he had poured forth his sorrowfull complaint there he rose up triumphing as Psal. 6. c. So shall it be with such They 〈◊〉 forth and weep bearing precious seed but shall surely return with rejoycing and bring their sheaves with them Gripes of gladnesse said that Martyr when Abraham the good housholder shall fill his bosome with them in the Kingdome of heaven Then as one hour changed Iosephs fetters into a chain of gold 〈◊〉 rags into robes his stocks into a charriot his prison into a palace his brown bread and water into manchet and wine So shall God turn all his 〈◊〉 sadnesse into gladnesse all their sighing into singing all their musing into musick all 〈◊〉 〈◊〉 into triumphs Luctus in laetitiam convertetur lachrymae in risum saccus in sericum cineres in corollas unguentum jejunium in epulum 〈◊〉 retortio in applausum He that will rejoyce with this joy unspeakable must stirre up sighes that are unutterable Verse 5. Blessed are the meek Meeknesse is the fruit 〈◊〉 mourning for sinne and is therefore fitly 〈◊〉 next after it He that can kindely melt in Gods presence will be made thereby as meek as a lamb and if God will forgive him his ten thousand 〈◊〉 he will not think much to forgive his brother a few farthings Hence the wisdome from above is first pure and then peaceable gentle easie to be entreated c. Jam. 3. 17. And love is said to proceed out of a pure heart a good conscience and 〈◊〉 unfeigned And when our Saviour told his Disciples 〈◊〉 must forgive till seventy times seven times Lord encrease 〈◊〉 faith said they Give us such a measure of godly mourning as that we may be bold to believe that thou hast freely forgiven us and we shall soon forgive our enemies David was never 〈◊〉 rigid as when he had sinned by adultery and murther and not yet mourned in good earnest for his sinne He put the 〈◊〉 under saws and harrows of iron and caused them to passe thorow the brick-kilne c. which was a strange execution and fell out whiles he lay yet in his sinne Afterward we finde him in a better frame and more meekned and mollified in his dealings with 〈◊〉 and others when he had soundly soaked himself in godly sorrow True it is that he was then under the rod and that 's a main means to make men meek The Hebrew words that signifie 〈◊〉 and meek grow both upon the same root and are of so great 〈◊〉 that they are sometimes by the 〈◊〉 rendered the one for the other as Psal. 36. 11. Adversa enim hominem mansuetum 〈◊〉 saith Chemnitius And how ever it goe with the outward man The meek shall finde rest to their souls Mat. 11. 29. Yea the meek in the Lord shall 〈◊〉 their joy Isa. 29. 19. And for outward respects Meek Moses complains not of Miriams murmurings but God strikes in for him the more And he that said I seek not mine own glory addes But there is one that seeketh it and judgeth God takes his part ever that fights not for himself and is champion to him that strives not but for peace sake parteth with his own right otherwhiles For they shall inherit the earth One would think that meek men that bear and forbear that put up and forgive committing their cause to him that judgeth righteously as Christ did should be soon baffled and out-sworn out of their patrimony with honest Naboth But there 's nothing lost by meeknesse and yeeldance Abraham yeelds over his right of choice Lot taketh it And behold Lot is crossed in that which he chose Abraham blessed in that which was left him God never suffers any man to leese by an humble remission of right in a desire of peace The heavens even the heavens are the Lords but the earth hath he given to the children of men Yet with this proviso that as heaven is taken by violence so is earth by meeknesse And God the true proprietary loves no tenants better nor 〈◊〉 longer leases to any then to the meek They shall inherit that is peaceably enjoy what they have and transferre it to posterity they shall give inheritance to their childrens children As on the other side frowardnesse forfeits all into the Lords hands and he many times taketh the forfeiture and outs such persons 〈◊〉 upon them with a 〈◊〉 ejectione as upon 〈◊〉 〈◊〉 and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Plato The Lord Treasurer Burleigh was wont to say That he over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will more by patience then pertinacy His private estate he managed with that integrity that he never 〈◊〉 any man no man ever sued him He was in the number of those few saith M. 〈◊〉 that lived and died with glory For as 〈◊〉 of heart 〈◊〉 make you high with God even so meeknesse of spirit and of speech shall make you 〈◊〉 into the hearts of men 〈◊〉 M. Tindall in a letter of his to Iohn Frith afterwards his fellow-Martyr Verse 6. Blessed are those that hunger and thirst after righteousnesse The righteousnesse of Christ both 〈◊〉 〈◊〉 〈◊〉 That is in Christ for us being wrought by his value and merit and is called the righteousnesse of justification This is in us from Christ being wrought by his vertue and spirit and is called the righteousnesse of sanctification Both these the blessed man must hunger and thirst after that is earnestly and 〈◊〉 desire as Rachel did for children she must prevail or perish as David did after the water of the well of Bethlehem to the jeopardy of the lives of his three mightiest as the hunted Hart or as the 〈◊〉 readeth it Hinde braieth after the water brooks The Philosophers observe of the Hart or Hinde that being a beast thirsty by nature when she is pursued by dogs by reason of heat and losse of breath her thirst is encreased And in females the passions are stronger then in males so that she breaths and braies after the brooks with utmost desire so panteth the good soul after Christ it panteth and fainteth it breatheth and breaketh for the longing that it hath unto his righteousnesse at all times She fainteth with Ionathan swooneth and is sick with the Spouse yea almost dead with that poor affamished Amalekite And this 〈◊〉 appetite and affection ariseth from a deep and due sense and feeling of our want of Christ whole Christ and that there is an absolute necessity of every drop of his bloud There must be a sad and serious consideration of mans misery and Gods mercy Whence will arise as in hunger and thirst 1. A sense of pain in the stomack 2. A want and emptinesse 3. An eager desire of supply from Christ who is the true bread of life and heavenly Manna the Rock flowing with honey and fountain of living water that reviveth the fainting spirits of
the heart to the very dividing and disturbing thereof causing a man inordinately and over-eagerly to pursue his desires and to perplex himself like wise with 〈◊〉 and 〈◊〉 thoughts about successe Now our Lord Christ would have none of his servants to care inordinately about any thing but that when they have done what they can in obedience to him they should leave the whole matter of good or evil successe to his care To care about the issue of our lawfull endeavours is to usurp upon God to trench farre into his prerogative divine to take upon us that which is proper to him And it is no lesse a fault to invade Gods part then to neglect our own Adde hereunto that God out of his wise justice ceaseth caring for such an one and because he will not be beholden to God to bear his burthen he shall bear it alone to the 〈◊〉 of his back or it least till he is much bowed and 〈◊〉 under it If we 〈◊〉 such as will put no trust in us but love to stand upon their own ground we give them good leave as contrarily the more we see our selves trusted to 〈◊〉 more 〈◊〉 〈◊〉 is carefull for them that stay upon us Thus it is with 〈◊〉 heavenly Father Saying what 〈◊〉 we eat 〈◊〉 Our Saviour by these distrustful Questions graphically expresseth the condition of 〈◊〉 〈◊〉 their endlesse projects and discourses in the air They are full of words and many questions what they 〈◊〉 doe and how they and theirs shall be provided for They haven ver done either 〈◊〉 themselves or consulting to no purpose in things that either cannot be done at all or not otherwise And so some understand that of our Saviour Luk. 12 29. Hang not in doubtfull suspences after he had brought in the rich fool vers 17. reasoning and saying What shall I doe c. And Solomon brings in such another fool full of words and he recites his words A 〈◊〉 cannot tell 〈◊〉 shall be and what shall be after him who can tell Eccles. 10. 14. And in the next Chapter ver 1. and so forward he makes answer to many of these mens 〈◊〉 queries and 〈◊〉 when moved to works of mercy Old men specially are 〈◊〉 of this weaknesse who are apt to cark because they 〈◊〉 saith Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall not have enough to keep them and bring them well home as they call it whence some conceive that covetousnesse is called The root of all evil 1 Tim. 6. 10. because as there is life in the root when no sap in the branches so covetousnesse oft liveth when other vices die and decay It groweth as they say the Crocodile doth as long as he liveth Verse 32. For after all these things doe the Gentiles seek With whom if you should symbolize in sins or not exceed in vertue it were a shame to you They studiously seek these things they seek them with all their might as being without God in the world and therefore left by him to shift for themselves When we observe a young man toiling and moiling running and riding and not missing a market c. we easily guesse and gather that he is fatherlesse and friendlesse and hath none other to take care for him Surely this immoderate care is better beseeming infidels that know not God but rest wholly upon themselves and their own means then Christians who acknowledge God most wise and all-sufficient to be their loving father As we differ 〈◊〉 Heathens in profession so we should in practice and a grosse businesse it is that Jerusalem should justifie Sodom and it should be said unto her Neither hath Samaria committed half af thy sinnes but thou hast multiplied thine abominations more then they Ezek. 16. 51. Such as have hope in this life only what marvell if 〈◊〉 labour their 〈◊〉 to make their best of it Now many of the poor Pagans believed not the immortality of the soul and those few of them that dreamt of another life beyond this yet 〈◊〉 of it very 〈◊〉 and scarce believed themselves Socrates the wisest of Heathens spake thus to his friends at his death the time is now come that I must die and you survive but whether is the better of these two the gods only know and not any man living that 's mine opinion But we have not so learned Christ neither must we do as Heathens and alients from the Common-wealth of 〈◊〉 〈◊〉 now in Christ 〈◊〉 we who sometimes were farre off are made nigh by his bloud and have an accesse through him by one spirit to the 〈◊〉 For your heavenly Father knoweth that ye have need of all 〈◊〉 things Not with a bare barren notionall knowledge but with a fatherly tender care to provide for his own in all their necessities which who so doth not he judgeth him worse then an infidel We need not be carefull of our maintenance here in our 〈◊〉 and none-age nor yet for our eternall inheritance when we come to full age We are cared for in every thing that we need and that can be good for us Oh happy we did we but know our happiness How might we live in a very heaven upon earth could we but live by faith and walk before God with a perfect heart He made himself known to be our gracious and 〈◊〉 father before we were born And did we but seriously consider who kept and fed us in our mothers womb Psal. 22. 9 10. when neither we could shift for our selves nor our 〈◊〉 do ought for us how he filled us two bottles with milk against we 〈◊〉 〈◊〉 the light bore us in his arms as a nursing-father Numb 11. 13. fed us clothed us kept us from fire and water charged his Angels with us 〈◊〉 all windes to blow good to us Cant. 4. 16. all creatures to serve us Hos 2. 21 22 23. and all occurrences to work together for our good how could 〈◊〉 but be confident Why art thou so sad from day to day and what is it thou 〈◊〉 or needest Art not thou the Kings sonne said Jonadab to Amnon say I to every godly Christian. Profane 〈◊〉 could go to his father for a childes portion so could the Prodigall 〈◊〉 a 〈◊〉 and had it Every childe of God shall 〈◊〉 a Benjamins portion here and at length power over all 〈◊〉 Revel 2. 26. and possession of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3. Either 〈◊〉 disclaim God for your Father or else rest confident of his fatherly provision Certa mihi spes est quod vitam qui dedit idem Et velit possit suppedit are cibum God that giveth mouths will not fail to give meat also Verse 33. But seek ye first the Kingdom of God and his 〈◊〉 That as the end 〈◊〉 as the means for grace is the way to glory 〈◊〉 to happinesse If men be not 〈◊〉 〈◊〉 no heaven to be
although sinne in the Saints hath received its deaths-wound yet are there still in the best 〈◊〉 stirrings and spruntings thereof as in dying creatures it useth to be which without Gods greater grace and the countermotion of the holy Spirit within them would certainly produce most shamefull evils This put S. Paul to that pittifull outcry Rom. 7. 24. and made him exhort 〈◊〉 though he were a young man rarely mortified to exhort the younger women with all 〈◊〉 or chastity intimating that thorough the corruption of his nature even whilst he was exhorting them to chastity some unchast motions might steal upon him unawares A tree may have withered branches by reason of some deadly blow given to the root and yet there may remain some sap within which will bud and blossome forth again Or as if some wilde fig-tree saith a Father that grows in the walls of a goodly building and hides the beauty of it the boughs and branches may 〈◊〉 cut or broken of but the root which is wrapped into the stones of the building cannot be taken away till the walls be thrown down and the stones cast one from another So sinne that dwelleth in us hath its roots so inwrapped and intertwined in our natures that it can never be utterly 〈◊〉 but pride will bud and the fruits of the flesh will be manifest though we be daily lopping off the branches and labouring also at the root Sinne is an inmate that will not out doe what we can till the house fall upon the head of it an hereditary disease and that which is bred in the bone will never out of the flesh a pestilent Hydra somewhat akin to those beasts in Daniel that had their dominion taken away yet were their lives prolonged for a time and a season 〈◊〉 7. 12. How much more will your father which is in Heaven give good things Give the holy Spirit saith S. Luke for Nihil bonum sine summo bono saith S. Austin when God gives his Spirit he gives all good things and that which is more then all besides For it is a Spirit of judgement and of burning of grace and of deprecation of knowledge and of the fear of the Lord of strength and of might enabling both to resist evil of sinne and to endure evil of sorrow And for good things temporall to trample on them spirituall to reach after them It is a free spirit setting a man at liberty from the tyranny of sin and terrour of wrath and oyling his joints that he may be active and abundant in the Lords worke This holy spirit is signified by those two golden pipes Zech. 4. through which the two Olive-branches the 〈◊〉 empty out of 〈◊〉 the golden oyles of all precious graces into the candle-stick the Church And how great a favour it is to have the holy Spirit 〈◊〉 inhabitant See Joel 2. where after God had promised the former and latter rain floores full of wheat and 〈◊〉 full of wine and oyl a confluence of all outward comforts and contentments he adds this as more then all the rest I will also 〈◊〉 out my spirit upon all 〈◊〉 He will pour out not drop down only sparingly and pinchingly as some penny-father but pour 〈◊〉 like a liberall housholder as it were by pailes or bucket-fulls And what my spirit that noble spirit as David calleth it that comforter counsellour conduit into the land of the living And upon whom upon all 〈◊〉 spirit upon flesh so brave a thing upon so base a subject Next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls that this spirit of glory and of God will dain to rest upon us 〈◊〉 the cloud did upon the Tabernacle How glad was Lot of the Angels Micha of the Levite Elizabeth of the mother of her Lord Lydia of Paul Zacheus of Christ Obed-Edom of the Ark And shall not we be as joyfull and thankfull for the holy Spirit whereby we are sealed as merchants set their seals upon their wares unto the day of redemption If David for outward benefits brake out into What is man that thou art mindefull of him and Iob for fatherly chastisements What is man that thou shouldest magnifie him c how should this best gift of his holy Spirit affect and ravish us sith thereby all mercies are seasoned and all crosses sanctified neither can any man say experimentally and savingly that Iesus is the Lord but by the holy Ghost Give good things to them that aske him sc. If they aske in faith bring honest hearts and lawfull petitions and can weight Gods leisure Let none say here as the Prophet in another case I have laboured in vain and spent my strength for nought I have prayed and sped not the more I pray the worse it s with me The manner of our usage here in prison doth change saith B. Ridley in a 〈◊〉 to Bradford as sowr ale doth in summer and yet who doubts but they praid earn and earnestly when they were in Bocardo that Colledge of Quondams when those Bishops were there prisoners God is neither unmindfull nor unfaithfull but waits the fittest time to 〈◊〉 mercy and will surely avenge his own elect which cry day and night unto him though he bear 〈◊〉 with them The seed must have a time to grow downward before it grows upward And as that seed which is longest covered riseth the first with most increase so those prayers which seem lost are laid up in heaven and will prove the surest grain the more we sowe of them into Gods bosom the more fruit and comfort we shall reap and receive in our greatest need Verse 12. Therefore all things what soever ye would c. q. d. To winde up all in a word for it would be too tedious to set down each particular 〈◊〉 let this serve for a generall rule of direction in common conversation and mutuall interdealings one with another whatsoever ye would that men should doe to you 〈◊〉 ye 〈◊〉 so to them This is the royall Law the standard of all 〈◊〉 in this kinde a 〈◊〉 weight and rule according to which we must converse with all men Severus the Emperour had this sentence of our Saviour often in his mouth and commanded it to be proclaimed by the Cryer whensoever he punished such of his souldiers as had 〈◊〉 injury to others For there is no doubt saith Mr Calvin upon this text but that perfect right should rule amongst us were we but as faithfull disciples of active charity if we may so speak as we are acute Doctours of passive did we but love our neighbour as our self Charity t is true begins at home in regard of order but not in regard of time for so soon as thou 〈◊〉 to love thy self thou must love thy neighbour as thy self neither may any
whom it is said that he never forgat any thing but injuries Every Christian should keep a continuall Jubilee 〈◊〉 〈◊〉 noxas remittendo by loosing bonds and remitting wrongs Verse 23. Which would take account of his servants This God doth daily 1. In the preaching of the law with it's 〈◊〉 or correction which he that trembleth not in hearing said that 〈◊〉 shall be erusht to pieces in feeling 2. In trouble of 〈◊〉 which when open tells us all we have done and writes bitter things against us though they be legible only as things written with the juyce of limmons when held to the light fire of Gods fierce wrath 3. In the hour of death for every mans deaths-day is his particular doomes-day 4. At the day of judgement when we shall appear to give an account 2 Cor. 5 10. Good therefore is the counsell of that 〈◊〉 Let us so live as that we forget not our last reckoning Rationem cum domino crebrò 〈◊〉 Villicus Let the steward ost reckon with his master saith 〈◊〉 Verse 24. Which ought him ten thousand talents A talent is 〈◊〉 to be 600 crowns ten thousand talents are well-nigh twelve tunnes of gold As oft therefore as thy brother offends thee think with thy self what a price is put into thy hands what an opportunitie is offered thee of gaining so great a prize of gathering in so rich an harvest Verse 25. His Lord commanded him to be sold Those that 〈◊〉 〈◊〉 to do wickedly with Ahab will sure repent them 〈◊〉 of their bargain when God shall sell them off to the devil who when he hath well fed them as they do their slaves in some countries for like purpose will broach them and eat them saith Mr Bradford chaw them and champ them world without end in eternall woe and misery One reason why the wicked are eternally tormented is because being worthlesse they cannot satisfie Gods justice iu any time and he will be no looser by them Verse 26. The servaut therefore fell down This was the ready way to disarm his masters indignation and procure his own peace viz to submit to justice and implore mercy Thus Abigail pacified David the Prodigall his father nay Benhadad 〈◊〉 that none-such as the Scripture describes him The very 〈◊〉 at this day though remorselesse to those that bear up yet receive humiliation with much sweetnesse Humble your selves under Gods great hand saith St James and he will lift you up The lion of Iudah rents not the prostrate prey Verse 27. Loosed him and for gave him the debt Every 〈◊〉 is a debt and the breach of the ten Commandments set us in debt to God ten thousand talents He requires no more but to acknowledge the debt and to come before him with a Non 〈◊〉 solvendo tendering him his Sonne 〈◊〉 all-sufficient Surety and he will presently cancell the hand writing that was against us he will crosse the black lines of our sins with the red lines of Christs blood and we shall be acquitted for ever Verse 28. And he laid hands on him and took him c. Had 〈◊〉 truely apprehended the pardon of his own sinnes he would not have been so cruel to others Had he throughly died his thoughts in the rich mercies of God he would have shewed more mercy to men Therefore the Apostles when our Saviour had bidden them forgive though it were oft in the same day said unto the Lord Increase our faith As who should say The more we can beleeve thy love and mercy to us the readier shall we be to do all good offices to men But how rigid and cruel was David to the Ammonites while he lay in his sinne and before he had renewed his Faith 2 Sam. 12. 30 31. Verse 29. And his fellow servant fell down This had been sufficient to have broken the heart of a better man then he was any The more manly and valiant any are the more gentle and milde to the submissive as was Alexander and Iulius Coesar and one the contrary the more base and cowardly the more hard-hearted and bloody as Minerius the Popes Champion who at the destruction of 〈◊〉 in France being intreated for a few poor souls that had escaped his al-devouring sword although they had no more but their shirts to cover their nakednesse he sternely answered I know what I have to do not one of them shall escape my hands I will 〈◊〉 them to dwell in hell among the devils But what came of it his raging fury ceased not to proceed till the Lord shortly after brought him by an horrible disease his guts by little and little rotting with in him to the torments of death and terrours of hell Verse 30. And he would not but 〈◊〉 〈◊〉 The true portraiture of an ungratefull and cruel man that plucketh up the bridg before others whereby himselfe had passed over He that will lend no mercy how doth he think to borrow any Verse 31. So when his fellow-servants The Angels say some who when they see us backward to businesse of this nature are sorry and say our errand to their and our common Lord. Or the Saints on earth groan out their discontents against the unmercifull to God who soon hears them for he is gracious Exod. 22. 27. 〈◊〉 the cries of the poor oppressed doe even enter into the ears of the Lord of Sabboth Jam. 5. 3. Verse 32. O thou wicked servant Wicked with a witnesse as that wicked Haman so Esther called him Est. 7. 6. who never till then had heard his true title God will have a time to tell every man his own and for those that are now so haughty and passionate that none dare declare their way to their face God will lay them low enough in the slimy valley where are many already like them and more shall come after them Iob 21 31 32. Verse 33. Shouldst not thou also c. Which because he did not his pattent was called in again into the Pardon-office and he deservedly turned over to the tormentour God will set off his own and all hearts else from a mercilesse man from a griping oppressour as he did from Haman not a man opened his mouth to 〈◊〉 for him when he fell before that Jewesse the Queen For be shall have judgement without mercy saith St Iames that hath shewed no mercy when as mercy rejoiceth against judgement as a man doeth against his adversary whom he hath 〈◊〉 Verse 34. And his Lord was wroth So God is said to be when he chides and smites for sin as men use to doe in their anger but somewhat worse then they for his anger burneth to the lowest hell Deut. 32. 22. Verse 35. If ye from your hearts forgive not Forget as well as forgive which some protest they will never doe neither think they that any doe But what saith the heathen Oratour to this unchristian censure If any think that we
cruelly sprunt exceedingly Verse 3. Then came unto him the Tempter So called because he politikely feels our pulses which way they beat and accordingly 〈◊〉 us a peny-worth He setts a wedge of gold before covetous Achan a courtezan Cozbi before a voluptuous Zimri a fair preferment before an ambitious Absolom and findes well that a fit 〈◊〉 is half a victory So dealt his agents with those ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder they were tempted saith the Apostle to wit with the proffers of preferment would they but have renounced their religion and done 〈◊〉 to an Idol So the Pope tempted Luther with wealth and honour But all in vain he turned him to God Et valde 〈◊〉 sum saith he me nolle sic satiari abeo he said flat that God should not put him off with these low things Here was a man full of the Spirit 〈◊〉 Christ. The tempter came to Christ but found 〈◊〉 in him that matter was not malleable In vain shall the 〈◊〉 strike fire if we finde not 〈◊〉 In 〈◊〉 〈◊〉 he knock at the door if we look not out to him at the window Let us but divorce the flesh from the world and the devil can do us no 〈◊〉 Ita cave 〈◊〉 ut cave as 〈◊〉 From that naughty man my self good Lord deliver me said one If thou 〈◊〉 the Son of God As the 〈◊〉 quarrel'd and 〈◊〉 the Law given in Paradise as nought 〈◊〉 〈◊〉 so 〈◊〉 he here the voice from heaven as a meer imposture And this he did out of deep and desperate malice for he could not be ignorant nor doubtfull Neither is his dealing otherwise with us many times who are too ready at his instigation to doubt of our spirituall sonne-ship We need not help the tempter by holding it a duty to doubt this is to light a candle before the devil as we use to speak Rather let 〈◊〉 settle and secure this that we are indeed the sons of God and heirs of heaven by passing thorow the narrow womb of repentance that we may be born again and by getting an effectuall faith the property whereof is to adopt as well as to justifie viz. 〈◊〉 objecti by means of Christ the object upon whom faith laieth hold and into whom it engraffs the believer after an unspeakable manner Now ye are all the children of God by faith in Christ Jesus Gal. 3. 26. Ioh. 1. 12. who hath both laid down the price of this greatest priviledge Heb. 9. 15. Gal. 4. 5. and 〈◊〉 it up to us by his Spirit crying Abba Father in our hearts what ever Satan or our own misgiving hearts objects to the contrary Gal. 4. 6. Rom. 8. 15. Ephes. 1 13. Command that these 〈◊〉 be made bread And so distrust the providence of God for 〈◊〉 thy body in this hunger help thy self by working a preposterous miracle In this point 〈◊〉 Gods providence for this present life Satan troubled David and Jeremy and so he doth many good souls at this day who can sooner trust God with their souls then with their bodies and for a crown then for 〈◊〉 crust as those Disciples Matth. 16. 8. Verse 4. But 〈◊〉 answered and said It is written With this 〈◊〉 sore and great and strong sword of the Spirit doth the Lord here punish Leviathan that crooked 〈◊〉 serpent Isa. 27. 1. With these 〈◊〉 out of Gods quiver with these pibbles chosen out of the silver streams of the Scriptures doth he prostrate the 〈◊〉 of hell The Word of God hath a 〈◊〉 in it to quail and to quash Satans temptations farre better 〈◊〉 that woodden dagger that leaden sword of the Papists their holy water crossings grains dirty reliques c. It is not 〈◊〉 〈◊〉 of the crosse but the word of the crosse that overthrows Satan He can no more abide by it then an owl by the shining of the 〈◊〉 Set therefore the Word against the temptation and the sinne is laid Say I must not 〈◊〉 it I may not I dare not for it is forbidden in such a place again in such a place And be sure to have places of Scripture ready 〈◊〉 hand as Saul had his spear and pitcher ready at his head even while he slept that ye 〈◊〉 resist the devil stedfast in the faith grounded on the Word Joseph 〈◊〉 him by remembring the seventh Commandment And David by hiding this Word in 〈◊〉 heart Psal. 1 19. 11. Wicked therefore was that advice of D. Bristow to his Agents to labour still to get here ikes out of their weak and false Castle of holy Scriptures into the plain fields of 〈◊〉 and Fathers The Scriptures are our armoury sarre beyond that of Solomon whether we must resort and furnish 〈◊〉 〈◊〉 One 〈◊〉 sentence thereof shall doe us more service then all the pretty witty sayings and sentences of Fathers and 〈◊〉 or constitutions of Councels 〈◊〉 liveth not by bread alone Though ordinarily as having 〈◊〉 〈◊〉 property inherent in it for such a purpose yet so 〈◊〉 that the operation and successe is guided by Gods power and goodnesse whereon as on a staff this staff of life leaneth A wise woman builds her house Prov. 〈◊〉 1. As the Carpenter laies 〈◊〉 〈◊〉 of the house in his head first and contrives it so doth she 〈◊〉 cast and further the well-doing of her fam ly and 〈◊〉 except the Lord also build the house they labour in vain that build it Psalm 127. 1. So the diligent hand and the blessing of God meeting make 〈◊〉 Prov. 104. and 22. But by every word c. That is by any thing else besides bread 〈◊〉 soever God 〈◊〉 think good whatsoever he shall appoint and give power unto to be nourishment Therefore if bread 〈◊〉 feed on faith Psal. 37. 3. So Junius reads that text Jehosaphat found it soveraign when all other help failed him And the captive Jews lived by faith when they had little else to live upon and 〈◊〉 a good living of it Habak 2. 4. To this Text the Jews seem to allude in that fiction of theirs that Habakkuk was carried by the hair of rhe head by an Angel into Babylon to carry a dinner to Daniel in the den It was by faith that he stopped the mouths of Lions and obtained promises Heb. 11. 33. And by faith that she answered the pers cutours If you take away my meat I trust God 〈◊〉 〈◊〉 away my stomack 〈◊〉 made the ravens feed Elias that were more likely in that famine to have fed upon his dead car case and another time caused him to go fourty daies in the strength of one meal Merlyn was nourished a fortnight together with one egg a day laid by a hen that came constantly to that hay-mow where he lay hid during the massacre of Paris And who hath not read or heard how by a miracle of his mercy God relieved Rochel in a strait siege by an innumerable company of fishes cast in
the lesser fish being devoured of the greater the sway that Leviathan the devil bears there Psal. 104. 26. 2. The Church is compared to a boat because it is continually tossed with the waves of 〈◊〉 as Noah Ionah the Disciples Paul and those 〈◊〉 men Psal. 107. 27. That stagger like a drunken man and all their cunning is gone 3. The fish to be caught out of this sea and to be brought into this ship are men Nature hath as it were spawned us forth into this worldly sea where we drink iniquity like water wandering confusedly up and down till caught and cast into the fish-pool for the masters use and service Unwittingly we are caught and unwillingly we are kept as 〈◊〉 labour to get out of the net and would fain leap back out of the boat into the water 4. Ministers are fishers A 〈◊〉 profession a toilsome calling no idle mans occupation as the vulgar conceits it nor needlesse trade taken up alate to pick a living out of Let Gods fisher men busie themselves as they must sometimes in preparing sometimes in mending sometimes in casting abroad sometimes in drawing in the net That they may separate the precious from the vile c. And no man shall have just cause to twit them with idlenesse or to say they have an easie life and that it is neither sin nor pity to defraud them Verse 20. And they straight way left their 〈◊〉 As the woman of Samaria did her 〈◊〉 Matthew his 〈◊〉 and blinde Bartimeus his cloak when Christ called for him Look we likewise to this Authour and 〈◊〉 of our faith and for love of him cast away every clog and the sinne that doth so easily beset or surround us Divorce the 〈◊〉 from the world and there is no great danger Admire not over-much rest not in dote not on cleave not to the things of this life those nets and snares of Satan whereby he entangleth and encumbreth us that we may attend upon the Lord or 〈◊〉 close to him without being haled away or distracted by these lusts of life The deeplier any man is drowned in the world the more desperately is he divorced from God deadned to holy things and disobedient to the heavenly call as the recusant guests in the Gospel And followed him Immediately and without sciscitation When Christ cals we must not reason but runne as Paul Gal. 1. 16. not dispute but dispatch with David Psal. 119. 60. Goe we know not whither with Abraham doe we know not what with Gideon If ye will enquire enquire saith Isaiah return come A quick passage and full of quickning Like that of 〈◊〉 Oratour Si dormis expergiscere si stas ingredere si ingrederis curre si curris advola Courts have their citò citò quick quick and 〈◊〉 use to observe and improve their 〈◊〉 〈◊〉 tempora So must Christians God is but a while with men in the opportunities of grace He comes leaping on the mountains and skipping on the hils and being come he stands at the 〈◊〉 and knocks by the sound of his Word and motions of his spirit He sits not but stands while a man is standing we say he is going And woe be unto us if he depart from us God hath his season his harvest for judgement Matth. 13. 30. And is now more quick and peremptory in 〈◊〉 men then of old For 〈◊〉 shall we escape if we neglect so great salvation as is now preached Our Saviour would not suffer 〈◊〉 man that said he would follow him to let so much time as to bury his father Excuses he takes for refusals 〈◊〉 for denials As Saul lest his Kingdom so doth many a man his soul by not 〈◊〉 his time And troops of them that forget God goe down to hell Psal. 9. 17. Quare 〈◊〉 mores moras nostras Let us up and be doing 〈◊〉 the Lord may be with us Verse 21. He saw other two brethren Iames c. Three pair of brethren at least our Saviour called to the Apostleship to shew what brotherly love should be found amongst Ministers what agreement in judgement and affection There the Lord commands the blessing and life for ever more As where envying and strife is there is confusion and every evil work Jam. 3. 16. Hence the devil laboureth all he can to set Ministers at variance and to 〈◊〉 dissension amongst them as betwixt Paul and 〈◊〉 that the work may be hindered Divide impera Make division and so get dominion was a maxime of Machiavil which he learnt of the devil What woefull tragedies hath he 〈◊〉 alate betwixt the Lutherans and Zuinglians What 〈◊〉 have the Papists composed out of the Churches tragedies To foster the faction they joyned themselves to the Lutherans in that sacramentary quarrell they commended them made much of them and almost pardoned them all that losse they had sustained by them This that holy man of God Oecolampadius bitterly bewaileth in a letter to the Lutherans of Suevia The 〈◊〉 saith he may be pardoned through faith in Christ but the discord we cannot expiate with the dearest and warmest bloud in our hearts They on the other side in their syngrame or answer handled that most innocent man so coursely Ut non objurgatione sed execratione dignum sit saith Zuinglius that they deserved not to be confuted but to be abhorred of all men This was as good sport to the Papists as the 〈◊〉 betwixt Abraham and Lot were to the Amorites But that one consideration that we are 〈◊〉 should conjure down all disagreements as betwixt them and make us unite against a common advesary The 〈◊〉 〈◊〉 the English Anno 1587. stamped money with two earthern pots swimming in the sea according to the old fable and wittily inscribed Si collidimur frangimur If we clash we are broken The Thracians had they been all of one minde they had been invincible saith 〈◊〉 And Cornelius Tacitus who had been here in 〈◊〉 with his father-in-law Agricola reporteth of our fore-fathers that they fell into the hands of the Romans by nothing so much as by their dissensions amongst themselves Pliny telleth of the stone Thyrroeus that though never so big while it is whole it floteth upon the waters but being broken it sinketh And who hath not read of Silurus his bundle of arrows To break unity is to cut asunder the very veins and sinews of 〈◊〉 mysticall body of Christ as the Apostle intimateth 1 Cor. 1. 10. to hinder all true growth in godlinesse Eph. 4. 16. and inward 〈◊〉 Phil. 2. 1. to drive away God who appeared not to Abraham till the difference was made up Gen. 13. 14 c. and to undoe our selves As the dragon sucketh out the bloud of the 〈◊〉 and the weight of the falling elephant 〈◊〉 the dragon and so both perish together To prevent all which and to
of heaven so let us to the wearing of our tongues to the stump as that Martyr expressed it preach and pray never so much men will on in their sins unlesse God give the blessing Paul may plant c. 4. As good seed if not cast into good ground yeelds no harvest so the word preached if not received into good and honest hearts proves 〈◊〉 The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour nay much the worse 5. As the harvest is potentially in the seed so is eternall life in the word preached Rom. 1. 16. As the rain from heaven hath a fatnesse with it and a 〈◊〉 influence more then other standing waters so there is not the like life in other ordinances as in Preaching None to that as David said of Goliahs sword Verse 5 6 7 8. Some fell upon stony places c. Our Saviour his own best interpreter explains all this to his Disciples vers 18. 19. The intent of these severall parables seems to have been to confirm that which he had said in the former chapter vers 50. that they that do the will of his heavenly Father shall be owned and crowned by him as his dearest relations and alliences As also to teach the people not to rest in hearing sith three parts of four hear and perish Which losse is yet sweetly repaired by the fruitfullnesse of the good hearers some whereof bring forth an hundred fold some sixty some thirty the fertilty of one grain making amends for the barrennesse of many so that the sower repents not of his pains It 's well worth while if but one soul 〈◊〉 to God by a whole lifes-labour Verse 9. Who hath ears to hear c q. d. Some have ears to hear some not So he divideth his hearers into Auritos surdos All men have not faith saith St Paul Mens ears must be boared as Davids their hearts opened as Lydias ere the word can enter Pray we that Christ would say Epphata unto us and that when he opens our ears and by them our hearts that he would make the bore big enough sith with what measure we meat it shall be measured to us and unto us that hear shall more be given 〈◊〉 4 24. The greater diligence we use in hearing the more apparent shall be our profiting Verse 10. And his Disciples came and said unto him They came to him for satisfaction Note this against those captious and capricious hearers that maliciously relate to others that which to them seems not so well or wisely said by the Preacher and come not to the Preacher himself who can best unfold his own minde all cannot be said in an hour and make his own apologie Some sit behind the pillar as Eli dealt by Hannah to watch and catch what they may carp and cavil at They content themselves to have exercised their criticismes upon the Preacher and that 's all they make of a Sermon 〈◊〉 never so savoury and seasonable These are 〈◊〉 hearers Verse 11. Because it is given to you Plutarch thinks that life is given to men meerly for the getting of knowledge And the Greeks call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inbred desire of light and knowledge that is naturally in all But desire we never so much none can attain to sound and saving knowledge but those only to whom it is given from above into whose hearts Christ lets in a 〈◊〉 of heavenly light Hence Prov. 30. 3. 4. to know heavenly things is to ascend into heaven And Luk. 12. 48. to know the Masters will is the great talent of all other there is a Much set upon it But to them it is not given By a secret but most just judgement of God who hath mercy on whom he will and whom he will he hardneth The reason of many things now hid from us we shall see at the last day Have patience and be content in the mean while with a learned ignorance Verse 12. For whosoever hath to him shall be given sc. If he have it for practise not else Zach. 11. 17. Men to the hearing of the word must bring with them the loan and advantage of former doctrine communicated to them if they mean to do any good of it And then as Manoah beleeved before the Angell vanished in the sacrifice and sought no such signe to confirm him yet had it so God will heap favours upon them and every former shall be a pledge of a future God gives grace for grace that is say 〈◊〉 where he findes one grace he gives another From him shall be taken away even that he hath That he seems to have saith St Luke for indeed all he hath is but a seeming a semblance he walketh in a vain shew he hath only the varnish of vertue which God shall wash of with rivers of brimstone Albeit hypocrites are commonly detected even in this life how else should their names rot as every wicked mans must Verse 13 Therefore speak I to them in parables Because their willfull blindenesse aad stubbornesse deserves I should do it They are sinuers against their own soules let them rue it therefore And hearing they hear not Audientes corporis sensu non 〈◊〉 〈◊〉 〈◊〉 saith Augustine Verse 14. In 〈◊〉 is fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again fulfilled q. d. It is 〈◊〉 with 〈◊〉 now as it was with those then The same fable is acted 〈◊〉 〈◊〉 only changed Mens hearts are as hard as ever they were 〈◊〉 grace of the Gospel hath not mended them a whit nor ever will do till God strike the stroke And shall not understand Deus ijs in lingua sua 〈◊〉 qui in Christo suis Atticus their wit serves them not in spiritualls Seeing ye shall see and not perceive As Hagar saw not the fountain that was afore her till her eies were opened Verse 15. For this peoples heart c. A fat heart is a fearfull plague Their heart is fat as grease but I delight in thy law Psal. 119 70. None can delight in Gods law that are fat hearted Feeding cattel we know are most brutish and blockish And Phyfiognomers observe that a full and fat heart betokens a dull and doltish disposition Eglons fat paunch would not part with the ponyard and Pliny tells of bears so fat that they felt not the tharpest prickles Their ears are dull of hearing So were the believing Hebrews for the which they are much taxed and 〈◊〉 by the Apostle Surdaster erat M Crassus sed illud pejus quid malè audiebat saith Tully These here hear very ill for their no better hearing Their eies they have closed Or they wink hard with their eies they shut the windowes lest the light should come in 〈◊〉 liberiùs peccent libentèr ignorant they do not what they might toward the work Lest at any time they should see See we may here in that which they should have
〈◊〉 of old and the 〈◊〉 Clergy now But live single that they may serve God with more freedom fighting against fleshly lusts that fight against the soul with 〈◊〉 spirituall weapons Meditation Prayer Abstinence c. which are 〈◊〉 through God to the pulling down of Satans strong holds set up in the heart Hence the Hebrew Syriack Chaldee and Arabick render this text Qui castr ârunt animam suam which have gelded their 〈◊〉 And the truth is there they must begin that will doe any thing in this kinde to purpose Incesta est fine stupro 〈◊〉 stuprum cupit 〈◊〉 Seneca And S. Pauls virgin must be holy both in body and in spirit 1 Cor. 7. 34. Verse 13. Then 〈◊〉 there brought unto him little ones By their parents carefull of their 〈◊〉 good We must also 〈◊〉 ours as we can to Christ. And 1. By praying for them before at and after their birth 2. By timely bringing them to the ordinance of baptisme with faith and much joy in such a priviledge 3. By training them up in Gods holy fear 〈◊〉 God to perswade their hearts as Noah did for his son Iapheth We may speak perswasively but God only 〈◊〉 as Rebekah might cook the 〈◊〉 but it was Isaac only 〈◊〉 gave the 〈◊〉 And the Disciples rebuked them They held it a 〈◊〉 below their-Lord to look upon little ones But it is not with our God as with their Idol that had no leisure to attend smaller matters Christian Children are the Churches nursery the devil seeks to destroy them as he did the babes of Bethlehem but Christ hath a gracious respect unto them and sets them on a rock that is higher then they Verse 14. For of such is the Kingdom That is all the blessings of heaven and earth comprized in the covenant belong both to these and such as these Matth. 18. 3. Let them therefore have free recourse to me who will both own them and crown them with life eternall Verse 15. And he laid his hands on them So putting upon them his fathers blessing as Iacob did upon Iosephs sons whom by this symbol he adopted for his own And albeit our Saviour baptized not these infants as neither did he those that were bigger yet for asmuch as they were confessedly capable of Christs gifts they were doubtlesse capable of the signes and seals of those gifts if capable of imposition of Christs hands of his benediction and kingdom then capable also of baptisme which saveth us 〈◊〉 St Peter in the time present because the use thereof is permanent though the act transient so long as one liveth Whensoever a sinner repents and beleeves on the promises Baptisme the seal thereof is as powerfull and effectuall as if it were then presently administred The 〈◊〉 and book of sentences say that Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and 〈◊〉 And the Papists generally 〈◊〉 this text to establish their Sacrament of Confirmation or 〈◊〉 of children But 1. These were little infants not led but brought in their mothers arms 2. 〈◊〉 as they use it was never commanded to Christs Ministers nor 〈◊〉 by his 〈◊〉 Verse 16. And be hold one came One of good rank a Ruler Luk. 18. 18. of good estate for he was rich and had great revenue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Matthew he had a good title to that he had and he lived not beside it He was also a young man in the prime and pride of his age and had been well bred both for point and civility he came congeeing to our Saviour Mark 10. 17. And for matter of piety he was no Sadducee for he 〈◊〉 after eternall life which they denied And although but young he hearkens after heaven and though he were rich he comes running to Christ thorow desire of information whereas great men 〈◊〉 not to run but to walk leisurely so to maintain their authority Lastly he knew much of Gods Law and had done much so that he seemed to himself to want work to be aforehand with God Christ also looked upon him and loved him as he was a tame creature a morall man and fit to live in a common-wealth What good thing shall I doe A most needfull and difficult question rarely moved by rich men especially whose hearts are 〈◊〉 upon their half-peny as they say whose mouthes utter no 〈◊〉 language but the horse leeches Give give Who will shew us any good c a good purchase a good peny-worth c Howbeit by the manner of his expressing himself this Gallant seems to have been a Pharisee and of that sort of Pharisees for there were seven sorts of them saith the Talmud which was named Quid 〈◊〉 facere faciam illud Tell me what I should doe and I will doe it They that know not Christ would go to heaven by their good meanings and good doings this is a piece of naturall Popery that must be utterly abandoned ere eternall life can be obtained That I may have eternall life He had a good minde to heaven and cheapens it but was not willing to go to the price of it that thorow-sale of all Good desires may be found in hell-mouth as in Balaam some short-winded wishes at least The Spyes praised the land as pleasant and plenteous but they held the 〈◊〉 impossible and thereby discouraged the people Many like well of Abrahams bosom but not so well of Dives his door They seek to Christ but when he saith Take up the Crosse and follow me they stumble at the crosse and felt backward Their desires 〈◊〉 heaven are lazy and sluggish like the door that turnes upon the hinges but yet hangs still on them so these Wishers and Woulders for all their faint and weake desires after heaven still hang fast on the hinges of their sinnes they will not be wrought off from the things of this world they will not part with their fitnesse and sweetnesse though it be to raigne for ever Iudg. 9. 11. Theatinus in St Ambrose would rather loose his sight then his sinne of intemperance so many their soules Verse 17. Why callest thou me good And if I be not good much lesse art thou what good conceits soever thou hast of thy self Here then our Saviour learns this yonker 〈◊〉 and self-annihilation There is none good but one that is God He both is good originall others are good by participation only and doth good abundantly freely constantly for thou Lord art good and ready to for give saith David Psal. 86. 5. And let the power of my Lord be great saith Moses in pardoning this rebellious people In the Originall there is a letter greater then ordinary in the word jigdal be great to shew say the Hebrew-doctours that though 〈◊〉 people should have tempted God or murmured against him ten times more then they did yet their perversnesse should not
his ear that was healed by a touch this by a look only Verse 71. And when he was gon out c. The orifice of his wound was not yet close and therefore bled afresh so soon again Thus Lot committed incest two nights together c. See the Note on vers 43. Verse 72. And again he denied with an oath This was fearfull and the worse because his master whom ne forswore was now even as Peters faith was upon his triall and might say with wounded Cesar What thou my sonne Brutus Is this thy 〈◊〉 to thy friend Scipio had rather that Hannibal should eat his heart with salt then that Lelius do him the least discourtesie Verse 73. For thy 〈◊〉 bewrayeth 〈◊〉 Jacob must name himself Jacob with the voice of Jacob. The Ephraimite must 〈◊〉 out his Sibboleth in despight of his heart or habit Each countryman is known by his idiome or dialect The fool saith to every one that he is a fool Eccles. 10. 3. when the wise mans tongue talketh of 〈◊〉 Psal. 37. 30. Verse 74. Then began he to curse and swear This he had 〈◊〉 belike of the ruffianly souldiers with whom usually 〈◊〉 are but expletives and horrible oathes interjections of speech But though Israèl play the 〈◊〉 yet why should Judah offend come not ye to 〈◊〉 〈◊〉 goe ye up to Bethaven nor swear The Lord 〈◊〉 〈◊〉 〈◊〉 once such an oath and it was enough of that once 1 Sam. 25 22. But Peter swears and forswears again and again and that after warning as Aaron went down aud did that in the valley which 〈◊〉 forbidden in the mount and then excuseth it by his fear of the 〈◊〉 That 〈◊〉 〈◊〉 is the mother of many sinnes 〈◊〉 lying especially Zeph. 3. 13. and 〈◊〉 too to save the life But 〈◊〉 dye then lye and better bear then swear We may not break the 〈◊〉 of any commandment to avoid any peece of foul way but go in a right line to God Quas non oportet mortes praeligere quod non supplicium potiùs ferre imò in quam profundam in ferni 〈◊〉 non 〈◊〉 quà m 〈◊〉 〈◊〉 attestari saith holy Zuinglius in his third epistle What should not a man 〈◊〉 rather then sinne And immediately the cock crew Gallicinium complevit Christi vaticinium The cock proved a preacher to Peter Despise not the Minister though never so mean it is the foolishnesse of preaching that must bring men to heaven Cocks call men out of their beds and therehence have their name in the Greek tongue They constantly keep the law of crowing at set times that nature hath enjoyned them they cry loud and thick against a storm So do faithfull Ministers when gotten upon their battlements they clap their own sides first and then constantly call up others 〈◊〉 cry aloud and spare not but lift up their voice like a trumpet to tell Judah of their sinnes c. The roaring lion of hell trembleth at their note and the worlds Sybantes cannot bear their disturbances and therefore wish them banished 〈◊〉 wisedome is justified of her children and though fierce before and untameable yet now a little childe shall lead them Isa 11. 6. Verse 75. And Peter remembred the words of Jesus Here began his repentance If we remember not what is preached unto us ali's lost saith the Apostle 1 Cor 15. 2. If we leak and let slip saith another how shall we escape 〈◊〉 2. 1 3. The Spirit shall be the Saints remembrancer and as the 〈◊〉 casts up her dead so shall that come seasonably to minde that was long before delivered when Gods good time is come to work upon the dead heart God will be found of his that seek him not Surely 〈◊〉 and truth shall follow them all the daies of their 〈◊〉 as the Sun-beams follow the traveller that turns his back on them He will bring back his banished he will reduce his runagates he will not suffer any of his to be utterly drowned though haply they have been drenched in the waves of sinne lain some while in them yea and have also sunk twice or thrice as Peter to the verry bottome Now then how can any either presume of not sinning or despair for sinne when they read of Peter thus fallen and now thus remembring thus rising again by repentance and and received to mercy The like instances we have not a few of Origen and other primitive Christians who recanting for a season through fear of death were therefore utterly excluded by Novatus from all hope of mercy but not so by Christ. Be not thou a terrour unto me ô Lord saith Jeremy and then I care not though all the world condemn and cast me out 〈◊〉 Bainham Benbridge Abbes Whittle Charp and many other Martyrs having denied their Lord God as they called it for fear of the fagot could have no rest till they had repented and publikely revoked their much bewailed recantations Steven Gardiner indeed like another Ecebolius cryed out that he had denied with Peter but never repented with Peter and so both stinkingly and unrepentantly dyed saith Mr Fox It was a saying of the same Mr Fox that his graces did him most hurt and his sinnes most good A paradox but by our temptations we know his meaning As pain easeth a Christian death revives him dissolution unites him so corruption clarifies him I dare be bold to say saith Augustine that it is good for proud persons to fall into some foule sinne unde sibi displiceant qui jam sibi placendo ceciderunt Salubrius enim Petrus sibi displicuit quando 〈◊〉 quam sibi placuit quando praesumpsit that they may be humbled as Peter was and so saved He wept bitterly That one sweet look from Christ melted him as Gods kindnesse did the heardhearted Israelites at the meet of Mizpeh In this troubled pool Peter washed himself in this red Sea the army of his iniquities was drowned As once his faith was so great that he leapt into a sea of waters to come to Christ so now his repentance was so great that he leapt as it were into a sea of tears for that he had gone from Christ. There are that say and it may very well be that henceforth he was ever and anon weeping and that his face was even furrowed with continuall tears He began soon after his sinne Mark 14. 〈◊〉 cùm se proripuisset when he had thrown himself out as Beza renders it He had no sooner took in poyson but he vomited it up again ere it got to the vitals He had no sooner handled his serpent but he turned it into a rod to scourge his soul with remorse Peccatum tristitiam peperit tristitia peccatum contrivit ut 〈◊〉 in ligno natus sed ipsum comminuit CHAP. XXVII Verse 1. When the morning was come THey had broken their sleep the night afore and yet were up and at it early the next morning so soon
as the day peeped Luke 22. 66. So sedulous are the Devils servants Esau began to bustle with Jacob even in the very womb that no time might be lost Verse 2. And when they had bound him Bound he had been before this to loose the cords of our iniquities but belike they had loosed him again to try if by fair means they could make him belye himself So those Martyrs were tempted Heb. 11. 37. And this was Iulians way of persecuting the Primitive Christians as Nazianzen testifieth persecutioni suae miscuit persuasionem ideoque fuit superioribus nocentior perniciosior So Bonner after he had allowed William Hunter Martyr an half-peny a day in bread and drink in prison perswaded with him saying If thou wilt recant I will make thee a freeman in the city and give thee fourty pounds in good mony to set up thine occupation withall or I will make thee steward of mine house and set thee in office So to reduce D. Taylor Martyr they promised him not only his pardon but a bishoprick Verse 3. Then Iudas which had betrayed him Might not Iedu have sang care away now that he had both the bag and the price of blood but he must come and betray himself Whiles he playd alone he wonne all but soon after his own wickednesse corrected him and his backslidings reproved him Sin will surely prove evill and bitter when the bottom of the bag is once turned upward A man may have the stone who feels no fit of it Conscience will work once though for the time one may feel no fit of accusation Laban shewed himself at parting Knowest thou not that there will be bitternesse in the latter end But 〈◊〉 devil deals with men as the Panther doth with the beasts he 〈◊〉 his deformed head till his sweet sent have drawn them into his danger Till we have sinned Satan is a parasite when we have sinned he is a tyrant But it is good to consider that of Bernard At the day of judgement a pure conscience shall better bestead one then a full purse When he saw that he was condemned He hoped belike that Christ would as at other times he did have delivered 〈◊〉 by 〈◊〉 miracle Let no man flatter himself as if there were no such hurt in sinne for like dirty dogs it doth but defile us in fawning and like a treacherous Host though it welcome us into the 〈◊〉 with 〈◊〉 countenance yet it will cut our throats in our beds He repented That is he changed his minde from thinking well of his former actions So those miscreants in Malachi are said to return and discern c. 〈◊〉 3. 18. So 〈◊〉 Duke of Suevia when at the Popes instigation taking up arms against Henry the Emperour he had lost his right hand in the battel he sent for his Bishops and other his confederates and said unto them Loe this is that hand wherewith I swore that allegiance to my Soveraign which by your means and motion I have 〈◊〉 Videte an rectà viâ me duxeritis c Consider whether you have 〈◊〉 me on in a right way or not And brought again the thirty peeces So did Iames Abbes bring to the Bishop of Norwich his forty 〈◊〉 fastened upon him by the Bishop which when he had 〈◊〉 saith 〈◊〉 Fox and was gon from the Bishop who had prevailed with him to recant his conscience began to throb and inwardly to accuse this fact how he had displeased the Lord by 〈◊〉 to 〈◊〉 〈◊〉 illusions In which combat with himself being 〈◊〉 〈◊〉 he went to the Bishop again and there threw him his mony and said It repented him that he ever consented to their wicked perswasions in taking of his mony Hereupon the Bishop with his Chaplains laboured afresh to winne him again But he was better resolved and crying out to God for 〈◊〉 of his sinne which Iudas did not he obtained mercy and suffered 〈◊〉 Verse 4 I have sinned c. Here was 〈◊〉 Confession Restitution most men go not so far that 〈◊〉 〈◊〉 〈◊〉 hopes of heaven there was wanting that 〈◊〉 Conversion Obedience of faith that should have completed his repentance He died in the birth as that foolish childe Ephraim He confessed to men and not to God and by his confession he sought no more then to ease his heart as drunkards by vomiting rid their stomacks So Latomus of Lovain confessed inter horrendos 〈◊〉 se contra conscientiam adver satum esse veritati roaring and crying out that against his 〈◊〉 he had persecuted the truth of God In trouble of minde all will out Conscience like Samsons wife conceals not the riddle like Fulvia a whorish woman who declared all the secrets of her foolish lover Cneius a noble Roman What is that to us See thou to that Miserable comforters Physitians of no value To him that is afflicted pity should be shewed from his friend but he for saketh the fear of the Almighty The devil and his imps love to bring men into the briers and there leave them as familiar devils forsake their witches when they have brought them once into fetters Thus the old Bethelite that had been at pains to fetch back the Prophet would not go back with him Thus the Papists burnt Cranmer recanting and the present Prelates cast off their great Antisabbatarian White when they had served their turns on him David when he was hunted from Samuel the Prophet he fled to Ahimelech the Priest as one that knew that justice and compassion should dwell in those brests that are consecrated to God But Judas met with no such matter in the Priests of his time Those mischievous men left him when they had led him to his bane Verse 5. And he cast down the pieces of silver That wages of wickednesse burnt in his purse in his conscience neither could it secure him in the day of wrath See Zeph. 1. 18. Ezek. 7. 19. Obad. 〈◊〉 Jam. 4. 1 2. Omnia fui nihil mihi profuit said Severus the Emperour when he lay a dying Most of the Emperours 〈◊〉 nothing by their advancement to the Empire whereof they were so ambitious but this Vt citiùs interficerentur that they were slain the sooner All or most of them till Constantine died unnaturall deaths Achans wedge of gold served but to cleave asunder his soul from his body and the Babylonish garment but for a shroud And went and hang'd himself If you confesse your felf to a Priest and not to God said that Martyr you shall have the reward that Judas had For he confessed himself to a Priest and yet went and 〈◊〉 himself by and by So did Pavier Town-Clark of London in Henry the eights time who had before sworn a great 〈◊〉 That if the Kings 〈◊〉 would set forth the Scripture in English and let it be read of the people by his 〈◊〉 rather then he would so long live he
c. See the Note on Job 19. 25. 〈◊〉 afarre off Either out of womanly modesty or 〈◊〉 of faith which when it is in heart is able by its 〈◊〉 〈◊〉 to pull the very heart as it were out of hell and with 〈◊〉 and conquest to look even death and the devil in the 〈◊〉 as we see in Anne Askew Alice Driver and other brave women that suffered stoutly for Christ. Verse 56. Among which was Mary Magdalen Love is 〈◊〉 as death good blood will never bely it self Mary also 〈◊〉 mother of Jesus was there sitting with the sword thorow her 〈◊〉 that old Sime on had forehight her See 〈◊〉 19. 26 27. with the Note upon that text Verse 57. A rich man of Arimathaea Not many such ' 〈◊〉 〈◊〉 there are any Ioseph was a counsellour a Senatour one of the 〈◊〉 or seventy Seniours Christ findes friends in the 〈◊〉 tempestuous times and unlikely places as in 〈◊〉 and Neroes court Some good Obadiah or One 〈◊〉 to seek out Paul the prisoner and refresh his bowels Serena the 〈◊〉 wife to Diocletian that bloody persecutour was a Christian and a great friend to the true Religion So was the Lady Anne wife to our King Richard the second a disciple of Wickliffe whose books also she conveyed over into Bohemia her countrey whereby a good foundation was laid for the ensuing Reformation 〈◊〉 of Gaunt shewed himself a great favourer of Wickliffe The like did the Electour of Saxony for Luther George Marquesse of Brandenburg in a meeting of the Emperour and 〈◊〉 〈◊〉 Ausborough zealously professed that he would rather kneel down presently in the presence of them all and yeeld his head to be 〈◊〉 off by the executioner then deny Christ and his Gospel Verse 58. He went to Pilate It was time for him now or never to shew himself and to wax bold Mark 15. 43. The Spaniards they say abhorre dangers never aduenturing upon hard enterprizes but aiming to proceed securely Christs Disciples must speak and do boldly in the Lord 〈◊〉 14. 3. whatever come of it Audendo Graeci pèrvenêre Trojam Alexander never 〈◊〉 any thing but he conceived it might be done and he did it Historians 〈◊〉 most of his successe to his courage and tell us that having a souldier of his own name in his army whom he knew to be a coward he commanded him either to change his name or shew his valour So saith Christ to all 〈◊〉 Iosephs and Nicodemusses either play the men or pretend 〈◊〉 to me Verse 59. He wrapped it in a clean linnen cloth Which 〈◊〉 had bought new for the purpose saith St Mark to his no 〈◊〉 cost for linnen in those daies was precious so that a handkerchief among even the Roman riotours was a rich token as appears out of the Poet. Neither did this rich man loose his cost for he is and shall be famous for it to the worlds 〈◊〉 though 〈◊〉 body be not at leasure to do as Paleottus Archbishop of Binony did who wrot a great book of the shadow of Christs body 〈◊〉 Iosephs new syndon which was also commented upon by 〈◊〉 Professour of Divinity there Verse 60. And laid it in his own new tomb His own 〈◊〉 was now well warmed sweetned and sanctified by our 〈◊〉 body against himself should be laid there as afterwards he 〈◊〉 and probably was too A new tomb it was and fit it should 〈◊〉 for that virgin-body or maiden-corps as one calls it 〈◊〉 and untainted Besides else it might have been suspected 〈◊〉 not Christ but another arose or if he yet not by his own but by anothers vertue like him who revived at the touching of the bones of dead Elisha 2 King 13. Buried our Saviour was 1. 〈◊〉 none might doubt of his death 2. That our sinns might be buried with him 3. That our graves might be prepared and perfumed for us as so many beds of roses or delicious dormitories Isa. 57. 2. He was buried in Calvary to note that he died for the condemned and in a garden to expiate that first sinne committed in the garden and in another mans sepulchre to note that he died for other mens sins as some will have it Helena mother of Constantine the great bestowed great cost in repairing this 〈◊〉 of our Saviour which the Heathens out of hatred to Christ had thrown down and built a temple to Venus on the same ground And Ierusalem that poor ruinous city being governed by one of the Turks Sanzacks is for nothing now more famous then for the sepulchre of our Saviour again repaired and much visited by the superstitious sort of Christians and not unreverenced by the Turks themselves And he rolled a great stone Either for an inscription to the sepulcher or for more safety to the body or that the glory of the resurrection might be the greater or all these together Verse 61. And there 〈◊〉 Mary Magdalen Carefully watching where they laid the Lords body that they might not leave off their kindenesse to him living or dead as she said of 〈◊〉 Ruth 2. 20. Heavy they were as heart could hold yet not hindred thereby from doing their duty to Christ. So Daniel though sick yet did the Kings businesse Even sorrow for sin if it so exceed as to disable us for duty is a sinfull sorrow and must be sorrowed for Verse 62. Now the next day that followed That is on that high-day that double Sabbath they that had so oft quarreld Christ for curing on the Sabbath request a servile work to be done of securing and sealing up the sepulcher It is a common proverb Mortui non mordent Dead men bite not But here Christ though dead and buried bites and beats hard upon these evil mens consciences They could not rest the whole night afore for fear he should get out of the grave some way and so create them 〈◊〉 trouble Scipio appointed his sepulcher to be so placed as his image standing upon it might look directly toward Africa that being dead he might still be a terrour to the Carthaginians And 〈◊〉 an ancient King of this Iland commanded his dead body to be embalmed and put into a brazen image and so set upon a brazen horse over Ludgate for a terrour to 〈◊〉 Saxons It is well known that Zisca that brave Bohemian charged his Taborites to flea his corps and head a drum with his skin the sound whereof as oft as the enemies heard they should be appaled and put to flight And our Edward the first adjured his son and Nobles that if he died in his journey into Scotland they should carry his corps about with them and not suffer it to be interred till they had vanquished the Usurper and subdued the countrey Something like to this the Prophet Isaiah foretelleth of our Saviour and we see it here accomplished when he saith In that day the root of Jesse shall stand up for an 〈◊〉 to the people and even
pleasure to do men in misery any office of curtesie And led him out of the town Either that the miracle he wrought might be the lesse noticed or as holding the inhabitants unworthy to behold it All Israel might see 〈◊〉 go towards the Rock of Rephidim none but the Elders might see him strike it Their unbeleif made them unworthy this priviledge so might their unthankfulnesse the men of Bethsaida Wo to thee 〈◊〉 It is no small favour of God to make us witnesses of his great works Verse 25. He saw every man clearly Procul dilucidè longè 〈◊〉 When we come to heaven we shall see as we are seen who now see but as in a glasse obscurely as old men do thorough Spectacles 1 Cor. 13. Verse 26. Neither go into the town Christ would not vouchsafe such an ungratefull people the benefit of one more Preacher though never so mean This was a greater judgement upon them then if he had turned some other way that arme of the sea that brought so much wealth into their town Verse 27 28. See the Note on Matth. 16. 13. Verse 29. Thou art the Christ This was much in few Here is not Thou art Peter and upon this Rock c. Which if either Saint Mark or Saint Peter had esteemed as Papists now do the foundation of the Christian Church it had not been here omitted as Beza well observeth sith it goes for currant among the Ancients that Saint Mark wrote this Gospel at Saint Peters mouth Verse 31. And after three dayes That is within three dayes or on the third day Verse 34. Whosoever will come after me See the Notes on Mat. 10. 38. and Mat. 16. 24. Take up his Crosse It is but a delicacy that men dream of to divide Christ and his Crosse. Every Christian must be a Crucian said Luther and do somewhat more then those Monks that made themselves woodden Crosses and carried them on their backs continually making all the world laugh at them Verse 35. For whosoever will save his life As that revolting 〈◊〉 Host to Philbert 〈◊〉 Martyr slaine by his enemy upon a private quarrell As those Angrognians that yeelded to the Papists that came against them and were more cruelly handled by them then their neighbours that continued constant in the truth As Denton the Smith of Welle in Cambridgshire that could not burn for Christ and was afterwards burned in his own house As West that was Chaplaine to Bishop Ridly who refusing to dye in Christs cause with his Master said Masse against his conscience and soone after pined away for sorrow If I shrink from Gods truth said Doctor Taylor Martyr I am sure of another manner of death then had Judge Hales who being drawn for fear of death to do things against his conscience did afterwards drowne himselfe Verse 36. For what shall it profit a man And yet many do as Shimei that to seek his servants lost himself And as Jonas that was content to be cast into the Sea that the Ship with her lading might come safe to shore Verse 38. In this adulterous sinfull c. The worse the times are the better we should be Stars are most needed in a dark night We may as well saith Zuinglius Adaram Jovis aut Veneris adorare ac sub Antichristo fidem occultare Antichrists limbs have their mark in their hand which they may shew or hide at pleasure but Christs members have their mark in their foreheads only Davids parents and brethren came down to him to the cave of Adullam though to their great danger 1 Sam. 22. 1. Onesiphorus was not ashamed of Pauls chain at Rome 2 Tit. 1. When he commeth in the glory David going against Goliah took only his sling and a few stones but when against Nabal he marched better appointed So Christ came at first in a mean condition but when he comes again to judgement he shall march furiously attended with troops of Saints and Angels CHAP. IX Verse 1. Shall not taste of death SAints only taste of death sinners are swallowed up of it they are killed with death Revelation 2. 23. Whereas the righteous do mori vitaliter death is to them neither totall nor perpetuall Rom. 8. 10 11. Verse 3. Became shining Gr. Glistring and sparkling as stars which twinckle and beckon to us as it were to remember their and our Creatour Verse 10. And they kept that saying With much adoe they kept it as the word imports for the rest of the Disciples were very inquisitive likely what was said and done in the Mount A friend that can both keep counsell and give counsell is worth his weight in gold Verse 12. Set at nought Vilified and nullified as an 〈◊〉 or one that had nothing in him Vermis sum et non 〈◊〉 I am a worm and no man saith the Psalmist in the person of Christ. Verse 15. Were greatly amazed To see him come in so opportunly in the very nick which is his usuall time See the Note on Matt. 17. 14. Verse 20. The spirit tare him Thus things oft goe backward ere they come forward as the corn grows downward before it comes upward Duplicantur lateres venit Moses This child had never such a sore fit as now that he was to be cured See verse 26. Verse 22. It hath cast him into the fire c. So doth blind zeal deal by them in whom it is But if thou canst doe any thing This wofull father had no further patience to parley but through weaknesse of faith and strength of affection to his distressed child breaks off his tale and begs present help Hee that beleeveth maketh no haste Esay 28. 16. Verse 24. I beleeve This act of his in putting forth his faith to beleeve as hee could was the way to beleeve as hee would Help thou mine unbeleefe That is my weak faith which hee counteth no better then unbeleef howbeit God counts the preparation of the heart to beleeve faith as in those Samaritanes Joh. 4. Doctor Cruuger cryed out on his death-bed Credo languidà fide sed tamen fide Much faith will yeeld unto us here our heaven and any faith if true will yeeld us heaven hereafter Verse 29. But by prayer and fasting The cause why they could not cure the child was unbeleef the cure of unbeleef is sought and wrought by fasting and prayer Verse 34. Who should be the greatest viz. In Christs earthly Kingdom in the which they vainly dreamt of a distribution of honours and offices as once in the dayes of David and Solomon Verse 37. Receiveth not me Non removet sed corrigit saith Erasmus He receiveth not me only but him that sent me Verse 38. And John answered him John was soon sated with that sad discourse of our Saviour and begins a relation of another businesse little to the purpose Verse 39. Forbid him not It is probable that this man would not forbear