〈◊〉 they burst out into them Yea the 〈◊〉 as their conversion is much hindered by the 〈◊〉 or the 〈◊〉 who 〈◊〉 oftner then swear so in 〈◊〉 speculations of the causes of the strange 〈◊〉 of the affairs of the world they assign the reason of the Turks prevailing so against the Christians to be their oaths and blasphemies which wound the ears of the very heavens They can tell that swearing is one of those sins for the which God hath a controversie with a land And I can tell what a great Divine hath observed that the stones in the wall of Aphek shall sooner turn executioners then a blasphemous Aramite shall scape 〈◊〉 So much doth a jealous God hate to be rob'd of his glory or wronged in his Name even by ignorant Pagans how much more by 〈◊〉 Christians whose tongues might seem no slander Those that abuse earthly Princes in their name and titles are imprisoned banished or hanged as traitours And shall these goe altogether unpunished Hell gapes for such miscreants c. Neither by heaven As the Manichees and Pharisees did and held it no sinne But God only is the proper object of an oath Isa 65. 16. Ier. 12. 6. The name of the creature say some may be inferred the attestation referred to God alone But they say better that tell us that the form of an oath is not at all to be indirect or oblique in the name of the creature Albeit I 〈◊〉 〈◊〉 but he that 〈◊〉 by 〈◊〉 sweareth by him that dwelleth in heaven c. And forasmuch as God clotheth himself with the creatures Psal. 104. 〈◊〉 〈◊〉 fit for us to spit upon the 〈◊〉 royall robes especially when they are upon his back But forasmuch as we must shun 〈◊〉 be shy of the very shew and shadow of sinne they doe best and safest that abstain from all oaths of this nature They doe very ill that swear by this light bread hand fire which they absurdly call Gods Angel by S. Anne S. George by our Lady c. by the parts of Christ which they substitute in the room of God The barbarous souldiers would not break his bones but these miscreants with their carrion mouths rent and tear O cause of tears his heart hands head feet and all his members asunder Let all such consider that as light a matter as they make of it this swearing by the creature is a forsaking of God Jer. 5. 7. a provocation little lesse then unpardonable ib. an exposing Gods honour to the spoil of the creatures which was the Heathens sinne Rom. 1. 23. An abasing themselves below 〈◊〉 〈◊〉 creatures for men verily swear by the greater Heb. 6 16. And the viler the thing is they swear by the greater is the oath because they ascribe thereto omniscience power to punish justice c. Besides a heavy doom of unavoidable destruction denounced against such They that speak in favour of this sin alledge 1 Cor. 15. 31. But that is not an oath but an obtestation q. d. My sorrows and sufferings for Christ would testifie if they could speak that I die daily And that Cant. 3. 5. where Christ seemeth to swear by the roes and hindes of the field But that is not an oath neither but an adjuration For he chargeth them not to trouble his Church Or if they doe the roes and hindes shall testifie against them because they doe what those would not had they reason as they have In like sort Moses attesteth heaven and earth Deut. 32. 1. and so doth God himself Isa. 1. 2. And for those phrases As Pharaoh liveth As thy soul liveth c. they are rather earnest vouchings of things then oaths And yet that phrase of gallantry now so common As true as I live is judged to be no better then an oath by the creature Numb 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉 〈◊〉 in judgement Ier. 4. 2. For it is Gods throne We must not conceive that God is commensurable by a place as if he were partly here and partly there but he is every where all-present The heavens have a large place yet 〈◊〉 they one part here and another there but the Lord is totally present wheresoever present Heaven therefore is said to be his throne and he said to inhabit it Isa. 66 1. not as if he were confined to it as Aristotle and those Atheists in Iob conceited it but because there he is pleased to manifest the most glorious and 〈◊〉 signs of his presence and there in a speciall manner he is enjoyed and worshipped by the crowned 〈◊〉 and glorious Angels c. Here we see but as in a 〈◊〉 obscurely his toe traine back-parts foot-stool No man can 〈◊〉 more and live 〈◊〉 man need see more here that he may live for ever But there we shall see as we are seen know as we are known see him face to face Oh how should this fire up our dull hearts with all earnestnesse and intention of indeared affection to long lust pant faint after the beatificall vision How should we daily lift up our hearts and hands to God in the heavens that he would 〈◊〉 from heaven and save us send his 〈◊〉 and 〈◊〉 deliverance 〈◊〉 of Sion yea that himself would 〈◊〉 the heavens and come down and fetch us home upon the clouds of 〈◊〉 as himself ascended that when we awake we may be full of his image and as we have born the image of the earthly so we may bear the image of the heavenly St Paul after he had once seen God in 〈◊〉 throne being rapt up into the third heaven like the bird of paradise he never left groaning out Cupio dissolvi I desire to be dissolved and to be with Christ which is farre farre the better And Pareus a little afore his death uttered this Swan-like Song Discupio solvi tecumque ô Christe manere Portio fac regni sim quotacunque 〈◊〉 Oh that I Were in heaven Oh that I might Be ever With the Lord ô blisse full plight Thus must our broken spirits even spend and exhale themselves in continuall sallies as it were and egressions of thoughts wishings and longings after God affecting not only a union but a unity with him St Austin wished that he might have seen three things Romam in flore Paulum in ore Christum in corpore Rome flourishing Paul discoursing and Christ living upon the earth But I had rather wish with venerable Bede My soul desirēth to see Christ my King upon his throne and in his majesty Verse 35. Nor by the earth for it is his footstool A fault so common among this people that S. James 〈◊〉 cause to warn the beleeving Jews of it to whom he wrote They had taken up such a custom of swearing by the creatures that after conversion they could not easily leave
〈◊〉 Psal. 〈◊〉 24. And it shall be given you It is not said what shall be given because the gift is above all name saith Austin Like as Amos 4. 12. Thus will I doe unto thee Thus how Non nominat mala ut omnia timeant saith 〈◊〉 out of Hierom No evil is named that they may fear all Verse 8. For every one that asketh receiveth c. And he is worthily miserable that will not be happy for asking Praier saith Lambert the Martyr is in Scripture much commended and many great and unmeasurable benefits are shewed to 〈◊〉 thereupon that men should the more lustily give themselves thereunto Thus Jacob wrestling with God both by might and 〈◊〉 as the word signifieth both by the strength of his body and force of his faith he grounded his praier upon Gods gracious 〈◊〉 which he rolls as sugar in his 〈◊〉 and repeats it again and again See the same course taken 2 Sam. 7. 25. 1 King 8. 25. c. Dan. 9. 2 3 Psal. 12. 5 6 7. Act. 4. 25 c. Cast 〈◊〉 of hope in the darkest desertion wait for day and pray as those in the shipwrack Act. 27. pleading that precious 〈◊〉 Isa. 50. 10. This help if we use not we shall either pray 〈◊〉 〈◊〉 〈◊〉 without fire or as the Pharisee proudly or as the Thessalonians as men without hope which is to deny our own praiers He cannot possibly be poor that can pray in faith because God is rich to all such Rom. 10. 12. and giveth 〈◊〉 to such as so ask Jam. 1. 5. Never did the hand of faith knock in vain at Gods gate The AEdiles or Chamberlains amongst the Romans had ever their doors standing open for all that had occasion of request or complaint to have free accesse to 〈◊〉 Gods mercy-doors are wide open to the praiers of his 〈◊〉 people The Persian Kings held it a 〈◊〉 of their silly glory to deny an easy accesse to their greatest Subjects It was death to sollicite them uncalled 〈◊〉 her self was afraid But the King of heaven manifesteth himself to his people Joh. 14. 21. calls to his spouse with Let me see thy face let me hear thy voice c. and assigneth her negligence herein as the cause of her 〈◊〉 The door of the Tabernacle was not of any hard or debarring matter but a veil which is easily 〈◊〉 And whereas in the Temple none came neer to worship but onely the high-Priest others stood without in the outer-Court Gods 〈◊〉 are now a 〈◊〉 of 〈◊〉 and are 〈◊〉 to worship in the 〈◊〉 and 〈◊〉 the Alter Rev. 11. 1. Let us therefore draw neer with a true heart in full assurance of faith Let us come boldly to the throne of grace that we may obtain mercy and finde grace to help in time of need Verse 9 10. Or what man is there of you whom if his sonne ask 〈◊〉 c. By an argument from the lesse to the greater Our Saviour 〈◊〉 〈◊〉 what he had said that we may ask in faith nothing wavering or being at an uncertainty or at variance with himself doubting whether he should believe or not This is no lesse unpleasing to God then vnprofitable to us God is the Father of all mercies and loveth his farre more then any naturall father doth his own childe then Abraham did Isaack or David Absolom And according to his affections such are his expressions for as he knoweth their needs so he gives them all things richly to enjoy He giveth them not as he doth the wicked panem 〈◊〉 a stone for bread he feeds them not as we say with a bit and a knock He puts not into their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek proverb hath it whereunto 〈◊〉 Saviour here alludeth for a fish a scorpion No he feedeth them with the finest wheat Psal. 81. 16. and filleth them with fat things 〈◊〉 of marrow Isa. 25. 6. He nourisheth them with the best as Joseph did his fathers houshold in Egypt according to the mouth of the little ones or as so many little ones saith the Originall tenderly and lovingly without their care or labour And whereas some naturall parents have monstrously proved unnaturall as Saul to Ionathan and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 31. Not so God as himself is an everlasting father Isa. 9. 6. So is his 〈◊〉 Isa. 49. 14. Ioh. 13. 1. Men may hate their children whom they loved but he rests in his love Zeph. 3. 17. they may cast out 〈◊〉 babes but he gathers them Father Abraham may forget us and Israel disown us Isa. 63. 16. But thou O Lord art our never-failing Father our Redeemer c. The fathers and governours of the Church may out of an over-flow of their misguided zeal cast us 〈◊〉 and for a pretence say Let the Lord be glorified But then shall he appear to your joy and they shall be ashamed Isa. 66. 5. The fathers of our flesh 〈◊〉 their children after their own 〈◊〉 but he for our profit that we might be partakers of his holinesse He feeds his people sometimes with the bread of adversity and the water of affliction or gives them as it were a thump on the back with a stone to drive them downwards and makes them eat ashes for bread as David their bread with quaking as 〈◊〉 did holds them to hard meat some of the Martyrs were fed with bread made most part of saw-dust and 〈◊〉 with bread prepared with cow 〈◊〉 He chasteneth them also other-whiles not only with the rods of men but with the severe discipline of scorpions and this seemeth not for the present to be joyous but grievous Neverthelesse afterward it yeeldeth the peaceable fruits of righteousnesse to them that are thereby exercised They shall sit down with Abrahram yea in Abrahams bosome as they used to lean at feasts in the Kingdom of heaven and shall have not a Benjamins 〈◊〉 only but a royall diet as Ieconiah had every day a portion Then shall the Lord stand forth and say to those men of his hand who had their portion here and whose bellies he filled with his hid treasure The Inne-keeper gives the best bits to his guests but reserves the patrimony for his children Behold my servants shall eat but ye shall be hungry c. Isa. 65. 13. Verse 11. If ye then being evil Even ye my Disciples also For by nature there is never a better of us But as the historian 〈◊〉 that there were many Marij in one Caesar so there are many Cains and Judasses in the 〈◊〉 of us all Homo est inversus decalogus saith one whole evil is in man and whole man in evil 〈◊〉 in the devil whose works even in the best of his Saints Christ came to destroy to dissolve the old frame and to drive out the Prince of darknesse who hath there entrencht himself And
had as if they be they shall have heaven and earth too for 〈◊〉 〈◊〉 the promise of both lives and godly men in Scripture Abraham Job David others were 〈◊〉 then any and so men might be now if they would be as godly The good God had furnished Constantine the great with so many outward blessings as scarce any man durst ever have desired saith S. Austin He sought Gods Kingdom first and therefore other things sought him and so they would do us did we 〈◊〉 run the 〈◊〉 method Riches and honours delights and 〈◊〉 〈◊〉 and length of daies seed and posterity are all entailed upon 〈◊〉 The wicked In the fulnesse of his sufficiency is 〈◊〉 〈◊〉 Job 20. 22. when the godly in the fulnesse of their straights are in all-sufficiency Oh who would not then turn spirituall purchaser and with all his gettings get godlinesse Seek ye first the Kingdom of God saith Divinity Seek ye first the good things of the minde saith Philosophy Caetera aut aderunt 〈◊〉 certè non oberunt But our 〈◊〉 over-valuing of earthly things and underprizing of 〈◊〉 is that that maketh us so 〈◊〉 carefull in the one and so wretchlesly affected in the other The lean kine eat up the fat and it is nothing seen by them The strength of the ground is so spent in nourishing weeds 〈◊〉 or corn of little worth that the good 〈◊〉 is pulled down choaked or 〈◊〉 Earthly 〈◊〉 sucketh the 〈◊〉 of grace from the heart as the Ivy doth from the Oak and 〈◊〉 it 〈◊〉 Correct therefore this ill humour this choak-weed cast away this clog this thick clay that makes us like 〈◊〉 〈◊〉 woman in the Gospel that 〈◊〉 〈◊〉 of a spirit 〈◊〉 years could not look up to heaven And learn to covet 〈◊〉 things labour for the meat that perisheth not Lay hold 〈◊〉 〈◊〉 life what 〈◊〉 you let go 〈◊〉 things are Nec vera nec vestra 〈◊〉 and momentary mixt and infected with care in getting fear in keeping grief in losing 〈◊〉 〈◊〉 are insufficient and unsatisfactory and many times prove 〈◊〉 of vice and hinderances from heaven Spirituall things on the other side are solid and substantiall serving to a life that 〈◊〉 supernaturall and supernall They are also certain and durable 〈◊〉 prodi nec perdi nec eripi nec surripi possunt They are sound 〈◊〉 〈◊〉 a continuall feast 〈◊〉 〈◊〉 or the least 〈◊〉 they serve to and satisfie the soul as being the gain of earth and 〈◊〉 and of him that filleth both Seek ye therefore first c. Our Saviour in his praier gives us but one petition for temporals five for spirituals to teach us this 〈◊〉 Scipio went first to the Capitoll and then to the Senate c. And all these things shall be addod unto you They shall be cast in as an over-plus or as those smal advantages to the main bargain as 〈◊〉 and pack-threed is given where we buy spice fruit 〈◊〉 〈◊〉 bargain These follow Gods Kingdom as the black guard do the Court or as all the revenue and 〈◊〉 doth some great Lady that one 〈◊〉 wedded The night of Popery shall shame such as think much of the time that is spent with and for God for in their 〈◊〉 〈◊〉 they were wont to say Masse and meat hinders no mans 〈◊〉 It would be a great 〈◊〉 of minde if the King should say to us for our selves 〈◊〉 same that David did to Mephibosheth Fear not for I will surely shew thee kindenesse and thou shalt surely eat bread at my table continually Or if he should say to us for our children 〈◊〉 David did to Barzillas the Gileadite concerning 〈◊〉 〈◊〉 shall goe over with me and I will doe to him that which 〈◊〉 seem good unto thee and whatsoever thou shalt require of me 〈◊〉 〈◊〉 I doe 〈◊〉 thee Hath not God said as much here as all this and shall we not trust and serve him cleave to him and rest on him without fear or distraction Verse 34. Take therefore no thought for the morrow The Lord Christ well knowing which way our heart hangs and pulse 〈◊〉 beats much upon this string drives this nail home to the head When things are over and over again repeated and inculcated it imports 1. The difficulty 2. The necessity of the duty 3. Our utter 〈◊〉 or at least dulnesse to the doing of it How hardly we come off with God in this most necessary 〈◊〉 much neglected duty who knowes not feels not bewails 〈◊〉 The world is a most subtle sly enemy and by reason of her 〈◊〉 neighbourhood easily and insensibly insinuates into us and 〈◊〉 the best hearts Our Saviour saw cause to warne his Disciples of the cares of life and where was Thomas when 〈◊〉 appeared to the rest of the 〈◊〉 the doors being shut 〈◊〉 either lurking for fear of the Jews in probability or packing up and providing for one now that his Master was 〈◊〉 and taken from him What ever the cause was the effect was wofull Joh. 20. 24 25. And albeit in both Testaments as 〈◊〉 observeth the Saints of God have been noted to be subject to divers infirmities yet none tainted with this enormity of 〈◊〉 Yet St John saw cause to say to those that were Fathers also Love not the world nor the things that are in the world And David praies heartily Incline my heart to thy Testimonies and not to covetuousnesse Satan will be busy with the best this way as he was with our Saviour himself he knew it a most prevailing bait And when this would not work he fleeth from him as despairing of victory Be sober therefore in the pursuit and use of these earthly things and watch for your adversary the devil watcheth you a shrewd turne by them They are so neer and so naturall to us that through Satans pollicy and malice when we think upon them that we may the better learn to flee and slight them they stick to our fingers when we should throw them away they catch us when we should flee from them they come over us with fained words usually 2 Pet. 2. 3. To hide our faults from the view of others or subtle thoughts and evasions to blindefold the conscience with colour of Christ necessary care c. Whence it is called cloked and coloured covetuousnesse 1 Thes. 2. 5. A Christian-hath ever God for his chief end and will not deliberately forgoe him upon any tearms He erres in the way thinking he may minde earthly things and keep God too so being insnared with these worldly lime-twigs like the silly bird before he is aware the more he struggleth the more he is intangled and disabled All this and more then this our Saviour well 〈◊〉 and therefore reiterates his exhortation and sets it on with so many Arguments Care not for the morrow c. I will be carelesse according to my name said that Martyr John
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
the day and the last scene that commends the enterlude Verse 23. Flee ye into another That is make all the haste that may be as Cant. 8. 14. Fuge fuge Brenti citò citius citissimè so friendly did a Senatour of Hala advise Brentius He did so and thereby saved his life There was one Laremouth Chaplain to Lady Aane of Cleve a Scotch man to whom in prison it was said as he thought Arise and go thy wayes Whereto when he gave no great heed at first the second time it was so said Upon this as he 〈◊〉 to his prayers it was said the third time likewise to him which was half an hour after So he arising upon the same immediatly a peece of the prison wall fell down and as the Officers came in at the outer gate of the prison he leaping over the ditch escaped And in the way meeting a certain beggar changed his coat with him and coming to the sea-shore where he found a vessel ready to go over was taken in and escaped the search which was straitly laid for him all the countrey over Tertullian was too rigid in condemning all kinde of flight in time of persecution Ye shall not have gon over the cities of Israel This is another comfort to the Apostles and their successors that though forced to 〈◊〉 from city to city yet they shall still finde harbour and places of employment They shall not have finished that is taught and converted all the cities of Gods Israel both according to the flesh and according to the faith till the Sonne of man be come to judgement see Matth. 24. 30. Luk. 21. 27. Verse 24. The Disciple is not above his Master Sweeten we the tartnesse of all our sufferings with this sentence as with so much sugar Blandina the Martyr being grievously racked and tortured cryed out ever and anon Christiana sum I am a Christian and with that consideration was so relieved and refreshed that all her torments seemed but a pastime to her Verse 25. It is sufficient for the Disciple c. And a fair 〈◊〉 too Joh. 21. 18. Peter thinks much that himself should be destined to die a Martyr and not John What shall he do saith Peter Follow thou me saith our Saviour I shall shew thee the way to an ignominious suffering what ever bocomes of John though he shall suffer his part too For if the head be crowned with thornes should not the members feel the pain of it If they have called the master of the house Beelzebub That is Master-fly such as Pliny calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Elis sacrificed to Iupiter Muscarius He is otherwise called Iupiter stercorar us this Beelzebub as the Scripture cals all the vanities of the Heathen Gelulim excrements dunghill-Deityes A name too good for them David would not do them so much honour 〈◊〉 once to name them And Absit saith Hierom ut de ore Christiano sonet Iupiter omnipotens Meherculè Mecastor catera magis portenta quam numina Beelzehub was the god of Ekron that is the devil of hell for of Ekron comes Acheron How prodigiously blasphemous then were these Miscreants that called Christ 〈◊〉 Wonder it was that at the hearing thereof the heaven sweat not the earth shook not the sea swelled not above all her book How much more shall they call c. So they called 〈◊〉 Sathanasius Cyprian Coprian Calvin Cain 〈◊〉 devil When he came first to Geneva and began the Reformation there he was haled 〈◊〉 the Bishop and set upon in this sort Quid 〈◊〉 diabole 〈◊〉 quissime ad hanc civitatem perturb 〈◊〉 accessisti What a devil meanst thou to meddle with the Scriptures and Steven Winchester to Marbeck seeing thou art so stuborne and wilfull thou 〈◊〉 go to the 〈◊〉 for me Verse 26. Fear them not therefore Be not reviled out of your Religion but say If this be to be vile 〈◊〉 〈◊〉 yet more vile 〈◊〉 〈◊〉 morsum non est remedium saith Seneca Didicit ille maledicere ego contemnere said he in Tacitus If I cannot be master of another mans tongue yet I can be of mine own eares Dion writes of Severus that he was carefull of what he should do but carelesse of what he should hear Do well and hear ill is written upon heaven gates said that Martyr Ill mens mouthes are as open sepulchres saith David wherein good mens names are often buried but the comfort is there shall be a resurrection aswell of names as of bodies at the last day For there is nothing hid that shall not be known q. d. Deal not unfaithfully in the ministry conceal not the truth in unrighteousnes betray not the cause of God by a cowardly silence For whatsoever you may plausibly plead and pretend for your false-play all shall out at length and well it shall appear to the world that you served not the Lord Christ but your own turnes upon Christ and so your selves might sleep in a whole skin let what would become of his cause and kingdome Fearfull men are the first in that black bill Reve. 21. 8. And God equally hateth the timorous as the treacherous Verse 27. What I tell you in darkenesse c. q. d. See that ye be valiant and violent for the truth declare unto the world all the counsel of God which you have therefore learned in private that ye may teach in publike not fearing any colours much lesse stealing from your colours Heb. 10. 38 Quas non oportet mortes praeligere quod non supplicium potiùs ferre immo in quam profundam inferni abyssum non intrare quám contra conscientiam attestari 〈◊〉 Zuinglius A man had better endure any misery then an enraged conscience Verse 28. And fear not them which kill the body That cruelly kill it as the word signifies that wittily tortute it as those Primitive Persecutors with all the most exquisite torments that the wit of malice could devise that kill men so that they may feel themselves to be killed as Tiberius bad Odull Gemmet suffered a strange and cruel death in France for Religion For when they had bound him they took a kinde of 〈◊〉 which live in horse-dung called in French Escarbots and put them unto his navell covering them with a dish the which within short space 〈◊〉 into his belly and killed him The tragicall story of their 〈◊〉 handling of William Gardner Martyr in Portugall may be read in Mr Foxes Martyrologie fol. 1242. At th elosse of Heydelberg Monsieur Millius an ancient Minister and man of God was taken by the bloudy Spaniards who having first abused his daughter before him tied a small cord about his head which with 〈◊〉 they wreathed about till they squeezed out his brains So they 〈◊〉 roasted then burnt many of our Martyrs as B. Ridley and others
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
Christ may keep his heaven to himself hee 'l have none How many have we now 〈◊〉 that must be gainers by their religion which must be another Diana to the 〈◊〉 They are resolved howsoever to loose nothing suffer nothing but rather kick up all Jeroboamo gravior 〈◊〉 regionis quam religionis The King of Navarre told 〈◊〉 that in the cause of Religion he would launch no further into the sea then he might be sure to return safe to the haven A number of such Politick professours we have that come to Christ as this young man did hastily but depart heavily when once it comes to a whole-sale of all for Christ which yet is the first lesson the removens prohibens Verse 23. A rich man shall hardly enter With that burden of thick clay that camels-bunch on his back heaven is a stately pallace with a narrow portall there must be both stripping and 〈◊〉 ere one can get through this strait gate The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God Vermis divitiarum est superbia saith Augustine Pride breeds in wealth as the worm doth in the apple and he is a great rich man indeed and greater then his riches that doth not think himself great because he is rich Charge those that are rich that they be not high-minded for the devil will soon blow up such a blab in them if they watch not and that they trust not in uncertain riches so as to make their gold their God as all worldlings do and worse for could we but rip up such mens hearts we should finde written in them The God of this present world They that minde earthly things have destruction for their 〈◊〉 Philip. 3. Have them we may and use them too but minde them we may not nor love them 1 John 2. 15. that's spirituall 〈◊〉 such as Gods soul hateth and he smiteth his hands at 〈◊〉 22. 13. Verse 24 It is easier for a camell c. Or cable rope as some render it Either serves for it is a proverbiall speech setting forth the difficulty of the thing Difficile est saith St Hierom ut praesentibus bonis quis fruatur futuris ut 〈◊〉 ventrem 〈◊〉 mentem 〈◊〉 ut de 〈◊〉 ad delicias transeat ut in coelo in terrâ gloriosus appareat Pope Adrian the sixth said that nothing befell him more unhappy in all his life then that he had been head of the Church and Monarch of the Christian common-wealth When I first entered into orders said another Pope I had some good 〈◊〉 of my salvation when I became a Cardinall I doubted of it but since I came to be Pope I do even almost despair And well he might as long as he sate in that chair of pestilence being that man of sinne that sonne of perdition 2 Thes. 2. 3. Ad hunc statum venit Romana Ecclesia said Petrus Aliacus long since ut non esset dignareginisi per reprobos The Popes like the devils are then thought to do well when they cease to do hurt saith Johan Sarisburiensis They have had so much grace left we see some of them howsoever as to acknowledge that their good and their blood rose together that honours changed their manners and that they were the worse men for their great wealth and that as Shimei seeking his servants lost himself so they by reaching after riches and honours lost their souls Let rich men often 〈◊〉 this terrible text and take heed Let them untwist their cables that is their heart by humiliation James 5. 1. 1. 10. till it be made like small threeds as it must be before they can enter into the eye of a needle that is eternall life Verse 25. They were exceedingly amazed Because they knew that all men either are or would be rich and that of rich man scarce any but trusted in their riches Therefore though our Saviour told them Mark 10 24. that he meant it of those only that relied upon their riches yet they remained as much unsatisfied as before and held it an hard case that so many should misse of heaven We have much ado to make men beleeve that the way is half so hard as Ministers make it Verse 26. With men this is impossible Because rich mens 〈◊〉 are ordinarily so wedded and wedged to the world that they will not be loosned but by a powerfull touch from the hand of heaven Think not therefore as many do that there is no other hell but poverty no better heaven then abundance Of rich 〈◊〉 they say What should such a man ail The Irish ask what they mean to die c. The gold ring and gay clothing carried it in St James his time But he utterly 〈◊〉 ked 〈◊〉 partiality and 〈◊〉 us that God hath chosen the poor in this world rich in faith to be heirs of his kingdome In which respect he bids the brother 〈◊〉 low degree 〈◊〉 in that he is exalted in Christ. But with God all things are possible He can quickly root out confidence in the creature and rivet rich men to himself He can do more then he will but whatsoever he willeth that he doeth without stop or hinderance Men may want of their will for want of power Nature may be interrupted in her course as it was when the fire burnt not the three Worthies the water drowned not Peter walking upon it c. Satan may be crossed and chained up But who hath resisted the Almighty who ever waxed fierce against God and prospered Nature could say All things are 〈◊〉 to God and nothing impossible howbeit for a finite creature to beleeve the infinite Attributes of God he is not able to do it throughly without supernaturall grace Verse 27. Behold we have for saken all c. A great All sure a few broken boats nets houshold stuffe and Christ maintained them too and yet they ask what shall we have Neither is it without an emphasis that they begin with a Behold Behold we have forsaken all as if Christ were therefore greatly beholden to them and if the young man were promised treasure in heaven doing so and so then they might challenge it they might say with the Prodigall Give me the portion that pertains unto me Verse 28. Ye which have followed me in the Regeneration As if our Saviour should have said to forsake all is not enough 〈◊〉 ye be regenerate So some sense it Others by Regeneration understand the estate of the Gospel called elswhere a new heaven and a new earth 2 Pet. 3. 13. the world to come Heb. 2. 5. for God plants the heavens and laies the foundation of the earth that he may say to Zion thou art my people There are that understand by regeneration the generall resurrection of which 〈◊〉 some think Plato had heard and therefore held that in the revolution of so many years men should be just
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
his enemies did but spit in his face and we being his friends throw him into the draught which of us deserveth the greatest damnation And 〈◊〉 him on the head 〈◊〉 into the head drove the 〈◊〉 into his holy head with bats and blows as Basiliades the Duke of Russia nail'd an Embassadours hat to his head upon some displeasure conceived against him At the taking of Heydelberg the Spaniards took Monsieur Mylius an ancient Minister and man of God and having abused his daughter before his 〈◊〉 they tied a small cord about his head which with truncheons they wreathed about till they squeezed out his brains The Monks of 〈◊〉 roasted the Minister of S. Germain till his eyes dropt out And the Spaniards suppose they shew the innocent Indians great favour when they do not for their pleasure whip them with cords scratch them with thorns and day by day drop their naked bodies with burning bacon So very a devil is one man to another Verse 31. Put his own raiment on him Gods hand was in this that all men seeing him to suffer in his own habit might acknowledge that it was very he and not another that suffered in his stead Mahomet in his Alchoran speaks very honourably of Christ except only in two things 1. He took up the Arrian heresie to deny his Deity 2. He denied that he was crucified but that some one was crucified for him But what saith S. Peter He his own self bare our sinnes in his own body on the tree c. 1 Pet. 2. 24. They led him away Quite out of the City Ut vera piaculavis victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis fieret Heb. 13. 12 13. This was a mystery hardly understood by any of the faithfull afore Christ neither could we well have told what to make of it but that the 〈◊〉 hath there opened it to us by the instinct of the holy Ghost Let us therefore as he adviseth goe forth unto him without the camp bearing his reproach accounting it our crown as those Apostles did that rejoyced in their new dignity of 〈◊〉 〈◊〉 shame for Christs name It was their grace to be so disgraced Verse 32. They found a man of Cyrene A stranger coming out of the field towards Jerusalem meets with an unexpected 〈◊〉 and follows Christ which occasioned him to enquire into the cause and got him renown among the Saints In like sort the faithfull Christian a stranger upon earth comes out of the field of this world with his face set toward Sion and meets with many crosses by the way But all-while he follows Christ let him enquire into the cause and the issue shall be glorious Him they compelled to bear his crosse Not so much to ease Christ who fainted under the burden as to hasten the execution and to keep him alive till he came to it See the Note on Joh 19. 17. Verse 33. A place of a skull Here our thrice noble Conquerour would erect his trophies to encourage us to 〈◊〉 for him if God call us thereto in the most vile and loathsom places as also to assure us that his death is life to the dead Verse 34 They gave him vineger c. Cold comfort to a dying man but they did it in 〈◊〉 q. d. Thou art a King and must have generous wines Here 's for thee therefore See the Note on John 19. 29. It were happy if this vineger given our Saviour might melt our adamantine hearts into sorrow Verse 35. Parted his garments Let us likewise suffer with 〈◊〉 the spoiling of our goods c. Heb. 10. 34. yea the spoiling of our persons to have our clothes also taken and torn off 〈◊〉 backs Christ will say Bring forth the best robe ring c. If a Heathen could say when he saw a suddain shipwrack of all his wealth Well fortune I see thy intent thou wouldst have me be a Philosopher Should not a Christian conclude Surely Christ would have me look after heavenly that thus strips me of all earthly comforts Verse 36. They watched him there Lest haply he should get get away thence by a 〈◊〉 But his time of getting out of their hands was not yet come Here hung for a while that golden censer Christs body which through the holes that were made in it as thorow chinks or holes fumed forth a sweet savour in the nostrils of his heavenly Father Eph. 5. 2. such as draweth all men to him that have their senses exercised to discern good and evil Joh. 12. 32 Heb. 5. 14. Verse 37. This is Jesus the King of the Jews Pilate by a speciall providence of God intending nothing 〈◊〉 gives Christ a testimoniall and would not alter it though sollicited thereto He did it to be revenged on the Jews for their senslesse importunity to have him condemn an innocent and withall to put Christ to an open shame as a crucified King Like as that A theist Lucian blasphemously cals our Saviour The crucified cousener the modern Jews contemptuously call him in reference to his crosse The Woofe and the Warp And at the sack of Constantinople the Image of the Crucifix was set up by the insolent Turks and shot at with their arrows and afterwards in great 〈◊〉 carried about the Camp as it had been in procession those dead dogs railing and spitting at it and calling it The God of the Christians Ten thousand Martyrs were crucified in the Mount of Ararath under Adrian the 〈◊〉 crowned with thorns and thrust into the sides with sharp darts in contempt of Christ. Verse 38. Then were there two theeves So he was reckoned among the transgressours Isa. 53. 12. A sinner not by 〈◊〉 only for he bare the sinne of many ib. but by reputation also and therefore crucified in the midst as the worst of the three chief of sinners that we might have place in the midst of heavenly Angels in those walks of paradise Zach. 3. 7. The one of those two theeves went railing to hell his crucifixion being 〈◊〉 a typicall hell to him a trap-dore to eternall torment the other went repenting forth-right to heaven living long in a little time and by his praier making his crosse a Jacobs ladder whereby Angels descended to fetch up his soul. It is remarkable and to our purpose sutable that Rabus reporteth that when Leonard Caesar suffered Martyrdom at Rappa a little town in Bavaria a certain Priest that had by the law for some villainous act deserved death being led forth with him towards the place of execution cried out often Ego ne quidem dignus sum qui tibi in hac poena associer justo injustus I am not worthy to suffer with thee the just with the unjust Verse 39. Reviled him wagging their heads God took notice of Cains frowns Gen. 4. 6. Miriams mutterings Numb 12. 2. these mens noddings Rabshakeh's lofty looks Isa. 37. 23. 〈◊〉 lowrings Gen. 31. 2. and sets them upon
company thorough extreame perplexity which made him return so oft to them calling upon them to watch with him Verse 42. If thou be willing He was so astonied with the greatnesse of his present pressures that he seems for a time to suffer some kind of forgetfulnesse of his office Verse 44. And being in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Greek Father Alphonsus is honoured in Histories for this that he abased himself so far as to help one of his subjects out of a ditch Shall not Christ much more be honoured that helped all his out of the ditch of damnation Great drops of bloud Clotty bloud issuing through flesh and skin in great abundance Oecolampadius tels of a certain poor man who being kept hanging in the trusse of the cord which is a certain hanging by the hands behind having a weighty stone fastened at their feet the space of six hours the sweat that dropt from his body for very pain and anguish was almost bloud But here was no almost in our Saviours bloudy sweat whiles without any externall violence meerly by the force of his own saddest thoughts working upon him sanguinem congelatum quasi extruserit So great was Scanderbegs ardor in battell that the bloud burst out of his lips But from our Champions not lips only but whole body burst out a bloudy sweat Not his eyes only were fountains of tears or his head waters as Jeremy wished Chap. 9. 1. but his whole body was turned as it were into rivers of bloud A sweet comfort to such as are cast down for that that their sorrow for sin is not so deep and soaking as they could desire Verse 45. He found them sleeping Who should have waked and wiped off his sweat as the Angell did Theodorus the Martyrs but they rather added to it by their security Verse 48. Judas betrayest thou c. Sic Judaei sub praetextu pietatis maximè delinquebant Deo osculum sine amore 〈◊〉 Julian the Apostate was no friend to Basil though he wrote to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was Libanius the more to be beleived for saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Basil commend me I despise other mens worse censures Verse 49. Lord shall we smite But before he could answer Peter smot which might easily have cost him his life Quod 〈◊〉 ne feceris is a safe rule Verse 51. And he touched his eare c. After he had laid them flat on the ground So he tryed them both wayes but nothing would do Verse 53. And the power of darknesse The dark places of the earth are full of the habitations of cruelty Psal. 74. 20. Creatures kept in the dark are 〈◊〉 and furious Had they known they would never have crucified the Lord of glory I did it ignorantly saith Paul concerning his persecuting the Saints Verse 61. And looked upon Peter A stroke from guilt broke Judas his heart into despair but a look from Christ brak Peters heart into teares CHAP. XXIII Verse 2. Perverting the people GRaece Turning them up-side down wreathing them from their right minds So Verse 5. He Stirreth up the 〈◊〉 Gr. He maketh an earthquake in them rectam toll it de cardine 〈◊〉 he throws them off the hinges Verse 8. He was exceeding glad As if he had got some 〈◊〉 or inchanter that would shew him some pleasant sight Verse 9. But he answered him nothing Princes use to 〈◊〉 the undecencies of Embassadours by denying them audience as if 〈◊〉 were the way royall to revenge a wrong Christ 〈◊〉 not a word to 〈◊〉 saith one because Herod had taken away his voice by beheading the Baptist who was vox clamantis Verse 10. Vehemently accused him Gr. With great intention of spirit and contention of speech Clamant ut Stent or a vincant Verse 11. Set him at nought Gr. Made no body of him Arrayed him in a gorgeous robe Or a whit robe as the old Interpreter hath it Pilates souldiers clad our Saviour in purple a colour more affected by the Romans Herod in white as more affected by the Jewish Nobility Verse 12. Pilate and Herod were made friends Two dogs that are fighting can easily agree to pursue the Hare that passeth by them Martiall brings in the Hare thus complaining In me omnis terraeque aviumque marisque rapina est Forsitan coeli si canis astra tenet In littore Siculo cum lepus canum 〈◊〉 vim 〈◊〉 〈◊〉 〈◊〉 marimo captus dicitur Est enim voracissima 〈◊〉 〈◊〉 saith Bodin The wicked can easily unite against the Saints Verse 20. Pilate therefore willing c. I read of one that did verily think that Pilate was an honest man because he was so unwilling to crucifie Christ. But this arose only from the restraint of naturall conscience against so foul a fact Verse 25. Him that for sedition The Jewes before they were banished out of this Kingdome threw bags of poyson into the Wells and Fountains that the people were to drink of and so indeavovred to poyson them all so deale those that sowe sedition these are the Pests the botches of humane society Verse 28. Weep not for me We are not so much to lament dolorous sufferings as Papists use to do in their histrionicall descriptions of his passion as to lay to heart and lament our sinnes the cause of 〈◊〉 When a Papist came to Master Hooper at the stake and said Sir I am sorry to see you thus Be sorry for thy self man said hearty Hooper and lament thine own wickednesse for I 〈◊〉 well I thank God and death to me for Christs sake is welcome Verse 29. Blessed are the barren Better be so then bring forth children to the murtherer Hence Hoseas prayes for barrennesse as a blessing on his people Hos. 9. 14. Verse 31. What shall be done in the dry Lo little sucklings also are here called dry trees 〈◊〉 wood such as Gods wrath will soon kindle upon Verse 33. Which is called Calvary As sad a sight to our Saviour as the bodies of his slain wife and children were to Mauricius the Emperour who was soon after to be slain also by the command of the traytour Phocas Let us learn to consider the tyranny and deformity of sin as oft as we passe thorough Church-yards and Charnell-houses Verse 34. Father forgive them See the sweet mercy of Christ mindfull and carefull of his enemies when the paines of hell had taken hold of him and they like so many breathing devils were tormenting him Pendebat tamen petebat saith Augustine He was slain by them and yet he begged for them Verse 35. Derided him 〈◊〉 Blew their noses at him Verse 36. Offered him vineger In stead of wine which Kings drink much off Verse 38. Greek Latine and Hebrew This venerable Elogy and Epitaph set upon our Saviours Crosse proclaimed him King of all religion having reference to the Hebrews of all
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