the people And then shall they fast Note here 1. That fasting is not 〈◊〉 with the Ceremoniall Law but still to be used as a duty of the Gospel 2. That times of heavines are times of humiliation 3. That our 〈◊〉 here are but as marriage-feasts for continuance they last not long never look for it Verse 16. No man putteth a piece c. Austerities of religion are not to be 〈◊〉 upon new-beginners God would not carry the people to Canaan thorow the Philistims countrey though it were the nearest way for discouraging them at first 〈◊〉 out Our Saviour spake as the Disciples could hear Discretion is to be used and Christs lambs handled with all tendernesse Verse 17. Neither do men put new Wine In the year of grace 340. arose 〈◊〉 hereticks called Ascitae or 〈◊〉 〈◊〉 because they bare a bottle on their backs 〈◊〉 that they were no true Christians that did not so and alledging this text for themselves as if they were the only new bottles filled with new wine So those districtissimi Monachi 〈◊〉 as one engli heth it who made themselves wooden crosses and carried them on 〈◊〉 backs continually pleaded Mat. 16. 24. to make for them This was as M. Tindall saith in another 〈◊〉 to think to quench their thirst by sucking the Ale-powl Verse 18. Behold there came a certain Ruler Jairus the 〈◊〉 of the 〈◊〉 〈◊〉 such came to Christ but this man was 〈◊〉 〈◊〉 of doors by the crosse as the wolf is out of the wood by hard hunger It was his only daughter of a 〈◊〉 year 〈◊〉 that was now at point of death This makes him 〈◊〉 out to Christ the best Physitian Men must be 〈◊〉 〈◊〉 〈◊〉 ere they finde mercy Hos. 14. 3. and a 〈◊〉 〈◊〉 people ere they will be brought to trust in the name of the Lord Zeph. 3. 12. The Haemorroisse came not to Christ 〈◊〉 she had a half-peny to 〈◊〉 her self But come and lay thine hands upon her He thought Christ could not otherwise cure her this was 〈◊〉 of faith far short of that of the Centurion who yet was a Roman souldier whereas Jairus was a learned Jew Knowledge therefore is one thing faith 〈◊〉 and the greatest scholars are not alwaies the holiest men Neither have all Gods people a like measure of true faith This should humble and 〈◊〉 the weak but not discourage them in their 〈◊〉 since the tallest Oak was once an 〈◊〉 and the deepest Doctour was once in his horn-book Verse 19. And Jesus arose and followed him As tendering the Rulers infirmity and not taking advantages or turning him off for 〈◊〉 to prescribe Be we also ready to every good office not 〈◊〉 quarrels or pleading excuses Verse 20. And behold a woman c. This history and occurrence comes in here by a Parenthesis and by a sweet providence for the exercise and encrease of Jairusses faith and patience Iairus could have wisht her far enough at that time because she hindered our Saviour from making haste to his dying daughter But she shall be dead out 〈◊〉 the woman cured and he thereby confirmed ere his desire shall be accomplished that God in all may be glorified Which was diseased c. And had lavished money out of the bag for help but had none Nay she had suffered many things of the Physitians who had well nigh officiously killed her and had 〈◊〉 exhausted her This made Chaucer take for his Motto Farewell physick and the Emperour Adrian cry out upon his death-bed Many Physitians have killed the King Came behinde him Either as abasht of her blushfull 〈◊〉 or because 〈◊〉 could not come before him for the croud c. Verse 21. If I may but touch his garment This was a 〈◊〉 saith of hers and not much inferiour to 〈◊〉 of the Centurion 〈◊〉 us in like sort when we feel the bloudy flux of naturall 〈◊〉 〈◊〉 〈◊〉 at our eyes mouths hands and other parts repair to 〈◊〉 and touch him by faith so shall we feel that there goes a 〈◊〉 out from him to heal the seul As fishes when they are hurt heal themselves again by touching the Tench finding the slime of his body to be a soveraign salve so must we when wounded with sin have recourse to Christ and our faith will make us whole every whit Verse 〈◊〉 But Iesus turned him about To take notice of it himself and to notifie it to others for these reasons saith Chrysostome 1. To free the woman from fear lest her conscience should call her Recreant as one that had stole a cure 2. To make up in her what was wanting to her faith if she should have any such thought to do so 3. To manifest her faith for other mens imitation 4. To make known his omnisciency and so his Divinity 5. To confirm the Rulers faith and so fit him for further mercy 6. To teach her and us that not his garment but himself did the cure This makes against that Popish foppery in worshipping reliques as the Syndon wherein Christs body was enwrapped of the vertue whereof Paleottus Archbishop of Bonony set 〈◊〉 a great book An. Dom. 1617. And the woman was made whole c. That fable recorded by Eusebius is scarce worth relating that this woman should set up at her door in Cesarea Philippi a statue of brasse in honour of our Saviour near whereto grew a certain herb good for all diseases Irenaeus far ancienter then Eusebius reproveth the hereticks called Gnostici for that they carried about them the Image of Christ made in Pilates time after his own proportion using also for 〈◊〉 of their affection towards it to set Garlands upon the head of it And in Epiphanius his time who lived soon after Eusebius images and statues of Christ or the Saints were abhorred by 〈◊〉 The Turks will not endure any image no not upon their coyn 〈◊〉 of the second Commandment and the Papists for their imagery they call Idolaters Verse 23. He saw the minstrels c. An Heathenish custom crept in among the 〈◊〉 as many the like are now amongst the Papists who are therefore called Heathens Revel 11. 2. The maid is not dead but sleepeth Death is but a sleep to the Saints and as the 〈◊〉 of the labouring man is sweet unto him so is death most welcome to such as have most suffered See my Notes on Ioh. 11. 11. Verse 24. And they have laught him to scorn This is daily done by the mad world quite besides it self in point of salvation They hear and 〈◊〉 God will laugh at their destruction Verse 25. He took her by the hand As it were to awaken her 〈◊〉 〈◊〉 〈◊〉 deep sleep He 〈◊〉 have raised her without either 〈◊〉 down or 〈◊〉 his 〈◊〉 upon 〈◊〉 But as Jairus 〈◊〉 him so he did for him Who now shall 〈◊〉 to 〈◊〉 the day 〈◊〉 of 〈◊〉 things Verse 26. And the fame hereof went abroad Though
to whom in prison it was said as he thought 〈◊〉 and go thy waies whereto when he gave no great heed at first the second time it was so said upon this as he fell to his praiers it was said the third time likewise to him which was half an houre after So he arising upon the same immediately 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 begger 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 Verse 13. Behold the Angel of the Lord appeareth to Joseph in a dream Angels cannot inlighten the minde or powerfully incline the will that 's proper to the holy Ghost to do but as 〈◊〉 and instruments of the holy Ghost they can insinuate themselves into the phantasie as here to Joseph stir up phantasmes of good things propound truth to the minde advise and perswade to it as Counsellours and inwardly instigate as it were by speaking and doing after a spirituall manner suggesting good thoughts as the apostate Angels do 〈◊〉 How oft had we 〈◊〉 had not these guardians hindered as Michael opposed Satan by removing occasions or casting in good instincts into us either asleep or awake c. Take the young childe and flee into AEgypt Perhaps thorow that terrible and roaring wildernesse of 〈◊〉 However this was a part of his passion for from his cratch to his crosse he 〈◊〉 many a little death all his life long And as it is said of that French King That he acted more wars then others ever saw so our Saviour suffered more miseries then we ever heard of Banished hē was betime to bring back his banished to Paradise that is above their proper countrey toward the which we groan and aspire as oft as we look towards Heaven waiting as with stretched out necks for the manifestation of the Sons of God and saying with Siseras mother Why is his chariot so long in coming why tarry the wheels of his charets Make haste my beloved and be like a Roe or young Hart upon the mountains of spices For Herod will seek the young childe to destroy him The 〈◊〉 in Herod Rev. 12. 4. So Rev. 2 10. The Devil shall cast some of you into prison c. Is the Devil become a Justicer to send men to prison by his imps and instruments such as Herod was that abuse their authority Satan exerciseth his malice against the Saints lending them his 7 heads to plot and his 10 horns to push but all in vain Psal 2 5. Verse 14. When he arose he took the young childe c. Whither God leads we must chearfully follow though he seem to lead us as he did Israel in the wildernesse in and out backwards and forwards as if we were treading in a maze although we were to go with him into those places pigris 〈◊〉 nulla campis Arbor aestiv â recreatur aur â Quod 〈◊〉 mundi nebulae malusque Jupiter urget And departed into Egypt A countrey for its fruitfullnesse and abundance anciently called publicum Orbis horreum the Worlds great granary or barn And to this day so far as the River waters they do but throw in the seed and have four rich harvests in lesse then four moneths saith a late traveller Hither fleeth the Son of God as to a sanctuary of safety And some say that at his coming thither all the Idols fell to the ground Sure it is that when the love of Christ once cometh into the heart all the idol-desires of the world and flesh fall to nothing Hosea 14. 8. Verse 15. And was there till the death of Herod Which was a matter of two or three years at least For Christ was born in the 32 of Herods raign fled when he was about two years old or soon after his birth as others are of opinion and returned not till Herod was dead after he had raigned 37 years That it might be fulfilled that was spoken c. When the old 〈◊〉 is cited in the New it is not only by way of accommodation but because it is the proper meaning of the places both in the type and in the truth Verse 16. Then Herod when he saw that he was mocked He had mocked them and yet takes it ill to be mocked of them to have his own measure He never takes notice of this that God usually maketh fools of his enemies lets them proceed that they may be frustrated and when they are gone to the utmost reach of their tedter pulls them back to their task with shame Was exceeding wroth and sent forth and 〈◊〉 In their anger they slew a man saith Jacob of his two sons Cursed be their anger for it was fierce c. Gen. 49. 6 7. It is indeed the fury of the unclean spirit that old manslayer a very beast within the he art of a man a short 〈◊〉 as we see in Saul whom the Devil 〈◊〉 by this passion Ephes. 4. 17. in Lamech who slew a man in his 〈◊〉 and boasted of it as Alexander Phereus consecrated the Javeling wherewith he slew Polyphron in David who swore a great oath what he would do to Nabal by such a time And when Uzziah was smitten for his carting the Ark how untowardly spake he so did 〈◊〉 too as if the fault were in God doggs in a chafe 〈◊〉 bark at their own masters Lastly in Theodosius at Thessalonica where being enraged at the slaughter of certain Judges 〈◊〉 by sedition he did to death at hand of seven thousand men Anger begins in rashnesse abounds in transgression Prov. 29. 22. ends in repentance Jonathan therefore rose from the table in fierce anger 1 Sam. 20. 34. and to prevent further mischief went into the field to shoot And Ahashuerosh to slake the fire of his wrath conceived against Haman walked into his garden ere he pronounced any thing against him Esth. 7. 7. All the children His own son also which Augustus Caesar hearing of said It were better be Herods swine then his son So Philip King of France ventured his eldest son twice in the wars against those ancient Protestants the Albigenses at the siege of Tholouse And Philip K. of Spain 〈◊〉 his eldest son Charles to be murdered by the cruell 〈◊〉 because he seemed to favour Lutherans For which that mouth of blasphemy the Pope gave him this panegyr Non pepercit filio 〈◊〉 sed dedit pro nobis He spared not his own son but gave him up for us According to the time which he had diligently enquired Some thinke the wise men came before the Purification but 〈◊〉 will have it well-nigh two years after 〈◊〉 was curious in the search that
censure them when they come to our knowledge unmercifully and above the royall Law Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation of utmost right be known to 〈◊〉 men The Lord is at hand Phil. 4. 5. Verse 2. For with what judgement ye judge c. Our 〈◊〉 〈◊〉 forth what he had said before by these two 〈◊〉 〈◊〉 as well known among them as those amongst us you shall sow as ye reap drink as ye brew be 〈◊〉 with the same sawce c. Compare herewith those divine Proverbs Isa. 33 1. Prov. 12. 14. 13. 2 21. 14. 14 22. 22. 8. Iob 4. 8. Mark 4. 24. God delights to give men their own as good as they brought to pay them home in their own coyn or as the text here and the Hebrew proverb hath it to remete them their own measure Isa. 3. 10 11. with the mercifull to shew himself mercifull and with the froward to wrestle he will be as froward as they for the hearts of them beat them with their own weapons overshoot them in their own bowes shape their estates according to their own 〈◊〉 and cause others to write after their copies as it fared with Pharaoh Adonibezek Agag c. 〈◊〉 sinned in fullnesse of bread and it is 〈◊〉 noted that their victuals were taken from them by their four Kings Their eyes were full of uncleannesse and they were smitten with blindnesse they burned 〈◊〉 〈◊〉 and were burned with fire they sinned against nature and against the course of nature 〈◊〉 and 〈◊〉 them Eglon stab'd into the guts findes his bane the same way with his sinne Sisera annoys Gods people with his iron 〈◊〉 and is slain by a nayle of iron Iesabels brains that devised 〈◊〉 against the innocent are strew'd upon the stones by a 〈◊〉 to Iezreel she shed the bloud of Naboth and by a letter from 〈◊〉 the bloud of her sonnes is shed Nebuchadnezzar destroid Solomons Temple that 〈◊〉 years work of so many thousands therefore let him be turned a grazing and seven seasons passe over him saith the oracle Dan. 4 16. The blasphemers in the Revelations gnaw their tongues through pain and Dives for like 〈◊〉 was tormented in that part chiefly Appion scoffing 〈◊〉 Religion and especially at circumcision had an ulcer at the same time and in the same place Phocas a wilde drunken bloudy adulterous tyrant was worthily slaughtered by Heraclius who cut off his hands and feet and then his genitals by peece-meale The Donatists that cast the holy Elements in the Lords Supper to dogs were themselves afterward devoured of dogs Iohn Martin of Briqueras a mile from Angrogne vaunted every where that he would 〈◊〉 the Ministers nose of Angrogne but was himself assaulted by a wolfe which bit off his nose whereof he died mad St 〈◊〉 Elerker Knight Marshall of Callice in Q Maries raign being present at the death of Adam Damlip Martyr bid the exetioner dispatch saying that he would not away till he saw the traytours heart out Shortly after this Sr Rafe was slain amongst others in a skirmish at Bullein and his heart cut out of his body by the enemies a terrible example to all mercilesse and bloudy men c. 〈◊〉 no cause was known why they should use such indignation against him more then the rest but that it is written with what measure ye meat it shall be measured to you again B. Ridley told Steven Winchester that it was the hand of God that he was now in prison because he had so troubled others in his time And as he had inslamed so many good Martyrs so he died miserably of an inflamation that caused him to thrust out his tongue all swoln and black as Archb. Arundell had died before him The Archbishop of Toures made suit for the erection of a Court called Chambre 〈◊〉 wherein to condemn the Protestants to the fire He was afterward striken with a disease called The fire of God which began at his feet and so ascended upward that he caused one member after another to be cut off and so did miserably And there is mention made of one Christopher an unmercifull Courtier who suffering a poor Lazar to die in a 〈◊〉 by him did afterwards perish himself in a ditch To return to the present purpose Laurentius Valla censured all that wrote before him Erasmus comes after and censures him as much Beza findes as many faults with Erasmus and not without cause as appeareth by that one passage among many in his Annotations on Rom. 7. 21. I finde then a law that when I would doe good evil is present with me Erasmus Originem secutus scripsit Paulum hoc 〈◊〉 balbutire quùm ipse potiùs ineptiat Scaliger the Hyper-critick gives this absurd and unmannerly censure Gothi belluae Scoti non minus Angli perfidi inslati feri contemptoris stolidi amentes inertes inhcspitales immanes The Gothes are beasts so are the Scots English men are perfidious proud fierce foolish mad-men slow-bellies inhospitall barbarcus Another comes after him and saith His bolt you see is soon shot and so you may happily guesse at the quality of the Archer Tacitus speaks reproachfully of both Jews and Christians and is paid his own as well both by Tertullian and 〈◊〉 If men suffer in their good names they may thank themselves mostly Contempt is a thing that mans nature is most impatient of those that are given to slight and censure others are punished with the common hatted of all Imitation and retaliation are in all men naturally as we may see in every childe And that of Salomon is in this sense found most true As in water face answereth to face so doth the heart of a man to a man None are so 〈◊〉 and censured as those that are most censorious The places they live in groan for a vomit to spew them out Verse 3 And why beholdest thou Here 's the true method of preaching by doctrine and vse explication and application 〈◊〉 must as our Saviour in this text bring hammers with their nails Jer. 23. 29. and drive them into the very head yea goad men to the quick 〈◊〉 12. 11. that the peoples hearts may either break as theirs Act. 2. 37. or burst as theirs Act. 7. 54. A generall doctrine not applyed is as a sword without an edge not in it selfe but to us through our singular sencelesnes or as a whole loaf set before children that will do them no good the bellows will be burnt in the fire but the drosse remains still A garment fitted for all bodyes is fit for no body and that which is spoken to all is taken as spoken to none The moat that is in thy brothers eye The mote or straw The word beam seems rather to have 〈◊〉 to a straw then to a mote And this is an evill desease that I have seen under the Sunne that men and those of the
the spirit is given to every man to profit withall 1 Cor. 12. 7. Verse 11. Not that which goeth into the man c. Whether with clean or 〈◊〉 hands taken meat 〈◊〉 not the 〈◊〉 guilty of Gods wrath What Not if abused to surfeting and drunkennesse saith Bellarmine who is angry with Christ for this doctrine as making against theirs directly and therefore seeks to disprove him We answer for and with Christ that he speaks here of the moderate use of meats which is indifferent As for the abuse of it to 〈◊〉 and excesse this is an evil that cometh out of the heart and defileth the man as being a flat breach of the law of God who every where condemns it But that which cometh out of the mouth That is out of the heart that muck-hill thorow the mouth as thorow a dung-port that defileth a man worse then any jakes can do Hence sin is called filthinesse abomination the vomit of a dog the devils excrements c. The very visible 〈◊〉 are 〈◊〉 by it and must therefore be purged by 〈◊〉 as those vessels were that held 〈◊〉 sin-offering As for the soul sin sets such engrained stains upon it as nothing can fetch out but the bloud of Christ that 〈◊〉 lamb Verse 12. Knowest thou that the Pharisees c. q. d. why dost thou then thus call the people to thee and exclude them It was a commendable charity in the 〈◊〉 to desire the better information of those that had 〈◊〉 accused 〈◊〉 v. 2. and to tender their salvation Be not overcome of evil but overcome evil with good Speciosiùs aliquantò injuriae 〈◊〉 sicijs vincuntur quam mutni odij pertinacia pensantur saith a 〈◊〉 Verse 13. Every plant which my heavenly Father hath not planted viz. By election and watered by vocation These Pharisees were reprobates designed to detection here and to destruction hereafter Therefore as it is no wonder so it is no matter though they stumble at the Word being disobedient sith hereunto they were appointed 1 Pet. 2. 8. Let them stumble and fall and be broken and snared and taken Isa 8. 15. Christ is to reprobates a rock of offence but such a rock as that Judg. 6. 21. out of which goeth fire and consumeth them Verse 14. Let them alone A dreadfull doom like that Hos. 4. 14. I will not punish your daughters when they commit whoredom c. No so great punishment as not to be punished And vers 17. of that same Chapter Ephraim is joyned to idols let him alone q. d. He hath made a match with mischief he shall have his belly-full of it Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and no more angry Ezek. 16. 42. A man is ever and anon medling with his fruit-trees paring and pruning c. but for his oaks and other trees of the forrest he lets them alone till he comes once for all with his axe to fell them Both shall fall into the ditch Though the blinde guides fall undermost and have the worst of it Verse 15. Declare unto us this parable It was no parable but a plain 〈◊〉 and easie to be understood had not they been dull of hearing and somewhat soured with the Pharisaicall 〈◊〉 of the necessity of washing hands afore 〈◊〉 though for that time by a singular providence of God 〈◊〉 neglected which both gave 〈◊〉 to the Pharisees quarrell and to this question whereto 〈◊〉 Saviour maketh a most plain and plenary 〈◊〉 Verse 16. Do not ye yet understand What Not at these years and after so long standing Will ye stand till ye waxe sour again and not give your selves wholly to these things that your profiting may appear to all Is it not a shame to have no more wit at sixty year old then at six to be alwaies learning yet never 〈◊〉 to the knowledge of the truth God expects a proportion of skill and 〈◊〉 according to the time and means men have had Heb. 5 12. Verse 17. Whatsoever entereth in at the mouth In nature Animantis cujusque vita est fuga Life were it not for the repair by daily 〈◊〉 would be soon extinguished Hence it is called The life of our hand because maintained by the labour of our 〈◊〉 But that which our Saviour here driveth at is to set forth the ridiculous 〈◊〉 of the Pharisees whiles they placed a kinde of 〈◊〉 in those things that were evacuated and thrown into the draught And do not Papists the very 〈◊〉 Qui gustavit ovum trahitur in carcerem cogiturque de haeresi causam dicere saith Erasmus To eat flesh or but an egg in Lent is punished with death Whereas in the year of Christ 330 Spiridion a godly Bishop in Cyprus having not what else ready to set before a guest that came to him in the Lent set him a piece of porke to feed on And when the stranger made scruple of eating flesh in Lent saying I am a Christian and may not do it Nay therefore thou maist do it said he because to the pure all things are pure and the 〈◊〉 of God consisteth not in meats and drinks c. Verse 18. Come foorth from the heart That source of sinne and fountain of folly for as a fountain casteth forth her waters so doth the heart of man cast out it 's wickednesse Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse Jam. 2. what is the heart that seminary of sinne wherein is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Empedocles saith in Aristotle In this sea are not only that Leviathan the devil who there sets up his forts and strong holds 2 Cor. 10. 4. and doth entrench and incage himself but creeping things innumerable Psal. 104. 26. making that which should be the Temple of God a den of theeves a pallace of pride a slaughter-house of malice a 〈◊〉 house of 〈◊〉 a raging sea of sinne Isa. 57. 20. a little hell of black and 〈◊〉 imaginations The 〈◊〉 man 〈◊〉 rotting in the grave of corruption wrapt up in the winding-sheet of hardnesse of heart and blindenesse of minde and 〈◊〉 a 〈◊〉 crawleth with wormes swarming with those 〈◊〉 lusts that were able to poison up an honest heart Verse 19. For out of the heart proceed evil thoughts These are the first and immediate issue of the sinfull soul words and deeds Borborology and enormity follow in their order And I dare be bold to say saith a reverend Divine that though the act contract the guilt because the lust is then 〈◊〉 up to an height so that it is come to an absolute will in execution yet the act of adultery and murther is not so abhominable in Gods 〈◊〉 as the 〈◊〉 of the spirit for it is the spirit that he mainly looks to c. Think not then that thought is free for as inward bleeding will kill so 〈◊〉 concupiscence whatever the Papists
him might see that this was not more his then the Pharisees own sentence Verse 21. Render therefore unto Casar Not Give but Render As who should say Ye give him but what belongs to him ye doe him but right ye helpe him but to his own and that which he 〈◊〉 justly require of you In 〈◊〉 patrocinij 〈◊〉 in lieu of his care toward you And unto God the things that are Gods The Greek article is twice repeated when he speaks of God more then when of 〈◊〉 to shew saith one that our speciall care should be to give God his due For if Caesar will take to himself Gods part by 〈◊〉 that which is sinfull to pay him such a tribute 〈◊〉 〈◊〉 tributum Caesaris sed servitium diaboli saith Chrysostom It is not a paying of tribute to Caesar but a doing service to the devil 〈◊〉 non animam nostram Dei imaginem soli 〈◊〉 〈◊〉 saith one Let God only have our soul sith it bears his 〈◊〉 That was a witlesse and wicked speech of him that said 〈◊〉 he had two souls in one body the one for God if he pleased the other for any one else that would But that was a gallant 〈◊〉 of the Prince of Condee who being taken prisoner by Charles the ninth of France and put to his choice whether he would go to Masse or be put to death or suffer perpetuall imprisonment The former said he by Gods grace I will never do 〈◊〉 for the two later let the King do with me what he 〈◊〉 〈◊〉 I hope will turn all to the best Verse 22. They marvelled and left him and 〈◊〉 their way With a flea in their ear as we say Confounded they were that they were so disappointed Christ shaped them such an answer as they could neither dislike nor digest The 〈◊〉 mans eyes are in his head but the fool walketh in 〈◊〉 〈◊〉 2. 14. Ad 〈◊〉 properat citò qui judicat He that precipitates a 〈◊〉 shall soon see cause to repent him How oft doth an open mouth prove a mans purgatory We had great need therefore 〈◊〉 a pair of balances betwixt our lips left we be entangled in our talk For Sis licet in partes 〈◊〉 〈◊〉 Nemo tamen 〈◊〉 nemo cavere potest Verse 23. The same day came to him the Sadduces 〈◊〉 〈◊〉 possunt 〈◊〉 〈◊〉 〈◊〉 tamen caudae in face eadem 〈◊〉 Heretikes may differ as much from one another as they all 〈◊〉 from the truth Both Pharisees and Sadduces can conspire against Christ though they cannot consent among themselves These Sadduces were a brutish sect and sort of Jews that held many 〈◊〉 opinions Some of them are set down Act 23. 8. Divers other more grosse may be 〈◊〉 of in 〈◊〉 who also 〈◊〉 us that they were but 〈◊〉 of them yet of the chief among the people And no wonder for even at this day Atheists 〈◊〉 Epicures are rife and among the great ones especially who 〈◊〉 think or 〈◊〉 wish at least there would be no resurrection c. Verse 24. 〈◊〉 Moses said They pretend Scripture so did the devil Mat. 4. So do heretikes all Sed sensum afferunt 〈◊〉 〈◊〉 but they fetch not the meaning from the Scripture but 〈◊〉 a sense even that of their own devising on the Scripture Cadem 〈◊〉 faciunt ad materiam 〈◊〉 saith 〈◊〉 They taw the text as Shoemakers do their over-leathers saith Polydor Virgil that they may bring them to serve their 〈◊〉 They lay the dead childe of their own corrupt glosses in the bosom of holy Scripture and then cry out It is hers and not 〈◊〉 If a man die having no children This Law these Sadduces 〈◊〉 to approve when indeed they 〈◊〉 it as the mother of much 〈◊〉 confusion if there ever be a resurrection So deals the devil and his Janizaries 〈◊〉 I should say at this day by both Scriptures and Fathers whom they 〈◊〉 〈◊〉 or 〈◊〉 further then they serve their turn to confirm their 〈◊〉 〈◊〉 up seed 〈◊〉 〈◊〉 〈◊〉 Our children are a principall part of our selves even the seed as though now there were nothing left in us but the chaff Verse 25. When he had married a wife deceased Thus they that will marry shall have trouble I and that in the flesh wherein they haply promised themselves most comfort and contentment How many are there that seek an happinesse here and when to enjoy it might seem an happinesse indeed they die and 〈◊〉 all their thoughts perish 〈◊〉 we have in Alexander the great Iulius Caesar Tamberlain who making great preparation for the Conquest of the Turkish Empire died of an ague in the middest of his great hope and greatest power The like might be shewed of many learned men that died when they might have been most usefull as Keckerman Perkins Preston Pemble young Drusius c. All our learning is soon refuted with one black Theta which understanding us not 〈◊〉 us unrespectively without distinction and putteth at once a period to our writing and to our being Verse 26. And third unto the seventh Happy it was if seeing their brethren 〈◊〉 so fast themselves were warned to number their own daies and provide for deaths coming But this is not easily done for we naturally dream of an immortality Psal. 49. 11. and it is death to us to think of death though we see so many daily die before us It fareth with us for the most part as with fatting Cattle The Butcher comes to day and fetcheth away one to morrow and fetcheth away another c. The rest that are left behinde do neither mifse their fellows nor dread their own destiny So here this is brutish stupidity shake it off Verse 27. And last of all the woman c. It is 〈◊〉 credible that one woman should out-live seven husbands But grant she did yet impartiall death that had so oft-times cut 〈◊〉 her head 〈◊〉 her heart at last Death as an archer aiming at us misseth us 〈◊〉 and hitteth haply some beyond us some short of us some on either hand of us now our 〈◊〉 now our inferiours now our equals till at length we also are wounded and the longer deaths hand is exercised the more skilfull it grows 〈◊〉 de Temporibus who is said to have lived in France above 300. years died at length So did the old old the very old man Anno 1635. Verse 29. Ye do erre not knowing Ignorance is a breeder All sins are seminally 〈◊〉 ignorance S. Paul thanks it for all his 〈◊〉 1 Tim. 1. 13. Aristole makes it the mother of all the 〈◊〉 in the world All heresies saith Chemnitius are known to have proceeded Velex 〈◊〉 〈◊〉 velex 〈◊〉 dialectica velex AEtij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 sophistry or ignorance Nor the power of God Who can as easily raise the dead as he did at first create them This the 〈◊〉 with all their learning understood not and therefore counted
for mint signifies also a book of histories because in that one poor herb large stories of Gods wisdom might and love are described unto us In tithing this and other pot-herbs the Pharisees were over and above sollicitous and even superstitious and all for a name So in the year of grace 1435. Capistranus the Minorite being sent into Germany and other countreys by Pope Nicolas to preach obedience to the Sea of Rome gat a great deal of credit and respect to his Doctrine by putting down dicing carding dancing feasting masking enterludes c. although he taught not one syllable of sound doctrine touching Christ and his merits 〈◊〉 of faith patience of hope c. There are both Magnalia 〈◊〉 legis the great and the lesser things of the law both must be looked to Hypocrites are nice in the one but negligent of the other Judgement mercy and faith So of old to those bodily exercises and externall rites so stood upon by the hypocrites in their 〈◊〉 Isaiah opposeth judgement and justice Chap. 1. Hosea opposeth mercy and kindenesse Chap. 4. Zachary opposeth truth and fidelity Chap. 8. as more to be looked after and 〈◊〉 for Verse 24. Which strain at a gnat c. A proverbiall speech warranting the lawfull use of such expressions for illustration of a truth The Greeks have a like proverb to gargle down an image statue or colosse that is to make no bones of a foul fault when matters of lesse moment are much scrupled Saul kept a great stir about eating the flesh with the bloud when he made nothing of shedding innocent bloud Doeg was deteined before the Lord by some voluntary vow belike But better he had been further off for any good he did there The Priests made 〈◊〉 of putting the price of bloud into the treasury Matth. 27 6. who yet made no conscience of imbruing their hands in the innocent bloud of the Lamb of God The Begardi and Beginnae a certain kinde of heretikes Anno 1322. held this mad opinion that a man might here attain to perfection and that having attained to it he might do whatsoever his nature led him to That 〈◊〉 was no sin but to 〈◊〉 a woman was a mortall wickednesse c. Verse 25. Ye make clean the out-side True Ephraimites or rather Canaanites so they are called Hos. 12. 7 8. that is meer naturall men Ezek. 16. 4. the balances of deceit were in their hands they loved to oppresse yet so long as thereby they grew rich they flattered themselves and said In all my labours they shall 〈◊〉 none iniquity in me that were sinne Hypocrites if they can but make fair to the worldward it is enough But as the fish Sepia is bewraied by the black colour which she casteth out to cover her so the hypocrite is convinced by the very shew of godlinesse under which he hoped to have lurked God so discovers his deceitfull courses as that his wickednes is shew'd before the whole Congregation Pro. 26. 26. Verse 26. Cleanse first that which is within God loveth truth in the inwards Psal. 51. 6. O Jerusalem wash thy heart Jer. 4. 14. not thy hands only as Pilate did this breeds constancy and evennesse in all our outward behaviours Iam. 4. 8. Grace and nature both begin at the heart at the center and from thence goes to the circumference Art and hypocrisie begin with the face and outward lineaments Verse 27. Ye are like unto whited Sepulchres The Jews had their vaults or caves for buriall These the wealthier sort would paint garnish beautifie at the mouth or entrance of them And hereunto our Saviour alludeth Intùs Nero foris Cato 〈◊〉 hic ut Piso vivit ut Gallomus c. It was said of the Sarmatians that all their vertue was outward And of Sejanus that he had only a semblance of honesty Intùs summa adipiscendi libido within he was full of extortion and 〈◊〉 Hypocrites seem as gloworms to have both light and heat but touch them and they have neither The AEgyptian temples were beautifull on the out-side when within ye should finde nothing but some serpent or crocodile Apothecaries boxes oft have goodly titles when yet they hold not one dram of any good drug A certain stranger coming on 〈◊〉 unto the Senatours of Rome and colouring his hoary hair and pale cheeks with vermilion hiew a grave Senatour espying the deceit stood up and said What sincerity are we to expect at this mans hands whose locks and looks and lips do lie Think the same of all painted hypocrites Verse 28. But within ye are full c. Fair professours they were but foul sinners not close but grosse hypocrites such as knew themselves to be so like as Ieroboams wife knew her self to be disguised when she went to the Prophet and as the whore that offered sacrifice to cover her whoredom Prov. 7. 14. This hypocrisie goes worthily coupled 〈◊〉 with iniquity It ariseth from secret Atheisme as in Ananias and Saphira that noble pair of hypocrites and paveth a way to the unpardonable sin as in these Pharisees Verse 29. 〈◊〉 build the Tombs c. And lost their cost because they received not their doctrine So do the Papists at this day in their pretended honouring the ancient Saints and Martyrs whose religion and practices they persecute in the true professours How much better Rabus Crispin the French Chronicler 〈◊〉 Fox and others who have raised the Martyrs as so many Phaenices out of their ashes again by recording their holy lives and Christian deaths And how shall Cope and Kemp stink for ever in the nostrils of all good people The former 〈◊〉 fouling so much fair paper in railing at and casting reproach upon the holy Martyrs of the Protestant religion in his sixth dialogue especially The later for disgracing them some few years since excusing the powder traitours at same time in a Sermon at S. Maries in Cambridge Verse 30. If we had been in the daies Either these men grosly dissembled or their hearts greatly deceived them For certainly an Herod and Herodias to Iohn Baptist would have 〈◊〉 an Ahab and Iezabel to Elias But as it was said of Demosthenes that he was excellent at praising the worthy acts of 〈◊〉 〈◊〉 so at imitating of them In like sort may we say of the 〈◊〉 they could well declaim against their fore-fathers 〈◊〉 but not so well disclaim them They were adversus sua ipsorum 〈◊〉 facundi 〈◊〉 as one speaketh in a like case Shrill accusers of themselves Verse 31. Wherefore ye be witnesses c. Here our Saviour casts all their cost in their teeth as if thereby 〈◊〉 had meant to commend 〈◊〉 fathers curelty in killing the Prophets sith they 〈◊〉 it by persecuting him and his to the death 〈◊〉 is commonly hereditary and runs in the bloud and as we use to say of 〈◊〉 The older it is the stronger as in the
belong to God provided that they cast it up again quickly by Confession and meddle no more with such a mischeif A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint LUKE CHAP. 1. Verse 1. Many have taken in 〈◊〉 OR have attempted but not effected Hence some have concluded that Luke wrote 〈◊〉 of the four Evangelists Howbeit the common opinion is and the most ancient copies say as much that Matthew wrote his Gospel eight yeers 〈◊〉 Christ Marke ten Luke fifteen and John forty two Verse 2. Which from the beginning were eye-witnesses Therefore it may seem his Gospel was not dictated to him by Paul who was no eye-witnesse as some Ancients have affirmed But if we can beleeve Tacitus or 〈◊〉 in things that fell out long before they were born because we are confident of their diligence in enquiring how much more should we beleeve Saint Luke upon such doubted assurance c Verse 3. Having had perfect understanding Or Following them close at heels and as we say hot-foot From the very first Or from above as inspired from heaven To write 〈◊〉 〈◊〉 in order Distinctly and yet 〈◊〉 A singular praise in an Historian for the which Ambrose much 〈◊〉 〈◊〉 our 〈◊〉 above 〈◊〉 the other Verse 4. Wherein thou hast been instructed Which thou hast received by hear-say or by word of mouth and wherein thou hast been catechised receiving the mysteries of the faith by the ministry of the voyce And surely when we see men caring and 〈◊〉 how to finde out this certainty here spoken of and not to 〈◊〉 led by conjecturall suppositions but be fully perswaded as St. Luke was and would have his Theophilus to be then there will be some hopes that the Lords parts will increase Verse 5. In the dayes of Herod Herod a stranger upon the death of Antigonus last of the Maccabeans by Augustus his favour was made King of Judaea and reigned 34. yeers After 〈◊〉 and his sonnes death Judaea was again reduced into a Roman Province and the government thereof committed unto Pontius Pilate then to Petronius after him to Foelix Festus Albinus and Florus whose cruelty provoked the Jewes to rebellion and warre to their utter overthrow Of the course of Abia According to their weekly waitings at the Altar 1 Chron. 24. God would not have his Ministers over-wrought though he require them to labour according to their strength even unto lassitude But how thanklesse is their labour that do wilfully over-spend themselves Verse 6. In all the Commandements and Ordinances That is in all the duties of both the Morall and Ceremoniall Law Blamelesse Sine 〈◊〉 saith the Vulgar without complaint They neither complained of others nor were complained of by others As it is reported of Burleigh Lord Treasurer in Queen Elizabeths reign that he never sued any man nor did any man ever sue him and was therefore in the number of those few that both lived and died with glory Verse 7. And they had no child Which was then held an heavie judgement as that which rendred them suspected of impiety sith Godlinesse had the promise of increase both within doores and without Verse 8. In the order of his course He took but his turn and served but his time God never purposed to burthen any of his creatures with devotion Verse 9. To burn incense In the incense of prayer how many sweet spices are burned together by the fire of Faith as humility love c Verse 10. Praying without at the time of incense Cant. 3. 6. the Church is said to ascend out of the wildernesse of this world with pillars of smoak elationibus fumi that is with affections thoughts desires toward heaven And although she be black as smoak in regard of infirmities yet hath she a principle to 〈◊〉 her upwards Verse 11. Standing on the right side of the Altar As Satan stood at the right hand of Jehoshuah to molest him So stand the Angels at our right hand in the publick Assemblies especially to withstand him And to signifie this the curtains of the Tabernacle were wrought full of Cherubins within and without Verse 12. He was troubled But without cause he should have been comforted rather for his sins were covered How will wicked men stand before Christ Verse 13. For thy prayer is heard Both for a Son and for a Saviour Verse 14. Thou shalt have joy This is not every fathers happinesse Many fathers are forced through greif for their untoward children to wish to die as Elias did when he sat under the juniper and as Moses did when wearied out by the people Numb 11. 15. Verse 15. Great in the sight of the Lord Significatur singularis 〈◊〉 praestantia ut Gen. 10. 9. He shal be singularly qualified Verse 16. Shall he turn to the Lord An high honour to have any hand in the conversion of souls They that wise others shall shine in heaven Dan. 12. 2. Verse 17. In the spirit and power of Elias There is a great agreement between the times of Elias and John Baptist. Herod answereth to Ahab Herodias to Jezabel c. The disobedient to the wisdom of the just i. e. By his preaching he shall turn the hearts of the Gentiles to the Jewes and by his Baptisme tye them up as it were togerher He made them according to the phrase that Josephus useth of him to convent or knit together in Baptisme Verse 18. For I am an old man Thus Reason will be encroaching upon the bounds of Faith till she be taken captive by infidelity Drive therefore Hagar out of doors Verse 19. That stand in the presence of God Ut apparitor ab apparendo ready prest to any service Verse 20. And behold thou shalt to dumb His tongue that so lately moved through unbelief is now tyed up God will not passe by the well-meant weaknesses of his own without a sensible check He was also deaf as well as dumb hence they made signs to him vers 62. Verse 21. The people waited for Zacharias They would not away without the blessing prescribed to the Preists Numb 6. In the Councell of Agathon it was decreed that people should not presume to go out of the Temples before the Ministers had blessed the Congregation Verse 22. He could not speak unto them Hereupon a Divine thus descants Tacuit pater vocis cessit in miraculum Vox 〈◊〉 〈◊〉 cedit in contradictionem Nunquid aeque obmutescit 〈◊〉 filius Johannes Zacharias Nunquid praeco 〈◊〉 ost Let us lean to the Papists saith another Ministrorum muta officia populi caeca obsequia their Ministers dumb Offices their peoples blind obedience Verse 23. Assoon as the dayes c. Zachary though he ceased to speak yet he ceased not to minister Though he were dumb yet he was not lame but could do sacrifices and did it We may not straight take occasions of with-drawing our selves from the publick services Verse 24. And hid