called an overshadowing Luk. 1. 35. Where also 〈◊〉 any should mistake this Of in the text for the materiall cause as if the holy Ghost had begotten him of his own substance as fathers do their children the whole order and manner of this conception so far as concerneth us to know is declared by the Angel Verse 19. Then Joseph her husband 〈◊〉 a just man And yet withall a mercifull tender man of the Virgins credit Hence that conflict and fear within himself lest he should not doe right And not willing to make her a publike example That is to wrong her as the same word is used and expounded by the Authour to the Hebrews of the Son of God as here of the mother of God Heb. 6. 6. with Heb. 10. 29. Was minded to put her away privily Which yet he could hardly have done without blame to 〈◊〉 and blemish to her So farre out we are the best of us when destitute of divine direction How shamefully was that good Josiah miscarried by his passions to his cost when he went up against Pharaoh Necho without once advising with Ieremiah Zephany Huldah or any other prophet of God then living by him Verse 20. But while he thought on these things And was not so well advised upon his course God who reserveth his holy hand for a dead lift expedites him The Athenians had a conceit that Minerva their goddesse drove all their ill counsels to a happy issue The superstitious Romanes thought that an Idol which they called Vibilia kept them from erring out of their way The divine providence is our Vibilia that will not suffer us to misearry so long as we have an eye to the paterne that was shewed us in the 〈◊〉 Exod. 25. 40. In the Mount will the Lord be seen Behold the Angel of the Lord appeared unto him As of old he had done to Daniel being caused to flee swiftly or with 〈◊〉 of flight as the Hebrew hath it with so good a will he did it as thinking he could never come soon enough Joseph thou sonne of David Albeit a poore Carpenter A man may be as high in Gods favour and as happy in russet as in Tissue I know thy poverty saith Christ to that Church but 〈◊〉 nothing thou art rich Feare not to take unto thee viz. From the hands of her parents who have by all right the dispose of their children as a cheif part of their goods Therefore when Satan obtained leave to vex Job and to touch him in his possessions he dealt with his children also For that which is conceived in her That holy thing Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily that is personally and is called the Sonne of God saith the Angel there Yet not in respect of his humane nature for then there should be in the person of Christ two sonnes viz. one of the Father and another of the holy Ghost Besides Heb. 7. 3. he is without father as Man and without mother as God All that can be gathered out of that place in Luke is that he that was so conceived of the holy Ghost 〈◊〉 the naturall Son of God The union of three Persons into one nature and of two natures into one Person these are the great mysteries of Godlines The well is deep as she said and we want wherewith to draw Is of the Holy Ghost As the Efficient not as the Materiall cause The virtus formatrix the formative faculty which the Virgin had not is ascribed to the power of the Holy Ghost framing and fashioning Christ of the substance of the Virgin sanctified miraculously and without mans help But if no mother knows the manner of her naturall Conception what presumption shall it be for flesh and bloud to search how the Sonne of God took flesh of his creature It is enough for us to know that he was conceived of the holy Ghost not spermatically but 〈◊〉 yet secretly and mystically the Virgin her selfe knew not how Fearfully and wonderfully he was made and curiously wrought in the lowest parts of the earth Psal. 139. 14 15. with Ephes. 4. 9. Verse 21. And she shall bring forth a Sonne Shiloh the Son of her secundines that Son that Eve made account she had got when she had got Cain For said she I have gotten a man from the Lord. Or as others read it and the Original rather favours it I have gotten the man the Lord. But how farre she was deceived the issue proved 〈◊〉 〈◊〉 spes bona 〈◊〉 suo Hope comes halting home many times And thou shalt call his name Iesus Not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale as some Hellenists would have it Although it be true that he is Iehovah Rophe the Lord the Physician by whose 〈◊〉 we are healed But of Iashang whence 〈◊〉 Iesus Two in the old Testament had this name The first when he was sent as a spy into Canaan 〈◊〉 13. 16. had his name changed from Oshea Let God save to 〈◊〉 God shall save Under the Law which brings us as it were into the wildernes of SIN we may wish there were a Saviour but under the Gospel we are sure of salvation 〈◊〉 our Iehoshuah hath bound himself to fulfill all righteoufnes and had therefore this name imposed upon him at his circumcision For he assumed it not to himself though knowing the end of his coming and the fullnesse of his sufficiency he might have done it nor received it from men but from God and that with great 〈◊〉 by the ministery of an Angel who talked with a woman about our salvation as Satan sometime bad done about our destruction For he shall save his people from their sinnes This is the notation and Etymon or reason of his name Jesus A name above all names Phil 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Oratour is a word so emphaticall that other tongues can hardly finde a word fit to expresse it Salvation properly notes the negative part of a Christians happinesse viz. preservation from evil chiefly from the evil of sin which is the mother of all our misery from the damning and 〈◊〉 power thereof by his merit and Spirit by his value and vertue Jesus therefore is a short Gospel and should worke in us strongest affections and egressions of soul after him who hath saved us from the wrath to come The 〈◊〉 being set free but from bodily servitude called their deliverer a Saviour to them and rang it out Saviour Saviour so that the fowls in the aire fell down dead with the cry Yea they so pressed to come neer him and touch his hand that if he had not timely withdrawn himself he might have beseemed to have lost his life The Egyptians preserved by Joseph called him Abrech or Tender-Father The daughters of Ierusalem met David returning from the slaughter of the Philistims with singing and
horn hath been in them are no longer poisonable but healthfull Into the holy City Things are called holy either by nature as God who is truly alway and only of himself holy or by separation or being set apart to a holy use or end which Origen calleth sancta sanctificata by accession of externall holinesse from without So Jerusalem is here called holy because the City of God where he was daily worshipped And for the same cause was the ground whereon Moses and Ioshua trod called 〈◊〉 ground and Tabor the holy Mount And when we stand in our Churches saith Chrysostome we stand in a place of Angels and 〈◊〉 angels in the Kingdom of God and heaven it self which they that profane may justly fear to be whipt like dogs out of 〈◊〉 haavenly temple and City too And surely it were to be wished that such profane Esaus now-adaies as dare prate or sleep or laugh and play the parts of jesters or doe any thing else unbeseeming the service of God would keep themselves from Gods sanctuary or that we had such Porters to keepe them 〈◊〉 as they had under the Law 2 Chronicles 23. 19. And setteth him upon a pinacle of the Temple Height of place giveth opportunity of temptation The longest robe contracts the greatest soil neither are any in so great danger as those that walk on the tops of pinacles Even heigth it self makes mens brains to swim As in Diocletian who not content to be Emperour would needs be adored as a god and Caligula of whom it was said That there was never any better servant then he nor worse Lord. Vespasian is reported to have been the only man that ever became better by the Empire conferred upon him It is both hard and happy not to be made worse by advancement 〈◊〉 signifies both honour and 〈◊〉 Chabadh 〈◊〉 and honour Honoro and onero shew that honour goeth not without a 〈◊〉 Fructus 〈◊〉 oneris fructus honoris onus Pope Pius Quintus said thus of himself Cumessem religiosus sperabam bene ae salute animae meae Cardinalis factus extimui Pontifex creatus 〈◊〉 〈◊〉 When I was first in orders without any further ecclesiasticall dignity I had some good hopes of my salvation When I became a Cardinall I had 〈◊〉 since I was made Pope least of all The same thoughts of himself had Clement the 8th his immediate successour saith the same Authour Non insulsè Autor 〈◊〉 moral cap. 12. Praepositioni quot accidunt Unum Quid Casus tantùm Quot casus Duo Qui Accusativus abiativus Haec enim Praelatum oportet timere accusari a crimine aufirri 〈◊〉 sic ignominiosè cadere Verse 6. And he saith unto him The devil usually tempteth by speech inward or outward Senarclaeus telleth of a plain Countrey-man at Friburg in Germany that lying on his death-bed the devil came to him in the shape of a tall terrible man and 〈◊〉 his soul 〈◊〉 Thou hast been a notorious sinner and I am come to set down all thy sins And therewith he drew out 〈◊〉 and 〈◊〉 and sate down at a Table that stood by and began to write The sick man answered My soul is Gods and all my sins are nailed to the crosse of Christ. But if thou desire to set down my sins write thus All our righteousnesses are as a filthy rag c. The devil set down that and bad him say on He did But thou Lord hast promised for thine own sake to blot out our iniquities and to make our searlet sins white as snow The devil passed by those words and was earnest with him to goe on in his former argument The sick man said with great 〈◊〉 The sonne of God appeared to destroy the works of the devil With that the devil vanished and the sick man departed If thou be the Son of God cast thy self c. This is the devils Logick to argue from 〈◊〉 to liberty to doe wickedly with both hands earnestly Wheras the Heathen could say In maxima libertate minima licentia And the Father Ideò deteriores sumus quia meliores esse debemus Therefore are we worse because we ought to be better Remember but this that 〈◊〉 art sonne to a King said one to Antigonus and that will 〈◊〉 thee from base courses Take thou those spoils to thy self said Themistocles to his friend that followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou art not Themistocles as I am they are poor things farre below me Shall such a man as I flee Shall I doe any thing to the dishonour of my heavenly father and therefore sin because grace hath abounded That is not the guise of any of Gods children They walk honestly bravely gallantly worthy of God who hath done so great things for them The more 〈◊〉 the more engagements Scipio when a harlot was offered unto him said Vellem si non essem Imperator It was an aggravation of 〈◊〉 fall of Solomon that God had appeared unto him twice and of Saul That he fell as if he had not been anointed So it is of any of Gods Saints to sin as if they had not been adopted Cast thy self down Here our Saviour is tempted to self-murder by an old man-slater And when Moses Elias Jonas and others of the best sort of Saints were in a fit of discontent and grew weary of their lives wishing for death Divines doubt not but Satan gave a push at them with his ten horns to dispatch and ease 〈◊〉 of the present trouble by cutting off their own daies A dangerous and hideous temptation yet such as may be all the best and few scape it that live out their time But in all the book of God we read not of any of the generation of the just that ever did it That God who kept them will if we look up to him doe as much for us Only we must set against this bloudy temptation with Gods 〈◊〉 me and with Gods armour The word and prayer are the 〈◊〉 and power of God and by his might doe 〈◊〉 all the fiery darts of the devil Oppose the commination to the temptation Herein Eve faultred in her lest ye die though she held the precept and so fell For it is written A vile abuse of sacred Scripture to 〈◊〉 thereby to 〈◊〉 or 〈◊〉 for it yet what more ordinary with men of corrupt mindes and reprobate concerning the saith Quicaedem 〈◊〉 saciunt ad materiam suam as Tertullian speaketh who 〈◊〉 the Scriptures to serve their own purposes But of this more elsewhere He shall give his Angels charge over thee Hitherto the old liar speaketh truth But Satan etsi semel videatur verax millies est mendax semper fallax saith one Satan though he may sometimes seem a true-speaker yet he is a thousand times for it a liar and alwaies a deceiver Because our Saviour had alledged
there is no peace among the workers of iniquity that are trotting apace towards hell by their contentions Rom. 2. 8. But what pity is it that Abraham and 〈◊〉 should fall out that two Israelites should be at strife amid the Egyptians that Johns disciples should join with Pharisees against 〈◊〉 that 〈◊〉 for their contentions should hear carnall and walke as men that Lutherans and Calvinists should be at such deadly fewd Still Satan is thus busie and Christians are thus malicious that as if they wanted enemies they flee in one anothers faces There was no noise heard in setting up the Temple In Lebanon there was but not in Sion whatever tumults there are 〈◊〉 't is fit there should be all quietnesse and concord in the Church Now therefore although it be for the most part a thankelesse office with men to interpose and seek to take up strife to peece again those that are gone aside and asunder and to sound an Irenicum yet do it for Gods sake and that ye may as ye shall be after a while called and counted not medlers and busie-bodies but the sons of God Tell them that jarre and jangle upon mistakes for most part or matters of no great moment that it is the glory of a man to passe by an infirmity and that in these ignoble quarrels every man should be a law to himself as the Thracians were and not brother go to law with brother because he treads upon his grasse or some such poor businesse ubi vincere inglorium est alteri sordidum Now therefore there is utterly a fault amongst you because ye go to law one with another saith the Apostle Not but that the course is lawfull where the occasion is weighty and the minde not vindictive But the Apostle disgraceth in that text revenge of injuries by a word that signifieth disgrace or losse of victory And a little before I speak to your shame saith he Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren and compromise the quarrell Servius Sulpitius that heathen Lawyer shall rise up in judgement against us quippe qui ad facilitatem aequitatemque omnia contulit neque constituere litium actiones quam controversias tollere maluit as Tully testifieth Concedamus de jure saith one ut careamus lite And ut habeas quietum tempus perde aliquid Lose something for a quiet life was a common proverb as now amongst us so of old 〈◊〉 the Carthaginians as St Austin sheweth It were happy surely if now as of old the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one soul. And as in one very ancient Greek copy it is added that there was not one controversie or contention found amongst them For they shall be called the children of God They shall both be and be said to be both counted and called have both the name and the note the comfort and the credit of the children of God And if any Atheist shall object What so great honour is that Behold saith St John what manner of love the Father hath bestowed upon us that we should be called the sonnes of God It was something to be called the son of Pharaohs daughter to be son in law to the King with David to be heir to the Crown with Solomon but farre more that God should say of him I will be his father and he shall be my sonne and I will establish his Kingdom 2 Sam 7. 14. This is the happy effect of faith for to them that beleeve on his name gave he power and priviledge to become the sonnes of God Now faith ever works by love and love covereth a multitude of sins not by any merit or expiation with God but by seeking and setling peace among men And this is as sure and as sweet a signe of a son of the God of peace as the party-coloured coats were anciently of the Kings children Verse 10. Blessed are they that are persecuted To be persecuted as simply considered is no blessed thing for then it were to be desired and praid for But let a man love a quiet life and labout to see good daies said those two great champions David and Peter who themselves had indured a world of persecution and paid for their learning The like counsell gives St Paul and the Authour to the Hebrews For they felt by experience how unable they were to bear crosses when they fall upon them It was this Peter that denied his master upon the sight of a silly wench that questioned him And this David that changed his behaviour before Abimelech and thereupon gave this advice to all that should come after him For righteousnesse sake This is it that makes the Martyr a good cause and a good conscience Martyrem facit causa non supplicium saith one Father Not the suffering but the cause makes a Martyr And Multum interest qualia quis qualis quisque patiatur saith another It greatly skilleth both what it is a man suffereth and what a one he is that suffereth If he suffer as an evil-doer he hath his mends in his own hands but if for righteousnesse sake as here and if men say and do all manner of evil against you falsly and lyingly for my sake as in the next verse and for the Gospels sake as Marke hath it this is no bar to blessednesse Nay it is an high preferment on earth Phil. 1. 29. and hath a crown abiding it in Heaven beyond the which mortall mens wishes cannot extend But let all that will have share in these comforts see that they be able to say with the Church Psal. 144. 21 22. Thou knowest Lord the secrets of the hearts that for thy sake we are 〈◊〉 continually Upon which words excellently St Austin Quid est inquit novit occulta quae 〈◊〉 c. What secrets of the heart saith he are those that God is here said to know Surely these that for thy sake we are slain c. slain thou maist see a man but wherefore or for whose sake he is slain thou knowest not God only knoweth Sunt qui causâ humanae gloriae paterentur as that Father goeth on There want not those that would suffer death and seemingly for righteousnesse sake only for applause of the world and vain glory As Lucian telleth of Peregrinus the Philosopher that meerly for the glory of it he would have been made a Martyr The Circumcelliones a most pernicious branch of the haeresie of the Donatists were so 〈◊〉 to obtain by suffering the praise of Martyrdom that they would seem to throw themselves down headlong from high places or cast themselves into fire or water Al xander the 〈◊〉 was near martyrdom Acts 19. 33. who yet afterward made shipwrack of the faith and
1. Where then will they appear that say to the the King Apostata Job 34. 18. that send messages after him saying We will not have this man to raign over us that bespeak 〈◊〉 as that Hebrew did Moses Who made thee a Prince and a Judge amongst us should they not rather send a Lamb to this 〈◊〉 of the earth and bring a present to Fear should they not 〈◊〉 to his scepter and confesse his soveraignty And the power Some have Kingdoms that yet want power to help their subjects as that King of Israel that answered her that had 〈◊〉 her childe in that sharp famine of Samaria where an Asses head was worth four pounds If the Lord doe not help whence shall I help But the King of heaven is never at such a Non-plus He can doe 〈◊〉 he will and he will doe whatsoever is meet to be done for the good of his servants and suppliants Peter wanted power to deliver Christ 〈◊〉 wanted will but God wants neither what a comfort 's that Let us rest on his mighty arm and cast the labouring Church into his everlasting arms He is able to doe more then we can ask or think and will not fail to keep that which we have committed unto him against that 〈◊〉 2 Tim. 1. 14. And the glory To wit of granting our requests Praises will follow upon prayers obtained Psal. 50. 15. what a man winnes by prayer he will wear with thankfullnesse Now who so offereth 〈◊〉 he glorifieth me saith God And the Gentiles did not 〈◊〉 God neither were thankefull Rom. 1. 21 28. But the 24 Elders ascribe unto him glory and honour And this is a most powerfull argument in prayer as are also the two former And it pleaseth God well to hear his children reason it out with him 〈◊〉 as Iacob did and the woman of Canaan Because by shewing such reasons of their requests as our Saviour here directs us they shew proof of their knowledge faith confidence c. And befides they doe much confirm their own faith and stir up good affections in prayer Amen This Hebrew word 〈◊〉 remaineth untranslated in most languages is either prefixed or proposed to a sentence and 〈◊〉 it is a note of certain and earnest asseveration or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and four Gospels or of the will and affections for the obtaining of our petitions 1 Cor. 14. 16. how shall he say Amen at thy giving of thanks Of assurance next as in this place and many others It is the voice of one that beleeveth and expecteth that he shall have his prayers granted It is as much as so be 〈◊〉 yea so it shall be Verse 14. For if ye forgive men their trespasses Our Saviour resumeth and inculcateth the fifth petition with a repetition because upon charity which is chiefly seen in giving and forgiving hangeth after a sort the restfull successe of all our 〈◊〉 2 Tim. 2. 8. Malice is a leaven that swels the heart and 〈◊〉 the sacrifice 1 Cor. 5. 7 8. Out with it therefore that we 〈◊〉 keep the feast or holy day that we may as we ought to doe keep a constant jubilee nexus solvendo noxas remittende This 〈◊〉 and bloud will not easily yeeld to But we are not debters to the flesh we owe it nothing but the blew eye that S. Paul gave it When Peter heard that he might not recompense to any 〈◊〉 for evil but must studiously seek his conversion and salvation Lord saith he how oft shall my brother sinne against me and I forgive him till seven times this he thought a mighty deal a very high pitch of perfection Our Saviour tells him till seventy times seven times that is infinitly and without stint yet hē alludes to Peters seven and as it were alludes it and his rashnesse in setting bounds to this duty and prescribing how oft to him that was the wiledom of the Father This is when my brother returneth and saith It repents me But what if he doe not In forgiving an offendour say Divines there are three things 1. The letting fall all wrath and desire of revenge 2. A solemn profession of forgivenesse 3. Reacceptance into former familiarity The first must be done however For the second If he say I repent I must say I remit Luk. 18. To the third a man is not bound till satisfaction be given Your heavenly father will also forgive you Yet is not our forgiving men the cause of his forgiving us but a necessary antecedent The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake Isa. 43. 25. Neverthelesse forasmuch as he hath 〈◊〉 us this promise here our forgiving others saith learned Beza seemeth to have the nature of an intervenient 〈◊〉 a cause sine qua non of his forgiving us Verse 15. But if ye will not c. This is a matter much to be observed therefore so often inculcated Iudgement without mercy shall be to them that shew no mercy There 's but a hairs bredth betwixt him and hell that hath not his sins pardoned in heaven Such is the case of every one that doth not from his heart forgive his offending brother Mat. 18. 35. or that saith I will forgive the fault but not forget the matter or affect the person Men must forbear one another and forgive one another as Christ forgave them and that if any man have a quarrel against any Col. 3. 13. for else what thanks is it The glory of a man is to passe by 〈◊〉 It is more comfortable to love a friend but more honourable to love an enemy If thou reserve in thy minde any peece of the wrong thou provokest and daily prayest God to reserve for thee a peece of his wrath which burneth as low as the nethermost hell Neither will it help any to do as Latimer reporteth of some in his daies who being not Willing to forgive their enemies would not say their Pater-noster at all but insteed thereof 〈◊〉 our Ladies Psalter in hand because they were perswaded that by that they might obtain forgivenesse of their fins of favour without putting in of so hard a condition as the forgivenes of their enemies into the bargain Neither will your Father forgive your tresp 〈◊〉 And if 〈◊〉 doe not who can give pardon or peace saith he in Iob The Rhemists talke much of one that could remove mountains God only can remove those mountains of guilt that lye upon the soul. 〈◊〉 may forgive the trespasse God only the transgression Against 〈◊〉 thee only have I sinned saith David And to the Lord 〈◊〉 God belongeth mercies and forgivenesses saith Daniel Ministers remit 〈◊〉
see themselves Christ 〈◊〉 creatures Need not the Physitian And the Physitian needs them as 〈◊〉 he came not oares not for them they have as much help from him as they seek Presumption is as a chain to their neck and they believe their interest in Christ when it is no such thing They 〈◊〉 a bridge of their own shadow and so fall into the brook they perish by catching at their own catch hanging on their own fancy which they falsly call and count faith Verse 14. But goye and learn what c. In the history of Ionas Christ found the mystery of his death buriall and resurrection Rest not in the shell of the Scriptures but break it and get out the kernel as the sense is called Iudg. 7. 15. stick not in the bark but pierce into the heart of Gods Word Lawyers say that Apices juris non sunt jus The letter of the Law is not the Law but the meaning of it Iohn never rested till the sealed book was opened Pray for the spirit of revelation plow with Gods heifer and we shall understand his riddles provided that we wait in the use of all good means till God irradiate both organ and object I will have mercy Both that which God shews to us and that which we shew to others spirituall and corporall Steep thy thoughts saith one in the mercies of God and they will dy thine as the dy-fat doth the cloth Col. 3. 12. I came not to call the righteous Those that are good in their own eyes and claim heaven as the portion that belongs unto them Scribonius writes of 〈◊〉 Cedar Quòd viventes res putrefacit perdit putridas autem 〈◊〉 conservat So Christ came to kill the quick and to quicken the dead But sinners to repentance Not to liberty but duty Tertullian speaketh of himself that he was born to nothing but repentance This is not the work of one but of all our daies as they said Ezra 10. 13. Some report of Mary Magdalen that after our Saviours resurrection she spent thirty years in Gallia 〈◊〉 in weeping for her sins And of S. Peter that he alwaies had his eyes full of tears insomuch as his face was furrowed with continuall weeping Let not him that resolves upon Christianity dream of a delicacy Verse 14. Then came to him the Disciples of John These sided with the Pharisees against our Saviour out of emulation and self-love the bane and break-neck of all true love yea they were first in the quarrel A dolefull thing when brethren shall set against brethren Hebrews vex one another Exod. 2. and Christians as if they wanted enemies flie in the faces one of another S. Basil was held an heretike even of them that held the same things as he did and whom he honoured as brethren all the fault was that he out-shone them and they envied him the praise he had for opposing Arrianisme which was such as that Philostorgius the Arrian wrote that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius meerly out of a self-seeking humour and desire of preheminency How extream violent are the Lutherans against the Calvinists In the year 1567. they joyned themselves at 〈◊〉 with the Papists against the Calvinists And Luther somewhere professeth that he will rather yeeld to Transubstantiation then remit any thing of Consubstantiation Why doe we and the Pharisees fast often The Pharisees were perilous fasters when they devoured widows houses and swallowed il-gotten goods as Gnats down their wide 〈◊〉 which therefore Christ cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwards Their fasts were meer mock-fasts so were those of John Arch-bishop of Constantinople sir-named the Faster who yet was the first that affected the title of Universall Bishop so much cried down by Gregory the great These Pharisees had sided with and set on Johns Disciples in their masters absence like as the renegado 〈◊〉 to keep up that bitter contention that is between the Calvinists and 〈◊〉 have a practice of running over to the Lutheran Church pretending to be converts and to build with them Verse 15. And Jesus said unto them He makes apology for his accused Disciples so doth he still at the right hand of his heavenly Father nonsuting all accusations brought against us as our Advocate 1 Joh. 2. 1. appearing for us as the Lawyer doth for his Client Heb. 9 24. opening his case and pleading his cause He helpeth us also to make apology for our selves to God 2 Cor. 7. 11. and expecteth that as occasion requires we should make apology one for another when maligned and misreported of by the world Can the children of the 〈◊〉 c Our Saviour seeing them to sin of infirmity and by the instigation of the Pharisees who with their leaven had somewhat sowred and seduced them in their masters absence deals gently with them to teach us what to 〈◊〉 in like case A Venice-glasse must be otherwise handled then an earthen pitcher or goddard some must be rebuked sharply severely cuttingly Titus 1. 13. but of others we must bave compassion making a difference Jude 22. Mourn as long as the Bridegroom c. Mourn as at sunerals so the word signifieth This were incongruous unseasonable and unseemly at a feast It was a peevishnesse in Sampsons wife that she wept at the wedding sith that 's the day of the rejoycing of a mans heart as Solomon hath it Now Christ is the Churches Spouse He hath the bride and is the bridegroom as their master the Baptist had taught them Joh. 3. 29. and 〈◊〉 over every good soul as the bridegroom rejoyceth over the bride Isai. 62. 5. Should not the Saints therefore reciprocate But the daies will come Our Saviour 〈◊〉 much even many a little death all his life long and yet till his passion he accounts himself to be as it were in the bride-chamber Then it was especially that he alone 〈◊〉 the wine-presse and was rosted alive in the fire of his Fathers wrath c. When the Bridegroom 〈◊〉 be 〈◊〉 from them As now your master the Baptist is from you a just argument and occasion of your grief and fasting if possibly you may beg him of God out of the hands of Herod When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto Cardinall Wolsey being shortly after sent Embassadour beyond seas to make means for his release as he came thorow Canterbury to ward 〈◊〉 he commanded the Monks and the Quire to sing the Letany after this sort Sancta Maria ora pro Papa nostro Clemente Himself also being present was seen to weep tenderly for the Popes calamity Shall superstition do that that Religion cannot bring us to Shall we not turn again unto the Lord with fasting weeping and mourning if for nothing else yet that our poor 〈◊〉 may finde compassion Which is Hezekiah's motive to
bold and wise 〈◊〉 of Christ is required of all his who are therefore said to be marked in their fore 〈◊〉 Revel 7. 3. an open place And they that will not professe him shall be sorted with such as through 〈◊〉 of pain and defect of patience gnaw their own tongues Revel 16. 10. Antichrist takes it in as good part if his bond-slaves receive his mark in their hand only the which as occasion serveth they may cover or discover Revel 13. 16. He lets his use what cousenage they will so it may help to 〈◊〉 his Kingdom It was a watch-word in Gregory 13th his time in Q. Elizabeths time My sonne give me thy heart Dissemble go to Church do what ye will but Da mihi cor be in heart a Papist and go where you will Christ will endure no such dealing He will have heart and tongue too Rom. 10. 9. he will be worshipped truly that there be no halting and totally that there be no halving We may as well saith Zuinglius do worship at the altar of Jupiter or Venus as hide our faith for fear of Antichrist He that is not with me is against me saith our Saviour He likes not these politick Professours these neuterpassive Christians that have fidem menstruam as Hilary said of some in his time that have religionem 〈◊〉 as Beza saith of Baldinus the French Apostate that can turn with the times comply with the company be as the planet Mercury good in conjunction with good and bad with 〈◊〉 These are they that do virtutis stragulam 〈◊〉 put honesty to an open shame as the Philosopher could say And shall these mens faith 〈◊〉 found to praise and honour and glory It is not likely Verse 33. But 〈◊〉 shall deny me Not only utterly to renounce Christ but out of 〈◊〉 respects to dissemble him is to deny him Peter denied his Master as well in saying I wot not what 〈◊〉 〈◊〉 as in swearing he never knew the man The people of 〈◊〉 〈◊〉 King 18. 11. that held their peace only when the Prophet had said If the Lord be God follow him are blamed and worthily for their detestable indifferency Indeed they spake not against the Prophet but they durst not speak with him Many such cold friends religion hath now adaies This they will dearly 〈◊〉 and rue when they come to give an account with the world all on a light flame about their ears and the elements falling upon them as scalding lead or running 〈◊〉 Him will I also deny before my Father And the Father will entertain none but such as come commended to him by his Son Christ. He will 〈◊〉 cashier all others as the Tirshatha did 〈◊〉 proud 〈◊〉 that grew ashamed of their profession and could not finde their register Ezr. 2 62. Verse 34. Think not that I came to send peace Peace is twofold Temporis pectoris of Countrey and of Conscience This later is Christs legacy and the Saints are sure of it But the former they seldom finde here In the 〈◊〉 ye shall 〈◊〉 trouble 〈◊〉 〈◊〉 Saviour Should we look for fire to quench our thirst saith a Martyr And as soon shall Gods true servants finde peace and favour under Christs regiment This world is to the Saints as the Sea called Pacifique then the which there is nothing more troublesom and tumultuous Or as the straits of Magellan where which way soever a man bend his course he shall be sure to have the winde against him Verse 35. For I am come to set a man at variance c. By accident it fell out so thorow mens singular corruption causing them as Bats to fly against the light of the Gospel to hate it as thieves doe a torch in the night or as the Panther which so hates man that he tears his picture wherever he findes it Verse 36. And a mans foes shall be they c. Nicolas of 〈◊〉 a young man newly come from Geneva was condemned and set in the Cart. His own father coming with a staff would have beaten him but that the officers kept him off Iulius 〈◊〉 Martyr coming to his mother and asking her blessing 〈◊〉 〈◊〉 said she have Christs curse and mine where ever thou goest Iohn Fetty Martyr was accused and complained of by his own wife and she was thereupon struck mad Another like example there is to be read of an unnaturall husband witnessing against his own wife and likewise of children against their own mother c. So this saying of our Saviour is fulfilled And it was not for nothing that Antigonus praid so hard to be delivered from his friends that Q 〈◊〉 complained That in trust she had found treason Verse 37. He that loveth father or mother Levi said unto his father and his mother I have not 〈◊〉 him neither did he acknowledge his brethren in that cause of God nor knew his own children If the Lord Christ call me to him saith 〈◊〉 although my father should lie in my way my mother hang about my neck to hinder me I would go over my father shake off my mother c. Nazianzen was glad that he had something of value to wit his Athenian learning to part with for Christ. Nicolas Shetterden Martyr in a letter to his mother wrote thus Dear mother embrace the counsel of Gods Word with hearty affection read it with obedience c. So shall we meet in joy at the last day or else I bid you farewell for evermore Away from me Satan said Rebezies a French Martyr when Satan set before him his parents to stop him in his course And I know not by what reason they so called them my friends said Borthwick a Scotch Martyr that so greatly laboured to convert indeed to pervert me neither will I more esteem them then the Midianites which in times past called the children of Israel to do sacrifice to their Idols He that loveth son or daughter c. As did Eli who honoured his sons above God This the Lord took so hainously that he swore that this iniquity of Elies house should not be purged with sacrifice nor 〈◊〉 for ever 〈◊〉 who brought the old Priest this 〈◊〉 tidings was afterwards unhappy enough in his two sons and succeeded Eli in his crosse as well as his place It can hardly be imagined that he succeeded him in his sin after so fair a warning But good David was surely too fond a father and therefore smarted in his children whom he cockered God will have us to hold him to be better to us then ten sons and to bestow all our love upon him as most worthy What he gives us back again we may bestow upon others loving our friends in God and our enemies for God But the love of Christ must constrain us to part with all 〈◊〉 never 〈◊〉 dear and near unto us 〈◊〉 his sake M. Bradford whiles 〈◊〉 was a prisoner wrote
to Henry 2. King of France whom she had so subdued that he gave her all the confiscations of goods made in the Kingdome for cause of 〈◊〉 Whereupon many were burned in France for Religion as they said but indeed to maintain the pride and satisfie the covetousnes of that lewd woman This was in the year 1554. And in the year 1559. Anne du Bourge a 〈◊〉 of state was burnt also for crime of 〈◊〉 not so much by the inclination of the Judges as by the resolution of the Queen provoked against him because forsooth the Lutherans gave out that the King had been slain as he was running at tilt by a wound in the 〈◊〉 by the providence of God for a punnishment of his words used against Du Bourge that he would see him burnt Verse 9. And the King was sorry Iohns innocency might 〈◊〉 so triumph in Herods conscience as to force some grief upon him at the thought of so soule a fact But I rather think otherwise that all was but in hypocrisie For laciviousnesse usually sears up the conscience till the time of reckoning for all comes and brings men to that dead and dedolent disposition Ephes. 4. 19. Only this fox fains himself sorry for Iohn as his father 〈◊〉 himself willing to worship the Lord Christ Matth. 2. as Tiberius Herods Lord and 〈◊〉 would seem very sorry for those whom for his pleasures sake only he put to death 〈◊〉 Germanicus Drusus c. And as Andronicus the Greek Emperour that deep dissembler would 〈◊〉 over those whom 〈◊〉 had for no cause caused to be executed as if he 〈◊〉 been the most sorrowfull man alive Dissimulat mentis suae malitiam 〈◊〉 homicida This cunning murtherer craftily hides his malice saith St Hierom and seeming sad in the face is glad at heart to be 〈◊〉 of the importunate Baptist that he may sin uncontrolled For the oaths sake and them which sate All this was but pretended to his villany and that he might have somewhat to say to the people whom he feared in excuse for himself As that he beheaded the Baptist indeed but his guests would needs have it so because he had promised the damosell her whole desire and 〈◊〉 would not otherwise be satisfied Besides it was his birth-day wherein it was not fit he should deny his Nobles any thing who minded him of his oath c. But the oath was wicked and therefore not obligatory He should have broken it as David in like case did 1 Sam. 25. when he swore a great oath what 〈◊〉 would do to Nabal But Herod for the avoyding of the sands rusheth upon the 〈◊〉 prevents perjury by murther not considering the rule that no man is held so perplexed between two vices but that he may finde an issue without falling into a third And them which sate with him at meat These he had more respect to then to God An hypocrites care is all for the worlds approof and applause They should have shew'd him his sinne and oppose his sentence But that is not the guise of godlesse parasites those Aiones Negones aulici qui omnia loquuntur ad gratiam nihil ad 〈◊〉 These Court parasites and Parrots know no other tune or tone but what will please their masters quorum etiam sputum 〈◊〉 as one saith soothing and smoothing and smothering up many of their foul facts that they thereby may the better ingratiate Principibus ideo amicus deest quia nihil deest there is a wounderfull sympathy between Princes and Parasites But David would none of them Psal. 101. and Sigismund the Emperour cuffed them out of his presence And surely if wishing were any thing said Henricus Stephanus like as the Thessalians once utterly overthrew the City called Flattery so I could desire that above all other Malefactors Court-Parasites were 〈◊〉 rooted out as the most pestilent persons in the world Verse 10. And he sent and beheaded John Put him to death in hugger-mugger as the Papists did and do still in the bloody Inquisition-house especially many of the Martyrs Stokesby Bishop of London caused Mr John Hunne to be thrust in at the nose with hot burning needles whiles he was in the prison and then to be hanged there and said he had hanged himself Another Bishop having in his prison an innocent man because he could not overcome him by scripture caused him privily to be snarled and his flesh to be torn and pluct away with pinsers and bringing him before the people said the rats had eaten him And I have heard of a certain Bishop saith Melanchton that so starved ten good men whom he held in prison for religion that before they dyed they devoured one another Quis unquam hoc audivit in Thalaridis historiâ saith he who ever heard of such a cruelty But so it pleaseth God for excellent ends to order that all things here come alike to all yea that none out of hell suffer more then the Saints This made Erasmus say upon occasion of the burning of Berquin a Dutch-Martyr Damnari dissecari suspendi exuri decollari pijs cum impijs sunt communia 〈◊〉 dissecare in crucemagere exurere decollare bonis judicibus cum pirat is ac tyrannis communia sunt Varia sunt hominum 〈◊〉 ille foelix qui judice Deo absolvitur The Athenians were very much offended at the fall of their Generall Nicias discomfited and slain in Sicile as seeing so good a man to have no better fortune But they knew not God and therefore raged at him But we must lay our hands upon our mouths when Gods hand is upon our backs or necks and stand on tiptoes with Paul to see which way Christ may be most magnified in our bodies whether by life or by death Philip. 1. 20. Verse 11. And his head was brought c. This was merces 〈◊〉 the worlds wages to lohn for all his pains in seeking to save their soules Surely as Cesar once said of Herod the great this mans father It were better to be Herods 〈◊〉 then his sonne So saith one many Ministers have through the corruption of the time cause to think It were better to be Herods Ministrell then Minister Player then Preacher Dauncer then Doctour And given to the 〈◊〉 The 〈◊〉 condemned it for a detestable cruelty in 〈◊〉 Flaminius that to gratifie his harlot Placentina he beheaded a certain prisoner in her 〈◊〉 〈◊〉 a feast This Livy calleth facinus saevuni atque atrox a cursed and horrid fact And Cato the Censor cast him out of the Senate for it Neither was it long ere this tyrant Herod had 〈◊〉 〈◊〉 from heaven For Aretas King of Arabia offended with him for putting away his daughter and taking to wife Herodias came upon him with an army and cut off all his forces Which 〈◊〉 all 〈◊〉 interpreted saith Iosephus as a just vengance of 〈◊〉 upon him for
with them for the which he praiseth God from the bottom of his heart Shew them a signe Them by all means as more worshipfull men then the multidude such as might merit an extraordinary signe See here their Satanicall arrogance So Herod would see our Saviour that he might see a signe from him He looked upon him no otherwise then upon some common juggler that would sure shew him his best tricks Thus these hypocrites here would gladly be gratified but they were deceived Verse 2. When it is evening ye say It will be fair c. q. d. Are you so weather-wise which yet is not your profession are ye so skilfull in nature and yet so ignorant of scripture as not to know that now is the time for the Messias to come and that I am He surely you are either notorious sots or deep dissemblers or both in seeming so curiously to search after the truth which yet you 〈◊〉 care to know nor obey Verse 3. Can ye not discerne the signe of the times The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to doe 1 Chron. 12. 32. A prudent man foreseeth an evil and hideth himself Prov. 22. 3. He foreseeth it not by divination or starre-gazing but by a judicious collection and connection of causes and 〈◊〉 as if God be the same that ever as holy just powerfull c. If sin be the same that ever as foul loathsome pernicious c. then such and such events will follow upon such and such 〈◊〉 As God hath given us signes and fore-tokens of a tempest so he hath also of an ensuing judgement and blames those that take not notice thereof sending them to school to the stork and swallow Jer 87. If Elias see but a cloud as a hand arising from Carmel he can tell that a great store of rain will follow that the whole heaven will anon be covered Finer tempers are 〈◊〉 sensible of change of weather Moses as more acquainted with God spies his wrath at first setting out so might we have done ere it came to this and have redeemed a great part of our present sorrows had we had our eyes in our heads Eccles. 2. 14 had we not been of those wilfull ones who seek straws to put out their eyes withall as Bernard hath it or that wink for the nonce saith 〈◊〉 Martyr that they may not see when some unsavoury potion is ministred unto them Verse 4. A wicked and adulterous generation See the Notes on Chap. 12. 39. The same wedge 〈◊〉 the same knot They shall have no new answer from Christ till they have made 〈◊〉 use of the old Let them return to thee not thou to them Jer. 15. 19. And 〈◊〉 left them and departed Because he saw his sweet words were even spilt upon them Frustrà lavantur AEthiopes certatur cum hypocritis none are more obstinate and obdurate Verse 5. They had forgotten to take bread As wholly transported with fervour in following Christ the bread of life This is the fault of but a few now-adayes worldly cares eat up heavenly desires as the lean kine in Pharoahs dream did the fat Verse 6. Take heed and beware of the leaven Or take knowledge of and then take heed of false doctrine which is fitly called leaven because it sowreth swelleth spreadeth corrupteth the whole lump and all this secretly slily easily suddenly neither can our eyes discern it from dowe by the colour but only our pallate by the tast Now the 〈◊〉 trieth words as the mouth trieth meat Job 343. Try all things before you trust any thing Those that sow 〈◊〉 doctrine are somewhere in the Acts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pests botches for their danger of infection some can carry their collusion so cleanly that if possible the very elect might be deceived like serpents they can sting without hissing like cur-doggs suck your bloud without biting Nota est Arry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith one quâ 〈◊〉 de fide Ni 〈◊〉 elusit examen by the cogging of a dye by the adding of one Iota they corrupted the sense of the whole Synod The Valentinians had a trick to perswade before they taught The ancient Antiirinitarians set forth a base book of their doctrines under 〈◊〉 name and sold it dog-cheap that men might the sooner 〈◊〉 it and be led by it as Ruffinus complains Take heed and beware of such ye are not ignorant of their wiles Of the Pharisees and of the Sadduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never a barrel better herring Howbeit the Sadduces affected by their very name to be held the only just men haply because they held that all the reward that righteous men are to look for is here in this world The occasion of this 〈◊〉 is said to be this When Antigonus taught that we must not serve God for wages his scholars understood him as if he had utterly denied all future rewards or recompence attending a godly life and thence framed their heresie denying the Resurrection world to come Angels devils and lived as Epicures and Libertines Verse 7. It is because we have taken no bread Oh the dullnesse that is in the best to receive or retain heavenly mysteries Surely as Owls see best by night and are blinde by day so in deeds of darknesse we are sharpsighted wise to doe evil but in spirituals we are blinder then beetles our wits serve us not we are singularly 〈◊〉 and stubborn Verse 8. O ye of little faith Fides famem non formidat It was want of faith that made them fear they should perish in the wildernesse for lack of bread God was better to them then their fears He makes the best living of it that lives by faith Feed on faith So Tremellius reads that Psal. 37. 3. Why reason ye amongst your selves 〈◊〉 likely laid the fault of forgetfullnesse one upon another but none found fault with himself for his unbelief and carnall reasoning Verse 9. Neither remember Tantum didicimus quantum 〈◊〉 So much we learn as we remember Our memories are naturally like hour-glasses no sooner filled with good instructions and experiments then running out again It must be our prayer to God that he would put his finger upon the hole and so make our memories like the pot of Mannah preserving holy truths in the Ark of the soul. Verse 10. Neither the seven loaves Learn to lay up experiences If we were well read in the story of our own lives saith a Reverent man we might have a Divinity of our own The Philosopher saith that experience is multiplex memoria because of the 〈◊〉 of the same thing often done ariseth experience which should be the nurse of confidence Verse 11. How is it that ye understand not Ignorance under means is a blushfull sin The Scripture calls such Horses Asses 〈◊〉 and sends them to school to unreasonable creatures
with Abner so do mens abilities fail amain when once they begin to fail till at last God laies them aside as so many broken vessels and cause them to be forgotten as dead men out of minde Psal. 31. 21. Verse 29. But from him that hath not shall be c. See the Notes on Chap. 13. 12. Where the like is spoken but with this difference There our Saviour speaketh of proud men such as arrogate to themselves that they have not Here of idle and evil persons such as improve and imploy not that they have the rust of whose worth shall rise up against them Jam. 5. 3. Verse 30. And cast ye the unprofitable servant That had his soul for salt only to keep his body from putrifying that worthlesse saplesse uselesse man that is no more missed when gone then the parings of ones nails that never did good among his people Ezek. 18. 18. but lived wickedly and therefore died wishedly A way with such a fellow saith Christ from off the earth which he hath burdened c. Verse 31. And all the holy Angels with him He shall not leave one behinde him in heaven 〈◊〉 what a brave bright day must that needs be when so many glorious Sunnes shall shine in the firmament and among and above them all the Sun of righteousnesse in whom our nature is advanced above the brightest Cherub Upon the throne of his glory Perhaps upon his Angels who are called Thrones Col. 1. 16. and possibly may bear him aloft by their naturall strength as on their shoulders Verse 32. And before him shall be gathered all Then shall Adam see all his Nephews at once none shall be excused for absence at this generall Assizes none shall appear by a proxy all shall be compelled to come in and hear their sentence which may be as some conceive a long while a doing It may be made evident saith one from Scripture and reason That this day of Christs kingly office in judging all men shall last haply longer then his private administration now wherein he is lesse glorious in governing the world Things shall not be suddenly shuffled up at last day as some imagine And he shall separate them Before he hears their causes which is an argument of singular skill in the Judge it being the course of other Judges to proceed Secundum allegata probata But he shall set mens sins in order before their eyes Psal. 50 21. with 〈◊〉 of the particulars Verse 33. The sheep on the right hand c. A place of dignity and safety Our Saviour seems here to allude to that of Moses his dividing the Tribes on Gerizzim and Ebal Those six Tribes that came of the free-women are set to blesse the people as the other five that came of the bond-women whereunto is adjoyned Reuben for his incest are set to say Amen to the curses Deut. 27. 11 12 13. Verse 34. Come ye blessed of my Father Pateruè alloquitur As who should say Where have ye been my darlings all this while of my long absence Come Come now into my bosom which is now wide open to receive you as the welcomest guesse that ever accoasted me c. And surely if Jacobs and Josephs meeting were so unspeakably comfortable If Mary and Elizabeth did so greet and congratulate O what shall be the joy of that 〈◊〉 day Inherit the Kingdom prepared Here as in the Turks Court every man is aut Caesar aut nullus as he said either a King or a 〈◊〉 as the Sultans children if they raign not they die without mercy either by the sword or halter From the foundation of the world Their heads were destinated long since to the diadem as Tertullian hath it K. James was crowned in his cradle Sapores King of Persia before he was born for his father dying the Nobles set the crown on his mothers belly but the Saints were crowned in Gods eternall counsell before the world was founded Verse 35. For I was an hungred For in this place denoteth not the cause but the evidence It is all one as if I should say This man liveth for behold he moveth Where it will easily be yeelded That motion is not the cause of life but the evidence and effect of it So here Merit is a meer fiction sith 〈◊〉 can be no proportion betwixt the worke and the 〈◊〉 Verse 36. Naked and 〈◊〉 clothed me Darius before he came to the Kingdom received a garment for a gift of one Syloson And when he became King he rewarded him with the command of his countrey Samus Who now will say that Syloson merited such a boon for so small a curtesie A Gardiner offering a rape-root being the best present the poor man had to the Duke of 〈◊〉 was bountifully rewarded by the Duke Which his Steward observing thought to make use of his bounty presenting him with a very fair horse The Duke ut perspicaci erat ingenio saith mine authour being a very wise man perceived the project received the horse and gave him nothing for it Right so will God deal with our merit-mongers that by building monasteries c. think to purchase heaven I was in prison and ye came to me Many Papists have hence concluded that there are only six works of mercy Visito poto cibo c. whereas indeed there are many more But it is remarkable out of this text that the last definitive sentence shall passe upon men according to their forwardnesse and freenesse in shewing mercy to the family of faith And that the sentence of absoution shall contain a manifestation of all their good works and that with such fervency of affection in Christ that he will see and remember nothing in them but the good they have done See my Common-place of Alms. Verse 37 38 39. Then shall the righteous c. Not that there shall be then any such dialogisme say Divines at the last day but Christ would hereby give us to understand That the Saints rising again and returning to themselves can never sufficiently set forth such a bounty in Christ whereby he taketh all they do to their poor necessitous brethren in as good part as done to his sacred self Verse 40. One of the least of these my 〈◊〉 What a comfort is this that our own brother shall judge us who is much more compassionate then any Joseph What an honour that Christ calls us his brethren What an obligation is such a dignity to all possible duty that we stain not our kindred 〈◊〉 being invited to a place where a notable harlot was to be present asked counsell of 〈◊〉 what he should do He bad him only remember that he was a Kings sonne Remember we that we that we are Christ the Kings brethren and it may prove a singular preservative Vellem si non essem Imperator said 〈◊〉 when an harlot was 〈◊〉 unto him I would if I were hot Generall Take thou the pillage of the field said
read Sicut estis asini The wiser sort of Prebendaries there present said among themselves Cum a sapientioribus nolumus hujusmodi audire a pueris audire cogimur Children and fools usually tell the truth Verse 20. To observe all things Our obedience must be entire as for subject the whole man so for object the whole law That perfect law of liberty The Gospel requireth that in our judgements we approve and in our practises prove what that good and holy and acceptable will of God is Those be good Catholikes saith Austin qui fidem integram 〈◊〉 bonos more 's But let carnall gospellers either adde practise or leave their profession renounce the devil and all his works or else renounce their baptisme As Alexander the great bad one Alexander a coward in his army change his name or be a 〈◊〉 I am with you alway viz. To preserve you from your enemies prosper you in your enterprizes and to do for you whatsoever heart can wish or need require When Christ saith I will be with you you may adde what you will to protect you to direct you to comfort you to carry on the work of grace in you and in the end to crown you with immortality and glory All this and more is included in this precious promise Laus Deo A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint MARKE CHAP. I. Verse 1. The beginning of the Gospel c. THe History of our Saviours life and death Saint Mark is recorded to have written at the request of the Romans In the Latin tongue say some who pretend to have seen the Originall Copie at Venice but its more likely in Greek a tongue then very well known to the Romans also He begins with Johns Ministry passing over Christs birth and private life for brevity sake as it may seem though Papists feign many idle relations thereof and so expose us to the jears of Jewish and Turkish miscreants There are that make Mark an Epitomator of Matthew But forasmuch as he neither begings like Matthew nor keeps the same order but relateth some things that 〈◊〉 hath not and other things much larger then Matthew hath them judicious Calvin thinks that he had not seen Saint Matthews Gospel when he wrote his as neither had Saint Luke seen either of them but that being acted by the same spirit they agree so harmoniously and happily an undoubted argument of the Divinity of the Scripture which therefore a Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way sutable to its self Verse 2. As it is written in the Prophets Esay and Malachi so that there was no cause why that dead Dog Porphyry should here bark and blaspheme as if this testimony should be falsely fathered on all the Prophets when Esay only was the Author of it Behold I send my Messenger before thy face Malachi saith Before my face in the person of Christ to show that He and the Father are One. Verse 3. The voyce of one crying Here Mark begins the Gospel at the preaching of the Baptist which the Authour to the Hebrewes begins at the preaching of Christ. Heb. 2. 3. But that is onely to prove that so great was our Saviours glory in his Miracles that it matcheth yea surpasseth that of the Angels those Ministers of the Law Verse 4. John did ` Baptise in the Wildernesse Like as at the promulgation of the Law the people were commanded to wash their garments and sanctifie themselves so at the first publication of the Gospel to wash their hands and cleanse their hearts and in testimony of profession thereof to beleeve and be baptised for remission of sins Verse 5. All the Land of Judaea That is a great sort of them but John quickly grew stale to them John 5. 35. Principium fervet medium tepet exitus alget Weak-Christians easily fall off Verse 6. And John was clothed c. Elias also was a rough hairy man Those Worthies of whom the world was not worthy wandered about in Sheeps skins and Goats skins Heb. 11. but they were like the Ark Goats hair without but pure Gold within or like Brutus his staffe Cujus intus 〈◊〉 aurum corneo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cared for a better out-side then a rugge-gown girt close about him yet his inside was most rich He did eat Locnsts Good meat to those there at least though course and easily come by Tartarians eat the carrion-carcasles of Horses Camels Asses Cats Dogs yea when they stink and are full of Magots and hold them as dainty as we do Venison Verse 7. I am not worthy So Jacob cryed out of old So the Centurion Matth. 8. So the Prodigall Luke 15. So Peter Luke 5. 8. So Augustin Domine 〈◊〉 dignus quem tu diligas I am not worthy of thy love Lord. Verse 9. In those dayes When the people flocked so fast to John that they might not mistake him for the Messias and that his Baptisme might be the more famous Verse 10. He saw the Heavens opened The visible Heavens so that the Baptist saw something above the Stars So did Stephen so could Christ when he was upon the earth It is a just wonder that we can look up to so admirable an height of the starry-sky and that the eye is not tyred in the way Some say it is five hundred years journey to it Other Mathematicians tell us that if a stone should fall from the eighth Sphere and should passe every day an hundred miles it would be 65 years or more before it would come to ground Verse 11. In whom I am well pleased And in him with us whom he hath made gracious or Favourites in him the beloved One Ephes. 1. 5. Verse 12. The spirit driveth him That is suddenly carrieth him who was most 〈◊〉 to go as that legall scape-Goat Num. 16. into the Wildernesse and there permitted him to be tempted but supported him under the temptation that he came safe off again Sancti 〈◊〉 nequaquam 〈◊〉 〈◊〉 〈◊〉 sed toti 〈◊〉 〈◊〉 imperio The Saints are as gods Beck Check Verse 13. And was with the wild beasts Unhurt by them as Adam was in the state of integrity These fell creatures saw in Christ the perfectimage of God and therefore 〈◊〉 him as their Lord as they did Adam before his fall See Job 5. 21 22. Verse 14. Jesus came into Galilee To decline Herods rage And whereas it may seem 〈◊〉 〈◊〉 Saviour herein 〈◊〉 a wrong course 〈◊〉 Herod was Governour of 〈◊〉 we must know that the Pharisees were the men that delivered up John to Herod Mat. 17. 11 12. And that but for them there was no great 〈◊〉 of Herod Verse 15. And 〈◊〉 The time is fulfilled These were foure of our Saviours Sermon-heads The Prophets of old were wont to set down some short notes of their larger discourses to the people and 〈◊〉 〈◊〉 them to the doores of 〈◊〉 Temple
Beza And lead us not c. One argument that we shall persevere is the prayers of the whole Church offering up this daily sacrifice Lead us not c. Verse 8. Because of his importunity Gr. His impudency A metaphor from beggars that will not be said but are impudently importunate Verse 9. Ask and it shal be given Ask seek knock It is not a simple repetition of the same thing but an emphaticall gradation and shewes instantissimam necessitatem saith Augustine Nec dicitur quid dabitur saith he to shew that the gift is a thing supra 〈◊〉 nomen above all name Verse 11. For every one c. Sozomen saith of Apollonius that he never asked any thing of God that he obtained not Hic homo potuit apud Deum quod voluit said one concerning Luther He could have what he would of God Verse 14. And it was dumb So it was a double miracle Gods favours seldome come single there is a series a concatenation of them and every former drawes on a future Verse 21. When a strong man armed Qui se dedebant arma tradebant Caesar de bell Gall. lib. 3. They that yeilded threw down their arms Verse 24. Seeking rest His only rest is to molest and mischeif men Verse 26. Seven other spirits As the Jaylour layes load of iron on him that had escaped None are worse then those that have been good and are naught and might be good but will be naught Verse 28. Yea rather blessed His disciples were more blessed in hearing Christ then his mother in bearing him Verse 29. Were gathered thick together All on a heape either to see a signe or to heare what hee would say to the motion Verse 33. No man when he hath lighted c. Our Saviour here warneth those that had given some good hope of their Repentance that they cherish their light and walke by it Verse 34. When thine eye is single A single eye is that that looks on God singly abstracted from all other things Verse 37. Sate down to meat And yet at their own tables he sets the Pharisees forth in their colours and entertaineth them with as many menaces as they do him with messes of meat Verse 38. That he had not washed This the Pharisees deemed as great a sin as to commit fornication Verse 41. But rather give almes So Daniel counsels 〈◊〉 Chap. 4. 27. Of such things as ye have Gr. As are within either within the platter send morsels to the hungry or within your hearts for riches get within their owners many times and do more possesse them then are possessed by them difficile est opibus non tradere mentem Verse 42. But woe unto you Notwithstanding your tything of pot-herbs wherein you think you take course that all things may be clean to you vers 41. Or woe unto you for that through covetousnesse you exact the utmost of your tithes c. So some sense this text Verse 44. For ye are as graves As the deep grave keeps the stinking carkasse from offending any ones smell so doth the dissembling hypocrite so cleanly carry the matter that hardly the sharpest nose c. Verse 45. Thou reproachest us also Who meddled with them but that their own consciences accused them It is a rule of Jerome Ubi generalis de vitiis disputatio est ibi nullius personae est injuria neque carbone notatur quisquam quasi malus sit sed omnes admonentur ne sint mali Where the discourse is of all there 's no personall intimation of any Verse 48. And ye build their Sepulchers And so ye set up the trophies of your fathers cruelty Verse 49. Therefore also said the wisdome of God That is Christ himself the essentiall wisdome of his Father Matthew 23. 34. Verse 52. Woe unto you Lawyers I see well said Father Latimer that whosoever will be busy with Vaevobis he shall shortly after come coram nobis as Christ did For ye have taken away the key of knowledge By taking away the Scriptures and all good meanes of knowledge as do also the Jesuites at this day At Dole an University in Burgundy they have not only debarred the people of the Protestant books but especially also forbid them to talk of God either in good sort or bad In Italy they not only prohibit the books of the Reformed writers but also hide their own Treatises in which the Tenet of the Protestants is recited only to be confuted so that you shall seldome there meet with Bellarmines works or any of the like nature to be sold. Verse 53. To urge him vehemently Out of deep displeasure to bear an aking tooth towards him as Herodias did toward the Baptist Mark 6. 19. waiting him a shrewd turn And to provoke him to speake Not to stop his mouth about many things as the Rhemists falsly render it They asked him captious questions to make him an offendour for a word Isaiah 29. 21. CHAP. XII Verse 1. Beware of the leaven WHich our eyes cannot discern from dough by the colour but only our palate by the taste Such is hypocrisie which also as leaven is 1 spreading 2 swelling 3 sowring the meal 4 impuring aud defiling the house where it is though it be but as much as a mans fist Verse II. Take ye no thought See the Note on Matt. 10. 19. and on Mark 〈◊〉 11. Alice Driver Martyr at her examination put all the Doctors to silence so that they had not a word to say but one looked upon another Then she said Have ye no more to say God be honoured you be not able to resist the Spirit of God in me a poor woman I was an honest poor mans daughter never brought up in the University as you have been But I have driven the Plough many a time before my father I thank God yet notwithstanding in the defence of Gods Truth and in the cause of my Master Christ by his grace I will set my foot against the foot of any of you all in the maintenance and defence of the same And if I had a thousand lives it should go for payment thereof So the Chancellour condemned her and she returned to the 〈◊〉 as joyfull as the bird of day Verse 15. Take heed and beware of covetousnesse This our 〈◊〉 addes after who made me a Judge to teach us not to go to Law with a covetous mind but as Charles the French King made War with our Henry the Seventh more desiring peace then victory For a 〈◊〉 life consisteth not c. He can neither live upon them nor lengthen his life by them Queen Elizabeth once wished her self a milk-maid Bajazet envied the happinesse of a poor shepheard that sate on a hill-side merrily reposing himself with his homely pipe Therein shewing saith the historian that worldly blisse consisteth not so much in possessing of much subject to danger as in joying in a little contentment void of fear Verse 16.
speaking to me While he opened Preaching then is the key of the Scripture Verse 33. The same houre Late though it were and they weary yet they return the same night not sparing themselves to do good to others Verse 39. Behold my hands c. With those stamps of dishonour that the Jewes did me with wicked hands These he retained even after his Resurrection as for the confirmation of his Apostles so for our instruction not to think much to suffer losse of honour for our brethrens good and comfort Verse 44. And in the Psalmes When a book is set forth verses of commendation are oft set afore it Christ by this one sentence hath more honoured and authorized the book of 〈◊〉 then all men could have done by their Prefaces and Elogies prefixed thereunto The Turks disclaime both Testaments yet swear as solemnly by the Psalms of David as by the Alchoran of Mahomet Verse 47. And that repentance c. Blessed be God saith one that after our ship-wrack by Adam there is such a plank as Repentance for a poor sinner to swim to heaven upon It is a mourning for sin as it is offensivum Dei aversivum a Deo It is commissa plangere plangenda non committere as Ambrose hath it to bewaile what is done amisse and to do so no more Verse 49. Untill ye be endued Gr. Cloathed Carnall men are naked men when the Saints are arrayed with that fine 〈◊〉 linnen and shining Rev. 19. 8. Verse 50. As farre as to Bethany Where his three dear friends dwelt Lazarus Martha and Mary From hence he went to his crosse and from hence he would go to his crown He lift up his hands As a good houshoulder or rather as the high-Preist of the New Testament benedixit id est valedixit he blessed them and so bade them Farewell Verse 52. With great joy Yet could they not hear of his ascending to the Father without great sorrow John 14. and 16. We greive for that sometimes that we have great cause to take comfort in such is our weaknesse and waywardnesse Verse 53 Praysing and blessing God Inter laudum 〈◊〉 promissum Spiritus sancti adventum promptis per omnia paratisque cordibus exspectant So putting themselves into a fit posture to receive the Comforter that Christ had promised them Deo soli gloria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epist. 〈◊〉 Amos 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ezech. 〈◊〉 2 Cor. 7 6. Camd. Elizab. Virg. Eclog. Diod. 〈◊〉 lib 2. 〈◊〉 23. 7. Luk. 6. 35. Mat. 10. 41. Prov. 11. 25. Ipse pluvia 〈◊〉 Kimchi 2 Cor. 9. 8 10 11. 1 Cor. 12. 7. 1 Pet. 4. 10. 〈◊〉 lela mmed Prov. 〈◊〉 〈◊〉 com 〈◊〉 quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eaque ad 〈◊〉 excerpta aut ad 〈◊〉 aut ad exercituum 〈◊〉 rectores mirtebat c. Suet. l. 2 cap 88. Joh. Manl loc com p. 68. 〈◊〉 epist. ded Gerson de laude Script Patric Junij Notae in prim Clementis ad Corinth epist. Gesner 〈◊〉 Eralm in Lact. de opificio Dei Erasm. ibid. Iew. ag Hard. Erasm. ibid. In ep ad Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Una est de GraÌ„matici virtutibus 〈◊〉 Non 〈◊〉 interdum est Oratoris tacere quaÌ„ dicere Plin. Cic. de orat Petr. Nan. Not. in Horat. Plut. Lib. 1. praefat Heb. 12. 2. Mat 21. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appian 〈◊〉 quemque 〈◊〉 prebendas quâ commodè teneri queat AEgid 〈◊〉 〈◊〉 D. Stougbton epist. ad 〈◊〉 Gen. 5. 1. This is Sepher toledoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint Rem 〈◊〉 〈◊〉 e Christi 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Act. 11. 〈◊〉 〈◊〉 4. cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col le 〈◊〉 in 〈◊〉 * David amasius vel amabilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon dictus est 〈◊〉 Joh. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 11. Verè fuit Isaac beatae senectuâ—◠〈◊〉 〈◊〉 dei filius 〈◊〉 Gen. 2â— â—1 The Hebrew word is to frequent and multiply prayer Eccles â— 11. Gen. 17 â—â— c. Gen. 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R David Tranquillator 〈◊〉 a themate Shalah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unde etiam lat Salvere Salvus Salvare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bel 〈◊〉 cap. 4. Pareus in 〈◊〉 〈◊〉 in 〈◊〉 Com. Anno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. 19. Exod. 〈◊〉 1 Cor. 〈◊〉 8. 〈◊〉 lib 2. 〈◊〉 37. Turk Histo. fol. 164. Psal. 68. 14. explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vive tibi quantumque potes 〈◊〉 vita 〈◊〉 Plut. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 Aug. 〈◊〉 Numb 25. 5. In 4 〈◊〉 D. 〈◊〉 Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 17. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan 〈◊〉 of Eng. 14. Gen. 17. Camdens Elizabeth fol. 8. Humiliantar humiles non sunt 〈◊〉 in 〈◊〉 34. In Epist. 〈◊〉 〈◊〉 capi non 〈◊〉 Plin. 〈◊〉 〈◊〉 and Mon. Ban. 5. 22. 〈◊〉 〈◊〉 se unius 〈◊〉 rei paenitere dixit 〈◊〉 autem quid 〈◊〉 non 〈◊〉 nec 〈◊〉 certó novit Dio in Tito Nec 〈◊〉 〈◊〉 sed cladibus infignes Nea 〈◊〉 Orbis 〈◊〉 〈◊〉 timueramus Paterculus Par. 〈◊〉 〈◊〉 Ludovico 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mutatio 〈◊〉 qui prius digito coelum 〈◊〉 vi 〈◊〉 nunc 〈◊〉 serpere 〈◊〉 esse 〈◊〉 ere 's Budaeus Some think 〈◊〉 Pedaiah whose naturall son Zorobabel was 〈◊〉 Chro. 3. 19 should be 〈◊〉 reckoned though he be 〈◊〉 〈◊〉 〈◊〉 he was 〈◊〉 and died obscurely in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefat 〈◊〉 Centur. 5. 〈◊〉 〈◊〉 8. 9. 〈◊〉 of the 〈◊〉 Monarchy Rom. 14. 8. 〈◊〉 〈◊〉 13. Blunts voyage into the Levant p. 121. Bern. 〈◊〉 cades 〈◊〉 〈◊〉 〈◊〉 Mirari 〈◊〉 〈◊〉 non licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse eam 〈◊〉 paenis nec 〈◊〉 〈◊〉 〈◊〉 risui exponere Aret. in loc Jun Emblem Ab erroribus viarum Dea Vibilia liberat Arnob. adver Gentes Gen. 22. 14. Prov. 〈◊〉 26. 〈◊〉 in 〈◊〉 〈◊〉 ait Rab. Solomon ex Talmud Hierosol i e. in rebus in quibus es slultus aderit tamen tibi Dominus 〈◊〉 9. 21. Rev. 2. 9. Job 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 〈◊〉 Exod. 15. 26. 〈◊〉 〈◊〉 〈 ◊〉 〈◊〉 〈◊〉 1 Thes. 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vita Flamin 〈◊〉 in his Annotat. Fox 〈◊〉 f. 855. M. Welse Wards Serm. 〈◊〉 Lambert 〈◊〉 Palmer Act. and Mon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C hristus autem non Pater 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The female Glory 〈◊〉 on the Creed Ephes. 2. 12. Ephes. 1. 3. Isa. 8. 8. Laelius Caesari apud Lucan In 〈◊〉 mortis 〈◊〉 obire non impetratà a superiore 〈◊〉 De Prid. 〈◊〉 Eudaem 1 Tim 4. 1. Joh. 1. 14. Plot. 〈◊〉 lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 1.