Verse 12. Then understood they how c. This chiding then was well bestowed So was that Luk. 24 〈◊〉 upon the two 〈◊〉 going to Emaus and that upon the Virgin Mary Joh. 2. 5. she laid her hand upon her mouth and replied not And that upon the Corinthians for conniving at the incestuous 〈◊〉 and that upon the Laodiceans Rev. 3. 14. for Eusebius telleth us that in his time it continued to be a flourishing Church It is said of 〈◊〉 that he took not content in any thing so much as in a plain and faithfull reproof from his friend It is a commendation to 〈◊〉 the words of exhortation Heb. 13. Verse 13. Whom do men say that I c. This Question Christ asked not as tickled with ambition to hear his own commendation which yet is held and said to be the only sweet hearing but as taking occasion to make way for their Christian confession and likewise for their further information The sonne of man am So he was called 1. Because a true man 2. Because he passed for no more then an ordinary man How can this man give us his flesh to 〈◊〉 Joh. 6. 3. Because as man born of a woman he was of few daies and full of trouble yea he was the man that had seen affliction by the rod of Gods wrath Verse 14. Some say that thou art John c. His body they saw was not Johns but they held then and the Jews at this day hold the Pythagorean transanimation or passing of souls out of one body into another So because they received not the love of the truth God gave them up to the efficacy of errour even the better sort of them for there were that held Christ neither the Baptist nor Elias but a drunkard a demoniack c. Who now can think to escape variety of censures And why should any stumble at the diversity of opinions touching Christ and his kingdom Verse 15. But whom say ye that I am q. d. It behoveth you to say something that is better to the purpose 〈◊〉 the vulgar saith and censureth God will take that of some that he will not of others Christ would not have his to stand doubtfull and to 〈◊〉 to nothing certainly to be in religion as idle beggars are in their way ready to go which way soever the staff 〈◊〉 but to strive to a plerophory a full assurance of knowledge a certainty as Luke hath it chap. 1. 4. and to be 〈◊〉 perswaded vers 1. A conjecturall confidence a generall faith the Colliers faith 〈◊〉 they call it sufficeth not To believe as the Church believes c. And yet Thomas Aquinas that great Schoolman had no better a faith to support him at the last hour of his life nor could he have any rest within till he had taken up the Bible and clipping it in his arms said Lord I believe all that is written in this holy book Verse 16. Simon Peter answered c. As the mouth of the company and one that being haply 〈◊〉 and surely bolder then the rest spake thus for them But what a 〈◊〉 mouth of blasphemy opened those two Popes Peters pretended successours Leo the first and Nicolas the third that boasted that Peter was taken into fellowship of the individuall Trinity Neither can that be excused that Hierom commenteth on the former verses Whom 〈◊〉 〈◊〉 say that I am But whom say 〈◊〉 that I am that our Saviour there purposely opposeth his Disciples to men to intimate that they were something more then men This is some thing like that Note of a Latine Postiller upon Exo. 30. 31. where because it is said vers 32. Upon mans flesh the holy ointment shall not be poured thou 〈◊〉 anoint Aaron and his sonnes therewith thence infers that Priests are Angels and have not humane flesh These were humane 〈◊〉 and savoured as little of Gods meaning as that unsavoury speech of Peter v. 22. of this Chapter for the which he 〈◊〉 Get thee behinde me Satan thou savourest not c. Verse Thou art Christ the Sonne of the living God A short confession but such as in few containeth whatsoever we believe concerning the person and osfice of Christ Brevis longa planeque aurea est baec confessio 〈◊〉 〈◊〉 we say of it as St Bartholomew quoted by Dionysius did of the Doctrine of Divinity that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little and yet large Verse 17. Blessed art thou Simon These and the following words of our Saviour to Peter were meant to all the Apostles also Joh. 20. 22 23. Christ took his beginning of one to teach unity in his Church in the confession of faith Note this against the Papists who miserably wrest and 〈◊〉 this text to the proving of the 〈◊〉 Monarchy Gregory the great though he stiled himself a servant of Gods servants and detested the Pope of Censtantinople for arrogating the title of 〈◊〉 〈◊〉 during the raign of Mauritius yet when he was 〈◊〉 and succeeded by the traitour Phocas he ceased not to flatter the same Phocas to commend unto him the care of the Church of Rome and to exhort him to remember this saying of our Saviour Thou art Peter c. and for no other end then that he might extend his power by the favour of the parricide Verse 18. Thou art Peter i. e. Thou art a living stone in the spirituall Temple like as ` Peter saith all other Christians are 1 Pet. 2. 5. And here Christ tels Peter why at first he gave him that name Upon this Rock That is upon this thy Rocky thy solid and substantiall confession of me Austin saith the rock is Christ not Peter But this saith 〈◊〉 is humanus lapsus in Augustino So the Schoolmen say that St Austin stood so much for grace that 〈◊〉 yeelded too little to free-will But it was a true saying of learned D. Whitakers in his answer to Campian Patres in 〈◊〉 sunt nostri in multis 〈◊〉 in minimis vestri I will build my Church Christ cals not the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a convention of Lords and Statesmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Assembly of the common people even those of the lower rank and condition according to that 1 Cor. 1. 26. and Luk. 1. 48. he hath regarded the low estate of his 〈◊〉 〈◊〉 And the gates of hell c. That is all the power and policy of hell combined The devil lendeth his instruments the Churches 〈◊〉 his seven heads to plot and his ten horns to push Craft and cruelty go together in them as the Asp never wanders alone and as the Scripture speaks of those birds of prey Isa. 34. 16. None of them wants his mate But yet all this shall not prevail the devil may shake his chain at the Saints not set his 〈◊〉 in them For why they stand upon a rock that is higher
Councels who propound grave questions as this was Where Christ should be born and pretend to worship Christ but intend to worry him The Councel of Trent was carried against the simplicity of Christ with such infinite guil and craft as that themselves will even smile in the triumphs of their own wits when they hear it but mentioned as at a master-stratageme It passed in France in manner of a Proverb That the modern Councel had more authority then that of the Apostles because their own pleasure was a sufficient ground for the decrees without admitting the holy Ghost Verse 5. And they said unto him In Bethlehem Lo how readily and roundly out of the Scriptures they could answer to this capitall question giving such signes of the Messias as did evidently agree to Jesus Christ. Yet were they for their obstinacy so infatuated that when God shewed them the man to whom their own signes agree they cannot allow of him Unlesse the Lord give a minde as well as means sight as well as light and irradiate the organ as well as the object we grope as blinde men in the darke we erre in heart as not knowing Gods waies yet cannot wander so wide as to misse of hell to originall blindenesse we adde actuall stubbornnesse the devil holding his black hand as it were afore our eyes that we may not see and be saved Acts 26. 19. Verse 6. And thou Bethlehem in the Land of Iudah art not the least Thou art the least saith Micah viz. in comparison of greater Cities yet not the least saith Matthew because out of thee shall come a Governeur c. In Scripture the place of holy mens birth is remembred and registred God loves the very ground his servants tread on The Lord shall count when he numbreth up the people that this man was born there how much more the man Christ Jesus Any interest or relation to him ennobleth whatsoever place or person and may justly comfort us against whatsoever troubles The Prophet Micah whose words are here cited opposeth the birth of this babe of 〈◊〉 to all the troops and troubles of Assyria For out of thee shall come a Governour No sooner is this childe born this Son given to us but the government is laid upon his shoulders as the key of the 〈◊〉 of David was upon Eliakims Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land Isa. 16. 1. do him all hearty homage and fealty That shall rule my people Or feed them for the art of feeding and ruling are sisters David was taken from following the ews to feed Gods people so was Moses in whose absence how soon was Israel as silly sheep gone out of the way Christ is the Arch 〈◊〉 that feeds his people daily daintily plentifully pleasantly among the lilies 〈◊〉 2 16. yea in his garden of spices in green pastures of his word and by the still waters of his Sacraments where we go in and out and 〈◊〉 pasture Joh. 10. 8. such as breeds 〈◊〉 and life in more abundance ver 10. We lie down in peace Ier. 23. 4. and need not fear the spirituall Assyrian Micah 5. 5. Whiles we keep us within the hedge and run to the foddering places submitting to the Ministers those under-shepherds Cant. 1. 7 8. who are charged to feed Christs sheep his sheep with golden fleeces yea to do it 〈◊〉 as the Syriack hath it for me for my sake saith our Saviour to whom Peter cannot better seal up his love then by taking care of his Cure I know how Bellarmine glosseth that text Feed my sheep that is Regio more impera Rule like an Emperour Supremum in Ecclesia 〈◊〉 tibi assere saith Baronius Domineer over the Church because the word here used and so in John signifieth as well to govern as to feed But what will they say to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other word there twice used by our Saviour which alwaies signifieth to feed and not at all to govern But these men catch at government let go seeding although the Fathers took the text only of feeding by doctrine and that they beat upon and urged altogether Verse 7. Then Herod when he had privily called the wise men enquired of them diligently The children of this world are wise in their generation but so 〈◊〉 Serpents Foxes c. to the which the Churches enemies are oft compared He thought by this means to have made all sure but in the thing wherein he dealt proudly and politikely God was above them as old Jethro hath it There is neither power nor policy against the Lord who ever waxed fierce against him and prospered Job 9. 2. Verse 8. And he sent them to Bethlehem It was a 〈◊〉 he went not himself or sent not some Assassine under hand to dispatch the childe immediatly But God befoold him The 〈◊〉 have a proverb Where God intends to blinde any man he first closeth up his eyes So the Apostle 1 Cor. 3. 19. He taketh the wise the finest and choicest wits of the world the rare and pickt peeces Mentemque habere que is bonam Et esse corculis datum est These he taketh he catcheth and keepeth as beasts in a gin so the word signifieth and that in their own craft when they have wrackt their wits and wrackt their fortunes to effect their fetches when they have done their utmost as the word imports to bring about their devillish devices That I may come and worship him When he meant to worry him O base dissimulation such was that of those Incendiary sugitives of Rhemes Giffard Hodgson and others who at the same time when they had set up and set on Savage to kill Q. Elizabeth they put forth a book wherein they admonished the English Catholikes not to attempt any thing against their Prince In like sort Rob. Parsons that Arch-traitour when he was hatching an horrible treason against his naturall Prince and native countrey he set forth his book of Christian Resolution as if he had been wholly made of devotion So Garnet a little afore the Powder-plot was discovered wrote to the Pope that he would lay his command upon our Papists to obey their King and keep themselves quiet Herod here when he was whetting his sword yet promised devotion saith Chrysostom A fair glove upon a foul hand The Panthers skin is fairest but his friendship is fatall and his breath infectious The above-mentioned Garnet upon a treatise of Equivocation plaistered on this title A Treatise against lying and fraudulent dissimulation Verse 9. And lo the Star A Star either new created or at leastwise strangely carried for it stands 〈◊〉 while moves another appears in the lower region is not obscured by the beams of the Sun so that some have thought it was an Angel It moved slowly as might be best for
the pace and purpose of these Pilgrims Till it came and stood over where the young childe was They 〈◊〉 still at 〈◊〉 a little hole over the place where our Saviour was born thorow which the Star fell down to the ground But who will not conclude but there was a vertigo in his head who first made a Star 〈◊〉 to the falling sicknesse Verse 10. When they saw the Star The sight whereof they seem to have lost when they turned out of the way it led them to Jerusalem But this text is excellently paraphrased and applied by Bishop Hooper Martyr in a letter of his written to one Mrs Anne Wareup in these words Such as iravelled to finde Christ followed only the Star and as long as they saw it they were assured they were in the right way and had great mirth in their journey But when they entred into Jerusalem whereas 〈◊〉 Star led them not thither but unto Bethlehem and there asked the Citizens the thing that the Star 〈◊〉 before As long as they tarried in Jerusalem and would be instructed where Christ was born they were not only ignorant of Bethlehem but also lost the sight of the Star that led them before Whereof we learn in any case whilest we be going to seek Christ which is above to beware we lose not the Star of Gods word that only is the mark that shews us where Christ is and which way we may come unto him But as Jerusalem stood in the way and was an impediment to these wise men so doth the Synagogue of Antichrist that bears the name of Jerusalem that is the vision of peace and among the people now is called the Catholike Church stand in the way that pilgrims must go by thorow this world to Bethlehem the house of saturity and plentifullnesse and is an impediment to all Christian travellers Yea and except the more grace of God be will keep the pilgrims still in her that they shall not come where Christ is adored And to stay them indeed they take away the Star of light viz. the word of God that it cannot be seen as you may read that other Star was hid from the wise men while they asked of the Pharisees at Jerusalem where Christ was born You may see what great dangers hapned to these wise men 〈◊〉 they were a learning of liars 〈◊〉 was Christ first they were out of 〈◊〉 way 〈◊〉 next they lost their guide c. Verse 11. And when they were come into the house Not a Palace prepared for the purpose as the Porphyrogeniti in Constantinople had 〈◊〉 in an Inne was Christ born as ready to receive all that come unto him and in a hole of the earth an under-ground den as Iustin Martyr Epiphanius Eusebius and Origen 〈◊〉 In 〈◊〉 terrae foramine saith St Hierom ad Marcill tom 1. 〈◊〉 conditor natus est hic involutus pannis hic visus a pastoribus hic adoratus a 〈◊〉 hic circumcisus c. In this cell or hole was the worlds Creatour born swathed visited adored circumcised They saw the young childe For this Ancient of daies by joyning his Majesty to our vilenes his power to our 〈◊〉 suspended and laid aside his own glory wherewith he was glorified with the Father before the world began and voluntarily abased himself to the shape and state of a poor feeble helplesse infant that we might come to the fullnesse of the age in Christ. With Mary his Mother Without any other assistance or attendance Ioseph haply was at work or otherwise absent lest the wise men should mistake him for the true father of the childe Ana when they had opened their treasures they presented unto him gifts No great matters to make him rich for then what needed the holy Virgin at her Purification to have offered two young Pigeons as a token of her penury that could not reach to a Lamb Yet something it was gold frankincense and 〈◊〉 sent them in by a speciall providence of God to helpe to bear their charges into Egypt whither they were now to flee Gold frankincense and myrrhe The 〈◊〉 commodities of their 〈◊〉 doubtlesse thereby as by a Pepper-corn in way of homage or chief-rent they acknowledged Christ to be the true Proprietary and Lord of all Of the Elephant it is reported that coming to feed the first sprig he breaks he turns it toward Heaven Of the Stork Pliny tells us that she offers the first-fruits of her young ones to God by casting one of them out of the nest God is content we have the benefit of his creatures so he may have the glory of them this is all the loan he looketh for and for this as he indents with us Psal. 50. 15. so the Saints restipulate Gen. 28. 22. But he cannot abide that we pay this rent to a wrong Landlord whether to our selves as Deut. 8. 17. or to our fellow-creatures as they to their sweet hearts Hos. 2. 5. Gold frankincense and myrrhe Aurum thus myrrham regique hominique Deoque A 〈◊〉 of each as Gen. 43. 11. Lycurgus made a law that no man should be over-costly or 〈◊〉 in his offering of sacrifice 〈◊〉 at 〈◊〉 he should grow 〈◊〉 of the charge and give God over Ought we not saith one often in soul to goe with the wise men to Bethlehem being directed by the starre of grace and there fall down and worship the little King there offer the gold of charity the frankincense of 〈◊〉 the myrrhe of pae 〈◊〉 and then return not by cruell Herod or troubled Jerusalem but another way a better way unto our long and happy home Verse 12. And being warned of God in a 〈◊〉 c. Thus were they pulled by a sweet 〈◊〉 out of the Lions mouth as Paul was as Athanasius 〈◊〉 〈◊〉 〈◊〉 as Luther also and Q. Elizabeth of famous memory for whose execution a warrant once came down under seal Gardner being the chief engineer And when thorow a sea of sorrows she had swom to the crown treasons there were every year so many that she said in Parliament she rather marvelled that she was then mused that she should not be But no man is master of his own life much lesse of anothers as our Saviour told Pilate See 〈◊〉 24. 22. My times are in thy hands saith David Deliver me from the hands of mine enemies and from them that persecute me So Q. Elizabeth at Woodstock after a great deliverance Lord look upon the wounds of thy hands said she and 〈◊〉 not the work of thy hands Thou hast written me down in thy book of preservation with 〈◊〉 own hand Oh read thine own hand-writing and save me c. And God heard her and hid the silver threed of her precious life in the endles maze of his bottomles mercies M. Fox makes mention of one Laremouth alias Williamson Chaplain to Lady Anne of Cleeve a Scotchman
his Champions could do to the contrary all fell 〈◊〉 rather as 〈◊〉 Philippi unto the 〈◊〉 〈◊〉 of the Gospell So was it here in Q. Maryes time do what they could the Christian Congregation in London were sometimes fourty sometimes a hundred sometimes two hundred I have heard of one saith M. Fox that being sent to them to take their 〈◊〉 and to espy their doings yet in being among them was converted and cryed them all mercy 〈◊〉 hearing that the 〈◊〉 lay a dying hasted home from London to burne those six that he had in his cruel custody Those were the last that were burnt Many others escaped by the Queens 〈◊〉 Verse 21. And be arose d. and 〈◊〉 into the land of Israel Glad they were got out of 〈◊〉 a hell 〈◊〉 Egypt 〈◊〉 the Israelites having been for a time 〈◊〉 〈◊〉 with them a golden Calse 〈◊〉 brought home two and these good 〈◊〉 could not but get and gather 〈◊〉 or 〈◊〉 Hence Davids 〈◊〉 at 〈◊〉 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 wish 〈◊〉 〈◊〉 〈◊〉 in the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those 〈◊〉 〈◊〉 of 〈◊〉 it might 〈◊〉 as Aaron of 〈◊〉 people that they were 〈◊〉 〈◊〉 upon 〈◊〉 Exod. 32. 22. 1 〈◊〉 〈◊〉 19. 〈◊〉 some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if it 〈◊〉 〈◊〉 〈◊〉 may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egypt Verse 22. But when he heard that Archelaus Neither good egge nor good bird as they say Caracalla saith Dio nihil 〈◊〉 boni quia id non didicerat quod ipse fatebatur never thought of any good for he had never learned it No more had this Archelaus Pope Paul the third when his sonne Farnesis had committed an unspeakable violence on the Person of Cosmus Chaerius Bishop of Fanum aud then poisoned him held himself excused that he could say Haec vitia me non 〈◊〉 didicit He never learned this of the father But Archelaus though he could never attaine to his fathers craft yet he had learnt his cruelty Feirce he was but foolish savage but silly a slug a 〈◊〉 an evil beast wherefore the Jews soone rebelled against him and Augustus after ten yeares abuse of his authority 〈◊〉 him to Vienna or as others say to Lions in France setting up in his stead his brother Herod the same that derided and set at 〈◊〉 our Saviour at his passion as St Hierome writeth Verse 23. And 〈◊〉 came and dwelt in a city called Nazareth Hence an opinion among the people that he was borne there and so could not be the Messias as the Pharisees on that ground perswaded for can any good come out of Nazareth The devils also though they confest him the Holy One of God Mark 1. 24. 25. Yet they cunningly call him Iesus of Nazareth to nourish the 〈◊〉 of the multitude that thought he was borne there and so not the Christ. When one commended the Popes legate at the Councill of Basil Sigismund the Emperour answered Tamen 〈◊〉 est So let the devil speake true or false fair or foul yet he is a devill still beware of him That it might be fulfilled which was spoken by the Prophets For the book of Judges was written by 〈◊〉 Prophets in severall ages And there be very grave Authors of opinion that Ezra that skilfull scribe either himself alone or with the helpe of his colleagues godly and learned men like himself inspired by the holy Ghost compiled and composed those books of 〈◊〉 Iudges 〈◊〉 and Kings out of diverse Annals preserved by the Churches of those ages wherein those things were acted He shall be called a Nazaren That great Victory whereof 〈◊〉 and the rest of his order were but 〈◊〉 and shadowes The very name signifieth one separate and set apart from others as 〈◊〉 was separate from his brethren Gen. 49. 26. And it is 〈◊〉 to three sorts of men usually set above others as Divines have well observed 1. To such as are set apart to 〈◊〉 sanctimony as the high-Priest whose crown is called Nezer Exo. 29. 6. 2. To such as in dignity and authority are set above others as Kings whose diadem is called Nezer 2 Sam. 1. 10. 3. To such as were separated by some religious vow as to the order of the Nazarites whose hair encreasing on their heads as an externall sign of their vow was called Nezer 〈◊〉 6. 18. As for our Saviour it is not likely that he 〈◊〉 his hair 〈◊〉 the 〈◊〉 saith in that age it was uncomely for men to 〈◊〉 long hair It was enough for him that he was a 〈◊〉 in the truth and substance of that Law and a singular comfort it is to us that although we have broken our vows and so deeply gashed our consciences as Jacob did yet so long as it is of infirmity and forgetfulnesse not of obstinacy and maliciousnesse this famous Nazarite this arch-votary hath expiated our defaults in this kinde 〈◊〉 through him we are in Gods sight as Ierusalms Nazarites Lam. 4 7. Purer then the snow and whiter then the milk And therefore sith God thinks not the worse of us let not us think the worse of our selves for the involuntary violation of our vows CHAP. III. Verse 1. In those daies came Iohn the Baptist. WHom Chrysologus fitly calleth 〈◊〉 legis 〈◊〉 the bond or buckle of both Testaments He standeth as that Angel with one foot on the sea the law and with the other foot on the land the Gospel Preaching in the wildernesse of Iudea A place wherein we finde six cities with 〈◊〉 villages Josh. 15. 61. But called a wildernesse because more thinly inhabited In which sense we may say of Germany that Acheldama or field of bloud and many other once rich and fertile countries that they are become a wildernesse warre being a tragedy that alway 〈◊〉 eth the stage whereon it is acted but for the wickednesse of them that dwell therein it is that a 〈◊〉 full land is turned into 〈◊〉 wildernesse saith David And the Heathen 〈◊〉 saith little 〈◊〉 when he tels us that the ruine and rubbish of Troy are set by God before the eyes of 〈◊〉 for an example of that rule that Great 〈◊〉 have great punishments Now alterius perditio sit tua cautio saith an Ancient Not to be warned by others is a sure presage of ruine Scipio beheld and bewail'd the downfall of Rome in the destruction of Carthage And when Hannibal was beleaguering Saguntum in Spain the Romans were as sensible thereof as if he had been then beating upon the wals of their Capitoll A storm oft-times begins in one place and ends in another When the sword rides circuit as a Judge it is in commission Ezek. 14. 17. Ier. 47. 6 7. And When I begin saith God I will make an end 1 Sam. 3. 12. We cannot but fore-see a storm unlesse we be of those in
sake though under pretexts of fear of sedition because of the great multitudes that followed and admired him as Iosephus hath it This hath ever been an ordinary 〈◊〉 cast upon the most 〈◊〉 to be 〈◊〉 of sedition and 〈◊〉 of the State 〈◊〉 〈◊〉 held and called a Traitour Elijah a troubler of Israel Paul a pest Luther tuba rebellionis the Trumpet of rebellion c. Iuvenies apud Tacitum quentatas accusationes Majestatis unicum crimen eorum qui crimine vacabant saith Lipsius There was some colour of right yea of piety laid upon the French massacre and by edicts a fair cloak sought to cover the impious fraud as if there had been some wicked conspiracy plotted by the Protestants against the King the Queen-mother the Kings brethren the King of Navarre and the Princes of the bloud For there was coyn stamped in memory of the matter in the fore-part whereof together with the Kings picture was this inscription Virtus in rebelle◠And on the other side Pietas excitavit justitiam Not many years before this Francis King of France when he would excuse to the Princes of Germany whose friendship he then sought after that cruelty he had exercised against the Protestants he gave out that he punished Anabaptists only that bragged of Enthusiasmes and cried down Magistracy stirring up the people to sedition as they had done not long before in Germany This foul aspersion cast upon true Religion gave occasion to Calvin then a young man of 25. years of age to set forth that incomparable work called his institutions of Christian Religion Concerning which Paulus Melissus long since sang Praeter Apostolicas post Christi tempora chartas Huic peperere libro saecula nulla parem Since Christs and the Apostles time no such book hath been written He departed into Galilee Succenturiatus prodit Ioanni saith a learned Interpreter He therefore went into Galilee which was under Herods government to be as it were a supply and successour to Iohn whom Herod had imprisoned How well might the tyrant say of the Church as those Persians did of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We overturn them and yet they fall not we wound them and yet they fear not St Basil bad the persecuted Christians tell the tyrants with a bold and brave spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye prevail again yet surely ye shall be overcome again For there is neither power nor policy against the Lord. Charles the fifth then whom all Christendome had not a more prudent Prince nor the Church of Christ almost a sorer enemy when he had in his hand Luther dead and Melancthon and Pomera◠and certain other Preachers of the Gospel alive he not only determined not any thing extreamly against them or violated their graves but also entreating them gently sent them away not so much as once forbidding them to publish openly the doctrine that they professed For it is the nature of Christs Church the more that persecutours spurn against it the more it flourisheth and encreaseth as the Palme-tree spreadeth and springeth the more it is oppressed as the bottle or bladder that may be dipt not drowned as the Oak that taketh heart to grace from the maims and wounds given it and sprouts the thicker as Fenugreek which the worse it is handled saith Pliny the better it proves This made Arrius Antoninus a cruell persecutour in Asia cry out to the Christians who came by troops to his tribunall and proclaimed themselves Christians so offering themselves to death O miseri si libet perire num vobis rupes aut restes desunt O Wretched men of ye be so desirous to die have you neither rocks nor halters wherewith to dispatch your selves Diocletian after he had in vain done his utmost to blot out Christs Name from under heaven and could not effect it such was the constancy of the Primitive Christians that no sufferings could affright or discourage them but that they grew upon him daily doe what he could to the contrary laid down the Empire in great discontent and betook himself as Charles the fifth also did to a private course of life As Lambs breed in winter and Quails came with the winde So good Preachers and people spring most in hard times No fowl is more prey'd upon by hawks kites c. then the Pigeon yet are there more doves then hawks or kites for all that saith Optatus So the sheep and so the sheep of Christ A little little flock he calleth it but such as all the Wolves on earth and devils in hell cannot possibly devour The Christians of Calabria suffered great persecution Anno 1560. for being all thrust up in one house together as in a sheep-fold the Executioner cometh in and amongst them taketh one and blindfoldeth him with a muffler about his eyes and so leadeth him forth into a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaving him half dead and taking his butchers knife and muffler all of gore bloud cometh again to the rest and so leading them one after another he dispatcheth them all to the number of 88. All the elder went to death more cheerfully the younger were more timorous I tremble and shake saith a Roman-Catholike out of whose letter to his Lord this is transcribed even to remember how the executioner held his bloudy knife between his teeth with the bloudy muffler in his hand and his arms all in gore-bloud up to the elbows going to the fold and taking every of them one after another by the hand and so dispatching them all no otherwise then doth a butcher kill his calves and sheep Notwithstanding all which barbarous cruelty the Waldenses or Protestants were so spread not in France only their chief 〈◊〉 but in Germany also many years before this that they could travell from Collen to Millain in Italy and every night lodge with hosts of their own profession It is not yet a dozen years since Pope Urban the eighth that now sitteth upon the surrender of Rochel into the French Kings hands sent his Breve to the King exasperating him against the Protestants in France and eagerly urging yea enforcing the destruction of all the heretikes stabling in the French vineyard as his Inurbanity is pleased to expresse it But what shall be given unto thee Or what shall be done unto thee thou foul tongue Sharp arrows of the mighty with coals of Juniper Psal. 120. 4 5. which burn vehemently and smell sweetly God shall shortly put into the hearts of the Kings of the earth and this King among the rest of the ten to hate the whore to eat her flesh and to burn her with fire Revel 17. 16. There are not many ages past since one of his predecessours broke open the gates of Rome 〈◊〉 the wals dispersed the Citizens and condemned the
Pope to a dark dungeon lading him with bitter scoffs and curses There are not many years past since the Realm of France was ready upon the Popes refusall to reblesse K. Henry 4. upon conversion to them to with-draw utterly from the obedience of his Sea and to erect a new Patriarch over all the French Church The then Arch-bishop of Burges was ready to accept it and but that the Pope in fear thereof did hasten his benediction it had been effected to his utter 〈◊〉 and decay Before he would doe it he lashed the King in the person of his Embassadour after the singing of every verse of miserere untill the whole Psalm was sung out Sed 〈◊〉 Evangelij jubare sagaciores ut spero principes adnutum hujus Orbilij non solvent subligacula saith a great Divine of ours King Henry the eighth and the French King some half a year before their deaths were at a point to have changed the Masse in both their Realms into a Communion Also to have utterly extirped the Bishop of Rome c. Yea they were so thorowly resolved in that behalf that they meant also to exhort the Emperour to doe the like or to break off from him The same Emperour to be revenged upon Pope Clement his enemy abolished the Popes authority thorowout all Spain his native Kingdome declaring thereby the Spaniards themselves for example that ecclesiasticall discipline may be conserved without the Papall authority The Eastern Churches have long since separated the other four Patriarchs dividing themselves from the Bishop of Rome and at their parting using these or the like words Thy greatnesse we know thy covetousnes we cannot satisfie thy encroaching we can no longer abide live to thy self Neither are the Western much behinde especially since all was changed in that Church manners doctrine and the very rule of faith in the Trent 〈◊〉 Then according to some Expositours did the second Angel pour out his vial upon the sea upon that conflux of all sorts at Trent and it became as the 〈◊〉 of a dead man those deadly decrees are written with the bloud of heretikes and every living soul died in that sea as once the fish of AEgypt For none that worship the beast have their names written in the book of life of the lamb slain from the foundation of the world Revel 13. 8. Slain I say as in his fathers decree and promise as in the Sacrifices of the Law and faith of his people so in his members and Martyrs beheaded as John Baptist or otherwise butchered for the witnesse of Jesus and for the Word of God But the bloud of the Martyrs was the seeding of the Church God was never left without witnesses as is seen in our Catalogues but although John was cast in prison yea beheaded in the prison as if God had known nothing of him quoth that Martyr yet there never wanted a Jesus to goe into Galilee And that guilty Edomite Herod was sensible of it Matth. 14. 2. when he said to his servants This is John Baptist he is risen from the dead In like sort the Romish Edomite after he had done to death Christs two ancienter witnesses that Baptist-like came in the spirit and power of Elias to confute and confound their Baal-worships yet to his great grief and regret he hath seen them revive and stand upon their 〈◊〉 again in that heroicall Wicliff who is said to have written more then 200. volumes against him in that Goose of 〈◊〉 that Swan of Saxony those three 〈◊〉 Angels That flew in the midst of heaven 〈◊〉 the everlasting Gospel to preach to them that dwell on the earth together with those other noble Reformers in all Christian Churches By whom ever since the Pope was declared to be 〈◊〉 his authority saith Bellarmine hath not only not 〈◊〉 but daily more and more decreased The fourth 〈◊〉 hath lost a head as Cusanus the Cardinall had prophesied Anno Domini 1464. and after him Trithemius the Abbot Anno 1508. A sect of Religion saith he shall arise once within this 〈◊〉 years to the great destruction of the old Religions It is to 〈◊〉 〈◊〉 that the fourth beast will lose one of her heads This he 〈◊〉 in his book concerning Angels and Spirits What kinde of spirit it was black or white that dictated unto him this prophecy which fell out accordingly and was fulfilled 〈◊〉 〈◊〉 Luther I cannot tell But the godly learned 〈◊〉 it was from that evil spirit who is said to have sung before 〈◊〉 tibi subitò motibus ibit amor As the Emperour Frederick is reported also to have fore-told in this distich Roma 〈◊〉 titubans variis erroribus acta Corruet 〈◊〉 〈◊〉 esse 〈◊〉 Verse 13. And leaving 〈◊〉 Where he had had his conception and education and did 〈◊〉 in a speciall manner affect them and 〈◊〉 their good but they would not For when 〈◊〉 〈◊〉 have healed Israel then the iniquity of Ephraim broke our as the leprosie in their fore-heads Hos 7. 1. they refused to be reformed they hated to be healed Some few sick folk he healed there and that was all he could doe for them more then marvell at their unbelief He could doe there no mighty work saith St Mark and therefore left them saith St Matthew then the which he could hardly have done them a greater 〈◊〉 For woe be unto you if I depart from you Hos. 9. 12. In the 9 10 〈◊〉 11. 〈◊〉 of 〈◊〉 God makes divers removes And 〈◊〉 as he goes out some judgement 〈◊〉 in till at length he was 〈◊〉 gone out of the City Chap. 11. 23. And then followed 〈◊〉 〈◊〉 calamity in the ruine 〈◊〉 O pray that the Sunne of that dismall day may 〈◊〉 arise wherein it shall be said That our 〈◊〉 stick is removed that our Sunne is eclipsed that the 〈◊〉 is 〈◊〉 from our English Israel that Christ hath turned his back upon this our Nazareth 〈◊〉 preces lacrymas cordis logatos saith Cyprian Currat poenitentia ne praecurrat sententia saith Chrysologus Wish we for our Church as 〈◊〉 did for the Romish Synagogue that we had some Moses to take away the evils and abuses therein Nam non unum 〈◊〉 vitulum sed multos habemus And then sing as another did Ah ne diem illum posteri Vivant mei qiso pristinum Vertantur in lutum aurea Quae nos beârunt saecula He came and 〈◊〉 in Capernaum Happy town in so sweet and precious an Inhabitant and is therefore said to be lifted up to Heaven Matth. 11. 23. as Revel 7. among those that were sealed of the severall Tribes Judah is first reckon'd of all Leahs children because our Lord sprang out of Judah and Nepthali of all those of Rachels side because at Capernaum in that Tribe he dwelt Ut utrobique superemineat Christi praerogativa saith an
and so it is often called in the new Testament God for the honour he beareth to his people is pleased to afford the name of blasphemy to their reproaches as importing that he taketh it as if himself were 〈◊〉 Thus the Israelites were of old called by the profane Heathens Apellae and 〈◊〉 as if they worshipped a golden Asse-head and in derision of their circumcision As afterwards they called the Primitive Christians murtherers Church-robbers 〈◊〉 traitouts to the state c. and if inundations famine or other 〈◊〉 calamities fell out they presently cried Christianos ad 〈◊〉 So in after-times the Arians called the Orthodox 〈◊〉 Ambrosians Athanasians Homousians what not The Pseudo-Catholikes speaking evil of that they knew not 〈◊〉 the professours of the truth by the names of 〈◊〉 Waldenses Huguenots poor men of Lions c. Thus of old as of late Hereticks New-gospellers Puritans all manner of evil they speak against us but falsely that 's our comfort not caring what they speak nor whereof they affirm so they may promote their Cacolick cause and the devils kingdom which as it began in a 〈◊〉 so by lyes do they maintain it A Frier a lyer was anciently a sound argument in any mans mouth saith Thomas Walsingham tenens tà m de forma quà m de materia 〈◊〉 the Jesuites have wonne the whetstone from all that went before them for 〈◊〉 and prodigious lyes and slanders 〈◊〉 Joannes that demoniack blusheth not to 〈◊〉 that these are our 〈◊〉 and doctrins That no God is to be worshipped that we must shape our Religion according to the times that 〈◊〉 is 〈◊〉 that we may make the publike cause a pretence to our private lusts that a man may break his word whensoever he 〈◊〉 good cover his hatred with fair 〈◊〉 confirm 〈◊〉 by shedding innocent bloud Salmeron the Jesuit hath 〈◊〉 to the world in his Comment upon the 〈◊〉 that the Luth-rans now make fornication to be no sin at all And a little afore the 〈◊〉 of Paris the Monkes slanderously gave out that the 〈◊〉 met together for no other purpose then 〈◊〉 after they had fed themselves to the full they might put out the 〈◊〉 and go together promiscuously as brute 〈◊〉 〈◊〉 Bishop of Auranches wrote against the Congregation of Christians at Paris defending impudently that their 〈◊〉 were to maintain 〈◊〉 The lives of Calvin and Beza were at the request of the Popish side written by Bolsecus a 〈◊〉 frier their 〈◊〉 enemy and though so many lines so many lies yet are 〈◊〉 in all their writings alledged as Canonicall Wicliffe disallowed the Invocation of Saints whom he called servants not gods For the word Knave which he used signified in those 〈◊〉 a childe or a 〈◊〉 not as it doth in our daies a wicked varlet 〈◊〉 his 〈◊〉 〈◊〉 〈◊〉 it Bellarmine for one a man 〈◊〉 〈◊〉 of the English tongue Hereupon the people are taught to beleeve that the Protestants are blasphemers of God and all his Saints that in England Churches are turned into 〈◊〉 〈◊〉 people is grown 〈◊〉 and eat young children that they are as black as devils ever since they were blasted and 〈◊〉 with the Popes excommunication that 〈◊〉 is a 〈◊〉 sanctuary of rogery c. that the fall of Black-friers where besides a 100. of his 〈◊〉 〈◊〉 Drury the Priest had his Sermon and his brains knockt out of his head together was caused by the 〈◊〉 who had secretly sawed in two the beams and other timber With like honesty they would have fathered the powder-plot upon the Puritans by their Proclamations which they had ready to be 〈◊〉 abroad immediatly had Faux 〈◊〉 fired the powder And a certain Spanish Authour hath taken the 〈◊〉 since to averre that they were the authours of that 〈◊〉 conspiracy There is a book lately published and commonly sold in Italy and France containing a relation of Gods judgements shewn on a sort of 〈◊〉 haereticks by the fall of a house in Black-friers London in which they were 〈◊〉 to hear a Geneva-lecture Octob. 26. 1623. And Dr Weston doubted not to make his boasts to a Noble-man of England that at the late conference and disputation between Fisher and Featly with certain others of both sides our Doctours were confounded and theirs triumphed and had the day insomuch that two Earles and a hundred others were converted to the Catholike Roman faith Whereas he to whom this tale was told was himself one of the two 〈◊〉 continuing sound and Orthodox and knew full well that there were not a hundred Papists and Protestants taken together present at that disputation But this was one of their piae fraudes doubtlesse 〈◊〉 like their Legend of miracles of their Saints which the Jesuit confessed to my self saith mine Authour to be for most part false and foolish but it was made for good intention and that it was lawfull and meritorious to lie and write such things to the end the common people might with greater zeal serve God and his Saints c. So long since because freedom of speech was used by the Waldenses in blaming and reproving the 〈◊〉 life and debauched manners of the Popish 〈◊〉 Plures nefariae 〈◊〉 〈◊〉 opiniones à 〈◊〉 omnino fuerant alieni saith Girardus They were cried out upon for odious heretikes and apostates Manichees they were 〈◊〉 to be and to make two first 〈◊〉 of things viz. God and the devil And why because they preached and maintained that the Emperour depended not upon the Pope Moreover they were Arians too and deuied Christ to be the Sonne of God because forsooth they denied a crust to be transubstantiated into Christ as one speaketh But blessed be God that although they have in all ages spoken all manner of evil against us yet they have done it falsly and for Christs sake wherefore we may take up their books written against us and Wear them as a crown Doe well and hear ill is written upon heaven gates said that Martyr Christ himself saith father Latymer was misreported and falsly accused both as touching his words and meaning also Count it not strange to be traduced disgraced scandalized Austere John hath a devil sociable Christ is a wine-bibber and the Scribes and Pharisees whose words carry such credit say as much Contra sycophantae morsum non est remedium It is but a vain perswasion for any childe of God to thinke by any discretion wholly to still the clamours and hates of wicked men who when they thinke well will learn to report well In the mean let our lives give them the lie confute them by a reall Apology Verse 12. Rejoyce and be exceeding glad Leap and skip for joy as wantonizing young cattle use to doe in the spring when every thing is in its prime and pride Thus George Roper at his comming to the stake fet
the people And then shall they fast Note here 1. That fasting is not 〈◊〉 with the Ceremoniall Law but still to be used as a duty of the Gospel 2. That times of heavines are times of humiliation 3. That our 〈◊〉 here are but as marriage-feasts for continuance they last not long never look for it Verse 16. No man putteth a piece c. Austerities of religion are not to be 〈◊〉 upon new-beginners God would not carry the people to Canaan thorow the Philistims countrey though it were the nearest way for discouraging them at first 〈◊〉 out Our Saviour spake as the Disciples could hear Discretion is to be used and Christs lambs handled with all tendernesse Verse 17. Neither do men put new Wine In the year of grace 340. arose 〈◊〉 hereticks called Ascitae or 〈◊〉 〈◊〉 because they bare a bottle on their backs 〈◊〉 that they were no true Christians that did not so and alledging this text for themselves as if they were the only new bottles filled with new wine So those districtissimi Monachi 〈◊〉 as one engli heth it who made themselves wooden crosses and carried them on 〈◊〉 backs continually pleaded Mat. 16. 24. to make for them This was as M. Tindall saith in another 〈◊〉 to think to quench their thirst by sucking the Ale-powl Verse 18. Behold there came a certain Ruler Jairus the 〈◊〉 of the 〈◊〉 〈◊〉 such came to Christ but this man was 〈◊〉 〈◊〉 of doors by the crosse as the wolf is out of the wood by hard hunger It was his only daughter of a 〈◊〉 year 〈◊〉 that was now at point of death This makes him 〈◊〉 out to Christ the best Physitian Men must be 〈◊〉 〈◊〉 〈◊〉 ere they finde mercy Hos. 14. 3. and a 〈◊〉 〈◊〉 people ere they will be brought to trust in the name of the Lord Zeph. 3. 12. The Haemorroisse came not to Christ 〈◊〉 she had a half-peny to 〈◊〉 her self But come and lay thine hands upon her He thought Christ could not otherwise cure her this was 〈◊〉 of faith far short of that of the Centurion who yet was a Roman souldier whereas Jairus was a learned Jew Knowledge therefore is one thing faith 〈◊〉 and the greatest scholars are not alwaies the holiest men Neither have all Gods people a like measure of true faith This should humble and 〈◊〉 the weak but not discourage them in their 〈◊〉 since the tallest Oak was once an 〈◊〉 and the deepest Doctour was once in his horn-book Verse 19. And Jesus arose and followed him As tendering the Rulers infirmity and not taking advantages or turning him off for 〈◊〉 to prescribe Be we also ready to every good office not 〈◊〉 quarrels or pleading excuses Verse 20. And behold a woman c. This history and occurrence comes in here by a Parenthesis and by a sweet providence for the exercise and encrease of Jairusses faith and patience Iairus could have wisht her far enough at that time because she hindered our Saviour from making haste to his dying daughter But she shall be dead out 〈◊〉 the woman cured and he thereby confirmed ere his desire shall be accomplished that God in all may be glorified Which was diseased c. And had lavished money out of the bag for help but had none Nay she had suffered many things of the Physitians who had well nigh officiously killed her and had 〈◊〉 exhausted her This made Chaucer take for his Motto Farewell physick and the Emperour Adrian cry out upon his death-bed Many Physitians have killed the King Came behinde him Either as abasht of her blushfull 〈◊〉 or because 〈◊〉 could not come before him for the croud c. Verse 21. If I may but touch his garment This was a 〈◊〉 saith of hers and not much inferiour to 〈◊〉 of the Centurion 〈◊〉 us in like sort when we feel the bloudy flux of naturall 〈◊〉 〈◊〉 〈◊〉 at our eyes mouths hands and other parts repair to 〈◊〉 and touch him by faith so shall we feel that there goes a 〈◊〉 out from him to heal the seul As fishes when they are hurt heal themselves again by touching the Tench finding the slime of his body to be a soveraign salve so must we when wounded with sin have recourse to Christ and our faith will make us whole every whit Verse 〈◊〉 But Iesus turned him about To take notice of it himself and to notifie it to others for these reasons saith Chrysostome 1. To free the woman from fear lest her conscience should call her Recreant as one that had stole a cure 2. To make up in her what was wanting to her faith if she should have any such thought to do so 3. To manifest her faith for other mens imitation 4. To make known his omnisciency and so his Divinity 5. To confirm the Rulers faith and so fit him for further mercy 6. To teach her and us that not his garment but himself did the cure This makes against that Popish foppery in worshipping reliques as the Syndon wherein Christs body was enwrapped of the vertue whereof Paleottus Archbishop of Bonony set 〈◊〉 a great book An. Dom. 1617. And the woman was made whole c. That fable recorded by Eusebius is scarce worth relating that this woman should set up at her door in Cesarea Philippi a statue of brasse in honour of our Saviour near whereto grew a certain herb good for all diseases Irenaeus far ancienter then Eusebius reproveth the hereticks called Gnostici for that they carried about them the Image of Christ made in Pilates time after his own proportion using also for 〈◊〉 of their affection towards it to set Garlands upon the head of it And in Epiphanius his time who lived soon after Eusebius images and statues of Christ or the Saints were abhorred by 〈◊〉 The Turks will not endure any image no not upon their coyn 〈◊〉 of the second Commandment and the Papists for their imagery they call Idolaters Verse 23. He saw the minstrels c. An Heathenish custom crept in among the 〈◊〉 as many the like are now amongst the Papists who are therefore called Heathens Revel 11. 2. The maid is not dead but sleepeth Death is but a sleep to the Saints and as the 〈◊〉 of the labouring man is sweet unto him so is death most welcome to such as have most suffered See my Notes on Ioh. 11. 11. Verse 24. And they have laught him to scorn This is daily done by the mad world quite besides it self in point of salvation They hear and 〈◊〉 God will laugh at their destruction Verse 25. He took her by the hand As it were to awaken her 〈◊〉 〈◊〉 〈◊〉 deep sleep He 〈◊〉 have raised her without either 〈◊〉 down or 〈◊〉 his 〈◊〉 upon 〈◊〉 But as Jairus 〈◊〉 him so he did for him Who now shall 〈◊〉 to 〈◊〉 the day 〈◊〉 of 〈◊〉 things Verse 26. And the fame hereof went abroad Though
Paul did of Onesimus If he owe thee ought put that in mine account I will repay it And he I can tell you is a liberall pay-master Saul and his servant had but five-pence in their purse to give the Prophet The Prophet after much good chear gives him the Kingdom Such is Gods dealing with us Seek out therefore some of his receivers some Mephibosheth to whom we may shew 〈◊〉 He that receiveth a righteous man Though not a Minister if for that he is righteous and for the truths sake that dwelleth in him 2 Ioh. 2. The Kenites in Sauls time that were born many ages after Iethro's death receive life from his 〈◊〉 and favour from his hospitality Nay the AEgyptians for harbouring and at first deallng kindely with the Israelites though without any respect to their righteousnesse were preserved by Ioseph in that sore famine and kindely dealt with ever after by Gods speciall command Verse 42. Unto one of these little ones So the Saints are called either because but a little flock or little in their own eyes or little set by in the world or dearly respected of God as little ones are by their loving parents A cup of cold water As having not fuell to heat it saith Hierom nor better to bestow then Adams ale a cup of water yet desirous some way to seal up his love to poor Christ. Salvian saith That Christ is mendicorum maximus the greatest beggar in the world as one that shareth in all his Saints necessities Relieve him therefore in them so shall you lay up in store for your selves a good foundation against the time to come yea you shall lay hold on eternall life 1 Tim. 6. 19. Of Midas it is fabled that whatever he touched he turned into gold Sure it is that whatsoever the hand of charity toucheth be it but a cup of cold water it turns the same not into gold but into heaven it self He is a niggard then to himself that is niggardly to Christs poor If heaven may be had for a cup of cold water what a bodkin at the churles heart will this be one day Surely the devil will keep holy-day as it were in hell in respect of such Verely I say unto you he shall in no wise c. By this deep asseveration out Saviour tacitely 〈◊〉 the worlds unbelief whiles they deal by him as by some patching companion or base bankrupt trust him not at all withoute ther ready money or a sufficient pawn But what saith a grave Divine Is not mercy as sure a grain as vanity Is God like to break or forget Is there not a book of remembrance written before him which he oftner 〈◊〉 then Ahasuerus did the Chronicles The Butler may forget Joseph and Ioseph his fathers house but God is not unrighteous to forget your work and labour of love which ye have shewed toward his name in that you have ministred to the Saints and doe minister Heb. 6. 10. CHAP. XI Verse 1. He departed thence to teach c. NEver out of action the end of one good work was with our Saviour the beginning of another So must it be with Ministers let them 〈◊〉 look to rest till they come to heaven but as S. Paul that Insatiabilis Deicultor as Chrysostom called him teach Gods people publikely and from house to house 〈◊〉 warning every one night and day with tears Dr 〈◊〉 Martyr preached not only every Sabbath-day and holy-day but whensoever else he could get the people together So did Bishop Ridley Bishop Jewell c. So did not their successours once a year was fair with many of them like the high-Priest 〈◊〉 the Law as if they had concurred in opinion with that Popish Bishop that said It was too much for any man to preach every Sunday and that Bishops were not ordained to preach but to sing 〈◊〉 sometimes leaving all other offices to their 〈◊〉 It is as rare a thing at Rome said Doctour Bassinet to hear a Bishop preach as to see an Asse flee Oh what will these 〈◊〉 〈◊〉 when 〈◊〉 riseth up and when he visiteth how will they answer him See my true Treasure pag. 2 4. To preach in their Cities That is in the Cities of his twelve Disciples in the causes of Galilee while they were doing the same in Iury. Maldonat the Jesuite will not have this to be the sense of this text and only because it is the sense that the 〈◊〉 as he calls the Protestants set on it A goodly thing he holds it to dissent from them though in a manifest truth So George Duke of Saxony was heard to say Though I am not ignorant that heresies and abuses are crept into the Church Yet I will never obey the Gospel that Luther preacheth For hatred to the man he would not hearken to the truth he taught This is to have the faith of Christ in respect of persons J am 2. 1. Verse 2. Now when Iohn had heard in the prison Put this fellow in prison said Ahab of Micaiah Who is thought to have been he that told him so barely of letting goe Benhadad So Ierenny that Concionator admirabilis as Keckerman calleth him was for forty years pains and patience cast into a deep and dirty dungeon The Apostles were often imprisoned so were the ancient Bishops under the ten first perseeutions From the detectable orchyard of the Leomine prison So Algerius the Italian Martyr dates his letter Within a few daies of Q. Maries raign almost all the prisons in England were become right Christian Schools and Churches Bocardo in Oxford was called a Colledge of 〈◊〉 Cranmer Ridly Latimer and others being there kept captive This is merces mundi look for no better dealing Verse 3. Art thou he that should come c. This question the Baptist moved not for his own sake for he was well assured and had sufficiently testified Joh. 3. but for his Disciples better settlement and satisfaction This whiles Tertullian observed not he hath done the Baptist palpable 〈◊〉 in three severall places as if himself had doubted of the person of Christ. Let not us be troubled to be in like manner mistaken and misjudged Verse 4. Jesus answered and said c. Our Saviour rated them not chased them not away from his presence though zealously affecting their master but not well Joh. 3. and envying for his sake The man of God must not strive but be gentle apt to teach patient In meeknesse instructing those that oppose themselves c. Frier Alphonsus a Spaniard reasoning with Bradford the Martyr was in a wonderfull rage and spake so high that the whole house rang again chasing with om cho c. So that if Bradford had been any thing hot one house could not have held them Go and shew John what things c. He gives them a reall testimony an ocular demonstration This was the ready way to win
upon them who might have suspected a simple assertion not seconded with such undeniable arguments Let our lives as well as 〈◊〉 lips witnesse for us Vivite concionibus concionamini moribus saith one Nos non eloquimur magna sed vivinous said the Church of old This is the way to slaughter envy it self and to 〈◊〉 in the hearts of the righteous Verse 5. The blinde receive their sight Our Saviour seems to say the same to John that she did to Judas Gen. 38. 25. Discern I pray thee whose works are these The end of his miracles was the proof of his majesty The poor have the Gospel c. Gr. are Gospelized they not onely receive it but are changed by it transformed into it Verse 6. And blessed is he c. This he addes as correcting the preposterous emulation of Iohns Disciples who stumbled also at his 〈◊〉 Howbeit our Saviour saith not Cursed be ye for being offended in me But Blessed is he c. Gods tender lambs must be gently handled Evangelizatum non maledictum missuses said Oecolampadius to Farellus 〈◊〉 was a most excellent Preacher but overcarried perhaps sometimes by his zeal for God I commend thine 〈◊〉 as he there goeth on so thou mingle it with mildenesse Wine and oyl are in their severall seasons to be powred into mens wounds Shew thy self to be a gentle Evangelist and not a 〈◊〉 law-maker c. Verse 7. And as they departed Due praise is to be given to the 〈◊〉 parts and practises of others but rather behinde their backs then before their faces lest we be suspected of flattery then the which nothing is more odious Aristobulus the Historian wrote a slattering book of the brave acts of Alexander the Great and presented it to him He read it and then cast it into the river Hydaspes telling the Authour that he had deserved to be so served as his book was A reed shaken with the winde A thing of nothing A 〈◊〉 〈◊〉 person So the Iews esteemed Iohn Baptist after a while whom at first they so much admired But he soon grew stale to them and then they shamefully slighted him And did not the Galathians doe the like by S. Paul Once they could have pulled out their eies for him afterwards they would have pulled out his eies if they could have come at him Where is then the blessednesse ye spake of saith he q. d. Once you held and professed your selves a people much blessed in me how comes it that I am now so fallen out of your hearts But people are over-soon sated with the heavenly manna and their affections to godly Ministers are as Ioabs dagger assoon in and assoon out Principes 〈◊〉 Luthero sed jam iterum videtis ingratitudinem mundi erga Ministros said Melancthon Verse 8. A man clothed in softs Which most men gaze at goe after fawn upon Hunc homines decorant quem vestimenta decorant Herein they resemble those dogs that kept Vulcans Temple of which Hospinian tells us that if any came to the Temple with brave clothes they would fawn upon them but if in ragged they would tear them in pieces Such a vanity as this was crept into the Church I am 2. 2. Fulgent ferè monilibus sordent moribus Cato could say Cultus magnam curam magnam virtutis esse incuriam The Baptist was not a man of that make His heart and his habit were equally plain simple Buchanan seldom cared for a better outside then a rug-gown girt close about him Verse 9. And more then a Prophet Because he pointed out Christ with the finger whom they only saluted afarre off Chrysologus calleth him Legis Gratiae fibulam Another resembleth him to the Angel that had one foot in the sea and another on the land The Law he resembleth to the Sea which is rough and moveable The Gospel to the Land which is firm and stable c. Verse 10. Behold I send my messenger Gr. mine Angel So Phineas is called an Angel Iudg. 2. 1. The Priest an Angel Eccles. 5. 6. Ministers of the Gospel Angels 1 Cor. 11. 10. Ministers and Angels have exchanged names and offices for are they not all Ministering spirits Did not Angels first preach the Gospel Luk 2. the ministration whereof is now committed to us so that if there be a 〈◊〉 an interpreter one among a thousand to shew unto man his righteousnesse then will God be gracious upto him c. Verse 11. There hath not risen a greater Because he was Christs immediate 〈◊〉 Now the nearer to Christ the more excellent as the elements the higher the purer John was beyond all the ancient Prophets both in dignity and doctrine Yet he came behind the Evangelists and Apostles not in the dignity of his office but in the clearnes of his doctrine concerning the Messiah whom he saw present but neither saw nor heard of suffering dying rising again as they did Macarius writeth that the Prophets knew indeed that Christ should be born into the world for the work of our Redemption but whether or no he should die and 〈◊〉 again this they knew not Verùm longe errat Macarius saith one The Prophet Isay writes of all these more like an Evangelist then a Prophet and is therefore called by an Ancient the Evangelicall Prophet Now the Baptist knew more then any Prophet being as the morning-starre that precedes the Sun-rising But how Aristotle should be said to be Christs foretunner in Naturall things as Iohn Baptist was in supernaturall and that he was certainly saved all which the Divines of Collen affirmed in print and shewed their reasons I cannot conceive And yet Sleidan tells us that in the Councell of Trent the salvation of Heathens by the power of nature only without Christ was cried up and afterwards defended by Soto Vega Victoria as Valentia witnesseth Verse 12. And from the daies of Iohn c. The Baptist is further commended from the good successe of his ministry a sweet seal but no sure signe of a sanctified preacher sith many causes give that to others that themselves have not Thus the 〈◊〉 heaven gives life to diverse creatures the dull whetstone sharpens Iron A stinking breath may sound a trumpet with great commendation c. Howbeit the fruitfulnes of the people is the preachers testimoniall 2 Cor. 3. 2. and God delights to honour those of most sincerity with most successe as 1 Cor. 15. 10. The kingdom of heaven suffereth violence Men are resolved to have it whatever pains or perill they 〈◊〉 thorow As Gods Israel violently invaded and over-ran the promised land So doe his elect lay hold on the promised inheritance This true treasure 〈◊〉 hid Rom 16. 26. is now discovered and exposed to all that have a minde to it Now therfore they are carried with all strength of affection after Christ him they must have whatever else they goe
the Gospel for the Pope of Rome and the Councel of Trent do bestirre themselves wonderfully May not we say as much and more now-adaies And sowed tares among the wheat 〈◊〉 it were rendered blasted corn that yeelds nothing better at harvest then 〈◊〉 and chast though it be in all things like the good corn and the contrary appeareth not till towards harvest when the dust is driven away by the winde the chaff cast into the fire Hereby are meant hypocrites and heretikes Qui 〈◊〉 in 〈◊〉 esse possunt in area non possunt who shall be sifted out one day And went his way As if he had done no such thing Satan hides his cloven 〈◊〉 as much as he can and would seem no other then an angel of light Or abijt idest latuit saith one he went away that is he lurked as his imps use to do under the fair penthouse of zeal and seeming devotion under the broad leaves of formall 〈◊〉 Verse 26. Then appeared the tares also Hypocrites are sure 〈◊〉 or later to be detected All will out at length Sacco solute apparuit argentum When God turns the bottom of the bag upwards their secret sins will appear They shall finde themselves in all evil in the middest of the Congregation and Assembly They that turn aside unto their crooked waies shall be led forth with the workers of iniquity Verse 27. So the servants of the housholder c. Godly Ministers are much vexed at hypocrites and 〈◊〉 hearers So was our Saviour at the Pharisees Mark 3. 5. he looked on them with anger being 〈◊〉 at the hardnesse of their hearts So was Paul at Elymas the sorcerer he set his eies upon him as if he would have looked 〈◊〉 him after which lightning 〈◊〉 that terrible thunder-clap O full of all subtilty c. So was Peter at Simon Magus and S. John at 〈◊〉 I would they were even cut off that trouble you Mihi certè Anxentius nunquam aliud quà m diabolus erit quia Arrianus saith Hilarius who also called Constantius Antichrist Verse 28. Wilt thou then that we go c. This was zeal indeed but rash and unseasonable and is therefore to be moderated by prudence and patience Those two sons of thunder had over quick and hot spirits 〈◊〉 9. 55. Luther confessed before the Emperour at Wormes that in his books against private and particular persons he had been more vehement then his religion and profession required And he that writes the history of the Trent-Councell tells us if we may beleeve him that in Colloquio 〈◊〉 〈◊〉 speaker for the Protestants entring into the matter of the Eucharist spake with such heat that he gave but ill satisfaction to those of his own party so that he was commanded to conclude Zeal should eat us up but not eat up our discretion our moderation Verse 29. Lest whilst ye gather up the tares Those that are now tares hypocrites may become good corn good Christians Iether an Ish 〈◊〉 by nation may prove an Israelite by religion Simon Magus may perhaps have the thoughts of his heart forgiven him In the year 1553. a Priest at Canterbury said Masse on one day and the next day after he came into the Pulpit and desired all the people to forgive him for he said he had betrayed Christ yet not as Iudas did but as Peter and so made a long Sermon against the Masse Verse 20. Binde them in bundles c. This shall be the Angels office at the last day to bundle up swearers with swearers drunkards with drunkards c. that they may suffer together as they have sinned together and pledge one another in that cup of fire and brimstone that shall then be poured down their throats Psal. 11. 6. As in the mean brimstone is here scattered upon their habitation Job 18. 15. every moment ready to take fire if God but lighten upon it with the arrows of his indignation Psal. 18. 14 Verse 31. Is like to a grain of mustard-seed Which soon pierceth the nostrils and brain as Pliny noteth and hurteth the eyes as the very name in Greek importeth But that which our Saviour here observeth and applieth in it is the smallnesse of the seed the greatnesse of the stalk or tree that comes of it and the use of the branches for birds to build in This grain of mustard-seed sowed is the word preached which though it seem small and contemptible proves quick and powerfull Hitherto flee the birds of the ayr Gods elect for shade in prosperity for shelter in adversity Yea as the trees of America but especially of Brasile are so huge that severall families are reported to have lived in severall 〈◊〉 of one tree to such a number as are in some petty village or 〈◊〉 here So is the growth of the Gospel it runs and is glorified 2 Thess 3. 1. as the Jerusalem-Artichoke overruns the ground wheresoever it is planted It was a just wonder how it was carried as on Angels wings over all the world by the preaching of the Apostles at first and now again in the late Reformation by Luther and some few other men of mean rank but of rare successe These were those Angels that 〈◊〉 flying with the 〈◊〉 Gospel no new doctrin as the Adversaries slander it in the middest of heaven or betwixt heaven and earth because their doctrine at first was not so clearly confirmed to others 〈◊〉 so fully 〈◊〉 by themselves Melancthon confesseth Quod 〈◊〉 habemus sc. 〈◊〉 quos 〈◊〉 non 〈◊〉 And Cardinall 〈◊〉 saith the same Melancthon reading the Ansborough-Confession saith that our cause concerning the righteousnesse of faith was stronger in the confirmation then in the confutation of the contrary opinion Quod verum est as he there yeeldeth quia facilius 〈◊〉 in sophisticis quam destruere In Physicis contra But our John Wickliffe long before Luther wrote more then two hundred volumes against the the Pope The Lady Anne wife to K. Richard the second sister to Wence slaus K. of 〈◊〉 by living here was made acquainted with the Gospel Whence also many Bohemians coming hither conveyed 〈◊〉 book into Bohemia whereby a good foundation was laid for a 〈◊〉 Reformation After this were stirred up there by God John Husse and Hierom of Prague who so propagated the 〈◊〉 in that Kingdom that in the year of Christ 1451. the Church of God at Constantinople congratulated to the University of 〈◊〉 〈◊〉 happy 〈◊〉 and exhorted them to 〈◊〉 For before the Hussites by the mediation of 〈◊〉 Sophia who 〈◊〉 them had obtained of the King the 〈◊〉 exercise of their Religion 〈◊〉 Bohemia Howbeit soon after this they 〈◊〉 〈◊〉 persecution by the Popish party who yet could say no worse of them then this In their lives they are modest in their 〈◊〉 〈◊〉 in their 〈◊〉 one towards another servent but their 〈◊〉 is 〈◊〉 and stark naught saith 〈◊〉
〈◊〉 the 〈◊〉 And why stark naught 〈◊〉 another of 〈◊〉 〈◊〉 shall tell you Their 〈◊〉 saith he is 〈◊〉 〈◊〉 1. Because of so long standing 2. Because so far 〈◊〉 3. 〈◊〉 their shew of purity c. This paved a way for the great work which Luther began in Germany the last of October 1617. And it was strangely carried on 1. By diligent preaching 2. Printing good books 3. Translating the holy Scriptures into vulgar tongues 4. Catechising of youth 5. Offering publike disputation 6. Martyrologies Here in England was a great door opened at the same time but many 〈◊〉 The establishing of that Reformation how unpersit soever to be done by so weak and simple means yea by casuall and crosse means saith one against the force of so puissant and politick an enemy is 〈◊〉 miracle which we are in these times to look for It is such a thing saith another as the former age had even despaired of the present age admireth and the future shall stand amazed at K. Henry the eighth whom God used as an Instrument in the work had first written against Luther and afterwards established those six sacrilegious Articles And sitting in Parliament he thus complained of the stirs that were made about religion There are many saith he that are too busie with their new Sumpsimus and others that dote too much upon their old Mumpsimus The new religion though true he and they all for most part envyed the old though their own they despised John Frith withstood the violence of three of the most obstinate amongst them Rochester Moor and Rastall Whereof the one by the helpe of the doctours the other by wresting the Scriptures and the third by the help of naturall Philosophy had conspired against him But he as another Hercules saith Mr Fox fighting with all three at once did so overthrow and confound them that he converted Rastall to his part Rochester and Moor were afterwards both beheaded for denying the Kings supremacy Reformation hath ever met with opposition and never more then now men fighting for their lusts which they love as their lives and are loth to part with But Christ shall raigne when all 's done and those golden times are now at hand that the new 〈◊〉 which signifies the state of the Church in this world when it hath passed the furnace of 〈◊〉 presently upon it shall be all of fine gold Let us contribute thereunto our earnest prayers and utmost pains not abiding among the sheepfolds with Reuben nor remaining in ships with Dan c. Judg. 5. 16 17. not standing off and casting perils as the Priests and Levites in 〈◊〉 daies but beginning the Reformation as Gideon did at 〈◊〉 own hearts and houses lest with 〈◊〉 in stead of making up the breach we prove makers of breaches Were our dangers greater thy single reformation may doe much to prevent them Ier. 5. 1. As were our hopes greater thy sin and security may unravell them and undo all Eccles. 9. 18. One sianer destroyeth much good Be moving therefore in thine own orb and bestir thee as Nehemiah did trading every talent wherewith divine providence hath entrusted thee for Ierusalems welfare giving no rest either to thy self or to God as his remembrancer untill he have established and made her a praise in the whole earth Isa. 62. 6 7. Verse 32. Which indeed is the least of all seeds That is one of the least for there is as little or lesse then it as Poppy-seed c. Cypresse seeds are said to be so small that they can hardly be seen asunder and yet of them grows so great and tall a tree Nusquam magis tota natura quam in minimis saith Pliny Tremellius testifieth that things almost incredible are related of the wonderfull growth of the Jewish mustard-seed Maldonat also telleth us that in Spain he had seen little woods of mustard-seed-trees and that the bakers therehence fet fuell to heat their ovens and doe other offices The word of God a thing worth observation saith a modern Divine is in the Gospel compared to mustard-seed which as one gathereth out of Pythagoras of all seeds is most in ascent taketh deepest root and being mixt with vineger is soveraign against serpents Right so the word of God worketh effectually in us begets an ascent in our affections layes in us a sure foundation and though it touch us sharply as vineger yet is a most powerfull preservative against that old serpent Verse 33. The Kingdom of heaver is like unto leaven Which soon diffuseth it self into the whole lump The word of God is not bound though the Preacher haply be in bonds 2 Tim. 2. 9. but runnes and is 〈◊〉 2 〈◊〉 2. 1. In the beginning of Q. Maries raign almost all the prisons in England saith Mr Fox were 〈◊〉 right Christian schools and Churches During the time of Mr Bradfords imprisonment in the Kings-bench and Counter in the Poultrey he preached twice a day continually unlesse sicknesse hindred him where also the 〈◊〉 was administred And through his means the 〈◊〉 so well did bear with him such resort of good people was daily at his lecture and ministration of the Sacrament that commonly his chamber was well-nigh filled there with Concerning the Christian Congregation saith the same Authour in Q. Maries time there were sometimes 40 sometimes 100 sometimes 200 met together I have heard of one who being sent to them to take their names and to espie their doing yet in being among them was converted and cryed them all mercy Verse 34. And without a parable spake he not c. A singular judgement of God upon them for their contumacy and contempt of the Gospel So is it now upon many people that God taketh sometimes from their most illuminate teachers clearnesse and perspicuity of expression for a punishment of their unthankfullnesse and rebellion against the light Theeves and malefectors that affect darknesse because the light discovers their evil deeds are worthily cast into a dark dungeon so here Ezekiel by the just judgement of God upon them was no more understood by his hearers then if he had spoken to them in a strange language Heraclitus for his obscurities was called the Dark Doctour and it seems he affected it for he oft commanded his schollers to deliver themselves darkly A minister is studiously to shun obscuritie in his doctrine But if neverthelesse he prove obscure and hard to be understood let the people see a hand of God in it and rather accuse their own impiety then the preachers inability Verse 35. I will utter things c. I will freely and plentifully eventilate them as a fountain casteth out her waters constantly and without spare Charity is no churle True goodnesse is communicative and a counts that it hath not that good thing that it doth not impart as that Bishop of Licoln never thought he had that thing which he did not
give It is not powring out but want of powring out that dryes up the streams of grace as of that oile 2 King 46. The liberall soul shall be made fat and he that watereth shall be watered also himself Prov. 11. 25. Verse 36. Declare unto us the parable Private conference hath incredible profit The Minister cannot possibly say all in an hour seek settlement from his lips who both must preserve and present knowledge to the people Junius was converted by conference with a country-man of his not far from Florence Galeacius Caracciolus by a similitude of Peter Martyrs in his publike lectures on 1 Corinth seconded and set on by private discourse David was more affected by Nathans Thou art the man then by all the lectures of the law for a twelvemoneth before Verse 37. Is the Sonne of man i.e. Signifies the Sonne of man as Circumcision is the covenant that is the signe of the covenant And as Christ 〈◊〉 of the Sacramentall bread This is my body which Luther interprets synecdochically for in or under this is my body Calvin after Tertullian and Augustine interprets it metonimically for this is the signe or the figure of my body Hence the Jesuites presently cry out The spirit of God disagreeth not with it self But these interpretations 〈◊〉 disagree Therefore they are not of the spirit But let them first agree among themselves before they quarrel our disagreements for their own Doctors are exceedingly divided even about this very point of the Eucharist and know not what their holy Mother holdeth Bellarmine teacheth that the substance of the bread is not turned into the substance of Christs body Productivè as one thing is made of another but that the bread goes away and Christs body comes into the room of it Adductivè as one thing succeeds into the place of another the first being voyded And this saith he is the opinion of the Church of Rome himself being Reader of Controversies at Rome But Suarez Reader at 〈◊〉 in Spain consutes Bellarmines opinion tearming it Translocation not Transubstantiation and saith it is not the Churches opinion Verse 38. The field is the world The Christian world the Church not the Roman-Catholike Church only the Popes territories as he would have it The Roatian Hereticks would needs have made the world believe that they were the only Catholicks The Anabaptists have the same conceit of themselves Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince as he stileth him inviegheth bitterly at him as one that was meerly carnall and utterly void of the spirit of Revelation And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued The field is the world therefore not the Church that by the same reason they might deny that 〈◊〉 breed in the Church But tares are and will be in the visible Church as our Saviour purposely teacheth by this parable The tares are the children of that wicked one So called partly in respect of their serpentine nature those corrupt qualities whereby they resemble the devil And partly because they creep into the Church by Satans subtilety being his agents and 〈◊〉 ries Agnosco te primogenitum diaboli said St Iohn of that Heretike Cerinthus And Hypocrites are his sonnes and heires the very free-holders of hell and other sinners but their tenants which have their part or lot with hypocrites Verse 39. The enemy that sowed them c. As Esther said the adversary and enemy is that wicked Haman so Satan Why then have men so much to do with him The Jews as often as they hear mention of Haman in their synagogues they do with their fists and hammers beat upon the benches and 〈◊〉 as if they did knock upon Hamans head We have those also that can bid defiance to the devil spet at his name curse him haply but in the mean space listen to his illusions entertain him into their hearts by obeying his lusts These are singularly foolish For it is as if one should be afraid of the name of fire and yet not fear to be burnt with the flame thereof Verse 40. So shall it be in the end of this world As till then there can be no perfect purgation of the Church Neverthelesse Magistrates and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome whom Luther fitly compared to foxes that came to sweep a dusty house with their tailes and instead of sweeping the dust 〈◊〉 sweep it all about the house so making a great smoke for the time but when they were gon the dust falls all down again Verse 41. All things that offend Gr. All scandals pests botches blocks to others in the way to heaven Scandalum est reinon bonae sed malae exemplum aed 〈◊〉 ad 〈◊〉 saith Tertullian Such were those proud contentious covetous Prelates in the Primitive Church that Ammianus Marcellinus stumbled and stormed at Such were those loose and ungirt Christians of whom Lactantius complaineth in his time that they dishonoured their profession to the scandall of the weak and the scorn of the wicked Such was Pope Clement the fifth who so ill governed the Church that Fridericke King of Sicily began to call the truth of Christian Religion into question and had fallen utterly off from it had he not been settled and satisfied by Arnoldus de Villa nova a learned man of those times Forasmuch as Christians the Papists he meant do eate the God whom they adore Sit anima 〈◊〉 cum Philosophis said Averoes the Mahometan let my soul be with the Philosophers rather Nothing more stumbleth that poor people the Iews and hindreth their conversion then the Idolatry of Papists and blasphemies of Protestants Oh that God would once cut off the names of those idols and cause the unclean spirit to passe out of the land according to his promise Zach. 13. 2 Fiat Fiat Verse 42. And shall cast 〈◊〉 into a furnace of fire Loe the good Angels are executioners of Gods judgements 〈◊〉 cannot be a better and more noble act then to do justice upon 〈◊〉 malefactors Howbeit at Rome they would not 〈◊〉 〈◊〉 common executioner to dwell within the City nay not so much as 〈◊〉 to be seen in it or draw breath in the aire of it 〈◊〉 was very strict in them and that was very just in God that 〈◊〉 which was executioner of 〈◊〉 Bayfield Bainham 〈◊〉 Lambert and other good men died rotting above ground 〈◊〉 that none could abide to come near him Verse 43. Then shall the righteous shine Those that have here lain among the pots smucht and sullied shall then outshine the Sunne in his strength Shine they shall in their bodies which shall be clarified and conformed to Christs most glorious body the standard Philip. 3. In their soules those spirits of just
lawfull Others knew it to be so but none durst tell him so but Iohn In like sort Eliah told Ahab that he had troubled Israel those times and these did very much suit Iohn was another Elias Herod and Herodias answered to Ahab and Iezabel So Latimer presented for a New-years gift to K. Henry the eight a new Testament with a napking having this posie about it Whore 〈◊〉 and 〈◊〉 God will judge He also wrote a letter to the King after the Proclamation for abolishing English books where we may see and marvell at his great boldnesse and stoutnesse who as yet being no Bishop so freely and plainly durst to so mighty a Prince in such a dangerous case against the Kings Proclamation set 〈◊〉 in such a terrible time take upon him to write and to admonish that which no Councellour durst once speak unto him in defence of Christs Gospel King Asa though a godly Prince imprisoned the Prophet for dealing plainly with him Archbishop Grindall lost Q. Elizabeths favour and was confined for favouring Prophecies c. as it was pretended but in truth for condemning an unlawfull marriage of Iulio an Italian Physitian with another mans wife 〈◊〉 Leicester in vain opposed against his proceedings therein Gods truth must be told however it be taken and not be betrayed as it is too too oft by a cowardly silence It is not lawfull for thee to have her And yet the Pope frequently dispenseth with such incestuous marriages K. Philip the third of Spain were he now alive might call the Arch-duke Aldred both brother cousen nephew and son for all this were he unto him either by bloud or affinity being uncle to himself 〈◊〉 german to his father husband to his sister and father to his wife and all by Papall dispensation Abhorred filth Verse 5. And when he would have put him to death Why what had the good Baptist done that he must dye The people must be made believe that he suffereth for practising against the King But this was so thin a falshood that it might be transparently seen through Therefore Herod durst not kill him though 〈◊〉 much desired to do it lest the people should move and mutiny He knew himself hated by them already for his cruelty and other crimes Now if he should 〈◊〉 them afresh by executing the Baptist whom they highly honoured who knew what they would do 〈◊〉 how terrible soever have their fears that curb and keep them in for a time at least from 〈◊〉 notorious outrages In the beginning of Q. Maries reigne after the tumult at Bournes Sermon at the crosse where the people flang daggers and were ready to pull him limmeal out of the pulpet for 〈◊〉 them to Popery the L. 〈◊〉 and Aldermen were willed to call a common-Counsell and to signifie to said assembly the Queens determination sc. that albeit her 〈◊〉 conscience is staid in matter of Religion yet she graciously meant not to compell or strain other mens consciences otherwise then God shall as she trusted put in their hearts a perswasion of the truth that she is in through the opening of the word unto them by godly vertuous and learned Preachers Verse 6. But when Herods birth-day was 〈◊〉 All this was a meere plot as St Mark also intimateth in those words of his chap. 6 21 And when a convenient day was come This birth-day then was the day appointed long before by Herod and his Harlot for the acting of this tragedy A great feast must be prepared the states invited the damosell must dance the King swear the Baptists there upon be beheaded that the Queen may be gratified And this tragedy was new-acted at Paris 〈◊〉 1572. when the French 〈◊〉 was committed under pretence of a wedding royall Cardinall Lorrain gave a great summe of 〈◊〉 to him that brought the first news thereof to Rome and the Pope caused it to be painted in his pallace The daughter of 〈◊〉 〈◊〉 Tripudiabat tripped on the toe in a most immodest manner as they used to do in their Bacchanals as the word 〈◊〉 This old Fornicator seemed to be so taken and tickled with the sight that like a mad man 〈◊〉 swears to give her her request to the half of the kingdome which yet was more then he could do the kingdome being not his 〈◊〉 the Emperour of Romes to dispose of So as Robert Duke of Normanáy passed through Falaise he beheld among a company of young maids dauncing one 〈◊〉 a skinners daughter whose nimblenesse in her daunce so enamoured the Duke that he tooke her for his Concub ne and one 〈◊〉 begat our William the Conquerer Such and no better commonly are the effects of mixt dauncings which made Chrysostom say where dauncing is there the devil is And another Ancient calleth dauncing a circle whose center is the devil blowing up the fire of concupisence in the hearts both of the actours and spectatours Augustine saith that every caper in the daunce is a leap into a deep jakes No sober man doth daunce saith Cicero And pleased Herod Who was now well heat with wine as an oven Prov. 23. 31 33. for then his eies were apt to behold strange women and his heart to utter perverse things Gula Veneris vestibulum Et Venus in vinis ignis 〈◊〉 igne furit But what a monstrous thing is it to behold green apples on a tree in winter to finde youthfull lusts in old 〈◊〉 goats Verse 7. He promised with an oath He not only swore rashly but confessed himself bound thereby to perform his oath as the Greek word signifieth to give her whatsoever she would ask as Judah did Tamar and as wantons use to do to their sweet-hearts Ask me never so much dowry and gift saith 〈◊〉 and I will give according as ye shall say unto me but give 〈◊〉 the damosell to wife Verse 8. And she being before instructed c. Partus sequitur ventrem the birth follows the belly Here was like mother like daughter neither good bird nor good egge as they say The mother and daughter both had an aking tooth at the Baptist and sought an opportunity to be meet with him which now having gotten they pursued to the utmost The damosell came with haste to the King saith St Mark chap. 6. 25. when once she had her 〈◊〉 as fearing belike she should come too late Such another huswife as this was Dame Alice Pierce concubine to our Edward the third For when as at a Parliament in the fiftieth year of that Kings reigne it was petitioned that the 〈◊〉 of Lancaster the Lord Latimer Chamberlain and this 〈◊〉 Alice might be a moved from Court and the Petition was vehemently urged by their speaker St Peter la Mare this Knight afterwards 〈◊〉 the suit of that impudent woman working upon the Kings impotencies was committed to perpetuall imprisonment at Notingham And another such history we have of one Diana Valentina Mistris
it 〈◊〉 with an hundred wiers to make the image goggle with the eyes nod with the head hang the lip move and shake his jaws according as the value was of the gift that was offered If it were a small 〈◊〉 of silver he would hang a frowning lip if a piece of gold then should his jaws go merrily The like was done by the bloud of Hales brought afterwards by the Lord Cromwell to Pauls crosse and there proved to be the bloud of a duck It is a gift by whatsoever c. Some read it thus by Chorban 〈◊〉 by this gift if thou receive any profit by me understand then let God do thus and much more to me q. d. by Chorban thou shalt receive no profit by me Others thus Chorban Anathema sit Be it a devoted thing whatsoever I may profit thee by q. d. Being consccrated to God it shall be beneficiall to us both and not here only in this life but hereafter in that to come wheras cost bestowed upon parents soon vanisheth and reacheth no further then the life presents Verse 6. And honour not his father and his mother Supple insons erit Our Saviour contents himself to relate 〈◊〉 words only of the tradition as Lawyers use to do the first words of the Statute or Canon they 〈◊〉 te or argue upon Thus have you made the Commandment of none effect Ye have sought to shoulder God out of his throne to devest and spoil him of his rule and authority to ungod him as it were by making his Commandment void and invalid And do not Papists as much as all this whiles they teach that a Monk 〈◊〉 not leave his cloister to relieve his father but must rather see and suffer him to die for hunger in the streets Lyra hath these very words Filius 〈◊〉 professionem factam in religione excusatur à subveniendo parenlibus This Lyra was a famous English Jew but an arrant Papist as for most part all were then for he flourished Anno 1320. Verse 7. Well did I saias propheey of you Of such as you and so of you too The Prophets and Apostles then spake not of them only with whom they lived and to whom they wrote as the Jesuites blaspheme but their oracles and doctrines do extend still to men of the same stamp and making In the volume of thy book it is written of me saith David he found his own name in Gods book And where he spake with Jacob at Bethel there he spake with us saith Hosea Chap. 12. 4. And Whatsoever was written was written for our learning saith Paul Rom. 14. 4. Verse 8. This people draweth 〈◊〉 unto me c. And they are no changelings For at this day although they know better and can 〈◊〉 〈◊〉 the walls of their Synagogues this sentence Tephillah 〈◊〉 〈◊〉 cheguph belo neshamah that is Praier without the intention of the minde is but as a body without a soul yet shall not a man any where see lesse intention then in their orisons The reverence they shew saith Sr Edwin Sands who 〈◊〉 it is in standing up at times and the gesture of adoration in the bowing forward of their bodies For kneeling they use none no more do the Grecians neither stir they their bonnets in their Synagogues to any man but remain still covered They come to it with washen hands and in it they burn lamps to the honour of God but for any shew of devotion or elevation of spirit that yet in Jews could I never discern but they are as reverend in their Synagogues as Grammer-boyes are at school when their master is absent In summe their holinesse is the very outward work it self being a brainlesse head and soullesse body Thus he And honoureth me with their lips But prayer is not the labour of the lips but the travel of the heart the power of a petition is not in the roof of the mouth but root of the heart To give way to wilfull distractions is to commit spirituall whoredom in Gods presence Is it fit to present the King with an empty cask or to tell him a tale with our backs towards him Behold I am a great King saith God and they that stand before him must look to their feet saith Solomon that they stand upright and that they offer not an heartlesse sacrifice for that is the sacrifice of fools and ever held ominous But their heart is farre from me And so all they do is puted hypocrisie God loves truth in the inward parts Psal. 41. 6. and calls for the heart in all services as Joseph did for Benjamin as David did for Michal Thou shalt not see my face unlesse thou bring it In all spirituall Sacrifices we must bring him the fat and the inwards The deeper and hollower the belly of the lute or viol is the pleasanter is the sound the fleeter the more grating and harsh in our ears The voice which is made in the mouth is nothing so sweet as that which cometh from the depth of the brest Eph. 6. 5. Do the will of God from the heart But woe be to all carelesse 〈◊〉 to all loose and ungirt Christians the Lord will make all the Churches to know that he searcheth the hearts and reyns and that he will kill with death all such as had rather seem to be good then seek to be so Verse 9. But in vain doe they worship me For they loose their labour and which is worse they commit sinne Displeasing service is double dishonour as dissembled sanctity is double iniquity Teaching for doctrines the commandments of men So do Papists The Pope can do all things that Christ can do saith Hostiensis He can of 〈◊〉 make righteousnesse saith Bellarmine of 〈◊〉 〈◊〉 of nothing something His determinations are ipsissimum 〈◊〉 verbum the very word of God saith Hosius Murders treasons thefts c. ther 's no command of the morall Law but they can dispence with it but none of their ceremoniall Law Let God say they look to the breach of his own Law we will look to ours Heathen Socrates and Cicero shall rise up against these Pseudochristians and condemn them God said Socrates will be worshipped with that kinde of worship only which himself hath commanded He will not be worshipped said Cicero with superstition but with piety Verse 10. And he called the multitude The Pharisees those 〈◊〉 〈◊〉 〈◊〉 they would not be charmed Christ will lose no more sweet words upon them but turns them up as desperate with this inscription on their fore heads Noluerunt 〈◊〉 I would have healed these hypocrites but they would not be healed Yea When I would have healed Ephraim then to crosse me their iniquity was discovered as the leprosie in their fore-heads And from such uncouncellable and 〈◊〉 hearers if a Minister depart he doth but his duty the desertion is on their 〈◊〉 and not on his The manifestation of
the leaven of Egypt And was transfigured before them This was whiles he was praying as St Luke noteth Prayer rightly performed is a parling with God 1 Tim. 2. 1. a standing upon Intergatories with him 1 Pet. 3. 21. a powring out of the heart unto him Psal. 62 8. a familiar conference with him wherein the soul is so carried 〈◊〉 it self other whiles 〈◊〉 ut caro est penè nescia carnis as St 〈◊〉 speaks of certain holy women in his time that they seemed in place only remote but in affection to joyn with that holy company of heaven So Dr Preston on his death-bed said he should change his place but not his company Peter praying fell into a trance 〈◊〉 praying saw heavenly visions Mr Bradford a little before he went out of the Counter praid with such plenty of tears and abundant spirit of prayer that it ravished the mindes of the hearers Also when he shifted himself in a clean shirt made for his burning he made such a prayer of the wedding garment that the eies of those present were as truly occupied in looking on him as their ears gave place to here his prayer Giles of Brussels 〈◊〉 was so ardent in his prayers kneeling by himself in some secret place of the prison that he seemed to forget himself Being called many times to meat 〈◊〉 neither heard nor saw them that stood by him till he was lift up by the armes and then gently he would speak unto them as one awaked out of a deep sleep Amor Dei est ecstaticus sui nec se sinit esse juris Verse 3. Moses and Elias appeared Those 〈◊〉 is Candidati as the 〈◊〉 called them God had buried Moses but brought him forth afterwards glorious the same body which was hid in the vallie of 〈◊〉 appeareth here in the hill of Tabor Christ by rotting refines our bodies also and we know that when he who is our life shall appear then shall we also appear with him in glory 〈◊〉 3 4. As in the mean space be not we conformed to this world but rather transformed by the renewing of our mindes and in whatsoever transfiguration or ravishment we cannot finde Moses and Elias and Christ to meet as here they did in this sacred Synod that is if what we finde in us be not agreeable to the Scriptures we may well suspect it as an illusion Verse 4. Lord it is good 〈◊〉 us to be here 〈◊〉 plura absurda quam verba But he knew not what he should say he was so amused or rather amazed at that blessefull-sight So Paul whether in the body or out of the body when rapt into the third heaven he cannot tell God knoweth and again he cannot tell God knoweth 2 Cor. 12 2. 3. Only this he can tell that he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordlesse Words such things as words are too weak to utter and at the thought whereof Claudicat ingenium delir at linguaque mensque It is as impossible to comprehend heavens joyes as to compasse the heaven with a span or contain the Ocean in a 〈◊〉 No wonder then though Peter cry out it is good being here Or it is better being here then at 〈◊〉 〈◊〉 St Chrysostom senleth it whither our Saviour had said he must go and suffer many things of the Elders and be killed c. That St Peter liked not but would build here rather All men would have heaven but not the rough way that leads to it they would enter into Paradise but not through that narrow portall of afflictions they would sit in the seat of honour with Zebedees children but not drink of Christs cup much lesle be baptized with his baptisme that is be dowzed over head and eares in the waters of miseries They would feed on manchet tread on roses and come to heaven as 〈◊〉 at sea do many times to the haven whiles they are sleeping or before they are a ware But this is no lesse a folly then a delicacy thus to think to divide between Christ and his crosse to pull a rose without pricks to have heaven without hardship One for thee one for Moses one for Elias He never thought of one for himself he was so transported but he had provided 〈◊〉 for himself and us if Christ had taken his 〈◊〉 for so he should have declined death whereby life and immortality was brought to light to the Saints And this unadvised advie was so much the worse in Peter because but six daies before he had been sharply shent by our Saviour and called Satan for such carnall counsell and besides that even then he heard Moses and Elias 〈◊〉 with Christ about his departure confirming him against it It 's hard to say how oft we shall fall into the same fault though foul if left to our selves Verse 5. Whiles he yet spake But had no answer because he deserved it not to so foolish a proposition Only the Father answereth for the Sonne by the oracle out of the cloud according to that I bear not witnesse to my self but the Father that sent me he it is that beareth witnesse of me A bright cloud over shadowed them As a eurtain drawn betwixt them and the heavenly glory to the contemplation whereof they were not yet sufficient Hereby also their senses were drawn off from beholding Christs glory to hear the voice from Heaven which by the cloud as by a charet was carried into their ears with greater sound and solemnity Non loquendum de Deo sine lumine was a saying of Pythagoras God may not be mentioned without a light This is my beloved Son in Whom Here God maketh use of three diverse passages and places of his own book Psal. 2. 7. Isa. 42. 1. 〈◊〉 18. 18. to teach us when we speak to speak as the Oracles of God to inure our selves to Scripture language The voice also which Christ heard from heaven at his baptisme in his first inauguration is here repeated totidem verbis in his transfiguration which was no small confirmation to him doubtlesse as it was also to Peter and the rest that this voice was the same in esfect with his and their confession of Christ in the former Chapter ver 16. Thou art Christ the Sonne of the Living God In Whom I am Well pleased In whom I doe 〈◊〉 and have perfect and full complacency singular contentment And as in him so in us thorow him Zeph. 3. 17. he rests in his love 〈◊〉 his he will seek no further effecit nos sibi dilectos in 〈◊〉 Dilecto he hath made us accepted in that beloved one Here we have Gods acquittance for our better security Hear ye him As the Archprophet of the Church Deut. 18. 15. that Palmoni hammedabber as Daniel calleth him that excellent speaker that master of speech that came out of the 〈◊〉 of his father and hath his whole minde at his fingers ends as we say Hear ye him
out in the way of heaven shall be sure to have heaven Thomas San-Paulins at Paris a young man of eighteen years being in the fire was pluckt up again upon the gibbet and asked whether he would 〈◊〉 To whom he said That he was in his way toward God and therefore desired them to let him goe 〈◊〉 Merchant of Paris his case was nothing so comfortable who for jesting at the 〈◊〉 was by them condemned to be hanged But he to save his life was content to recant and so he did The Friers hearing of his recantation commended him saying If 〈◊〉 continued so he should be saved And so calling upon the officers caused them to make haste to the Gallows to hang him up while 〈◊〉 was yet in a good way said they lest he fall again Verse 14. For a witnesse unto all Nations Whilest with Moses it 〈◊〉 the AEgyptian saveth the 〈◊〉 is a favour 〈◊〉 life to some of death to 〈◊〉 who shall be left without 〈◊〉 by the Gospel preached to them as those that by their obstinacy have wilfully cut the throats of their own poor souls refusing to be reformed hating to be 〈◊〉 Sure it is that the last sentence shall be but a more manifest declaration of that judgement which the Lord in this life most an end by his word hath passed upon people Verse 15. The abomination of desolution That is Antichrist say some Interpreters and hitherto may fitly be referred that of 〈◊〉 who in his 〈◊〉 of the year 964. reckning up some Popes 〈◊〉 wicked he calleth them The abomination of desolation standing in Gods Temple Others understand it of the Roman Eagles or Ensigns Others of the Emperour Caius his statue said by some to 〈◊〉 set up in the Sanctuary As others again of Titus his picture placed there which haply was that one great sin that so troubled him upon his death-bed But they do best that understand the text of those abominable authours of desolation the Roman Armies who laid waste that pleasant Land and destroy'd the Nation as besides what Daniel fore-told is set 〈◊〉 by Iosephus at large in his sixth and seventh book De 〈◊〉 Iudaico Whoso readeth let him understand Let him strive to doe so by 〈◊〉 with 〈◊〉 attention diligence and devotion weeping as 〈◊〉 did till the sealed book was opened digging deep in the mine of the Scriptures for the minde of God 1 Cor. 2. 15. and holding it fast when 〈◊〉 hath it lest at any time 〈◊〉 should let it slip Heb. 2. 1. Admirable is that and appliable to this purpose which 〈◊〉 relateth of the precious stone 〈◊〉 of so orient bright and sweet a colour that it both dazeleth and refresheth the eyes at once drawing together heaps of other stones by it's secret force though far distant as hives of bees c. But lest so costly a gift should grow cheap nature hath not only hid it in the innermost bowels of the earth but also hath put a faculty into it of 〈◊〉 out of the hands of those that hold it unlesse they 〈◊〉 very carefull to prevent it Verse 16. Flee into the mountains As 〈◊〉 at length did for Zoar was too hot to hold him So should Iudea be for these who were therefore to repair to Pella beyond Jordan where they were hid till the indignation was over-past as Eusebius hath it in the third book and fifth Chapter of his history Such a receptacle of religious people was Geneva in the 〈◊〉 persecution And such blessed be God our strength for his unspeakable 〈◊〉 is at this present Warwick-Castle to my self writing these things and to many others in these troublous times So 〈◊〉 and many godly people were entertained and safeguarded by that noble Franciscus a 〈◊〉 in the German warres Verse 17. Not come down to take any thing See here the miseries of war which now alas we feel and can 〈◊〉 to being glad to flee for our lives with the losse of all lest with 〈◊〉 seeking to save our goods we lose 〈◊〉 and all glad if we may 〈◊〉 with the skin of our teeth And how like 〈◊〉 our present 〈◊〉 to end in a deadly consumption Warre is called evil by a specialty 〈◊〉 45. 7. Sin Satan and war have all one 〈◊〉 Evil is the best of them The best of sin is deformity of Satan 〈◊〉 of war misery God yet offereth us mercy as 〈◊〉 did those he warred against whiles the lamp burned O let us break off our sins by repentance and be 〈◊〉 in it lest we should seem to come 〈◊〉 Heb. 4. 1. Verse 18. Return back to take his clothes The body is 〈◊〉 then raiment And although there is great use of clothes in flight especially to save us from the injury of winde and weather for we carry the lamps of our lives in 〈◊〉 〈◊〉 it were yet life for a prey though we have nothing else in a common calamity is a singular mercy A living dog is better then a dead lion saith Solomon The Gibeonites to save their lives submitted to the meanest offices of being hewers of wood c. Skin for skin c. Iob 2. 4. We should be content to sacrifice all to the service of our lives Verse 19. Woe to them that are with childe c. By the laws of Nations women with childe babes and sucklings maids and old folk should be spared But the bloudy sword oft knows no 〈◊〉 as Hos. 10. 14. the mother was dashed in pieces upon her children Hos. 13. 16. their infants were dashed in pieces and their women with childe ript up So at the sack of Magdeburg by Charles the fifth and of Merindol in France by Minerius where the paps of many women were cut off and their children looking for suck at their mothers brest being dead before died also for hunger Many such barbarous but cheries have been acted lately in Ireland and begin to be also now in England poor England now an Ireland as at Bolton in Lancashire lately Help Lord or thy servant perisheth Verse 20. But pray ye Christ saith not Fight ye but pray ye To fight it boots not for God hath resolved the lands ruine But praiers are Bombardae instrumenta 〈◊〉 Christianorum as Luther hath it the great guns and artillery of Christians whereby they may batter heaven and make a breach upon God himself Flectitur 〈◊〉 voce rogante Deus Something God will yeeld to the praiers of his people even when he seems most bitterly bent and unchangeably resolved against them Christ here bids them pray that their flight fell not out in the winter when the daies are short 〈◊〉 foul and all lesse fit for such a purpose Nor on the Sabbath when though it were lawfull enough yet it would be so much the more uncomfortable This they were bid to pray above thirty years before the City was besieged And they had what they praid for Their flight was not
c. See the Note on Job 19. 25. 〈◊〉 afarre off Either out of womanly modesty or 〈◊〉 of faith which when it is in heart is able by its 〈◊〉 〈◊〉 to pull the very heart as it were out of hell and with 〈◊〉 and conquest to look even death and the devil in the 〈◊〉 as we see in Anne Askew Alice Driver and other brave women that suffered stoutly for Christ. Verse 56. Among which was Mary Magdalen Love is 〈◊〉 as death good blood will never bely it self Mary also 〈◊〉 mother of Jesus was there sitting with the sword thorow her 〈◊〉 that old Sime on had forehight her See 〈◊〉 19. 26 27. with the Note upon that text Verse 57. A rich man of Arimathaea Not many such ' 〈◊〉 〈◊〉 there are any Ioseph was a counsellour a Senatour one of the 〈◊〉 or seventy Seniours Christ findes friends in the 〈◊〉 tempestuous times and unlikely places as in 〈◊〉 and Neroes court Some good Obadiah or One 〈◊〉 to seek out Paul the prisoner and refresh his bowels Serena the 〈◊〉 wife to Diocletian that bloody persecutour was a Christian and a great friend to the true Religion So was the Lady Anne wife to our King Richard the second a disciple of Wickliffe whose books also she conveyed over into Bohemia her countrey whereby a good foundation was laid for the ensuing Reformation 〈◊〉 of Gaunt shewed himself a great favourer of Wickliffe The like did the Electour of Saxony for Luther George Marquesse of Brandenburg in a meeting of the Emperour and 〈◊〉 〈◊〉 Ausborough zealously professed that he would rather kneel down presently in the presence of them all and yeeld his head to be 〈◊〉 off by the executioner then deny Christ and his Gospel Verse 58. He went to Pilate It was time for him now or never to shew himself and to wax bold Mark 15. 43. The Spaniards they say abhorre dangers never aduenturing upon hard enterprizes but aiming to proceed securely Christs Disciples must speak and do boldly in the Lord 〈◊〉 14. 3. whatever come of it Audendo Graeci pèrvenêre Trojam Alexander never 〈◊〉 any thing but he conceived it might be done and he did it Historians 〈◊〉 most of his successe to his courage and tell us that having a souldier of his own name in his army whom he knew to be a coward he commanded him either to change his name or shew his valour So saith Christ to all 〈◊〉 Iosephs and Nicodemusses either play the men or pretend 〈◊〉 to me Verse 59. He wrapped it in a clean linnen cloth Which 〈◊〉 had bought new for the purpose saith St Mark to his no 〈◊〉 cost for linnen in those daies was precious so that a handkerchief among even the Roman riotours was a rich token as appears out of the Poet. Neither did this rich man loose his cost for he is and shall be famous for it to the worlds 〈◊〉 though 〈◊〉 body be not at leasure to do as Paleottus Archbishop of Binony did who wrot a great book of the shadow of Christs body 〈◊〉 Iosephs new syndon which was also commented upon by 〈◊〉 Professour of Divinity there Verse 60. And laid it in his own new tomb His own 〈◊〉 was now well warmed sweetned and sanctified by our 〈◊〉 body against himself should be laid there as afterwards he 〈◊〉 and probably was too A new tomb it was and fit it should 〈◊〉 for that virgin-body or maiden-corps as one calls it 〈◊〉 and untainted Besides else it might have been suspected 〈◊〉 not Christ but another arose or if he yet not by his own but by anothers vertue like him who revived at the touching of the bones of dead Elisha 2 King 13. Buried our Saviour was 1. 〈◊〉 none might doubt of his death 2. That our sinns might be buried with him 3. That our graves might be prepared and perfumed for us as so many beds of roses or delicious dormitories Isa. 57. 2. He was buried in Calvary to note that he died for the condemned and in a garden to expiate that first sinne committed in the garden and in another mans sepulchre to note that he died for other mens sins as some will have it Helena mother of Constantine the great bestowed great cost in repairing this 〈◊〉 of our Saviour which the Heathens out of hatred to Christ had thrown down and built a temple to Venus on the same ground And Ierusalem that poor ruinous city being governed by one of the Turks Sanzacks is for nothing now more famous then for the sepulchre of our Saviour again repaired and much visited by the superstitious sort of Christians and not unreverenced by the Turks themselves And he rolled a great stone Either for an inscription to the sepulcher or for more safety to the body or that the glory of the resurrection might be the greater or all these together Verse 61. And there 〈◊〉 Mary Magdalen Carefully watching where they laid the Lords body that they might not leave off their kindenesse to him living or dead as she said of 〈◊〉 Ruth 2. 20. Heavy they were as heart could hold yet not hindred thereby from doing their duty to Christ. So Daniel though sick yet did the Kings businesse Even sorrow for sin if it so exceed as to disable us for duty is a sinfull sorrow and must be sorrowed for Verse 62. Now the next day that followed That is on that high-day that double Sabbath they that had so oft quarreld Christ for curing on the Sabbath request a servile work to be done of securing and sealing up the sepulcher It is a common proverb Mortui non mordent Dead men bite not But here Christ though dead and buried bites and beats hard upon these evil mens consciences They could not rest the whole night afore for fear he should get out of the grave some way and so create them 〈◊〉 trouble Scipio appointed his sepulcher to be so placed as his image standing upon it might look directly toward Africa that being dead he might still be a terrour to the Carthaginians And 〈◊〉 an ancient King of this Iland commanded his dead body to be embalmed and put into a brazen image and so set upon a brazen horse over Ludgate for a terrour to 〈◊〉 Saxons It is well known that Zisca that brave Bohemian charged his Taborites to flea his corps and head a drum with his skin the sound whereof as oft as the enemies heard they should be appaled and put to flight And our Edward the first adjured his son and Nobles that if he died in his journey into Scotland they should carry his corps about with them and not suffer it to be interred till they had vanquished the Usurper and subdued the countrey Something like to this the Prophet Isaiah foretelleth of our Saviour and we see it here accomplished when he saith In that day the root of Jesse shall stand up for an 〈◊〉 to the people and even
sight as well as light we are still to seek Verse 51. 〈◊〉 was subject unto them Labouring with his 〈◊〉 c Mark 6. 5. Verse 52. Increased in wisdome Being 〈◊〉 as Macarius was called whilest a child for his extraordinary grace and gravity CHAP. III. Verse 1. Pontius Pilate being governour TAcitus calleth him Procurator only of Judea But Saint Luke here makes little difference betwixt his office and the Imperiall honour of his Master Tiberius for he useth the same word to expresse both The Earle of Flanders counts it a great prerogative that he writes himself Comes Dei gratiâ Others only Dei clementiâ The Duke of Millain that he is the prime Duke of Europe The Deputy of Ireland that there commeth no Vicegerent in Europe more neer the Majesty and prerogative of a King then he c. Verse 2. Annas and Caiaphas being high Priests By turnes Joh. 11. 44. Act. 4. 6. contrary to the old order Throughout the whole Turkish Territories there is but one Mufta or High-Priest and he is the supream Judge and rectifier of all actions as well Civil as Ecclesiastical Verse 3. Preaching the Baptisme of Repentance Johns note was still Repentance Christ comes not where this Herald hath not been before him Yet now it is come to that passe that many men scorn to hear a Sermon of Repentance It s a sign say some that the Minister hath been idle that week or that his stock is spent when he comes to preach of such a common theame as Repentance If God be not mercifull we shall quickly dispute away all our Repentance as a famous preacher justly complaineth Verse 4. In the book of the words of Esaias Called a great roule Esay 8. 1. because it treates of great things Maxima in minimo and said to be written with the Pen of a man that is cleerly that the simplest of men may understand it Deuteronomie 30. 11. Verse 5. Every vally shall be filled Every hole or hollow Fainting of heart unfits the way for Christ as well as the swelling hills of pride Plain things will joyn in every point one with another not so rough and hollow things so plain spirits close with Gods Truths not so those that are swolne and uneven Verse 6. All flesh shall see Viz. All that order their conversation aright Psal. 50. 23. which is the life of thankfulnesse ib. Verse 7 8 9. See the Notes on Matthew 3. 7 8 9 10. Verse 10. What shall we doe q. d. What are those fruits worthy of Repentance that we in our places must bring forth Verse 11. He that hath two coates Thus Tyrus evidenced her repentance Isa. 23. 18. by feeding and cloathing Gods Saints with her merchandize Thus Zacheus Dorcas c. This is all the lesson that for the present he sets them being but young scholars in the schoole of Christ. Verse 13. Exact no more Make no more of your places then ye may with a good conscience Shun that mystery of iniquity that is crept into most callings A great part of the Turks Civil Justice at this day is grounded upon Christs words Thou shalt not do what thou wouldst not have done to thee Verse 14. Do violence to no man Shake no man by the shoulders tosse no man to and fro to put him into a fright smite no man with the fist of wickednesse Tamerlaine took such order with his Souldiers that none were injuried by them If any souldier of his had but taken an apple or the like from any man he died for it One of his souldiers having taken a little milk from a country woman and she thereof complaining he caused the said souldier to be presently killed and his stomack to be ript where the milk that he had of late drunk being found he contented the woman and so sent her away who had otherwise undoubtedly dyed for her false accusation had it not so appeared Neither accuse any falsely Get nothing by sycophancie Oppresse no man either by force or fraud and forged cavilation as it is rendred Luke 19. 8. Verse 15. Whether he were the Christ Yet John did no miracle but he was a burning and a shining light he thundered in his doctrine and lightened in his life Hence was he so much admired Verse 16. The latchet of whose shooes c. By this expression the Baptist acknowledgeth Christs Godhead as did also Mary by washing his feet But what doth the Pope that holds forth his feet to be kissed Is not this he that sits as God in the Temple of God Is not this Dominus Deus noster Papa Learned he not this abominable insolency of Dioclesian that bloudy Persecutor who as he was the first Roman Emperour that would be worshipped as God so he was the first that wore shooes embellished with precious stones and held forth his feet to be kissed of his prostrate suitors Verse 17. Whose fanne Viz. The preaching of the Gospel Verse 19. For Herodias his brother Philips wife Whom it was not lawfull for Herod to have though Philip were dead as Josephus saith he was This was the case so much controverted here and beyond Seas in Henry the eighths time touching his marriage with his brother Arthurs widow by Papall dispensation The King had first a scruple cast into his mind about it by the Bishop of Baion the French Embassadour who came to him to consult of a Marriage between the Lady Mary and the Duke of Orleans whether Mary were legitimate c. This gave occasion to the casting the Popes authority out of England Mary was forced for fear of death to renounce the Bishop of Rome and to acknowledge her Mothers marriage to have bin incestuous and unjust c. Though afterwards she set up the Pope here again and it was her policy so to get and keep the Crown upon 〈◊〉 head And for all the evills which Herod c. John reproved him with the same liberty that Herod committed them So did John Chrysostome the great ones of his time Ità quidem ut etiam Ducum Eutropii Gainae imò ipsius Imperatoris errata reprehenderet He spared not Dukes Princes nay not the Emperour himself Verse 20. Added yet this There is no stint in sin but as one wedge makes way for another so here As after Jonathan and 〈◊〉 Armour-bearer came the whole host So. Verse 21. And praying the heaven was opened Prayer is the key of Gods Kingdom And must be used as at other times so especially when we or ours receive the Sacraments though the most if urged hereto must say if they say truely as 1 Sam. 17. 39. I cannot go with these accoutrements for I am not accustomed to them Verse 23. Being as was supposed But falsly for Joseph was no more then his Pater politicus as Postellus calleth him his foster-father reputed father Which was the sonne of Heli That is his son in law For Heli was Maries