So shewing us what they were wont to doe in case of cure But now-adaies sciopato il morbo fraudato il Santo as the Italian proverb hath it Sick men recovered deal as ship-wrackt men escaped they promise God as he in Erasmus his Naufragium did the Virgin a picture of wax as big as S. Christopher but when he came to shore would not give a tallow-candle This is a cursed kinde of cousenage Mal. 1. 14. Verse 5. There came unto him a Centurion Rarior est virtus veniens e corpore raro Souldiers are commonly fierce and godlesse creatures But this noble Centurion might well have made a Commander in that Thundering Legion and might well have had his hand in that Victoria Haleluiatica as it was called obtained by the Orthodox Brittans against the Pelagian Picts and Saxons here Victoriâ fide obtentâ non viribus as the story tells us a victory got by faith and not by force Verse 6. Lord my servant lyeth at home c. Not thrown out of doors not cast sick into a corner to sink or swim for any care his master would take of him No 〈◊〉 left to be cured at his own charges The good Centurion was not a better man then a master So was that renowned 〈◊〉 Thomas Lucy late of Charlecott in Warwick shire to whose singular commendation it was in mine hearing preached at his Funerall and is now since published by my much honoured friend Mr Robert Harris that among many others that would dearly misse him a housefull of servants had lost not a Master but a Physitian who made their sicknesse his and his cost and physick theirs Or as mine Alter Ego mine intire beloved kinsman 〈◊〉 Thomas Dugard expresseth it in his eligant Epitaph His servants sicknesse was his sympathy and their recovery his cost Verse 7. I will come and heal him Stupenda dignation A wonderfull condescending that the Lord of Lords should vouchsafe to visit a poor 〈◊〉 and restore him to health It was a great favour that Q. Elizabeth did Sir Christopher Hatton L. Chancellour who died neverthelesse of grief of minde that when she had broken his heart with a harsh word she was pleased to visit and comfort him though it were all too late What was it then for the Lord Christ in the shape of a servant to come down to the sick servants pallet Hunniades when he felt himself in danger of death desired to receive the 〈◊〉 before his departure And would in any case sick as he was be carried to the Church to receive the same saying that it was not fit that the Lord should come to the house of his servant but the servant rather to goe to the house of his Lord and master Verse 8. Lord I am not worthy c. Fidei mendica manus 〈◊〉 is an 〈◊〉 grace and makes a man cry out with 〈◊〉 〈◊〉 non sum dignus nihilominus tamen sum indigens By 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 him that is invisible Now the more a man 〈◊〉 of God the lesse he seeth by himself the neerer he 〈◊〉 to God the more rottennesse he feeleth in his bones Lord I am hell but thou art heaven said Mr Hooper Martyr at his death I am swill and a sink of sin but thou art a gracious God c. But speak the word onely c. The Centurions humility was not more low then his faith lofty That reacheth up unto heaven and in the face of humane weaknesse descries omnipotency Verse 9. For I am a man But thou Lord art more then a man for the Centurion here makes comparison with our Saviour both in respect of his person and of his power as of the lesse with the greater For his person he saith not For I also 〈◊〉 a man such as thou art as the vulgar here corruptly renders it But I am a man a meer man Thou art God also very God And for his power though subject to another have souldiers at my beck and check how much more hast thou who art over all an 〈◊〉 power over sicknes and death The palsy or as some say the Epilepsy was anciently called Morbus sacer or the holy disease For the Priests to enrich themselves perswaded the superstitious people that this disease as being suddain hidden and for most part incurable was an immediate hand of God and could be cured by none but Priests The medidicines they gave were much like that of the French Mountebank who was wont to give in writing to his patients for curing all diseases these following verses Si vis curari de morbo nescio quali Accipias herbam sed qualem nescio nec quam Ponas nescio quo curabere nescio quando They are thus Englished by one Your pain I know not what doe not fore slow To cure with herbs which 〈◊〉 I 〈◊〉 not know Place them well 〈◊〉 I know not where and then You shall be perfect whole I know not when And I say to this man 〈◊〉 and he goeth c. King Ferdinands 〈◊〉 being conducted into the camp of the Turks wondered at the perpetuall and dumb silence of so great a multitude the Souldiers being so ready and attentive that they were no otherwise commanded then by the beckning of the hand or nod of their Commanders Tamerlan that warlike Scythian had his men at so great command that no danger was to them more dreadfull then his displeasure And to my servant doe this and he doeth it Such a servant is every Saint to his God at least in his desire and endeavour Such a Centurion also is he over his own heart which he hath at his right hand as Salomon saith that is ready prest to obey God in all parts and points of duty There were seven sorts of Pharisees And one was Pharisaeus Quid 〈◊〉 facere faciam illud So they would needs be called But the true Christian onely is such 〈◊〉 one in good earnest as the Pharisee pretends to be Verse 10. He marvelled and said c. What can be so great a marvell as that Christ marvelleth So he wondered at his own work in Nathaniel Ioh. 1. 47. and at his own love to miserable man-kinde when he calls himself Wonderfull Counsellour c. Isa. 9. 6. He wondered not as the 〈◊〉 did at the magnificence of the Temple he was not a whit taken with all the beauty and bravery of the world set before him by the devil as it were in a land-skip but at the Centurions faith he much marvelled it being a work of his own almighty power which he puts not 〈◊〉 but for great purposes Ephes. 1. 19. Where is easy to observe in the Originall a sixfold gradation Verse 11. Many shall come from the East They shall fly as a cloud saith Isay speaking of the conversion of the Gentiles and so flock to the Church as if a whole flight of doves driven
Verse 12. Then understood they how c. This chiding then was well bestowed So was that Luk. 24 〈◊〉 upon the two 〈◊〉 going to Emaus and that upon the Virgin Mary Joh. 2. 5. she laid her hand upon her mouth and replied not And that upon the Corinthians for conniving at the incestuous 〈◊〉 and that upon the Laodiceans Rev. 3. 14. for Eusebius telleth us that in his time it continued to be a flourishing Church It is said of 〈◊〉 that he took not content in any thing so much as in a plain and faithfull reproof from his friend It is a commendation to 〈◊〉 the words of exhortation Heb. 13. Verse 13. Whom do men say that I c. This Question Christ asked not as tickled with ambition to hear his own commendation which yet is held and said to be the only sweet hearing but as taking occasion to make way for their Christian confession and likewise for their further information The sonne of man am So he was called 1. Because a true man 2. Because he passed for no more then an ordinary man How can this man give us his flesh to 〈◊〉 Joh. 6. 3. Because as man born of a woman he was of few daies and full of trouble yea he was the man that had seen affliction by the rod of Gods wrath Verse 14. Some say that thou art John c. His body they saw was not Johns but they held then and the Jews at this day hold the Pythagorean transanimation or passing of souls out of one body into another So because they received not the love of the truth God gave them up to the efficacy of errour even the better sort of them for there were that held Christ neither the Baptist nor Elias but a drunkard a demoniack c. Who now can think to escape variety of censures And why should any stumble at the diversity of opinions touching Christ and his kingdom Verse 15. But whom say ye that I am q. d. It behoveth you to say something that is better to the purpose 〈◊〉 the vulgar saith and censureth God will take that of some that he will not of others Christ would not have his to stand doubtfull and to 〈◊〉 to nothing certainly to be in religion as idle beggars are in their way ready to go which way soever the staff 〈◊〉 but to strive to a plerophory a full assurance of knowledge a certainty as Luke hath it chap. 1. 4. and to be 〈◊〉 perswaded vers 1. A conjecturall confidence a generall faith the Colliers faith 〈◊〉 they call it sufficeth not To believe as the Church believes c. And yet Thomas Aquinas that great Schoolman had no better a faith to support him at the last hour of his life nor could he have any rest within till he had taken up the Bible and clipping it in his arms said Lord I believe all that is written in this holy book Verse 16. Simon Peter answered c. As the mouth of the company and one that being haply 〈◊〉 and surely bolder then the rest spake thus for them But what a 〈◊〉 mouth of blasphemy opened those two Popes Peters pretended successours Leo the first and Nicolas the third that boasted that Peter was taken into fellowship of the individuall Trinity Neither can that be excused that Hierom commenteth on the former verses Whom 〈◊〉 〈◊〉 say that I am But whom say 〈◊〉 that I am that our Saviour there purposely opposeth his Disciples to men to intimate that they were something more then men This is some thing like that Note of a Latine Postiller upon Exo. 30. 31. where because it is said vers 32. Upon mans flesh the holy ointment shall not be poured thou 〈◊〉 anoint Aaron and his sonnes therewith thence infers that Priests are Angels and have not humane flesh These were humane 〈◊〉 and savoured as little of Gods meaning as that unsavoury speech of Peter v. 22. of this Chapter for the which he 〈◊〉 Get thee behinde me Satan thou savourest not c. Verse Thou art Christ the Sonne of the living God A short confession but such as in few containeth whatsoever we believe concerning the person and osfice of Christ Brevis longa planeque aurea est baec confessio 〈◊〉 〈◊〉 we say of it as St Bartholomew quoted by Dionysius did of the Doctrine of Divinity that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little and yet large Verse 17. Blessed art thou Simon These and the following words of our Saviour to Peter were meant to all the Apostles also Joh. 20. 22 23. Christ took his beginning of one to teach unity in his Church in the confession of faith Note this against the Papists who miserably wrest and 〈◊〉 this text to the proving of the 〈◊〉 Monarchy Gregory the great though he stiled himself a servant of Gods servants and detested the Pope of Censtantinople for arrogating the title of 〈◊〉 〈◊〉 during the raign of Mauritius yet when he was 〈◊〉 and succeeded by the traitour Phocas he ceased not to flatter the same Phocas to commend unto him the care of the Church of Rome and to exhort him to remember this saying of our Saviour Thou art Peter c. and for no other end then that he might extend his power by the favour of the parricide Verse 18. Thou art Peter i. e. Thou art a living stone in the spirituall Temple like as ` Peter saith all other Christians are 1 Pet. 2. 5. And here Christ tels Peter why at first he gave him that name Upon this Rock That is upon this thy Rocky thy solid and substantiall confession of me Austin saith the rock is Christ not Peter But this saith 〈◊〉 is humanus lapsus in Augustino So the Schoolmen say that St Austin stood so much for grace that 〈◊〉 yeelded too little to free-will But it was a true saying of learned D. Whitakers in his answer to Campian Patres in 〈◊〉 sunt nostri in multis 〈◊〉 in minimis vestri I will build my Church Christ cals not the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a convention of Lords and Statesmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Assembly of the common people even those of the lower rank and condition according to that 1 Cor. 1. 26. and Luk. 1. 48. he hath regarded the low estate of his 〈◊〉 〈◊〉 And the gates of hell c. That is all the power and policy of hell combined The devil lendeth his instruments the Churches 〈◊〉 his seven heads to plot and his ten horns to push Craft and cruelty go together in them as the Asp never wanders alone and as the Scripture speaks of those birds of prey Isa. 34. 16. None of them wants his mate But yet all this shall not prevail the devil may shake his chain at the Saints not set his 〈◊〉 in them For why they stand upon a rock that is higher
with such grace and gravity as was admirable So when John Lawrence was burnt at Colchester the young children came about him and cryed in the audience of the persecutours Lord strengthen thy servant and keep thy promise Verse 16. Thou hast perfected praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast given it all its parts and proportions thou hast compleated and accomplished it The Hebrew saith Fundasti thou hast founded praise and well bottomed it Quae enim perfecta sunt firmissima Now there is no mouth so weak into which God cannot put words of praise And how oft doth he chuse the silly-simples of the world to confound the wise and learned See my notes on Psal. 8. 2. And here it is observable that our Saviour answers warily to the captious question so as he may neither offend 〈◊〉 by taking upon him to be a King nor stumble the people who took him for no lesse and he was well pleased there with Let our columbine simplicity be mixed with serpentine subtilty that we run not our selves heedlesly into unnecessary dangers Verse 17. And he left them As not willing to loose his labour to cast away his cost upon men so unthankfull untractable Ludit qui sterilâ— semina mandat humo Went out of the city into Bethany Happly for safety sake undoubtedly for his delight and to refresh himself with his friend Lazarus after his hard labour and little successe Verse 18. As he returned into the city There his work lay chiefly thither therefore he repaires betimes and forgat for haste to take his breakfast as it may seem for ere he came to the city he was hungry though it were but a step thither A good mans heart is where his calling is Such a one when he is visiting friends or so is like a fish in the aire whereinto if it leap for recreation or necessity yet it soon returns to his own element Verse 19. He came to it and found nothing He thought then to have found something there was some kinde of ignorance we see in Christ as man but not that that was sinfull His soul desired the first ripe fruits yea though they had not been ripe and ready hard hunger would have made them sweet and savoury as the shepherds bread and onions were to Hunniades when he was put to flight by the Turkes So well can hunger season homely cates saith the Historian Or this promising figtree our Saviour might say as Alciat of the Cypresse Pulchra coma est pulchro digâ—staeque ordine frondes Sed fructus nullos haec coma pulchra gerit Verse 20. They marvelled saying c. And well they might for no conjurer with all his skill could have caused this figtree so suddenly to whither with a word speaking For the figtree is the most juicefull of any tree and bears the brunt of winter-blasts Yea Plutarch tells us that there issueth from the figtree such a strong and most vehement vertue as that if a bull be tied unto it for some while he becomes tame and tractable though he were never so fierce and fell before No wonder therefore though the Disciples wondered at so sudden an alteration Verse 21. If ye have faith and doubt not Or dispute not the matter as probable only and somewhat uncertain but not altogether undoubted He that doubteth debateth it as it 〈◊〉 with himself 〈◊〉 the case to and fro sometimes being of one minde sometimes of another Now let not such a man think that he shall receive any thing of the Lord Iam. 1. 7. If ye will not beleeve surely ye shall not be 〈◊〉 Verse 22. What soever ye shall ask in prayer beleeving Faith is the foundation of prayer and prayer is the fervencie of faith Cast thy burden upon the Lord or thy request thy gift upon the Lord. Psal. 55. 22. that is whatsoever thou desirest that God should give thee in prayer cast it upon him by faith and it shall be effected Fidei mendica manus Faith and prayer are the soules two hands whereby she begs and receives of God all good things both for this and a better life Hence of old when the Saints praid they spred out the palmes of their hands as to receive a blessing from God 1 Kings 8. 22. Exodus 9. 29. Psalm 143. 6. Verse 23. And when he was come into the Temple Not into the Inne or victualing-house though he had been so hungry by the way He forgat that the zeal of Gods house had eaten him up it was his meat and drink to do the will of his heavenly father this he preferred before his necessary food And truly a man would wonder what a deal of work he did up in these three 〈◊〉 before his apprehension All those Sermons and discourses set down by Matthew from this place to chap. 26. by Mark from chap. 11. to chap. 14. by Luke from chap. 20. to chap. 22. and by Iohn from the 12. to 18. chap. were delivered by him in these three last daies of his liberty He dispatched them with speed as if he had been loth to have been taken with his task undone To teach us to get up our work and to work out our salvation Not work at it only Lazy spirits 〈◊〉 not to immortality The twelve tribes served God instantly day and night and found all they could do little enough Act. 26. 7. Came unto him as he was teaching Otiosum vel 〈◊〉 facilè tulissent saith an Interpreter 〈◊〉 he would have been quiet or silent they would never have questioned him A wolf flies not upon a painted sheep we can look upon a painted 〈◊〉 with delight It is your active Christian that is most spited and persecuted Luther was offered to be made a Cardinall if he would be quiet He answered no not if 〈◊〉 might be Pope And defends himself thus against those that thought him happly a proud fool for his refusall Let me be counted fool or any thing said he so I be not found guilty of cowardly silence The Papists when they could not rule him railed at him and 〈◊〉 him an Apostate He confesseth the action and saith I am indeed an Apostate but a blessed and holy Apostate one that had fallen off from the devil They called him devil But what said he Prorsùs Satan est Lutherus sed Christus vivit 〈◊〉 Amen Luther is a devil Be it so but Christ liveth and raigneth that 's enough for Luther So be it By what authority doest thou these things They saw that their kingdom would down their trade decay if Christ should be suffered thus to teach and take upon him in the Temple as a Reformer When Erasmus was asked by the Electour of Saxony why the Pope and his Clergy could so little abide Luther he answered For two great offences viz he had medled with the Popes tripple crown and with the Monks fat paunches 〈◊〉 illae lachrymae Hence all that
it as great a 〈◊〉 to eate with unwashen 〈◊〉 as to commit fornication Do not our Modern Pharisees the Papists as much Fornication is a mony matter with them but to eate an Egge in Lent or the like a deadly sin You may see them sometimes in Italy go along the streets with a great rope about their necks as if they were dropped down from the gallowes And sometimes they wear a sawsedge or a swines-pudding in place of a silver or gold chain Is not this sufficient to deserve heaven by Verse 4. 〈◊〉 of Cups Gr. Baptismes The Pharisees were great washers of the out-side Whence Justin Martyr calls them Baptists by a peculiar Epithite Verse 5 6. See the Note on Matt. 15. 2 3. Verse 8. Yee hold the tradition of men Gr. With tooth and naile ye hold it Mordicus retinetis as if on that hinge hung all your happinesse Verse 9. Full well ye reject q. d. It s finely done of you is it not Ironicè yeare wise men therewhile This was 〈◊〉 to other masterships Sapientes sapienter in infernum 〈◊〉 saith a Father The worlds wizards have not wit enough to escape hell Verse 12. Ye suffer him i. e. Ye license him to deny his Parents any further succour Verse 14. Called all the people For he saw there was no good to be done upon the Pharisees and that he did but wash a tilestone or a Blackmoore he turns him therefore to the commonsort Pearls must not be cast to pigs Verse 15 16 c. See the Note on Matt. 15. 11. Verse 19. And goeth out into the draught Or into the long and lowermost gut as Physitians use the word and as it is 1 Sam. 5. 9. 12. Robert Smith Martyr made one of Bonners Doctors that examined him say that his God must needs enter into the belly and so fall into the draught To which he Answered What derogation was it to Christ when the Jewes spit in his face If the Jewes said Smith being his enemies did but spit in his face 〈◊〉 we being his friends throw him into the draught which of us deserveth the greater damnation Verse 20. That defileth the man Farre worse then any jakes Sinne is the Devils excrement Verse 22. An evill eye Envious and rejoycing at the miseries of others which is the property of Edomites abjects witches and devills Those that are bewitched are said to be over-lookt sc. with an evill and malicious eye 〈◊〉 quis teneros c. Verse 23. All these evill things Should God but break open that sink of sin that is within us we should never indure the stench but rid our selves out of the world as Judas Ahitophel c. Verse 24. Would have no man know c. There was therefore two wills in Christ the one whereof rightly willed that which the other justly and wisely nilled But he could not be hid He is a God that 〈◊〉 himself we must fetch him out of his retiring roome by our 〈◊〉 prayers Verse 25. For a certain woman Of an heroicall faith felt her want of Christ and 〈◊〉 out for him Verse 27. To cast it unto Dogs Gr. unto whelps for more contempt-sake as Beza 〈◊〉 The Pope made Dondalus the 〈◊〉 Embassadour to come before him tied in iron chains and to wallow under his table with dogs whilest his Holinesse sate at supper Unde ei Canis cognomentum apud suos saith Kevius He was ever after called the Dog-Embassadour Verse 28. Yes Lord See the Note on Matth. 15. 27. Verse 33. And he took him aside c. Though these mens faith was but weak yet he yeeldeth unto them at the first word who held off the Syrophenisse before to the third Petition Hee knew the strength of her faith The skilfull Armourer trieth not an ordinary peece of Armes with Musquet shot The wise Lapidist brings not his softer stones to the stithy The good Husbandman turnes not the wheele upon his cumin nor his 〈◊〉 upon his fetches For his God doth better instruct him Esay 28. 26 29. Verse 34. He sighed As if himself had felt and fainted under the same burden so the word signifieth And he was so much the more sensible as well weighing the cause Verse 35. His 〈◊〉 〈◊〉 opened So are the eares of all that belong to Christ and their tongues loosed to his praise which before were bound by Satan O pray that God would make the boare of our eares as wide as may be and teach us that pure language Zeph. 3. 9. that our tongues may run as the pen of a ready writer Verse 36. So much the more Eò magis praefulgebat utique quia non visebatur as Tacitus saith of Brutus the more he sought to secret himself the more he was noticed Verse 37. He 〈◊〉 done all things well Praise we him much more for his spirituall cures of like kind upon our selves and others CHAP. VIII Verse 1. The multitude being very great YEt not so great as the five thousand before fed with fewer loaves and more leavings To teach us that Gods blessing and not the muchnesse of meat feeds and satisfies Verse 2. I have compassion c. See the Notes on Matthew 15. 32 33 34 c. Verse 3. They will faint Their sine 〈◊〉 will be loosened as it useth to fare with men in fainting fits Physitians sometimes let bloud usque ad deliquium animae so doth God as he did David often See the Note on Matth 15. 32. Verse 4. With bread That is with the coursest fare 〈◊〉 opponit panem libis placentis Lib. 1. Ep. 10. Bread is used for homely provision Verse 5 6 7 c. See the Notes on Matth. 15. 34 35 36. Verse 12. And he sighed deeply His heart was straightned as the word signifies and would have burst but for a vent Expletur lachrymis egeriturque dolor So those marked mourners sighed and cried for others who were altogether insensible of their own miseries So Habacuc trembled and quivered for the Chaldeans calamities cap. 3. 16. Verse 13. And he left them See the Notes on Matthew 16. 1 2. Verse 15. Of the leaven of Herod Of the Sadduces saith Matthew to the which Sect some conceive that Herod had now joyned himself the better to still the noise of his conscience by making himself beleeve there was no judgement to come Verse 18. Do ye not remember All 's loft that is not well laid up in this pot of Mannah the sanctified memory 1 Cor. 15. 2. Verse 19 20. See the Note on Matth. 16. 10 11 c. Verse 21. How is it that yee do not understand It is very ill taken when we improve not experiments Of all things God can least abide to be forgotten Verse 23. He took the blind man by the hand He could have delivered him to his friends to lead him but he did it himself as holding it an honour a
shall indeed drink of the cup But not of that bitter cup of his Fathers wrath which he drank off in his passion Only the Saints fill up that which is behind of the sufferings of Christ Colos. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee shall be baptized And come out of the waters of affliction with as little hurt as a babe doth out of the water in baptisme by the help of divine grace Verse 42. They which are accounted to rule All earthly ruledomes are but shewes and shadowes to that of God Qui videntur imperare They doe but seem to rule Verse 46. Blind Bartimaeus Named and celebrated in the Gospel when many mighty Monarchs are utterly forgotten or else lie shrouded in the sheet of shame Verse 48. The more a great deale True faith works its way through many obstacles as the clouded sun doth Verse 50. And he casting away his garment Though a beggar he stood not upon the losse of his coat but for joy of his calling 〈◊〉 it from him So Joh. 4. 28. Heb. 12. 1. CHAP. XI Verse 2. Whereon never man sate AS if it had been done on set purpose Here was a wheel within a wheel Ezek. 1. the better to convince the stubborn Jewes of his Kingly office Verse 3. Say ye that the Lord hath need of him See here six severall arguments of our Saviours Deity 1. That he knew there was such an asse-colt 2. That he sent for it 3. Fore-saw that the masters of the colt would question them that fet it 4. That he professeth himself the Lord of all 5. That he could tell they would send the colt 6. That accordingly they did so Verse 12. He was hungry This and that he knew not but that there were figs on the tree declare him to be true Man Verse 13. The time of figs was not yet viz. Of ripe figs but if he could have found but green figs only he would at that time have been glad of them Hee looked for somewhat from that great shew of leaves But the old Proverb became true Great bruit little fruit Verse 17. My house shall be called c. He inveighs against the same fault with the same arguments as before Joh. 2. Verse 21. And Peter calling to remembrance So the fig-tree bare farre better fruit now that it was dryed then when it was green and flourishing 〈◊〉 nos Patres tum docentes tum labentes The Saints teach us as by their instructions so by their infirmities Verse 25. And when ye stand praying Severall gestures in prayer are described not prescribed in Gods Book The word here rendred stand importeth a presenting ones self before the Lord whether he stand sit or kneel c. Verse 30. From heaven or of men answer me So when the enemies of Reformation demand what we mean by so doing ask them what they think of that we doe Is it from heaven or of men If from heaven why doe not they approve it If of men why doe not they disprove it by the Scriptures Bucer and Melancthon framed a form of Reformation according to the truth of the Gospel with the approbation of the Peers and States of Cullen but the Clergy though not able to contradict it by good reason yet rejected it with slander and said that they had rather chuse to live under the Turkish Government then under a Magistrate that embraced that Reformation CHAP. XII Verse 1. A certain man planted c. SEe the Notes on Matth. 21. 33. Verse 3. And beat him Properly they hilded him but by a Metonymie they beat him Sie 〈◊〉 vulpem 〈◊〉 pellis 〈◊〉 AEtrahatur So men beat a Fox that they may the better hilde him Verse 4. Wounded him in the head Caput 〈◊〉 they brake his head Theophylact interpreteth it They completed their villany and spent all their spite upon him Verse 6. They will reverence my 〈◊〉 They will surely be 〈◊〉 to look him in the 〈◊〉 This is the proper signification of the word But sin had 〈◊〉 an impudency in their faces that they could blush no more then a Sack-but Verse 13. To catch him in his words As Hunters catch the beast in a toyl as Fowlers catch the bird in a snare as Saint Matthewes word here signifies Fistula 〈◊〉 〈◊〉 〈◊〉 dum decipit auceps Verse 14. To give tribute This tribute the Jewes then paid to the Romanes as now they doe to the Turks for the very heads they wear And yet they had the face to say to our Saviour Joh. 8. 33. We never were in bondage to any man But perhaps these Jewes were of the Sect of Judas Gaulonites who would not be drawn by any torments to acknowledge any Lord upon earth beleeving that God only was to be held their Lord and King Verse 24. Not knowing the Scriptures And yet they alledged and argued out of Scripture but upon a false ground viz. that the state of men should continue in the other world such as it is here as to eat drink marry generate c. Verse 26. I am the God of Abraham Therefore thy God also if thou walk in the foot-steps of faithfull Abraham Rom. 4. 23 24. Verse 28. Asked him which is the first All Christs Disciples must be 〈◊〉 Questionists and doe the same to learn that this Scribe here doth for a worse purpose Verse 29. Is one Lord This the wiser Heathens as Pythagoras Socrates Plato and Aristotle with his Ens Entium miserere mei if that were his acknowledged Exod. 34. 14. Thou shalt worship 〈◊〉 other god Where the word Acher rendred Other hath R greater then ordinary to shew the greatnesse of the sinne of serving others gods and to set forth a difference between Acher Other and Echad One God One in Three and Three in One. Verse 34. Answered discreetly That he was better then the Pharisees used to be He was Egregiè cordatus homo and began to lift up his head out of the mud toward heaven Verse 35. How say the Scribes They were great Genealogists how was it then that they were no better versed in the Genealogie of Christ that they could give no better an account of his two-fold nature Of other things one may be ignorant and yet be saved Not so here Verse 36. Said by the Holy Ghost The Psalmes then are a part of holy Writ by Christs own testimony who also Luk. 24. 44. divideth the Old Testament into the Law of Moses the Prophets and the Psalmes Yea Psalmorum liber 〈◊〉 utilia sunt ex omnibus continet saith Augustine after Basil The Psalmes are a treasury of all holy truths Verse 38. Love to goe in long clothing Down to the heels as Senators or Counsellors A garment that Christ himself ware as being a Citizen or free Denison of Capernaum But he loved not to go in it as these Pharisees these glorious Masters of
dancing When the Lord turned again the captivity of his people they were like them that dream Psal. 126 1. And Peter enlarged could scarce beleeve his own eyes with such an extasie of admiration was he rapt upon that deliverance Oh then how should our hearts rejoice and our tongues be glad Act. 2. 26 and how should we be vext at the vile dullnesse and deadnesse of our naughty natures that can be no more affected with these indelible ravishments Iacob wept for joy at the good news that Ioseph was yet alive Ioannes Mollius whensoever he 〈◊〉 of the Name of Jesus his eyes dropt And another Reverend Divine amongst us being in a deep muse after some discourse that passed of Jesus and tears trickling abundantly from his eyes before he was aware being urged for the cause thereof confessed 〈◊〉 it was because he could not draw his dull heart to prize Christ aright Mr Fox never denied begger that asked in that Name And good Bucer never disregarded any though different in opinion from him in whom he could discern aliquid Christi None but Christ said that blessed Martyr at the stake And another in the flames when judg'd already dead suddenly as waked out of sleep moved his tongue and jaws and was heard to pronounce this word Jesus Here also we have an excellent argument of our Saviours divinity and omnipotency forasmuch as the Angel ascribeth unto him that which the Psalmist affirmeth of Jehovah that he shall redeem Israel from all his iniquities Psal. 130. 8. with Hos. 13. 4. Verse 22. Now all this was done that it might be fulfilled An Angels testimony is not to be taken if it be beside or against the written word I am of them that keep the sayings of this book saith the Angel to the Apostle For ever O Lord thy word is setled in Heaven Psal. 119. 〈◊〉 Verse 23. Behold a Virgin c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Virgin fore-told Isa. 7. 14. That he should be the seed of the woman was made known to Adam but not of what Nation till Abraham nor of what Tribe till Iacob nor of what sex till David nor whether born of a virgin till Esay Thus by degrees was that great mystery of godlinesse revealed to mankinde If any Jew object saith Chrysostom How could a Virgin bring forth Dic 〈◊〉 〈◊〉 peperit 〈◊〉 vetula Ask him How could Sarah when old and barren bear a childe The Bees have young yet know not marriage The Phaenix they say hath no parents This head-stone of the corner was cut out of the mountaine without hands this flower of the 〈◊〉 this rose of Sharon hath Heaven for his father and earth for his mother Was it not as easie to frame this second Adam in the wombe as that first Adam out of the mire Herein see a miracle of mercy that the incomprehensible God that circle whose center is every where whose circumference no where should be circled and coop'd up for 9 moneths together in the narrow womb of a pure Virgin And shall bring forth a Son Who in the birth opened the womb Luk. 2. and so put her to pain likely as other women He hid the glory of his eternall nativity under a mean and temporary birth to purchase for us an heavenly and eternall birth Whether the blessed Virgin were Deipara the Mother of God raised great storms in the 〈◊〉 of Ephesus and came to commotions in the secular part and excommunications among the Bishops insomuch as the Emperour declared both sides Hereticks But forasmuch as she brought forth a Son that was God we doubt not to stile her the Mother of God not Mall Gods maid as one hath lately slandered some of us in print At Rome it is said was seen at the same time about the Sun the likenesse of a woman carrying a childe in her armes And a voice heard Pan the great God is now about to be born c. And they shall call his name Immanuel c. By a wonderfull and unsearchable Union the manner 〈◊〉 is to be beleeved not 〈◊〉 admired not pried into personall it is yet not of persons of natures and yet not naturall As soul and body are one man so God and man are one person saith Athanasius And as every beleever that is born of God 〈◊〉 another remains the same intire person that he was before receiving neverthelesse into him a divine nature which before he had not So Emmanuel continuing the same perfect person which he had been from eternity assumeth neverthelesse a humane nature which before he had not to be born within his person for ever This is so much the more wonderfull because the very Angels which are far greater in glory then man are not able to abide the presence of God Isa. 6. 2. But this is our ladder of ascension to God Ioh. 3. 12. Faith first layes hold upon Christ as a man and thereby 〈◊〉 by a mean makes way to God and embraceth the Godhead which is of it self a consuming fire And whereas sin is a partition wall of our own making denying us 〈◊〉 God is now with us and in Christ we have boldnesse and accesse with confidence by the faith of him Christs humanity serves as a skreen to save us from those everlasting burnings and as a conduit to derive upon us from the Godhead all spirituall blessings in heavenly places If any 〈◊〉 invade us we may cry as they of old The stretching out of his wings doth fill thy Land O Immanuel and we shall have help Verse 24. Then Joseph being raised from sleep did as the Angel c. As well assured that it was of God whom he was ready prest to obey without sciscitation Jussa sequi tam velle mihi quà m posse necesse est If some Princes will not endure that subjects should scan their laws but require absolute obedience If Generals excuse not in a souldier the neglect of their commands but severely punish even prosperous disorders If Jesuits exact blinde obedience of their wretched novices our Throgmorton durst not give up the ghost till he had obtained leave of his Superiour should not we much more 〈◊〉 God in his commands counsels promises prohibitions comminations all Verse 25. And knew her not till she had brought forth We thinke hardly of him that taketh to wife the widow and relict of another that is left great with childe before she hath laid down her burden how much more in this case Besides this might be part of the Angels charge to him that after she had brought forth her Son Jesus she continued still a virgin 〈◊〉 〈◊〉 but it is neither Article of our Creed nor principle of our Religion But that she vowed virginity is both false and absurd For how 〈◊〉 she promise virginity to God and marriage to Joseph sure it
Councels who propound grave questions as this was Where Christ should be born and pretend to worship Christ but intend to worry him The Councel of Trent was carried against the simplicity of Christ with such infinite guil and craft as that themselves will even smile in the triumphs of their own wits when they hear it but mentioned as at a master-stratageme It passed in France in manner of a Proverb That the modern Councel had more authority then that of the Apostles because their own pleasure was a sufficient ground for the decrees without admitting the holy Ghost Verse 5. And they said unto him In Bethlehem Lo how readily and roundly out of the Scriptures they could answer to this capitall question giving such signes of the Messias as did evidently agree to Jesus Christ. Yet were they for their obstinacy so infatuated that when God shewed them the man to whom their own signes agree they cannot allow of him Unlesse the Lord give a minde as well as means sight as well as light and irradiate the organ as well as the object we grope as blinde men in the darke we erre in heart as not knowing Gods waies yet cannot wander so wide as to misse of hell to originall blindenesse we adde actuall stubbornnesse the devil holding his black hand as it were afore our eyes that we may not see and be saved Acts 26. 19. Verse 6. And thou Bethlehem in the Land of Iudah art not the least Thou art the least saith Micah viz. in comparison of greater Cities yet not the least saith Matthew because out of thee shall come a Governeur c. In Scripture the place of holy mens birth is remembred and registred God loves the very ground his servants tread on The Lord shall count when he numbreth up the people that this man was born there how much more the man Christ Jesus Any interest or relation to him ennobleth whatsoever place or person and may justly comfort us against whatsoever troubles The Prophet Micah whose words are here cited opposeth the birth of this babe of 〈◊〉 to all the troops and troubles of Assyria For out of thee shall come a Governour No sooner is this childe born this Son given to us but the government is laid upon his shoulders as the key of the 〈◊〉 of David was upon Eliakims Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land Isa. 16. 1. do him all hearty homage and fealty That shall rule my people Or feed them for the art of feeding and ruling are sisters David was taken from following the ews to feed Gods people so was Moses in whose absence how soon was Israel as silly sheep gone out of the way Christ is the Arch 〈◊〉 that feeds his people daily daintily plentifully pleasantly among the lilies 〈◊〉 2 16. yea in his garden of spices in green pastures of his word and by the still waters of his Sacraments where we go in and out and 〈◊〉 pasture Joh. 10. 8. such as breeds 〈◊〉 and life in more abundance ver 10. We lie down in peace Ier. 23. 4. and need not fear the spirituall Assyrian Micah 5. 5. Whiles we keep us within the hedge and run to the foddering places submitting to the Ministers those under-shepherds Cant. 1. 7 8. who are charged to feed Christs sheep his sheep with golden fleeces yea to do it 〈◊〉 as the Syriack hath it for me for my sake saith our Saviour to whom Peter cannot better seal up his love then by taking care of his Cure I know how Bellarmine glosseth that text Feed my sheep that is Regio more impera Rule like an Emperour Supremum in Ecclesia 〈◊〉 tibi assere saith Baronius Domineer over the Church because the word here used and so in John signifieth as well to govern as to feed But what will they say to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other word there twice used by our Saviour which alwaies signifieth to feed and not at all to govern But these men catch at government let go seeding although the Fathers took the text only of feeding by doctrine and that they beat upon and urged altogether Verse 7. Then Herod when he had privily called the wise men enquired of them diligently The children of this world are wise in their generation but so 〈◊〉 Serpents Foxes c. to the which the Churches enemies are oft compared He thought by this means to have made all sure but in the thing wherein he dealt proudly and politikely God was above them as old Jethro hath it There is neither power nor policy against the Lord who ever waxed fierce against him and prospered Job 9. 2. Verse 8. And he sent them to Bethlehem It was a 〈◊〉 he went not himself or sent not some Assassine under hand to dispatch the childe immediatly But God befoold him The 〈◊〉 have a proverb Where God intends to blinde any man he first closeth up his eyes So the Apostle 1 Cor. 3. 19. He taketh the wise the finest and choicest wits of the world the rare and pickt peeces Mentemque habere que is bonam Et esse corculis datum est These he taketh he catcheth and keepeth as beasts in a gin so the word signifieth and that in their own craft when they have wrackt their wits and wrackt their fortunes to effect their fetches when they have done their utmost as the word imports to bring about their devillish devices That I may come and worship him When he meant to worry him O base dissimulation such was that of those Incendiary sugitives of Rhemes Giffard Hodgson and others who at the same time when they had set up and set on Savage to kill Q. Elizabeth they put forth a book wherein they admonished the English Catholikes not to attempt any thing against their Prince In like sort Rob. Parsons that Arch-traitour when he was hatching an horrible treason against his naturall Prince and native countrey he set forth his book of Christian Resolution as if he had been wholly made of devotion So Garnet a little afore the Powder-plot was discovered wrote to the Pope that he would lay his command upon our Papists to obey their King and keep themselves quiet Herod here when he was whetting his sword yet promised devotion saith Chrysostom A fair glove upon a foul hand The Panthers skin is fairest but his friendship is fatall and his breath infectious The above-mentioned Garnet upon a treatise of Equivocation plaistered on this title A Treatise against lying and fraudulent dissimulation Verse 9. And lo the Star A Star either new created or at leastwise strangely carried for it stands 〈◊〉 while moves another appears in the lower region is not obscured by the beams of the Sun so that some have thought it was an Angel It moved slowly as might be best for
Bernard who seek straws to put out their eyes withall If we break not off our sins by repentance that there may be a lengthening of our tranquillity a removall of our Candleslick may be as certainly fore-seen and fore-told as if visions and letters were sent us from heaven as once to the Church of Ephesus God may well say to us as to them of old Have I been a wildernesse unto Israel a land of darknesse Or as Themistocles to his Athenians Are ye weary of receiving so many benefits by one man Bona à tergo formosissima Our sins have long since sollicited an utter dissolution and desolation of all and that we should be made a heap and a hissing a waste and a wildernesse Quod Deus aveâ—tat Verse 2. And saying Repent ye Change your mindes now at the preaching of the Gospel as they changed their garments at the promulgation of the Law Rent your hearts and not your garments plough up the fallows of your hearts grieve for your sins even to a transmentation as those Corinthians did and as Simon Peter counselled Simon Magus that snake that had cast his coat but kept his poison For although he caâ—ried the matter so cleanly and cunningly that Philip took him for a true convert and baptized him yet Peter soon saw that he was in the gall or venome of bitternesse for the word used Deut. 29. 18. whereunto the Apostle alludes signifieth both and therefore prescribes him an Antidote the very same that John doth here this generation of vipers Repent if perhaps the thoughts of thy heart may be forgiven thee His wicked thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly change of minde that the Apostle perswadeth him unto is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that by some mischance hath drunk poison must cast it up again as soon as he can ere it get to the vitals Repentance is the souls vomit which is the hardest kinde of physick but the wholsomest Happy is he that by the dung-port of his mouth in a sorrowfull confession can disburden himself of the sinne that both clogs and hazards his soul to death eternall We râ—n from God by sin to death and have no other way to return but by death to sin For the kingdom of heaven is at hand q. d. Ye have a price put into your hands a fair opportunity of making your selves for ever Will ye like the vine and olive in â—othams parable not leave your sweetnesse and fatnesse your dilecta delicta beloved sins although it be to raign yea and that in Gods kingdome Knowest thou not that the goodnesse of God should lead thee to repentance Is there not mercy with God therefore that he may be feared should not men rent their hearts because God is gracious and turn to the Lord because he will multiply pardon To argue from mercy to liberty is the devils logick and makes God repent him of his favours to such as David did of his kindenesse to Nabal Rather we should argue from mercy to duty as Joseph did to his master in a temptation from deliverance to obedience with David Psal. 116 8 9. And therefore return to our fathers house with the Prodigall because there is bread enough therefore repent because his Kingdome is at hand and would be laid hold on As John Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts Verse 3. For this is he which was spoken of Whether these be the words of the Baptist or of the Evangelist it appears not skils not The most say of the Evangelist concerning the Baptist. By the Prophet Isaias Thus one Testament infolds another as those wheels in Ezekiel And the Law preacheth faith in Christ as well as the Gospel Rom. 10. 6. 7. The voice of one crying Loudly and lustily lifting up his voice as a trumpet or as the sound of many waters Semblably S. Paul was ordained to be a crier 1 Tim. 1. â—1 and so is every faithfull Preacher 2 Tim. 4. 2. He must cry and be instant stand to the work and stand over it Sta cum diligentia saith the Syriack there clangite clamate Jer. 4. 5. Ye have to doe with deaf men dead men living carcases walking sepulchres of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth So must Christs Ministers when they speak to such as lie rotting and stinking in the graves of their corruptions cry aloud Awake thou that sleepest and stand up from the dead that Christ may give thee light Ecclesia the Church is a word in use among the Athenians and signifies an Assembly of Citizens called out of the multitude as it were by name or in their ranks by the voice of the publike Crier to hear some speech or sentence of the Senate The Church in like sort is a company called out of the kingdome of Satan by the voice of Gods Ministers as it were criers to hear the doctrine of the Gospel revealed from heaven There are that observe that John Baptist entered upon his calling in the year of Jubilee which used to be proclaimed by a Crier with the sound of a trumpet and that in allusion thereunto he is called The voice of a crier Prepare ye the way of the Lord. 〈◊〉 the terrours of the Lord to seize upon your souls take not up bucklers against the stroaks of Gods Law bring not your buckets to quench the motions of his Spirit knocking at your hearts by the hammer of his Word Make much of the least beginnings of grace even those they call repressing since they prepare the heart for conversion Open the everlasting doors that the King of glory may come in that Christ may dwell in your hearts by faith As Esther leaned upon 〈◊〉 two maids when she came before the King So let the soul 〈◊〉 upon attrition of the Law and contrition of the Gospel so 〈◊〉 the King of glory stretch out the golden Scepter of his grace and we shall live As Iohn Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts for he that repenteth not the Kingdom of God is far from him he cannot see it for his lusts that hang in his light Make his paths straight Walk exactly precisely accurately 〈◊〉 line and by rule walk as in a frame make straight steps to your feet or else there is no passing the strait gate so strait that as few can walk in it so none can halt in it but must needs goe upright Plain things will joyn in every point one with another not so 〈◊〉 and rugged things In like sort plain spirits close with Gods truths not those that are swoln c. The old heart will never hold out the hardship of holines Verse 4. And the same Iohn had his raiment
Abraham and and the belly of hell 1. The godly man projects not sin as the wicked doth but is preoccupated by it against his generall purpose 2. He arts not the sin that he acts he sins not sinningly he is not transformed into sinnes image as the wicked are Mica 1. 5. His scum rests not in him he works that out by repentance that he committed with reluctance 3. He is the better for it afterwards His very sin when be wailed and disclaimed maketh him more heedfull of his waies more thankfull for a 〈◊〉 more mercifull to others more desirefull after the state of perfection c. Whence grew that paradox of M. Iohn Fox That his graces did him most hurt and his sinnes most good Whereas wicked men grow worse and worse Deceiving and being 〈◊〉 till at length by long trading in sin being hardened by the deceitfulnesse thereof they are utterly deprived of all even passive power of recovering themselves out of the devils snare which is a conformity to the devils condition This their covering therefore is too short Christs fan is in his hand to take out the precious from the vile and the Ministers of Christ must separate as the Priests of old did the clean from the unclean drive the chaff one way and the wheat another For what is the chaff to the wheat saith the Lord See this enjoyned them Isa. 3. 10 11. Zuinglius as in his publike lectures he would very sharply 〈◊〉 sinne so ever and anon he would come in with this proviso Probe vir haec nihil ad te This is nothing to thee thou godly man He knew that he could not beat the dogs but the children would be ready to cry whom therefore he comforted And he will thorowly purge his floor That is his Church called Gods threshing floor in Isaias because usually thresht by God with the flail of affliction That is one way whereby the Lord Christ doth purge his people and separate between the Sonne that he loves and the sin that he hates This he doth also by his Word and Spirit Sanctifying them by his truth 〈◊〉 Word is truth Joh. 17. And such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Iesus Christ and by the Spirit of our God Thus Christ purgeth his floor here incoatively and in part hereafter thorowly and in all perfection In all which we may observe saith a Divine this difference between Christ and the tempter Christ hath his fan in his hand and he fanneth us the devil hath a sive in his hand and he sifteth us Now a fan 〈◊〉 out the worst and keepeth in the best a sive keepeth in the worst and casteth out the best Right so Christ and his trials purgeth chaff and corruption out of us and rourisheth and increaseth his graces in us Contrariwise the devil what 〈◊〉 soever is in us he confirmeth it what faith or other good thing soever he weakneth it But Christ hath praid for his though never so hard laid at that their faith fail not and giveth them in time of fanning to fall low at his feet as wheat when the wicked as light chaff are ready to flee in his 〈◊〉 as murmuring at their hard measure with those miscreants in the wildernesse And gather his wheat into the garner Mali in area nobiscum esse possunt in horreo non possunt The wicked may be with us in the floor they shall not in the garner for there shall in no wise 〈◊〉 into the City of the lamb any thing that defileth or that worketh abomination Heaven spewed out the Angels in the first act of their Apostacy and albeit the devil could scrue himself into Paradise yet no unclean person shall ever enter into the Kingdom of Heaven Without shall be doggs and evil-doers no dirty dogge doth trample on that golden pavement no 〈◊〉 is with that gold no chaff with that wheat but the spirits of just men made perfect amidst a panegynis of Angels and that glorious 〈◊〉 Heb. 12. 22. In the mean while 〈◊〉 〈◊〉 ego 〈◊〉 may every good soul say with that Father I am Gods wheat And although the wheat be as yet but in the ear or but in the blade yet when the fruit is ripe he will put in the sicle because the 〈◊〉 is come and gather his wheat into his barn into his garner It doth the husbandman good at heart to see his corn come forward though the harvest be not yet But will burn up the chaff with unquenchable fire In reference to the custom of those countries which was to cast their chaff into the fire But this alas is another manner of fire then that A metaphoricall fire doubtlesse and differs from materiall fire 1. In respect of the violence for it is unspeakable 2. Of the durance for it is unquenchable 3. Of illumination for though it burn violently to their vexation 〈◊〉 it shines not to their comfort 4 Of operation for it consumes not what it burneth they ever fry but never die vivere 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 death but 〈◊〉 it not as those Rev. 〈◊〉 A just 〈◊〉 of God upon them that they that once might have had life and 〈◊〉 not now would have death and cannot Verse 13. Then cometh Iesus from Galilee Our Saviour came far to seek his baptisme Let not us thinke much of any pains taken that we may 〈◊〉 of the Ordinances The Shunammite went ordinarily every Sabbath and new-moon on horsback to hear the Prophet The good people in Davids time passed 〈◊〉 the valley of Baca from strength to strength to see the face of God in Sion though but in that dark glasse of the ceremonies And in Daniels time they ran to and fro to increase knowledge In 〈◊〉 daies the inhabitants of one City went to 〈◊〉 saying Let 〈◊〉 go speedily to pray before the Lord and to 〈◊〉 the Lord of host I will go also Our Saviour took it ill that men came not as far to hear him as the Queen of Sheba did to hear 〈◊〉 The 〈◊〉 came as far to worship in the Temple And of our fore-fathers in K. Henry the eights time M. Fox 〈◊〉 thus To see 〈◊〉 travels earnest seeking burning zeal readings watchings sweet assemblies love concord godly living faithfull marrying with the faithfull may make us now in these our dayes of free profession to blush for shame George Eagles Martyr in Q. Maries daies for his great pains in travelling from place to place to confirm the brethren was sirnamed Trudge-over-the-world c. To be baptized of him Not for any need he had for he was a Lamb without blemish of naturall corruption and without spot of actuall transgression 1 Pet. 1. 19. but meerly for our benefit to sanctifie baptisme to us and
〈◊〉 oftentimes heard Luther his Master report of himself that he had been assaulted and vexed with all kinde of temptations 〈◊〉 only with that of covetousnesse and was thereby fitted for the work of the Lord Whence also he was wont to say that 〈◊〉 things make a Preacher 〈◊〉 Prayer and Temptation Into the wildernesse Likely the wildernesse of 〈◊〉 where Moses and Elias had 〈◊〉 before These three great fasters met afterwards in mount 〈◊〉 God 〈◊〉 to turn his peoples 〈◊〉 into feasting Zech. 8. 19. The devil took advantage of 〈◊〉 〈◊〉 here to 〈◊〉 our Saviour in the desert but was beaten on 〈◊〉 own dunghill that we might overcome through him that 〈◊〉 us Rom. 8. the 〈◊〉 being already foiled by Christ. To be tempted of the devil No sooner was Christ out of 〈◊〉 water of Baptisme then in the fire of Temptation So David 〈◊〉 his anointing was hunted as a partridge upon the mountains 〈◊〉 is no sooner out of Egypt then Pharaoh pursues them 〈◊〉 no sooner had kept that solemn 〈◊〉 then Sennacherib comes up against him St Paul is assaulted with 〈◊〉 temptations after the 〈◊〉 of his revelations And Christ teacheth us after forgivenesse of sins obtained to look for temptations and to pray against them Whiles Iacob would be Labans drudge and pack-horse all was well but when once he began to flee he makes after him with all his might All was jolly quiet at Ephesus before S. Paul came 〈◊〉 but then there arose no small stir about 〈◊〉 〈◊〉 All the while our Saviour lay in his fathers shop and medled only with Carpenters chipps the devil troubled him not But now that he is to enter more publikely upon his office of Mediatourship the tempter pierceth his tender soul with many sorrows by 〈◊〉 to sin And dealt he so with the green tree what will 〈◊〉 do with the dry Temptations besides those that come from God which are only probationis not perditionis as the other are 〈◊〉 two sorts for either they are of seducement Iam. 1. 15. or of 〈◊〉 and grievance 2 Cor. 12. 7. either of allurement or affrightment In the former we are pressed with some darling corruption whereto our appetites by nature or most propense In the later we are dogged with foulest lusts of 〈◊〉 Idolatry 〈◊〉 murther c. that Nature startles at In these the 〈◊〉 tempts alone and that so grossely that the very flesh is ashamed 〈◊〉 it But in the former that came more immediatly from the flesh the devil only interposeth himself and speaks his good word for them whence they are called 〈◊〉 of Satan 2 Cor. 12. and Eph. 4. 26. we are said in anger to give place to the devil and in resisting of lusts we resist the devil Jam. 4. 7. Verse 2. And when 〈◊〉 had fasted 〈◊〉 〈◊〉 c. All 〈◊〉 actions are for our instruction not all for our imitation We may not imitate the works miraculous of Christ and proper to him as 〈◊〉 The ignorance of this caused some to counterfeit 〈◊〉 Christs as one Moor in K. Edward the 〈◊〉 〈◊〉 and one Hacket in Q. Elizabeths time David George and sundry others according to Mat. 24 24. Neither need we seek to imitate him in his infirmities which though they were not 〈◊〉 but only naturall and therefore unblameable yet import a weaknesse as that he was hungry weary sleepy c. and so though they be in us yet we need not strive the attainment of them But we must 〈◊〉 the Lord Christ in all his imitable graces and actions shewing forth the praises or vertues of him that 〈◊〉 called us out of darknesse into his marvellous light The word signifies to preach them abroad for we should practise those 〈◊〉 so 〈◊〉 that our lives may be as so many Sermons upon the life of Christ. It is a dishonour to a dear friend to hang his picture in a dark hole and not in a conspicuous place that it may appear we rejoice in it as an ornament to us Thinke the same of Christs image and graces shew them forth we must and expresse them to the world walking in Christ Col. 2. 〈◊〉 yea as Christ 1 Joh. 2. 6. who therefore left us a copy that we might write after it a sampler that we might worke by it a patern that we should follow his steps 1 Pet. 2. 21. And although we cannot follow him passibus aequis yet we must shew our good-wills stretching and 〈◊〉 our utmost as St Paul did striving what we can to resemble him not as a picture doth a man in outward lineaments only but as a son doth his father for he is the father of eternity Esa. 9. 6 in nature and disposition and as servants labouring to do as our Lord Ioh. 13. 15. Who therefore washed his Disciples 〈◊〉 to give us an example of humility as he did likewise of meeknesse Mat. 11. 29. patience 1 Pet. 2. 21. obedience Heb. 12. 2. diligence and fidelity in his function Heb. 3. 1 2. fewnesse of words yet boldnesse of speech going about and doing all possible good beneficence 〈◊〉 the poor Saints 〈◊〉 Cor. 8. 9. constancy in profession 1 Tim. 6. 13. forgivenesse 〈◊〉 others and love to the brethren Eph. 5. 2. 〈◊〉 〈◊〉 therefore followers herein of Christ as dear children not 〈◊〉 your selves according to the former lusts in your ignorance 〈◊〉 〈◊〉 〈◊〉 which hath called 〈◊〉 is holy so be ye 〈◊〉 in all 〈◊〉 of 〈◊〉 1 〈◊〉 1. 14 15. He was 〈◊〉 a 〈◊〉 Our Saviour was tempted all that fourty dayes space saith St Luke but these three worst assaults were reserved to the last So deals the devil with the Church which is Christ 〈◊〉 He never 〈◊〉 tempting though never so 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 called 〈◊〉 as 〈◊〉 will have it the Lord of flyes because the fly is noted for an impudent creature that will soon return to the 〈◊〉 though beaten away but erewhile Hence those many bickerings and buffetings we meet with all our life long and hence those sharpest 〈◊〉 and terrible conflicts many times at the hour of death The Israelites met with many tryals and troubles in the wildernesse Amalec and the Amorites sore thirst and fiery serpents c. but were never so put too 't as when they came to take possession of the promised land for then all the Kings of 〈◊〉 combined to keep them out So the devil furious enough at all times most of all bestirrs him at last cast because he knows his time is but short Apoc. 12. 12. For death sets a Saint out of his gun-shot Satan may compasse the earth but not enter the lists of heaven He tempted Adam in the earthly Paradise he cannot tempt in the heavenly Hence his malice whiles he may Morientium nempè 〈◊〉 violentiores sunt morsus 〈◊〉 ille olim de 〈◊〉 Carthagine Beasts that have their deaths-wound bite
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
horn hath been in them are no longer poisonable but healthfull Into the holy City Things are called holy either by nature as God who is truly alway and only of himself holy or by separation or being set apart to a holy use or end which Origen calleth sancta sanctificata by accession of externall holinesse from without So Jerusalem is here called holy because the City of God where he was daily worshipped And for the same cause was the ground whereon Moses and Ioshua trod called 〈◊〉 ground and Tabor the holy Mount And when we stand in our Churches saith Chrysostome we stand in a place of Angels and 〈◊〉 angels in the Kingdom of God and heaven it self which they that profane may justly fear to be whipt like dogs out of 〈◊〉 haavenly temple and City too And surely it were to be wished that such profane Esaus now-adaies as dare prate or sleep or laugh and play the parts of jesters or doe any thing else unbeseeming the service of God would keep themselves from Gods sanctuary or that we had such Porters to keepe them 〈◊〉 as they had under the Law 2 Chronicles 23. 19. And setteth him upon a pinacle of the Temple Height of place giveth opportunity of temptation The longest robe contracts the greatest soil neither are any in so great danger as those that walk on the tops of pinacles Even heigth it self makes mens brains to swim As in Diocletian who not content to be Emperour would needs be adored as a god and Caligula of whom it was said That there was never any better servant then he nor worse Lord. Vespasian is reported to have been the only man that ever became better by the Empire conferred upon him It is both hard and happy not to be made worse by advancement 〈◊〉 signifies both honour and 〈◊〉 Chabadh 〈◊〉 and honour Honoro and onero shew that honour goeth not without a 〈◊〉 Fructus 〈◊〉 oneris fructus honoris onus Pope Pius Quintus said thus of himself Cumessem religiosus sperabam bene ae salute animae meae Cardinalis factus extimui Pontifex creatus 〈◊〉 〈◊〉 When I was first in orders without any further ecclesiasticall dignity I had some good hopes of my salvation When I became a Cardinall I had 〈◊〉 since I was made Pope least of all The same thoughts of himself had Clement the 8th his immediate successour saith the same Authour Non insulsè Autor 〈◊〉 moral cap. 12. Praepositioni quot accidunt Unum Quid Casus tantùm Quot casus Duo Qui Accusativus abiativus Haec enim Praelatum oportet timere accusari a crimine aufirri 〈◊〉 sic ignominiosè cadere Verse 6. And he saith unto him The devil usually tempteth by speech inward or outward Senarclaeus telleth of a plain Countrey-man at Friburg in Germany that lying on his death-bed the devil came to him in the shape of a tall terrible man and 〈◊〉 his soul 〈◊〉 Thou hast been a notorious sinner and I am come to set down all thy sins And therewith he drew out 〈◊〉 and 〈◊〉 and sate down at a Table that stood by and began to write The sick man answered My soul is Gods and all my sins are nailed to the crosse of Christ. But if thou desire to set down my sins write thus All our righteousnesses are as a filthy rag c. The devil set down that and bad him say on He did But thou Lord hast promised for thine own sake to blot out our iniquities and to make our searlet sins white as snow The devil passed by those words and was earnest with him to goe on in his former argument The sick man said with great 〈◊〉 The sonne of God appeared to destroy the works of the devil With that the devil vanished and the sick man departed If thou be the Son of God cast thy self c. This is the devils Logick to argue from 〈◊〉 to liberty to doe wickedly with both hands earnestly Wheras the Heathen could say In maxima libertate minima licentia And the Father Ideò deteriores sumus quia meliores esse debemus Therefore are we worse because we ought to be better Remember but this that 〈◊〉 art sonne to a King said one to Antigonus and that will 〈◊〉 thee from base courses Take thou those spoils to thy self said Themistocles to his friend that followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou art not Themistocles as I am they are poor things farre below me Shall such a man as I flee Shall I doe any thing to the dishonour of my heavenly father and therefore sin because grace hath abounded That is not the guise of any of Gods children They walk honestly bravely gallantly worthy of God who hath done so great things for them The more 〈◊〉 the more engagements Scipio when a harlot was offered unto him said Vellem si non essem Imperator It was an aggravation of 〈◊〉 fall of Solomon that God had appeared unto him twice and of Saul That he fell as if he had not been anointed So it is of any of Gods Saints to sin as if they had not been adopted Cast thy self down Here our Saviour is tempted to self-murder by an old man-slater And when Moses Elias Jonas and others of the best sort of Saints were in a fit of discontent and grew weary of their lives wishing for death Divines doubt not but Satan gave a push at them with his ten horns to dispatch and ease 〈◊〉 of the present trouble by cutting off their own daies A dangerous and hideous temptation yet such as may be all the best and few scape it that live out their time But in all the book of God we read not of any of the generation of the just that ever did it That God who kept them will if we look up to him doe as much for us Only we must set against this bloudy temptation with Gods 〈◊〉 me and with Gods armour The word and prayer are the 〈◊〉 and power of God and by his might doe 〈◊〉 all the fiery darts of the devil Oppose the commination to the temptation Herein Eve faultred in her lest ye die though she held the precept and so fell For it is written A vile abuse of sacred Scripture to 〈◊〉 thereby to 〈◊〉 or 〈◊〉 for it yet what more ordinary with men of corrupt mindes and reprobate concerning the saith Quicaedem 〈◊〉 saciunt ad materiam suam as Tertullian speaketh who 〈◊〉 the Scriptures to serve their own purposes But of this more elsewhere He shall give his Angels charge over thee Hitherto the old liar speaketh truth But Satan etsi semel videatur verax millies est mendax semper fallax saith one Satan though he may sometimes seem a true-speaker yet he is a thousand times for it a liar and alwaies a deceiver Because our Saviour had alledged
fallen by the hand of this vile strumpet the world who by laying forth her two fair brests of profit and pleasure hath cast down many wounded as Solomons harlot Prov. 7. 26. And by the glistering of her pomp and 〈◊〉 hath 〈◊〉 〈◊〉 as the going fire leads men into hedges and ditches 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 which when she cannot over take the 〈◊〉 〈◊〉 doth with her 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 so that they have no power to 〈◊〉 away till she have 〈◊〉 them to death Verse 9. And he saith unto him All these things will I give thee A great catch sure even just nothing for he shewed out Saviour only shews and shadows apparitions and resemblances of things The word also used in the former verse for glory 〈◊〉 an opinion or imagination So St Luke stiles all Agrippa's 〈◊〉 but a fantasie David tels us that man walketh in a vain shadow Now a shadow is something in appearance nothing in 〈◊〉 So the Apostle calleth all these things that the devil 〈◊〉 our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accidentall mathematicall figure without solidity or substance And further tels us that this figure 〈◊〉 away is ever in transitu like the streams of a river that 〈◊〉 by the sides of a City no man can stop or if we could retain the things of this life yet not the world only passeth away saith the Apostle but the lusts thereof So that a man 〈◊〉 make his heart delight in the same thing still 〈◊〉 〈◊〉 〈◊〉 fastidio sunt We loath after a while what we lusted 〈◊〉 as Amnon did Tamar and quickly finde a satiety yea an unsatisfy ingnesse in the creature For he that loveth silver shall not be satisfied with silver nor though he could heap up his hoards to the stars and ingrosse a monopoly of all the wealth in the world Non 〈◊〉 satiatur cor 〈◊〉 quà m corpus aurâ You may assoon 〈◊〉 a bag with wisdome a chest with 〈◊〉 or a circle with a triangle as the heart of man with any thing here below All that earth can afford is fumus 〈◊〉 saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another Vanity and vexation saith Solomon the wise To whose impartiall verdict grounded upon so good 〈◊〉 we shall doe well to subscribe without believing the 〈◊〉 crakes or trying any further conclusions The Centurists 〈◊〉 All these things will I give thee thus I will make thee Pope And indeed many Popes were advanced to that Sea 〈◊〉 by the devil as Histories relate Who had they but 〈◊〉 what is usually done at their inthronization would never have been so hasty For before the Pope is set in his Chair and puts on his tripple Crown a peece of row or wad of straw is set on fire 〈◊〉 him and one appointed to say Sic transit 〈◊〉 The glory of this world is but a 〈◊〉 This is only 〈◊〉 of form and Ceremony As is also that that one day in the year the 〈◊〉 Almoner rideth before him casting abroad to the 〈◊〉 certain peeces of brasse and lead saying Silver and gold have I none but such as I have I give you Whereas that 〈◊〉 〈◊〉 holds a golden cup in her hand and her merchants that trade with her are the Grandees of the earth Revel 18. and are 〈◊〉 rich by her vers 15. The Cardinall of Toledo hath a hundred thousand pound a year comming in The Arch-bishops of Germany are 〈◊〉 〈◊〉 many of them and have revenues accordingly Petrarch reporteth that in the treasury of Pope John the 22. were found after his death 250. tuns of gold And of Boniface the eighth it is storied that when he was taken by Philip the fair King of France and his palace rifled there was more treasure found then all the Kings of the earth were able to shew again Otto one of the Popes Mice-catchers as the story 〈◊〉 them sent hither by Gregory 9. after three years raking 〈◊〉 of money by most 〈◊〉 arts at last departing 〈◊〉 he left not so much money in the whole Kingdom as he either 〈◊〉 with him or sent before him Judge by this what they did thorowout all Christendom The Pope saith one could never want money so long as he could hold a pen in his hand Thus it was then but how now Bellarmine complains that since by us the Pope was cried down for Antichrist his Kingdom 〈◊〉 not only not encreased but every day more and more decreased And Cotton the 〈◊〉 〈◊〉 That the authority of the Pope of Rome is incomparably lesse then it was And that now the Christian Church is but a diminutive Hereupon also the Cardinals who 〈◊〉 wont to meet oftener meet but once a week because the 〈◊〉 of the Court of Rome grow 〈◊〉 And albeit the 〈◊〉 good and 〈◊〉 bloud his honours and manners rose together yet abates he as little of his former pomp and pride as the 〈◊〉 doth since his fall in taking upon him here to dispose of all the Kingdoms of the earth as his and requiring our Saviour the true Lord of all to 〈◊〉 down and worship him The Cardinals he still createth with these words Estote fratres nostri principes mundi And as another 〈◊〉 who was the first that 〈◊〉 that honour he holdeth forth his feet to be kissed having the sign of the 〈◊〉 shining with pearls and 〈◊〉 stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucem Christi derideat saith mine 〈◊〉 〈◊〉 In 〈◊〉 word with his pomp and primacy gain and 〈◊〉 〈◊〉 and riches fat Bishopricks and Cardinalships as he 〈◊〉 〈◊〉 〈◊〉 Luther and gain him to his side so he gets and 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 to that rotten religion Pauper Lutherus 〈◊〉 〈◊〉 〈◊〉 said Erasmus it being then the ready way to 〈◊〉 to write and rail against Luther as Eccius 〈◊〉 〈◊〉 others found it But Christ will one day whip such 〈◊〉 〈◊〉 and their customers out of his house as he did 〈◊〉 〈◊〉 the Gospel chase them out of his presence as Nehemiah did 〈◊〉 son in Law Curse them with a curse that runne 〈◊〉 after the errour of 〈◊〉 for 〈◊〉 Let the Romish 〈◊〉 offer as large as the devil doth here every one that hath any thing of Christ in him will answer with that noble Italian 〈◊〉 Galeacius Caracciolus Marquesse of Vico in 〈◊〉 who being tempted by a Jesuite to revolt for money 〈◊〉 out Let their money perish with them who esteem all the gold in the world worth one daies society with 〈◊〉 Christ and his holy Spirit And cursed be that Religion for ever c. If thou wilt fall down and worship me Luke saith Worship before me So that to worship before an Idol is to worship the Idol whatever the Romanist pretend and plead to the contrary And not only so but to fall down as the devil would have had our Saviour here though it
Lord arise and his enemies be 〈◊〉 But this is true of the whole word of God which is armour of proof against the devil Thous shalt worship the Lord thy God Thou shalt fear the Lord thy God saith Moses So Matth. 15. 9. with Isa. 29. 13. See Psal. 2. 11. Josh. 24 11. Heb. 12. 27. Solemon sets the 〈◊〉 of God as the basis and beginning of Gods work and worship in the beginning of his works And again in the end of them makes it the end and upshot of all For they that fear the Lord will keep his Covenant Psal. 103. 13 18. Yea they will work hard at it as afraid to be taken with their tasks undone Act. 10. 35. They will give him both the shell of outward adoration and the kernell of inward devotion truly without halting and totally without halfing truly both for matter and manner totally both for subject and object as David who did all the wils of God and with all his heart all the daies of his life The Gentiles could say that God must be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to our utmost or not at all And Plutarch compares our duty to a certain fish which eaten sparingly hurteth but being eaten up all is medicinable And him only shalt thou serve With inward worship as before with outward And so God only is to be served for it supposeth omniscience omnipresence and omnipotence which are in none else but God Sunt qui colendi verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum volunt eò quòd plerunque Dei hominumque cultus cum adulatione hypocrisi est conjunctus Sic à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallicum nostrate flatter Sic adorare quidam dictum volunt ab ore tamet si mente magis quam ore vera fiat adoratio Quinetiam adorare antiquis idem fuit quod agere Verse 11. Then the devil left him If Christ command him away there 's no abiding for him Here he was foiled and quelled and as it were cast down and killed by Christ our Champion He came into the field like another Goliah cracking and calling craven but ere he went thence was made to hop headlesse as he First a terrour afterward a scorn as it was anciently said of those Chariots armed with sithes and hooks Henceforth therefore though we are ever to expect temptations till such time as we have gotten that great gulf between the devil 〈◊〉 us Luk. 16. 26. Yet fear none of those things that ye shall suffer Behold the devil shall by his imps and instruments cast 〈◊〉 of you not all into prison not into hell that ye may be tried not destroied and ye shall have tribulation ten daies so 〈◊〉 and no longer Be thou faithfull unto the death and I will 〈◊〉 thee a crown of life Satan can look for no Crown he is in perdition already His aim and endeavour is to draw us into the same condemnation This we escape if we resist stedfast in the faith for then he perceives Christ the chief Captain of our salvation to be there and therefore flees his presence ever since he felt his prowesse Chrysostom saith That by the Sacrament of the Lords Supper we are so armed against Satans temptations that he 〈◊〉 from us no otherwise then if we were so many leones ignem expuentes lions that spet fire It is not silly peoples defying the devil and spetting at his name that avails any thing for 〈◊〉 spet not low enough they spet him not out of their hearts yea they admit him thereinto by yeelding to his suggestions and are miserably foolish as if men should startle at the name of fire and yet not fear to be scorched with the flame thereof Our 〈◊〉 way is to run to Ithiel and Ucal as Agur did to Christ the Authour and finisher of our faith who here gave the devil such an inglorious 〈◊〉 trampled him in the mire triumphed over him and hath promised to tread him under our feet shortly Rom. 16. 20. And loe the Angels came and ministred unto him Perhaps food to 〈◊〉 body as once to Elias but certainly comfort to 〈◊〉 soul as to Jacob Hagar Daniel Zecharias Joseph Cornel us Paul c. Socrates and Theodoret tell us of one Theadorus a 〈◊〉 put to extream torments by Julian the 〈◊〉 and 〈◊〉 〈◊〉 by him when he saw him unconquerable 〈◊〉 tels us that he met with this Martyr a long time after this triall and asked him Whether the pain he felt were not 〈◊〉 He 〈◊〉 That at first it was somewhat 〈◊〉 〈◊〉 〈◊〉 after a while there seemed to stand by him a young man in 〈◊〉 who with a soft and comfortable handkerchief wiped off the sweat of his body which through extream pain and anguish was little 〈◊〉 then bloud and bad him Be of good chear Insomuch as that it was rather a punishment then a pleasure to him to be taken off the rack sith when the tormentours had done the Angel was gone And how many unspeakable comforts ministred the good Angels to the modern Martyrs in their prisons at the stake and in the fire Christ indeed was not comforted by them till the temptation was over but to us they minister many times in the hour of temptation They have power over the devils to restrain them and though invisibly and insensibly are as ready to help and comfort us as the evil Angels to tempt and trouble us else were not our protection equall to our danger and we could neither stand nor rise An Angel stood at Zecharies right hand Luk. 1. 11. as the devil did at Jehoshuahs Zech. 3. 1. to shew how ready and handy they are to defend and support the Saints It was as he was burning incense The Angels are busiest about us when we are in Gods work which to set forth the hangings of the Tabernacle of old were full of 〈◊〉 within and without He said unto him Fear not Zechary The blessed spirits though they doe not often vocally expresse it doe pity our humane frailties and secretly suggest comfort to us when we perceive it not Alway they stand looking on the face of God to receive commandments for the accomplishment of all designs for our good which they have no sooner received then they readily dispatch even with wearinesse of flight as Dan. 9. 〈◊〉 with so much swiftnesse as if they had wearied themselves with fleeing I read of a Frier that undertook to shew to the people a feather of the wing of the Angel Gabriel A plume of whose feathers it might better have become the Pope to send to 〈◊〉 the Irish Rebell then that plume of Phoenix-feathers he sent to honour and encourage him had his holinesse such command over Angels as they say he hath or did he not rather collude in one thing as that Frier did in another Verse 12. Now when Iesus heard that Iohn was cast into prison For Herodias his
58. 10 11. Or if he be sick the Lord will strengthen him upon the bed of languishing he will make all his bed in his sicknes As he did for that faithfull and 〈◊〉 Preacher of Gods Word while he lived M. 〈◊〉 Whately Pastour of Banbury whom for honours sake I here name the most 〈◊〉 Minister to the poor I thinke saith a learned Gentleman that knew him thorowly in England of his means He abounded in works of mercy saith another grave Divine that wrote his life he set apart and expended for the space of many years for good uses the tenth part of his yearly commings in both out of his temporall and 〈◊〉 means of maintenance A rare example And God was not behinde hand with him for in his sicknesse he could comfort himself with that precious promise Psal. 41. 1 3. Blessed is he that considereth the poor Qui praeoccupat vocem petituri saith Austin that prevents the poor mans cry as he did for he devised liberall things seeking out to finde objects of his mercy and not staying many times till they were offered Therefore by liberall things 〈◊〉 stood as God had promised his estate as himself often testified prospered the better after he took that course above-mentioned For in the next place not getting but giving is the way to wealth as the 〈◊〉 found it whose barrell had no bottome and as Solomon 〈◊〉 it Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store 〈◊〉 〈◊〉 shall be exalted with honour and thou 〈◊〉 not 〈◊〉 Say not then How shall our own doe hereafter Is not mercy as sure a grain as vanity Is God like to break Is not your Creatour your Creditour Hath not he undertaken for you and yours How sped Mephibosheth and Chimham for the kindenesse their fathers shewed to distressed David Were they not plentifully provided for And did not the Kenites that were born many ages after 〈◊〉 's death receive life from his dust and favour from his hospitality 1 Sam. 15. 6. Verse 8. Blessed are the pure in heart That wash their 〈◊〉 from wickednesse that they may be saved Jer. 4. 14. Not their hands only with Pilate but their inwards as there How long shall thy vain thoughts lodge within thee These however the world censure them for every fool hath a bolt to shoot at that purity which yet they 〈◊〉 and pray for are the Lords darlings that purifie themselves in some truth of resemblance as God is pure Pura Deus mens est purâ vult mente vocari Et puras jussit pondus habere preces He will take up in a poor but it must be a pure heart in a 〈◊〉 but it must be a cleanly house in a low but not in a 〈◊〉 lodging Gods Spirit loves to lie clean Now the heart of man is the most unclean and loathsome thing in the world a den of dragons a dungeon of darknesse a stie and stable of all foul lusts cage of unclean and ravenous birds The Embassadours of the Councel of Constance being sent to Pope Benedict the 〈◊〉 when he laying his hand upon his heart said Hic est Arca 〈◊〉 Here is Noahs Ark they tartly and truly replied In Noahs Ark were few men but many beasts intimating that there were seven abominations in that heart wherein he would have them to believe were lodg'd all the laws of right and religion This is true of every mothers childe of us The naturall heart is 〈◊〉 throne he filleth it from corner to corner Act 5. 3. he sits abrood upon it and hatcheth all noisome and loathsome lusts Ephes. 2. 2. There as in the sea is that Leviathan and there are creeping things innumerable crawling bugs and baggage vermine Now as many as shall see God to their comfort must cleanse 〈◊〉 from all filthinesse of flesh and spirit and perfect 〈◊〉 sse in the fear of God This is the mighty work of the holy Spirit which therefore we 〈◊〉 pray and strive for beseeching God to break the heavens and come down yea to break open the prison doors of our hearts by his Spirit and to cleanse this 〈◊〉 stable He comes as a mighty rushing winde and blows away those litters of lusts as once the East-winde of God did all the locusts of AEgypt into the red Sea And this done he blows upon Gods garden the heart and causeth the spices thereof so to flow forth that Christ saith I am come into my garden my sister my spouse I have gathered my myrrhe with my spice Cant. 5. 1. For they shall see God Here in a measure and as they are able hereafter in all fullnesse and perfection they shall see as they are seen Here as in a glasse 〈◊〉 or as an old man thorow spectacles but there face to face Happier herein then Solomons servants for a greater then Solomon is here A good man is like a good Angel ever beholding the face of God He looketh upon them with singular complacency and they upon him to their infinite 〈◊〉 He seeth no iniquity in them they no indignation in him He looketh upon them in the face of Christ And although no man hath seen God at any time yet God who commanded the light to shine out of darkenesse hath shined in our hearts saith the Apostle to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glasse or crystall hath light comming thorow not so stone iron or other grosser bodies In like sort the pure in heart see God he shines thorow them And as the pearl by the beams of the Sun becomes bright and radiant as the Sun it self so we all with open face beholding as in a glasse the glory of the Lord 〈◊〉 transformed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Verse 9. Blessed are the peace-makers There are that like Salamanders live alwaies in the fire and like Trouts love to swim against the stream that with Phocion thinke it a goodly thing to dissent from others and like Sampsons foxes or Solomons fool carry about and cast abroad fire-brands as if the world were made of nothing but discords as Democritus imagined But as St John speaketh in another case these are not of the Father but of the world He maketh great reckoning of a meek and quiet 〈◊〉 because it is like to his own minde which is never stirred nor moved but remaineth still the same to all eternity He loves those that keep the staffe of binders unbroken Zech. 11. 7 14. that hold the unity of the spirit and advance the bond of peace among others as much as may be The wicked are apt as dogs to enter tear and woorry one another and although there be not a disagreement in hell being but the place of retribution and not of action yet on earth
there is no peace among the workers of iniquity that are trotting apace towards hell by their contentions Rom. 2. 8. But what pity is it that Abraham and 〈◊〉 should fall out that two Israelites should be at strife amid the Egyptians that Johns disciples should join with Pharisees against 〈◊〉 that 〈◊〉 for their contentions should hear carnall and walke as men that Lutherans and Calvinists should be at such deadly fewd Still Satan is thus busie and Christians are thus malicious that as if they wanted enemies they flee in one anothers faces There was no noise heard in setting up the Temple In Lebanon there was but not in Sion whatever tumults there are 〈◊〉 't is fit there should be all quietnesse and concord in the Church Now therefore although it be for the most part a thankelesse office with men to interpose and seek to take up strife to peece again those that are gone aside and asunder and to sound an Irenicum yet do it for Gods sake and that ye may as ye shall be after a while called and counted not medlers and busie-bodies but the sons of God Tell them that jarre and jangle upon mistakes for most part or matters of no great moment that it is the glory of a man to passe by an infirmity and that in these ignoble quarrels every man should be a law to himself as the Thracians were and not brother go to law with brother because he treads upon his grasse or some such poor businesse ubi vincere inglorium est alteri sordidum Now therefore there is utterly a fault amongst you because ye go to law one with another saith the Apostle Not but that the course is lawfull where the occasion is weighty and the minde not vindictive But the Apostle disgraceth in that text revenge of injuries by a word that signifieth disgrace or losse of victory And a little before I speak to your shame saith he Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren and compromise the quarrell Servius Sulpitius that heathen Lawyer shall rise up in judgement against us quippe qui ad facilitatem aequitatemque omnia contulit neque constituere litium actiones quam controversias tollere maluit as Tully testifieth Concedamus de jure saith one ut careamus lite And ut habeas quietum tempus perde aliquid Lose something for a quiet life was a common proverb as now amongst us so of old 〈◊〉 the Carthaginians as St Austin sheweth It were happy surely if now as of old the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one soul. And as in one very ancient Greek copy it is added that there was not one controversie or contention found amongst them For they shall be called the children of God They shall both be and be said to be both counted and called have both the name and the note the comfort and the credit of the children of God And if any Atheist shall object What so great honour is that Behold saith St John what manner of love the Father hath bestowed upon us that we should be called the sonnes of God It was something to be called the son of Pharaohs daughter to be son in law to the King with David to be heir to the Crown with Solomon but farre more that God should say of him I will be his father and he shall be my sonne and I will establish his Kingdom 2 Sam 7. 14. This is the happy effect of faith for to them that beleeve on his name gave he power and priviledge to become the sonnes of God Now faith ever works by love and love covereth a multitude of sins not by any merit or expiation with God but by seeking and setling peace among men And this is as sure and as sweet a signe of a son of the God of peace as the party-coloured coats were anciently of the Kings children Verse 10. Blessed are they that are persecuted To be persecuted as simply considered is no blessed thing for then it were to be desired and praid for But let a man love a quiet life and labout to see good daies said those two great champions David and Peter who themselves had indured a world of persecution and paid for their learning The like counsell gives St Paul and the Authour to the Hebrews For they felt by experience how unable they were to bear crosses when they fall upon them It was this Peter that denied his master upon the sight of a silly wench that questioned him And this David that changed his behaviour before Abimelech and thereupon gave this advice to all that should come after him For righteousnesse sake This is it that makes the Martyr a good cause and a good conscience Martyrem facit causa non supplicium saith one Father Not the suffering but the cause makes a Martyr And Multum interest qualia quis qualis quisque patiatur saith another It greatly skilleth both what it is a man suffereth and what a one he is that suffereth If he suffer as an evil-doer he hath his mends in his own hands but if for righteousnesse sake as here and if men say and do all manner of evil against you falsly and lyingly for my sake as in the next verse and for the Gospels sake as Marke hath it this is no bar to blessednesse Nay it is an high preferment on earth Phil. 1. 29. and hath a crown abiding it in Heaven beyond the which mortall mens wishes cannot extend But let all that will have share in these comforts see that they be able to say with the Church Psal. 144. 21 22. Thou knowest Lord the secrets of the hearts that for thy sake we are 〈◊〉 continually Upon which words excellently St Austin Quid est inquit novit occulta quae 〈◊〉 c. What secrets of the heart saith he are those that God is here said to know Surely these that for thy sake we are slain c. slain thou maist see a man but wherefore or for whose sake he is slain thou knowest not God only knoweth Sunt qui causâ humanae gloriae paterentur as that Father goeth on There want not those that would suffer death and seemingly for righteousnesse sake only for applause of the world and vain glory As Lucian telleth of Peregrinus the Philosopher that meerly for the glory of it he would have been made a Martyr The Circumcelliones a most pernicious branch of the haeresie of the Donatists were so 〈◊〉 to obtain by suffering the praise of Martyrdom that they would seem to throw themselves down headlong from high places or cast themselves into fire or water Al xander the 〈◊〉 was near martyrdom Acts 19. 33. who yet afterward made shipwrack of the faith and
became a bitter enemy to the truth that he had profesled 1 Tim. 1. 19 20. 4. 14 15. Faelix 〈◊〉 an Anabaptist of 〈◊〉 being put to death for his obstinacy and ill practices at Tigure praised God that had called him to the sealing up of his truth with his blood was animated to constancy by his mother and brother and ended his life with these words Lord into thy hands I commend my spirit What could any hearty Hooper trusty Taylour or sincere 〈◊〉 have said or done more in such a case It is not then the suffering but the suffering for righteousnesse sake that proveth a man 〈◊〉 and entitleth him to heaven The Philistims died by the fall of the house as well as Samson sed diver so fine ac fato as one saith Christ and the theeves were in the same condemnation Similis paena sed aissimilis causa saith Austin their punishment was all alike but not their cause Baltasar 〈◊〉 the Burgundian that slew the Prince of Orange 1584. Iun. 30. endured very grievous torments But it was pertinacy in him rather then patience stupidity of sense not a solidity of faith a wretchlesse disposition not a confident resolution Therefore no heaven followed upon it because he suffered not as a Martyr but as a malefactour For theirs is the Kingdom of Heaven Surely if there be any way to heaven on horseback it is by the crosse said that Martyr that was hasting thither in a fiery charet The Turks account all them whom the Christians kill in battell Mahometan Saints and Martyrs assigning them a very high place in Paradise In some parts of the West-Indies there is an opinion in grosse that the soul is immortall and that there is a life after this life where beyond certain hills they know not where those that died in defence of their countrey should remain after death in much blessednesse which opinion made them very valiant in their fights Should not the assarance of Heaven make us valiant for the truth should we not suffer with joy the spoiling of our goods yea the losse of our lives for life eternall should we not look up to the recompence of reward to Christ the authour and finisher of our faith who stands over us in the encounter as once over Stephen with a Crown on his head and another in his hand and saith Vincenti Dabo to him that overcommeth will I give this Surely this son of David will shortly remove us from the ashes of our forlorn 〈◊〉 to the Hebron of our peace and glory This son of Jesse will give every one of us not fields and vineyards but Crowns Scepters Kingdoms glories beauties c. The expectation of this blessed day this nightlesse day as one calleth it must as it did with Davids souldiers all the time of their banishment digest all our sorrows and make us in the midst of miseries for Christ to over-abound exceedingly with joy as Paul did Q. Elizabeths government was so much the more happy and welcome because it 〈◊〉 upon the stormy times of Q Mary She came as a fresh spring after a sharpe winter and brought the ship of England from a troublous and tempestuous sea to a safe and quiet harbour So will the Lord Christ do for all his persecuted people Ye see said Bilney the Martyr and they were his last words to one that exhorted him to be constant and take his death patiently ye see saith he when the mariner is entred his ship to sail on the troublous sea how he for a while is tossed in the billows of the same but yet in hope that he shall once come to the quiet haven he beareth in better comfort the troubles that he feeleth So am I now towards this sayling and whatsoever storms I shall feel yet shortly after shall my ship be in the haven as I doubt not thereof by the grace of God c. Lo this was that that held the good mans head above water the hope of Heaven And so it did many others whom it were easie to instance Elizabeth Cooper Martyr being condemned and at the stake with Simon Miller when the fire came unto her she a little shranke thereat crying once ha When Simon heard the same he put his hand behind him toward her and willed her to be strong and of good chear For good sister said 〈◊〉 we shall have a joyfull and sweet supper Whereat she being strengthned stood as still and as quiet as one most glad to finish that good course Now I take my leave of you writeth William Tims Martyr in a letter to a friend of his a little before his death till we meet in Heaven And hie you after I have tarried a great 〈◊〉 for you And seeing you be so long in making ready I will tarry no longer for you You shall finde me merrily 〈◊〉 Holy holy holy Lord God of Sabaoth at my journies end c. And I cannot here let slip that golden 〈◊〉 wherewith those 40 Martyrs mentioned by St Basil comforted one another when they were cast out naked all night in the winter and were to be burned the next morrow Sharpe is the winter said they but sweet is Paradice painfull is the frost but joyfull the fruition that followeth it Wait but a while and the Patriarks 〈◊〉 shall cherish us After one night we shall lay hold upon eternall life Let our 〈◊〉 feel the fire for a season that we may for ever walke arm in arm with Angels let our hands fall off that they may for ever be lifted up to the praise of the Almighty c. Verse 11. Blesse are ye when men shall revile you and persecute you and shall say all manner of 〈◊〉 against you falsly for my sake There are tongue-smiters as well as hand-smiters such as maligne and molest Gods dearest children as well with their virulent tongues as violent hands Such as will revile you saith our Saviour 〈◊〉 and upbraid you with your profession hit you in teeth with your God as they dealt by David and that went as a murthering weapon to his soul and 〈◊〉 your precisenesse and 〈◊〉 in your dish This is the force of the first word Further they shall persecute you eagerly pursue and follow you hot-foot as the hunter doth his prey The word betokeneth a keen and eager pursuit of any other whether by law or by the sword whether by word or deed For 〈◊〉 also are persecutours as Ismael and for such shall be arraigned Jude 15. And cruell mockings and scourgings are set together by the Authour to the Hebrews as much of a kinde chap. 11. 35. Especially when as it follows in the text they shall say all manner of evil against you call you all to peeces and thinke the worst word in their bellies too good for you This is collaterall blasphemy blasphemy in the second table
diffused But be ye blamelesse and harmlesse the sonnes of God without rebuke in the midst of a crooked and perverse nation as the Baptist was among whom ye shine as lights in the world as those great lights the Sun and Moon so the word signifieth so that they that speak evil of you may be judged as 〈◊〉 as those Atlantes that curse the rising Sun because it scorcheth them Be as thestarres at least which are said to affect these inferiour bodies by their influence motion and light So good Ministers as fixed starres in the Churches firmament by the influence of their lips feed by the regular motion of their lives confirm and by the light of both inlighten many And with such orient starres this Church of ours blessed be God like a bright skie in a clear evening sparkleth and is bespangled though not in every part yet in every zone and quarter of it A City that is set on a hill cannot be hid As that City that 's mounted on seven hills Roma Radix Omnium Malorum and cannot be hid but is apparently discerned and discried to be that great City Babylon So Augustine and other writers call it so Bellarmine and Ribera the Jesuites yeeld it Joannes de 〈◊〉 in his Mare historiarum telleth us that 〈◊〉 the Emperour was once in a minde to make Rome the seat of his Empire as of old it had been And having built a stately Palace there where formerly had stood the Palace of Julian the Apostate the Romanes being much against it he gave over the worke The 〈◊〉 Zonaras and 〈◊〉 report the like of Constans nephew to Heraclius 340 years before Otho Now that these and the 〈◊〉 〈◊〉 took not 〈◊〉 Genebrard saith it was a speciall pruvidence of God to the end that the kingdom of the Church foretold by Daniel might have Rome for its seat If he had said the kingdom of Antichrist foretold by St Paul and likewise by John the Divine he had divined aright But to return from whence we are digressed A Minister whiles he 〈◊〉 a private person stood in the croud as it were but no sooner entred into his office then he is 〈◊〉 upon the stage 〈◊〉 〈◊〉 are upon him as they were upon Saul who was higher by head and shoulders then the rest of the people Now therefore as the tree of 〈◊〉 was sweet to the taste and fair to the eye and as in Absolom there was no 〈◊〉 from head to foot so should it be with Gods Ministers Singular holinesse is 〈◊〉 of such 〈◊〉 those that quarter armes with the Lord Christ whom they serve 〈◊〉 the Gospel The Priests of the Law were to be neither 〈◊〉 nor defective And the Ministers of the 〈◊〉 for the word Priest is never used for such by the Apostles no nor by the 〈◊〉 ancient Fathers as Bellarmine 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stamps and paterns to the beleevers in word and conversation every thing in them is eminent and exemplary The world though unjustly looks for Angelicall perfection in them and as the 〈◊〉 deviation in a starre is soon noted so is it in such 〈◊〉 happy he that with Samuel Daniel Paul and others can be acquitted and approved by himself in private in publike by others in both 〈◊〉 God That can by his spotlesse conversation slaughter 〈◊〉 stop 〈◊〉 open mouth and draw 〈◊〉 if not from the 〈◊〉 〈◊〉 from the 〈◊〉 of the 〈◊〉 of his 〈◊〉 and 〈◊〉 Mr Bradford the Martyr was had in so great 〈◊〉 and 〈◊〉 with all good men that a 〈◊〉 〈◊〉 〈◊〉 knew him but by fame 〈◊〉 〈◊〉 his death yea 〈◊〉 number also of Papists themselves wished heartily his life And of Mr Bucer it is reported that he brought all men into such admiration of him that neither his friends could sufficiently praise him nor his enemies in any point finde fault with his singular life and sincere doctrine Bishop Hoopers life was so good that no kinde of slander although divers went about to reprove it could fasten any fault upon him And the mans life saith Erasmus concerning Luther whom he greatly loved not is approved of all men neither is this any small prejudice to his enemies that they can tax him for nothing Verse 15. Neither do men light a candle to put it under a 〈◊〉 c. Nor doth God set up a Minister and so light a lynk or torch as the word here signifieth amongst a people but for the diffusing of the light of the knowledge of the glory of God in the face of Jesus Christ. The heavenly bodies illighten not their own 〈◊〉 only but send forth their beams far and near The grace of God that is the doctrine of grace that bringeth salvation hath appeared or shone-forth as a candle on a candlestick or as a beacon on a hill Teaching us to deny ungodlinesse c. The Priests lips must not only preserve knowledge but also present it to the people who shall seek it at his mouth And 〈◊〉 Baptist that burning and shining light was to give the knowledge of salvation not by way of infusion for so God only but by way of instruction The same word in the holy tongue that signifieth to understand signifieth also to instruct and to 〈◊〉 They that teach others what they know themselves as Abraham did those of his 〈◊〉 and family shall know more of Gods minde yea they shall be as Abraham was both of his Court and Council But the Lord likes not such empty vines as with Ephraim bear fruit to themselves such idle servants as thrust their hands into their bosoms dig their talents into the earth hide their candles under a bed or bushel living and lording it as if their lips were their own barrelling and hoarding up their gifts as rich cormorants do their corn refusing to give down their milk as curst kine or resolving to speak no more then what may breed applause and admiration of their worth and wisedom as proud self-seekers The 〈◊〉 of the spirit was given to profit withall And the Philippians were all partakers or compartners of St Pauls grace which he elsewhere calleth the gift bestowed on us for many that we may serve one another in love yea make our selves servants to all that we may 〈◊〉 some Certainly the gifts of such shall not perish in the use or be the worse for wearing but the better and brighter as the torch by tapping they shall grow in their hands as the 〈◊〉 in our Saviours as the widows oyl as that great mountain of salt in Spain de quo quaentum demas tantum 〈◊〉 which the more you take from it the more it increaseth Or lastly as the fountains or wells which by much drawing are made better and sweeter as St Basil observeth and common experience confirmeth And it giveth light to
read it saith Agur in lifting up thy self and puffing against thy 〈◊〉 against whom in thine anger thou hast devised some mischief if thou hast thought evil against him yet lay thy hand upon thy mouth say not so much as Racha utter not any so much as an inarticulate voice snuffe not snort not spet not as he Deut. 25 9. stamp not with clapping of the hands as Balac say not so much as fie to thine offending brother saith Theophylact thou him not saith Chrysostome call him not silly or shallow one that wants brains saith Irenaeus qui expuit 〈◊〉 as the word signifieth if it signifie any thing Surely saith Agur setting forth the 〈◊〉 of his former precept by a double similitude the churning of milke brinketh forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath the giving it it s forth and full scope and not suppressing it when it first begins to boile in a mans brest bringeth forth strife Let therefore the first heat of passion settle and that darknesse passe that hath clouded the minde Ut fragilis glacies occidat ira morâ Walke into the garden with Ahashuerosh into the field with Jonathan when his father had provoked him to wrath against the Apostles precept Divert to some other company place businesse about something thou canst be most earnest at Give not place to wrath no not a little 〈◊〉 God before thy tumultuating passions and so silence them 〈◊〉 worse will follow But whosoever shall say Thou Fool c. How much more Rogue Bastard Devil and other such foul and opprobrious tearms not fit to be mentioned among Saints yet common with many 〈◊〉 as would be counted so What makest thou here thou arch-devil troubling our City said the Bishop of Geneva to Farellus seeking to set up the Reformed Religion And a Spanish 〈◊〉 disputing with us about the Eucharist saith Beza called us vulpes serpentes simias foxes serpents and jackanapeses Contrarily it is observed of Archbishop Cranmer that he never raged so far with any of his houshold-servants as once to call the 〈◊〉 of them varlet or knave in anger much lesse to reprove a stranger with any reproachfull word least of all did he deal blows among them as B. Bonner who in his visitation because the bells rung not at his coming into Hadham nor the Church was dressed up as it should called Dr Bricket knave and heretick And there withall whether thrusting or striking at him so it was that he gave Sr Thomas Josselin Knight who then stood next to the Bishop a good flewet upon the upper part of the neck even under his ear whereat he was somewhat astonied at the suddennesse of the quarrell for that time At last he spake and said What meaneth your Lordship Have you been trained up in Will Sommers his school to strike him who standeth next you The Bishop still in a rage either heard not or would not hear When Mr Fecknam would have excused him by his long imprisonment in the Marshalley whereby he was grown testy c. he replied merrily So it seems Mr Fecknam for now that he is come forth of the Marsh 〈◊〉 he is ready to go to Bedlam Our Saviour here threatneth a 〈◊〉 place tormenting Tophet the Gehenna of fire to that unruly evil the tongue that being set on fire of hell fercheth words as far as hell to set on fire the whole course of nature Shall be in danger of hell fire Gehenna or the valley of Hinnom was reputed a contemptible place without the City in the which they burnt by means of a fire continually kept there the carcases filth and 〈◊〉 of the 〈◊〉 so that by the fire of Gehenna here is intimated both the restlesse 〈◊〉 of hell sc. by the bitter 〈◊〉 and ejulations of poor infants there burnt to 〈◊〉 and also the perpetuity and endlessenesse of them The Idol 〈◊〉 or Saturn was represented by a man-like brazen body with the head of a Calfe The children 〈◊〉 were 〈◊〉 within the arms of this Idol and as the fire increased about it the sacrifice with the noise of drums and other instruments filled the air that the pitifull cries of the children might not be heard Verse 23. Therefore if thou bring thy gift to the Altar To anger our Saviour here opposeth Charity 〈◊〉 〈◊〉 〈◊〉 and is kinde Charity envieth not nor is rash c. But beareth all things beleeveth all things hopeth all things indureth all things Strangers we must love as our selves Luk. 10. 27 28. but brethren 〈◊〉 Christ loved us with a preventing constant love Joh. 15. 15 notwithstanding provocations to the contrary That thy brother hath ought against thee As justly offended by thee See the like phrase Luk. 7. 40. Rev. 2. 4. If either thou have given offence carelessely or taken offence causelesly And two 〈◊〉 may as soon smite together and not fire come out as people converse together and not 〈◊〉 fall out Now if it be a great offence a considerable injury to the just grief or disgrace of another satisfaction must be given and reconciliation sought at least 〈◊〉 the 〈◊〉 can be accepted For how can we look our father in 〈◊〉 〈◊〉 or ask him blessing when we know that he knows there is hatred or heart-burning between us and our brethren Verse 24. 〈◊〉 there thy gift The fountain of love will not be 〈◊〉 at with uncharitable hands God appeared not to Abraham 〈◊〉 Lot and he were agreed Jacob reconciled to his brother first builds an Altar 〈◊〉 And go thy way 〈◊〉 be reconciled 〈◊〉 thou wilt lose thy labour and 〈◊〉 as Saul and Judas 〈◊〉 God prefers mercy before sacrifice and is content his own immediate service should be intermitted rather then reconciliation be omitted Confesse your trespasses one to another saith St James your lapses and offences one against another and then pray one for another that ye may be 〈◊〉 as Abraham after reconciliation praid for Abimelech and the Lord healed him St Peter would have husbands and wives live lovingly together or if some houshold-houshold-words fall out between them at any time to peece again that their prayers be not 〈◊〉 as else they will be Dissension and ill-will will lye at the well-head and stop the current The spirit of grace and supplication will be grieved by bitternesse anger clamour yea made thereby to stirre with discontent and to with-draw as loathing his 〈◊〉 First be reconciled to thy brother And as a bone 〈◊〉 broken is stronger after well-setting so let love be after 〈◊〉 that if it be possible as much as in us lieth we may live 〈◊〉 with all men Let it not stick on our part howsoever but 〈◊〉 peace and ensue it Though it flee from thee follow after it 〈◊〉 account it an honour to be first in so good a matter I do not see saith
who preferred his part in Paris before his part in Paradise Doe not sound a trumpet before thee As the Pharisees did under a shew of assembling the poor to take doal but indeed to notifie 〈◊〉 liberality If they had been truly liberall they had made no 〈◊〉 of it Those vessels yeeld most sound that have least liquor As the 〈◊〉 doe From whom as the Saints differ in 〈◊〉 so 〈◊〉 should in practice We should have nothing 〈◊〉 with them no more then a chaste matron desires to have with a 〈◊〉 〈◊〉 〈◊〉 27. The spouse desireth to know where Christ feedeth that she may 〈◊〉 〈◊〉 to him for why should I 〈◊〉 〈◊〉 〈◊〉 as one that turneth aside or that is covered and veiled which was the habit of harlots Gen. 38. 15 15 why should I be reputed a light houswife whilest I turn aside by the flocks of thy 〈◊〉 she would shun and be shie of all appearance of dishonesty so should we of hypocrisie Those Christians of Corinth are much condemned by the Apostle that carried themselves so carnally that a man could hardly discern them from other men That they 〈◊〉 have glory of men As Iehu Come see what a 〈◊〉 I have for the Lord of hosts Is thine heart upright as 〈◊〉 c. A gracious heart is not a blab of his tongue but rests and 〈◊〉 〈◊〉 in the conscience of a secret goodnes Not 〈◊〉 the hypocrite the 〈◊〉 the stage-player for so the word hypocrite properly signifieth such as though little better then rogues yet sometimes represent the persons of Princes and carry themselves with other faces then their own that they may have glory of men that they may get a 〈◊〉 And here with agree all the former expressions whatsoever these men doe is meerly theatricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocriticall histrionicall They sound a trumpet as is usuall on stages they doe their devoir in the Synagogues publike assemblies and streets as stage-players act in open places and by drums and outcries get as much company together as they can And as they can act to the life those whom they personate yea out-strip them in outward actions so doe hypocrites the true Christian. Doth the Publican fix his eyes on the ground those hypocrites in Isaiah will hang down their heads like bullrushes Doth Timothy weaken his constitution with abstinence the false Pharisee will not only weaken his constitution but wither his complexion with fasting Doth Zacheus give half of that he hath to the poor the pretender to piety and charity will bestow all his goods to feed the poor and besides give his body to be burned as Servetus did at Geneva Anno 1555. And all for a name for a little glory among men which is but a breath and yet not able to blow so much as one cold blast upon hypocrites when they shall be cast into 〈◊〉 〈◊〉 when God 〈◊〉 wash off their varnish 〈◊〉 rivers of brimstone No naturall face hath so clear a 〈◊〉 and red as the painted No rush is 〈◊〉 green and 〈◊〉 as the bullrush He is curious to a miracle that can finde a knot in it yet within is nothing but a uselesse and spongy pith Over fair shews are a just argument of unsoundnesse Verily I say unto you q. d. You would little thinke it and themselves will hardly beleeve it for they are an impudent kinde of people and will not soon be said But I assevere and assure you of it in the word of Amen the faithfull and true witnes Rev. 3 14. all the words of whose mouth are in righteousnesse there is nothing froward or perverse in them Prov. 8. 8. that this is the very truth and time will prove it so 〈◊〉 that have fed on hemlock are so stupified thereby that they lye for dead and feel not till half their hides be hileded off then they rise and run away with a 〈◊〉 noise So 〈◊〉 They have their reward Paid them down upon the nail in ready money and have given their acquittance They take up all their wages afore the years-end they receive it now and leave none till hereafter It s all they are ever like to have and let them make them merry with it Egregiam verò laudem spolia ampla refertis A poor reward God wot but 't is that they would have 'T is their own reward not Gods saith S. Hierom. As Judas went to his own place a place of his own providing so these have their own reward much good may it doe them Here they have their consolation with Dives Let them look for no further reward in the day of refreshing if they do they are like to be disappointed 〈◊〉 the Judge To themselves they bore fruit Hos. 10. 1. and shall therefore be turned off as empty vines ib. when the faithfull Spouse that laies up her fruit for Christ Cant. 7. ult shall hear Thou art like a green firre-tree from me is thy fruit found And albeit in her works of charity in 〈◊〉 and without hope of reward from men he may seem to cast her bread upon the waters down the river as we say or on the sea to feed fishes yet after many daies he shall be sure to finde it That labour of love cannot be lost that we resolve to cast away as the world accounts it upon Christ. Verse 3. But thou when thou dost thine alms The godly Christian must walk in a divers way to a world of wicked people as Noah did really reproving their darknesse by his 〈◊〉 their pride by his 〈◊〉 their vain-glory by his 〈◊〉 their ostentation by his 〈◊〉 devotion not only planet-like keeping a constant counter motion to the corrupt manners of the most but also shining forth fair with a singularity of heavenly light spirituall goodnesse and Gods sincerer 〈◊〉 in the 〈◊〉 mid night of 〈◊〉 impiety Let not thy left-hand know c. A proverbiall speech q. d. 〈◊〉 thy self as much as may be cast away the vain affectation of humane 〈◊〉 Let not thy left-hand if it had so much skill understand what thou givest and to whom how much how oft at what time c. God sets down every circumstance in his book of remembrance as our Saviour that true Arch-deacon as well as Arch-shepherd sate and viewed the estate minde and gift of every one that cast money into the treasury and as he took 〈◊〉 observation of those that came to hear him how farre they had come how long they had been there how little opportunity they had of providing for themselves and how soon they might faint if sent away empty c. In pugillaribus suis omnia notat I know thy work and thy 〈◊〉 saith Christ to that Church so to us I know thine alms and thy privacy Many give much and are little noted or noticed It matters not saith our Saviour though thy left-hand should
before we aske as he did David Psal. 32. He prevents us with many mercies we never sought him for that our praises may exceed our prayers I am found of them that sought me not saith God but yet in the same place it is said I am sought of them that asked not for me Importing that we never seek to him for grace till effectually called by his grace Howbeit no sooner is any truly called but he presently prayeth Say not then if God know our needs what need we open them to him The truth is we doe it not to inform him of that he knows not or to stir up mercy in him who is all bowels and perfectly pitieth us but 1. Hereby we acknowledge him as a childe doth his father when he runs to him for food 2. We run that course of getting good things that he hath prescribed us Jer. 29. 11 12. Which Moses and Elias knew and therefore the former turned Gods predictions the later his promises into prayers 3. Hereby we prepare our selves holily to enjoy the things we crave for prayer both sanctifieth the creature and encreaseth our love and thankfullnesse Psal. 116 1. 4. Prayer prepareth us either to go without that we beg if God see fit as David when he prayed for the childes life and was fitted thereby to bear the losse of it or else to part with that we have got by prayer for the glory of God the giver of it Those that make their requests known to God with thanksgiving shall have at least the peace of God that passeth all understanding to guard their hearts and mindes in Christ Iesus They shall have strength in their souls the joy of the Lord shall be their strength the glory of the Lord shall be their rereward In their marching in the wildernesse at the fourth Alarm arose the standard of Dan Asher and Nepthali these were the rereward of the Lords host and to these were committed the care of gathering together the lame feeble and sick and to look that nothing was left behinde Unto this the Prophet Isaiah seems in that text to allude and so doth David Psal. 27. 10. When my father and mother forsake me the Lord will gather me And this comfortable assurance was the fruit of his prayer Verse 9. After this manner therefore pray ye Forms of wholesome words are profitable A set form of prayer is held fittest for the publike and for such weak Christians as are not yet able to expresse their own desires in their own words The utterance of wisdom is given to some Christians only 1 Cor. 12. 8. yet are all to strive unto it that the testimony of Christ may be confirmed in them 1 Cor. 1. 5 6. God will take that at first that afterwards will not be accepted If words be wanting pray that God that commands thee to take words and come before him to vouchsafe thee those words wherewith thou mayest come before him Speak as the poor man doth supplications so did the prodigall Forecast also with him what thou wilt say Praemeditate of the matter disposing it in due order as one would doe that is to speak to a Prince God is a great King Mal. 1. 23. Some thinke we must never pray but upon the sudden and extraordinary instinct and motion of the spirit This is a fancy and those that practise it cannot but fall into idle repetitions and be confused going forward and backward like hounds at a losse saith a good Divine and having unadvisedly begun to speak they know not how wisely to make an end This to prevent premeditate and propound to thy self fit heads of prayer gather catalogues of thy sinnes and duties by the decalogue observe the daily straits of mortall condition consider Gods mercies your own infirmities troubles from Satan pressures from the world crosses on all hands c. And as you cannot want matter so neither words of prayer The Spirit will assist and God will accept if there be but an honest heart and lawfull petitions And albeit we cannot vary them as some can our Saviour in his agony used the self-same words thrice together in prayer and so may we when there is the same matter and occasion He also had a set form of giving thanks at meat which the two Disciples at Emaus hearing knew him by it A form then may be used we see when it is gathered out of the holy Scriptures and agreeable thereunto Neither is the spirit limited hereby for the largenesse of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection Besides if forms were unlawfull then neither might we sing Psalms nor join in prayer with others nor use the forms prescribed by God Our Father which art in Heaven Tertullian calls this prayer a breviary of the Gospel and compend of saving doctrin It is framed in form of the decalogue the three former Petitions respecting God the three later our selves and others Every word therein hath its weight Our there 's our charity Father there 's our faith In heaven there 's our hope Father is taken sometimes personally as in that of our Saviour My father is greater then I sometimes essentially for the Whole Deity so here Now that God is in Heaven is a notion that heathens also have by nature and do therefore in distresse lift up eyes and hands thither-ward And lest man should not look upward God hath given to his eyes peculiar nerves to pull them up towards his habitation that he might direct his prayer unto him and look up Psal. 5. 3. that he might feelingly say with David Whom have I in heaven but thee Unto thee lift I up mine eyes ô thou that dwellest in the heavens Behold as the eyes of servants look to the hand of their Masters c. Psal 123 1 2. It is reported of 〈◊〉 that he preached so powerfully that he seemed to thunder and prayed so earnestly that he seemed to carry his hearers with him up into heaven Hallowed be thy Name 1. Honoured be thy Majesty According to thy Name O God so is thy praise Psal. 48. 10. Now Gods Name is holy and reverend Psal. 111. 9. Great and terrible Psal. 99. 3. Wonderfull and worthy Psal. 8. 1. Jam. 2. 7. High and honourable Isa. 12. 4. Dreadfull among the Heathen Mal. 1. 14. and exalted above all praise 〈◊〉 9. 5. His glory is as himself eternally infinite and so abideth not capable of our addition or detraction The Sun would shine though all the world were blinde or did wilfully shut their eyes Howbeit to try how we prize his glory and how industrious we will be to promote it God lets us know that he accounts himself as it were to receive a new being by those inward conceptions of his glory and by those outward honours we do him when we lift up his Name
as a Standard saying Jehovah Nissi The Lord is my 〈◊〉 Exod. 17. 15. When we bear it up aloft as the word used in the third Commandment whereunto this petition answers signifieth as servants do their Masters badges upon their shoulders Being confident with S. Paul of this very thing that in nothing we shall be ashamed whilest we hallow this holy God Isa. 5. 16. bue that with allboldnesse or freedom of speech as alwaies so now Christ shall be magnified in our bodies whether it be by life or by death Phil. 1. 20. Verse 10. Thy Kingdom come Thy kingdom of power and providence but especiaily enlarge thy Kingdom of grace and hasten thy Kingdom of glory The Jews pray almost in every praier Thy Kingdom come and that Bimheroch Bejamenu quickly even in our daies But it is for an earthly Kingdom that which the Apostles also so deeply dreamt of that our Saviour had very much adoe to dispossesse them For most absurdly and unseasonably many times they would ask him foolish questions that way when he had been discoursing to them of the necessity of his own death and of their bearing the crosse 〈◊〉 S. John very wisely interrupts him one time among the rest as weary of such sad matter and laying hold on something our Saviour had said by the by tels him a story of another 〈◊〉 They were besotted with an odde conceit of 〈◊〉 and offices to be distributed here among them as once in Davids and Solomons reign And what shall we think of their opinion that not content to affirm that 〈◊〉 the fall of Antichrist the Jews shall have a glorious conversion and the whole Church such a happy Halcyon as never before but also that the Martyrs shall then have their first 〈◊〉 and shall raign with Christ a thousand years 〈◊〉 tor holdeth they shall so raign in heaven Alstedius not only saith they shall raign here on earth but beginneth his millenary about the year of our Lord 1694. Let our hearts desire and prayer 〈◊〉 God for Israel oe that they may be saved Let us also 〈◊〉 and pray for such poor souls in Asia and America as worship the devil not inwardly only for so too many do amongst us but with an outward worship And this we should the rather do because Divines think that when all Israel shall be called and as it were raised from the dead Rom. 11. 15 26. when those two sticks 〈◊〉 be joined into one 〈◊〉 37. 16. then shall many of those deceived souls that never yet savingly heard of God have part and portion in the same resurrection Thy will be done Gods will must be done of thee ere his kingdom can come to thee If thou seek his kingdom seek first his righteousnesse If thou pray Thy Kingdom come pray also Thy will be done Pray i and do it for other wise Thou compassest God with lies as Ephraim did Now the will of God is two-fold Secret and Revealed whatever Siguardus blasphemeth to the contrary His revealed will again is four-fold 1. His determining will concerning us what shall become of us 〈◊〉 1. 5. 2. His prescribing will what he requires of us Ephes. 1. 9. 3. His approving will by the which he graciously accepts and 〈◊〉 regards those that come to him in faith and 〈◊〉 Matth. 18. 14. 4. His disposing will and this is the will of his providence 1 Cor 1. 1. Rom. 1. 10. Now we should resign our selves over to his determining will as the highest cause of all things rest in his approving will as our chiefest happinesse obey his prescribing will as the absolutest and perfectest form of holinesse and be subject to his disposing will being patient in all trials and troubles because he did it Psal. 39. 9. David hath this commendation that he did all the wills of God And it is reported saith M. Bradford that I shall be burned in Smith-field and that very shortly Fiat voluntas Domini Ecce ego Domine mitte me The will of the Lord be done said those good souls in the Acts when they saw that Paul was peremptory to go up This third Petition Thy will be done c. was 〈◊〉 〈◊〉 text that ever M. Beza handled 〈◊〉 〈◊〉 died and departed rather then 〈◊〉 to do Gods will more 〈◊〉 in heaven as he had done to his power on earth They that 〈◊〉 us do and 〈◊〉 the will of God are his 〈◊〉 Isa. 62. 4. And 〈◊〉 should be our constant care so to apply our 〈◊〉 〈◊〉 that God 〈◊〉 take pleasure in us as in men after his own 〈◊〉 and say of us as he did of Cyrus He is the man of my will that executeth all my counsel This is to set the crown upon Christs head Cant. 3. 11. Yea this is to set the crown upon our own heads 2 Tim. 4 8. 9. In 〈◊〉 as it is in heaven By those heavenly Courtiers The crowned Saints 〈◊〉 no rest and yet no 〈◊〉 crying 〈◊〉 holy c. They 〈◊〉 the Lamb wheresoever he goeth with 〈◊〉 Domine How long Lord c. Revel 6. 10. Which words also were M. Calvins symbolum that he 〈◊〉 sighed out in the behalf of the 〈◊〉 Churches As for the glorious Angels though they excell in strength yet they doe Gods 〈◊〉 hearkning to the voice of his Word They rejoyce more in their names of 〈◊〉 then of honour and ever stand before the face of our heavenly father as waiting a command for our good and so willing of their way that Gabriel is said to have come to comfort Daniel with wearinesse of flight They do the will of God 1. Chearfully whence they are said to have wings six wings 〈◊〉 Isa. 6. 2. 2. Humbly therefore with two they cover their faces 3. Faithfully without partiality with two they covered or harnessed their feet 4. Speedily and 〈◊〉 with two they flee abroad the world upon Gods errand and for the good of them that shall be saved Heb. 1. 14. burning and being all on a light fire with infinite love to God and his Saints their fellow-servants Revel 22. 9. whence they are called Seraphims or burning-creatures 5. Constantly Jacob saw them ascending to contemplate and praise God and to minister unto him Dan. 7 10. He saw them also 〈◊〉 to dispence 〈◊〉 benefits and to 〈◊〉 his 〈◊〉 Revel 15. 6. This they do 1. Justly whence they are said 〈◊〉 to be clothed in pure white linen 2. Diligently and constantly therefore they have their brests girded 3. 〈◊〉 and with faith in 〈◊〉 Gods Commandments 〈◊〉 are 〈◊〉 said to have golden girdles Go ye now and do 〈◊〉 otherwise ye may be as 〈◊〉 for gifts and good parts and yet have your part with the 〈◊〉 and his black Angels Verse 11. Give us this day We have not a bit of bread of our own earning but must get our living by begging Peter
better sort sometimes here nothing talke of nothing so willingly as they do of other mens faults Psal. 50. 20. thou sittest and speakest against thy brother c. There is no discourse that men will sit so long at and be so taken with as this The words of the tale-bearer are as 〈◊〉 and they go down to the bowels of the 〈◊〉 Many are never well longer then they are holding their fingers in other 〈◊〉 〈◊〉 amplifying and aggravating their 〈◊〉 and failings not onely most 〈◊〉 but almost tragically not once mentioning their good parts and practises These are like crows that fasten onely upon carrion or the Horse-fly that if he happen into a field that is 〈◊〉 so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and upon that onely will he light David compareth such as these to the Aspe that is quick of hearing but very ill sighted having his eyes not in his forehead but in his 〈◊〉 weak but full of poison Herein onely is the difference That poison that Aspes vent to the hurt of others they keep within them without hurt unto themselves But the malicious censurer is his own worst enemy for as he sets his mouth against heaven and his tongue walketh thorow the earth Psal 73. 9. so by misjudging out of an inward hatred of another all 〈◊〉 actions and intentions he pulls upon himself the hatred both of heaven and earth for his trampling upon Gods jewels because a little 〈◊〉 God doth unwillingly see the faults of his children Numb 6. 23 21. yea he passeth by their iniquity transgression and sinne Micah 7. 18. with one breath both these are reported The high-places were not removed yet neverthelesse Asaes heart was perfect c. So 1 Pet. 3. 6. compared with Gen. 18 12. Sarabs whole sentence was vile and profane not one good word in it but this that she called her husband Lord. God of his goodnesse takes notice of that word and records it by St Peter to her eternall commendation He spyeth out and severeth gold though but a dramme from a messe of drosse good grain though but a handfull from a heap of chaffe cuts out that which is perisht as men do out of a rotten apple and preserves the rest Be ye therefore followers herein of God as dear children And walke in love c. 〈◊〉 thinketh not evil but beleeveth all things hopeth all things strains to hold a good opinion where it hath least probability to induce it rashly rejects none in whom it seeth signes of grace according to that of our Saviour See that ye despise not one of these little ones neither for errour in judgement Rom. 14. 3. 10. nor for slips and infirmities in life and conversation and that because God despiseth them not but guards them by his 〈◊〉 vers 10. and saveth them by his Sonne whom he sent for the purpose vers 11. And 1 Thes. 1. 4. Knowing brethren beloved your 〈◊〉 of God viz. by your effectuall saith laborius love 〈◊〉 hope vers 3. although they were so compassed with infirmities as he doubted lest the Tempter had rempted them and his labour had been in vain he feared their utter Apostacy So Heb. 5. 10. he could not but be perswaded of them better 〈◊〉 and such as accompany salvation though he had justly and sharply reproved them for their dulnesse of hearing and slownesse of proceeding 〈◊〉 〈◊〉 before their eyes that terrour of the Lord upon Apostles to quicken their pace and excite them to proficiency I am black 〈◊〉 the Church but comely as the tents of Kedar as the curtains of Solomon The Kedarites dwelt in tents and open fields where all was exposed to the parching Sunne in the 〈◊〉 but in Arabias 〈◊〉 and they were very rich and glorious see Ezek. 27. 21. Jer. 49. 28 29 Isa. 21. 13 16 17. full of precious jemms gold and pleasant odours Arabia lookt 〈◊〉 yet by searching it regularly there were to be found things of 〈◊〉 price So is it with many of Gods people especially 〈◊〉 the scorching heat of temptation desertion or outward affliction c. He that 〈◊〉 his own conjecture may condemne a deer child of God and approve a detestable heretick as Philip did Simon Magus If his eyes be too fast fixed either on the Saints infirmities or the hypocrites fair pretences they may bring forth as Jacobs sheep did spotted fruits But considerest not the beam that is in thine own eye Most mens mindes are as ill set as their eyes they can turne neither of them inwards They tell us of a kinde of witches that stirring abroad would put on their eyes but returning home they boxed them up again The Philosophers call upon us to look to the hinder part of the wallet And St James saith Be not many 〈◊〉 or teachers and mark the reason which he prescribeth as a remedy For in many things we sinne all Now those that in the sense of their own sinfulnesse are poore in spirit will soon be meek and mercifull to their fellow sinners they that have proved their own works and found all to be not good and very good as God did his but naught and starke naught as the figgs in Jeremy will be content to bear one anothers burdens and restore such as are overtaken in a fault with the spirit of meeknesse considering themselves lest they also be tempted They will be as willing to lend mercy now as they may have need to borrow mercy another time And consciousnesse of their own corruptions will make them compassionate towards others in this kinde The 〈◊〉 word that signifieth to censure signifieth also and in the first place to be idle Whereunto agreeth that of St Paul speaking of 〈◊〉 widdows they learn to be idle wandring about from house to house and not onely idle but 〈◊〉 also and busy-bodies speaking of things that they ought not Those that travel not with their own hearts have both leasure and list to be medling with others Verse 4. Or how wilt thou say to thy brother c. How impudent are hypocriticall finde-faults that can say such things to others when themselves are most obnoxius whence is this but either from a secret desire of purchasing an opinion of freedome from the faults they so boldly censure in others or that they may thereby the sooner insiouate and ingratiate with them they deal with The Vulgar Translation reads here Frater sine c. Brother let me pull out the mote that is in thine eye c. 〈◊〉 lips and a wicked heart are like a potsheard covered with silver drosse When he speaketh fair believe him not for there are seven abhominations in his heart but there lyes a great beam of hypocrisy between him and himself that he cannot discern them These are they that by good words
easy steep strawed with roses 'T is but a yeelding to Sathan a passing from sinne to sinne from evill purposes to evil practises from practise to custom c. Sed revocare gradum but to turne short again and make straight steps to our feet that we may force through this strait gate so strait that as few can walk in it so none can halt in it but must needs go upright 〈◊〉 labor hoc opus est opus non pulvinaris sed pulveris this is a work of great pains a duty of no small difficulty Many I say unto you shall seek to enter but seeking serves not turn men must strive and strive lawfully run and run lustily tug and take pairs till they sweat and faint to get through this strait gate this perplext way as unpleasant to nature as the way to Niniveh was to Ionas as rough and rugged as that was to the Church Hos. 2 6. as little traced and trod as the high 〈◊〉 to Sion-hill which were over-grown with grasse because few or none came to the solemn feasts And few there be that finde it So hard is it to hit and as dangerous to 〈◊〉 Many by-waies there are these are so many high-wayes to 〈◊〉 〈◊〉 false-guides and back-biasses not a few to divert us The devil with his false directions leading men hood-winkt to hell as Elisha did the Syrians to Samaria The world with it's allurements and affrightments Oh how hardly scape we through the corruptions that are in the world through lust Our own hearts how heavy are they to be drawn this way a bear comes not so 〈◊〉 to the stake It goes hard with a man when he must peremptorily deny himself when he must deny all ungodlinesse and werldly lusts as dear unto him as himself and be 〈◊〉 to live holily righteously and soberly in this present world making conscience of those duties which the most mens hearts rise at as to be hot in religion servent in spirit precise in his whole course conscientious and cautelous of the least sin c. Heaven is a stately pallace with a narrow portall hence so few enter it The proud man with his high looks cannot stoope to it The ambitious with his aspiring thoughts cannot bend to it The malicious is swollen too big for it The covetous with his load of 〈◊〉 clay cannot get through it The drunkard with his rotten lungs the adulterer with his wasted loines can have no admittance into it There can in no wise enter any thing filthy or loathsome abhominable or detestable which a man would abhorre for the ill savour as the word signifieth Reve. 21. 27. such as for the basenesse thereof cannot be 〈◊〉 named it is so noysome to the 〈◊〉 Assoon may 〈◊〉 men finde 〈◊〉 swimming in a wood 〈◊〉 trees growing in the sea heaven in hell as enter into the 〈◊〉 gate not living strictly Which 〈◊〉 few can frame to but 〈◊〉 those that do counting and calling them as the Spaniards are said to do the Partugalls pocosy locos few and foolish therefore few are saved Our Saviour calleth his flock a little little 〈◊〉 two diminutives Luk 12. 42. standing as that small army 〈◊〉 Israel in Ahahs time like two little flocks of kids when the wicked as those Syrians then 〈◊〉 the countrey Was it not 〈◊〉 when Hierome complained that the whole world was turned Arrian and Basil cryed out An Ecclesias suas prorsus dereliquit 〈◊〉 Hath God utterly forsaken his Church c. The love of many shall wax cold but he that endureth to the end c. It is but a He in the singular that endureth to the end the Many fall away from their former stedfastnes Verse 15. Beware of false Prophets which come to you c. This is another dangerous rock that the lesse carefull may easily split against Take heed rherefore lest whiles ye shun a shelf ye fall not into a whirle-poole By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both He circuiteth the world seeketh whom to devour and 〈◊〉 beginneth with violence and cruelty If this take not then he puts off the frock of a wolfe and makes his next encounter in sheeps-clothing Now what havock he hath made by this means of silly soules laden with lusts who knows not The old Church was pestred with false Prophets Deut. 1. 3. 1. 2 Pet. 2 1. There were false Prophets among the people and there shall be false teachers among you who privily shall bring 〈◊〉 haeresies and many shall follow their pernicious waies This was Peters prophecy and Paul saith the same Act. 20. 30. Grievous wolves shall enter in amongst you in sheeps-clothing you must think speaking perverse things whiles they pervert the scriptures to the defence of their own devices to draw away disciples after them The word signifieth to pull them limmeal as wolves use to do the sheep they seize upon A like expression there is Deut. 13. 13. where these 〈◊〉 men are said to thrust or drive away folk from the true God as Jeroboam is said to have driven Israel from following the Lord. This they do not so much by 〈◊〉 as by craft by force as by fraud deceitfull workers St Paul calles them transforming 〈◊〉 into the Apostles of Christ and ministers of righteousnesse and by good words and fair speeches 〈◊〉 the hearts of the simple and 〈◊〉 This they have learned of the devil that grand jugler who can soon transform himself into an Angel of light St John in his first 〈◊〉 tells us of many petty Antichrists even then gon out who professing Christs name did yet oppose his truth And in his 〈◊〉 that the beast which is the great Antichrist hath two 〈◊〉 like the lambs but speaks like the Dragon The locusts also which are his limbs and agents have faces like women insinuative and flattering Tertullian tells us that the 〈◊〉 haereticks had a trick to perswade before they taught whereas the Truth 〈◊〉 by teaching doth not teach by perswading And how much hurt Julian the Apostate did by this art in the Church of God is better known then that I need here to relate it It was not therefore without good ground of reason that Placilla the 〈◊〉 when Theodosius senior desired to conferre with 〈◊〉 the 〈◊〉 disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie 〈◊〉 knew their cunning and as it were cogging of a dye Ephe. 4. 14. where the Apostle compareth seducers to cheaters and false gamesters who have a device by cogging of a dye to deceive the unskilfull and further telleth us that they are wittily wicked by methods and crafty conveyances winding up and down and turning every way to get the greatest advantage Neither was that good Empresse ignorant how catching we are this way and inclinable to
miscarry 1 Cor. 13. 2. And here such as work wonders may deceive themselves in the main point of their own salvation how much more may they deceive others in this or that particular point of doctrine The coming of Antichrist is after the working of Satan with all power and signes and lying wonders and with all deceavablenesse of unrighteousnesse in them that perish Lying wonders they are called in regard not onely of the end which is to deceave but of the substance For the devil cannot do a true miracle which is ever beside and against nature and second causes 〈◊〉 as whereof there can be no naturall reason possibly rendred no though it be hid from us The devil I say cannot do a 〈◊〉 He may juggle and cast a mist. St Hierom writes that a certain damosell was brought to Macarius by her father who complained that his daughter was by witch-craft turned into a mare Macarius answered that he could see no such thing in her nothing but humane shape and that their eies that thought and said so were blinded by Satan wherefore turning himself to prayer he obtained that the mist might be removed from the parents eies and 〈◊〉 they saw their mistake The like is reported of Mr Tindall the Martyr that being at Antwerp among a company of merchants he hindred by his presence and prayers a certain jugler that he could not play his feats so that he was compelled openly to confesse that there was some man there at supper that disturbed and 〈◊〉 all his doings So that a man even in the Martyrs of these daies saith Mr Fox cannot lack the miracles of true faith if they were to be desired Oye Papists said Bainham in the midst of the flame 〈◊〉 you look for miracles here now you may see a miracle for in this fire I feel no more pain then if I were in a bed of 〈◊〉 it is to me as a bed of roses But the devil is ashamed saith Gretser the Jesuite to confirm Luthers doctrine with miracles We could tell him and his fellows of 〈◊〉 recovered out of a desperate disease by Luthers prayers which Myconius acknowledged for a miracle to his dying day And of another young man of Wittenberg that had sold himself to the devil body and soul for mony and sealed the obligation with his own blood But was delivered by Luthers prayers out of the danger of the 〈◊〉 who was compelled saith Mr Fox at last to throw in the 〈◊〉 at the window and bad the young man take it unto him again But he that now requireth miracles for the confirmation of his faith is himself a great miracle saith Austin 〈◊〉 〈◊〉 when they came into Canaan as if it would 〈◊〉 ye need no miracles now you have means The wonderfull 〈◊〉 of Luther that man of God amidst so many 〈◊〉 enemies the publishing and carrying of his doctrine in the space of a moneth throughout all Germany and some forraine 〈◊〉 as it were upon Angels wings the establishing of the Reformation to be done by so weak and simple means yea by casuall and crosse means against the force of so puissant and publike an 〈◊〉 this is that miracle which we are in these times to look for Verse 23. And then will I professe unto them I never knew you No not when you professed most love to me and did me to see to greatest service I knew you well enough for black sheep or rather for reprobate goats I knew you for hirelings and hypocrites but I never knew you with a speciall knowledge of love delight and complacency I never acknowledged approved and accepted of your persons and performances see Psal. 1. 6. Rom. 11. 2. Gods sharp nose doth easily discern and is offended with the stinking breath of the hypocrites rotten lungs though his words be never so sented and perfumed though his deeds be never so mantled and masked with shews of holinesse God utterly disowns and disavows all such for if any man have not the spirit of God saith Paul the same is none of his be he whose he wil be And whereas he naturally delights in mercy yet he will by no means clear the guilty yea he will 〈◊〉 at their destruction and laugh when their fear cometh He will spue them out of his mouth Ah he will ease him of his adversaries and be as well apaid thereof as a man is that hath rid his stomack of the surfet or sick matter that clogg'd it Depart from me Oh direfull and dreadfull 〈◊〉 such as shall make their very heartstrings crack not their earest ngle onely and their hearts fall asunder in their bosomes like drops of water Surely if the gentle voice of God in the coole of 〈◊〉 day were so terrible to our first parents And if his sweet voice in the preaching of the Gospel of grace be so formidable to the wicked that Felix trembled and the stoutest are quailed the edge of their fury is rebated their hearts often ake and quake within them what will they do when the Lion of the tribe of Judah shall roar out upon them this fearfull Discedite that breaths out nothing but fire and brimstone stings and horrors woe and alas seas of vengeance and the worm that never dieth torments without end and past imagination The desperate souldiers that would not have dreaded to dare the devil to a duell fell before him to the ground when in the state of his humility he said but I am He how will the wicked stand before him in his Majesty If Gideons torches and trumpets so daunted the proud 〈◊〉 how shall these abide the terrour of the last day Ye workers of iniquity Ye that make it your trade and taske that do wickedly with both hands earnestly that are wittily wicked and can art out iniquity that dig in the devils mines row in his gallies grinde in his mill and are not wearied that live by your sinnes as the labourer doth by his trade and esteem it as the means of an happy life Ye that although ye cannot be charged with any crying crime but have Lord Lord in your mouthes and a shew of holinesse in your lives yet regard iniquity in your hearts and when you 〈◊〉 most of all high-flowen have a leering eie upon some beloved sinne as the Eagle hath upon her prey below when she soreth highest Your very preaching in Christs Name if not for his name is with God a work of iniquity and shall have the wages of sinne which is death when Christ comes to judgement Then they that would not obey those sweet commands Repent for the kingdome of heaven is at hand seek ye the Lord while he may be found Believe in the Lord Jesus and thou shalt be saved thou and all thy houshold c. shall have no other commandment left them to obey but this horrible Depart ye which imports an utter separation from the
beatificall vision and fruition of God and this is the very hell of hell c. Verse 24. Therefore whosoever heareth these sayings of 〈◊〉 c. Here we have the conclusion of this if not first yet certainly fullest of our Saviours Sermons for matter most heavenly and for order more then methodicall Most men think if they sit out a Sermon it is sufficient when the preacher hath 〈◊〉 done they have done to Away they go and for any practice they leave the word where they found it or depart sorrowfull as he in the Gospel that Christ requireth such things as they are not willing to perform Our Saviour had four sorts of hearers and but one good that brought forth fruit with patience When St Paul preached at Athens some mocked others doubted a few believed but no Church was sounded there as at other places because Christ crucified was preached unto the Jews a stumbling 〈◊〉 and to those Greeks foolishnes whiles the Jews required a signe and the Greeks sought after wisedome But what saith the Prophet Behold they have rejected the word of the Lord and what wisedome is in them He is a wise builder a 〈◊〉 servant a wise virgine a wise merchant if our Saviour may be judge that heareth these sayings of his and doth them And behold saith Moses I have taught you statutes and judgements Keep therefore and do them for this is your wisedome c. A good understanding have all they that do thereafter David hereby became wiser then his teachers ancients enemies and Paul counted it his chief policy to keep a good conscience void of offence toward God and men which cannot be untill it may be said of a man as Shaphan said of Josiahs work-men All that was given in charge to thy servants they doe it For not the hearers of the Law but the doers shall be justified saith Paul shall be blessed saith our Saviour often shall be made thereby the friends of Christ Ioh. 15. 14. the kindred of Christ Matth. 12. 50. The glory of Christ a royall diadem in the hand of 〈◊〉 yea such as have the honour to set the crown royall upon Christs head in the day of his espousals Be ye therefore doers of the Word saith S. Iames and not hearers only deceiving or putting paralogismes tricks and fallacies sophister like upon your own souls They that place religion in hearing and go no further will prove egregious fools in the end Which to prevent look intently and accurately saith that Apostle stoop down and pry heedfully into the perfect law of 〈◊〉 as the Cherubims did into the Propitiatory as the Angels do into the mystery of Christ as the Disciples did into the sepulchre of Christ and continue therein till ye be transformed thereinto Not being forgetfull hearers but doers of the work so shall ye be blessed in the deed It is not enough to hear but take heed how you hear 〈◊〉 with you the loan of your former hearing For to him that hath shall be given and with what measure ye mete it shall be measured to you As ye measure to God in preparation and practice he will measure to you in successe and blessing and every time that you hear God will come to you in the fulnesse of the 〈◊〉 of the Gospel of peace See that ye shift not off him that speaketh 〈◊〉 12. 25. Veniat veniat verbum Domini submittemus illi sexcentasi nobis essent colla said a notable Dutch Divine Let God speak and we will yeeld though it were to the losse of a thousand lives The Macedonians delivered themselves up to God and the Romans to the form of doctrine that was delivered 〈◊〉 them they took impression from it as the metall 〈◊〉 from the mould or as the wax doth from the seal David 〈◊〉 up his hands to Gods Commandments Psal. 119. 48. he did all the wils of God who had set him both his time and his task He sets all his servants a work and requireth their pains Hos. 10. 11. Ephraim was an heifer used to dance and delight in the soft straw and could not abide to plow but the Lord will make him both bear and draw Religion is not a name saith one goodnesse a word it is active like fire communicative like light As the life of things stands in goodnes so the life of goodnesse in action The chiefest goods are most active the best good a meer act And the more good we do the more God-like and excellent we be and the better provided against a rainy 〈◊〉 Which built his house upon a rock This rock is Christ and conscionable 〈◊〉 are living stones built upon him The Conies are a people weak and wise saith Solomon and their wisdome herein appears they work themselves holes and burrows in the bosome of the earth in the roots of the rocks Learn we to do the like and be sure to dig deep enough as S. Luke hath it which while the stony-ground-hearers did not their blade was scorcht up and came to nothing Some flashing joy they had upon the hearing of the Word and many meltings according to the nature of the Doctrine delivered but these sudden affections being not well bottomed nor having principles to maintain them they were but like Conduits running with wine at the Coronation or like a land-floud that seems to be a great sea but is soon gone again Verse 25. And the rain descended and the flouds came c. Many are the troubles of the righteous they come commonly thick and three-fold one in the neck of another as Jobs messengers The clouds return after the rain 〈◊〉 12. 2. there is a continuall succession of miseries and molestations from the devil the world and the flesh to them that hear and do the words of 〈◊〉 like the weather in winter when a showr or two do not clear the air but though it rain much yet the sky is still over 〈◊〉 with clouds which are 〈◊〉 upon the Saints sometimes in 〈◊〉 and lighter 〈◊〉 as the smaller rain sometimes in pressing and piercing calamities like storm and hail The rain fals 〈◊〉 flouds rise the winde blows and many a sharp showr beats upon the Christians building but like Noahs Ark it is pitcht within and without like Mount Sion it abides for ever immoveable 〈◊〉 founded upon the Rock of ages Si nos ruemus ruet Christus 〈◊〉 I lle 〈◊〉 mundi said that noble Luther If we 〈◊〉 Christ shall fall too that Ruler of the world and 〈◊〉 him fall I had rather 〈◊〉 with Christ then stand with Caesar. The devil stirs up a 〈◊〉 against Gods children saith Ambrose Sedipse naufragium 〈◊〉 but himself maketh ship wrack The Church according to that 〈◊〉 Motto Nec fluctu nec 〈◊〉 movetur and yet Venice hath but one street they say that is not
daily over-flowed by the sea And it fell not Saving grace is unleesable though it may be impaired in the degrees and may recoyl to the root as sap doth in winter Christ lives in the hearts of all his Saints Gal. 2. 20. and can die no more Rom. 6. 10. Die he may as well at the right hand of his father as in the heart of a Christian. Object A weak brother for whom Christ died may perish 1 Cor. 8. 11. Sol. No thank to us if he do not who by scandalous courses offend and wound his conscience but Christ will not lose him so Object There are that deny the Lord that bought them 2 Pet. 2. 1. Sol. Bought they were by Christ in their own conceit and in the esteem of others but it proved otherwise Or they were bought that is delivered in a generall sense so the word here used often signifieth from their superstition to the knowledge of salvation I say not to saving knowledge whereby they might preach to others themselves being cast-awaies God hath charged Christ as Mediatour to see to the keeping of the bodies and souls of all true believers Joh. 6. 39. 40. And he faithfully performed it Those thou gavest me I have kept saith he and none of them is lost Joh. 17. 12. Christ makes exception of one that was lost Ibid. That shews he was never of his body for can he be a Saviour of a son of perdition Why is he then excepted 1. Because he seemed to be one of Christs by reason of his office 2. He speaketh there in particular of the twelve and to be an Apostle was in it self but an outward calling Christians may lose the things that they have wrought Joh. 2. 8. 1. Temporaries may and doe and of them it may be understood verse 9. 2. True Christians may 1. In respect of the praise of men All their former honour may be laid in the dust 2. In regard of the inward sense and comfort as David Psal. 32. 51. 3. In respect of the fulnesse of the reward in heaven their glory may be much lessened by their fals A righteous man may turn from his righteousnesse and die Ezek. 18. 24. From his righteousnesse imparted or that of sanctification he may turn in part and for a time and die a temporall death for his offence as Josiah Not so from his righteousnesse imputed or that of justification so as to die eternally Or the holy Ghost may so speak as of a thing impossible as if an Angel from heaven should preach any other Doctrine c. which cannot possibly be So that this text concludes not categorically The Comforter shall abide with us for ever Joh. 14. 16. It is called an earnest not a pawn A pawn is to be returned again but an earnest is part and pledge of the whole sum What need then so many exhortations to perseverance 1. True grace in it self is leesable in respect of us who should fall from it as Adam but we are kept by the power and promise of God to salvation and we need Christs left-hand to be under us and his right-hand over us to clasp and hold us up He keepeth the feet of the Saints and preserves us from all such evil as may frustrate our perseverance 2 Thess. 3. 3. 1 Joh. 5. 18. 2. By these exhortations as means Gods grace is promoted and preserved in us 3. We are but in part renued and are apt to backflide if we row not hard winde and tide will carry us back again Heed therefore must be taken that we look not back with Lots wife that our Jacobs-ladder may reach to heaven that our oyl fail not till the bride-groom come that our coat reach down to our heels as Josephs and the high-Priests did that we sacrifie the beast with the tail that we keep in this fire of the Sanctuary or if it slackt that we rake it out of the ashes and blow it up again into a flame that we turn not again as we walk with those living creatures Ezek 1 12. nor be like Nebuchadnezzars image that began in gold and ended in clay that we begin not in the spirit and end in the flesh that we go not backward as Hezekiahs Sun nor stand at a stay as Joshuah's but rejoyce to runne our race as Davids and goe on to the perfect day as Ioshuah's c. Verse 26. And every one that heareth these sayings of mine and doth them not c. Which is the greater number of hearers For most men hear to hear and not to practise Some hear meerly of form or for fashion sake or to save the penalty of the Statute or to finde some Recipe to procure a sleep or to still the clamours of their consciences or to make amends and purchase dispensation for some beloved lust as Herod Or expecting from the preacher some choice novelty as 〈◊〉 3. 8. some deep point 〈◊〉 12. 37. or dainty expressions as Ezek. 33. 32. Or they 〈◊〉 and 〈◊〉 Act. 17. 32. Hear and carp as Doeg hear and resist the holy Ghost Act. 7. Or at least are no whit wrought upon whether we pipe or lament to them Or if they hear and admire as those Matth. 22. 22. yet they amend nothing or but for a season as the stony-ground they are hearers of forgetfulnesse Jam. 〈◊〉 25. like hour-glasses they are no sooner full but 〈◊〉 out again like nets or sives they retain only the chaff or weeds let go the pure water and good corn The Word runs 〈◊〉 them 〈◊〉 water thorow a riven 〈◊〉 that 's the Apostles metaphor Heb. 2. 1. or as that which is written upon moist paper as others will have it A generall cause of our not practising what we hear is that we put this spirituall treasure into broken bags this 〈◊〉 liquour into leaking 〈◊〉 Whereas our souls should be as the Ark and our memories as the pot of Mannah to retain what we have received that we may have it ready for 〈◊〉 as Saul had his cruse and spear at his head and David his scrip and stones ready by his side A heavy ear is a 〈◊〉 judgement Isa. 6. 10. but a slow heart and a heavy hand to conceive and do what we hear paves a way to remedilesse misery besides the fool to boot which the Judge here putteth upon him Shall be likened unto a foolish man And he is a fool indeed whom Christ calleth fool Conscionable hearers are counted good men God wot but simple silly and of no parts But wisdome is justified of her children To walk precisely is to walk wisely 〈◊〉 5. 15. And he that 〈◊〉 and guideth his feet in the way is wife Prov 23. 19. And Who is a wise man amongst you and endued with knowledge Let him shew out of a good conversation his works c. Ja. 3. 13. All others
neither would they let the dead rest in their graves as 〈◊〉 〈◊〉 whose bones they digd up and burnt so they raged exceedingly upon the dead body of Zuinglius after they had slain him in battle c. Now these that cruelly kill the body we must not 〈◊〉 Our Saviour saith not that can kill the body at their pleasure for that they cannot but that do kill it when God permits them to do it And then too occidere possunt 〈◊〉 non possunt as he told the tyrant they may kill the Saints but cannot 〈◊〉 them because their souls are out of gunshot St Pauls sufferings reached no further then to his flesh Col 1. 25. his soul was untouched he possessed that in patience amidst all 〈◊〉 perturbations But are 〈◊〉 able to kill the soul As they would do fain if it were in their power David oft complains that they 〈◊〉 after 〈◊〉 soul that they 〈◊〉 〈◊〉 〈◊〉 c. Now we commit thy soul to the 〈◊〉 said the Persecutors to Iohn 〈◊〉 The Popish Priests perswaded the people here at the burning of the Martyrs that when the gunpowder that was put under their 〈◊〉 for a readier dispatch of them gave a burst then the devil fetcht away their souls When 〈◊〉 often cryed in the fire Lord 〈◊〉 receive 〈◊〉 spirit a Spanish Monk ran to a Noble-man then present and would have perswaded him that those were words of despair and that he was now entring into hell Vpon the patient and pious death of 〈◊〉 〈◊〉 many of the people said he died a Martyr which caused the Bishop shortly after to make a Sermon in the Cathedrall and therein he affirmed that the 〈◊〉 Marsh was an 〈◊〉 burnt like an heretick and a fire-brand in hell Of Nicolas Burton Martyr in Spain because he embraced death for Christ with all gladnesse and patience the Papists gave out that the devil had his soul before he came to the fire and therefore they said his senses of 〈◊〉 were past already But rather fear him As one fire so on fear drives out another Therefore in the second Commandment lest the fear of mens 〈◊〉 should keep us from worshipping of God great punnishment is threatned to them that worship him not If I forsake my profession I am sure of a worse death then Judge Hales had said that Martyr There is martiall law for those that forsake their captain or else under a colour of discretion fall back into the rereward They that draw back do it to perdition Heb. 10. 39. And is it nothing to lose an immortall soul to purchase an everliving death Should servants fear their masters because they have power over the flesh 〈◊〉 3. 23. and should not we fear him that can destroy both body and soul in hell Biron Marshall of France 〈◊〉 the Earl of Essex his piety at his death as more befitting a silly Minister then a stout warrier as if the fear of hell were not a Christian mans fortitude as if it were not valour but madnesse to fight with a flaming fire that is out of our power to suppresse This Biron within few moneths after underwent the same death that Essex did and then if he feared not 〈◊〉 he was sure to feel it Verse 26. Are not two sparrows c. Birds flying seem to be at liberty yet are guided by an over-ruling hand they flie freely yet fall by divine dispose and not as the fowler will But we are better then many 〈◊〉 Gods providence is punctuall and particular extending even to the least and lightest circumstances of all our occurrances whatever 〈◊〉 thought to the contrary and Pliny with his Irridendum verò curam agere rerum 〈◊〉 illud quicquid est 〈◊〉 It is a rediculous thing saith he to imagine that God takes care of our particular affaires How much better St Augustine Deus sic curat universos quasi singulos 〈◊〉 singulos quasi solos Gods providence extends to every particular both person and occurance Verse 30. 〈◊〉 the very haires of your head c. As things of price and suce as God sets great store by Hence he enjoyned his Nazarites when they had acomplished their vow to shave their heads and put the hair in the fire under their peace-offering for a sacrificeto the Lord. The Ammonites paid dear for the hair they shaved off the heads and beards 〈◊〉 Davids messengers So hath Bonner I believe ere this for the 〈◊〉 beard he pull'd off part of it causing the other part 〈◊〉 to be 〈◊〉 left his manly act should be seen to the world The three Worthies were taken out of the fiery furnace with their haires in full number not one of them singed Verse 31. Fear not therefore This is the third time in six verses that they and we are bid to banish this cowardly base passion this causelesse fruitlesse harmfull sinfull fear of men He that fears God needs fear none else Moses feared not Pharaoh nor Micaiah Ahab when they had once seen God in his Majesty 〈◊〉 will not budge or alter his tale as the Lion fiercely pursued will not alter his gate they say though he die for it Doctour Tailour Martyr when being sent for by Steven Gardiner his friends perswaded him not to appear but fly Fly you said he and do 〈◊〉 your conscience leads you I am fully determined with Gods grace to go to the Bishop and to his beard to tell him that he doth nought This he resolved to do and this he did accordingly For at his first appearance Art thou 〈◊〉 thou villain said the Bishop How darest thou look me in the face for shame Knowest thou not who I am Yes I know who you are said he again Doctour Gardiner Bishop of Winchester and Lord Chancellour yet but a mortall man I trow But if I should be afraid of your lordly looks why fear you not God the Lord of us all How dare you for shame look any Christian man in the face seeing you have forsaken the truth denied your Master Christ and his Word and done contrary to your own oath and writing With what countenance will 〈◊〉 appear before the Judgment seat of Christ and answer to your oath c Ye are of 〈◊〉 value then many sparrows Yea then many other men as one pearl is more worth then many pibbles one little Lark then many carrion-Kites Noab found more favour with God then all the world besides The Saints are called 〈◊〉 things Golos. 1. 20. Tabor and Hermon are put for the East and West 〈◊〉 the world as if there were no world but Judaea that pleasant Land that Land of delight so stiled because in Judah was God known and there were those excellent ones in whom is all Gods delight He reckons of men by their 〈◊〉 and accounts such more excellent then their neighbours whomsoever 〈◊〉 dwell by Verse 32. Whosoever therefore shall confesse me A
without towards him they fly as a cloud and as a flock of doves they scoure into the columbary and 〈◊〉 into the windows Isa. 60. 8. And the violent c. The valiant Isay calleth them that break thorow all difficulties as did Davids Worthies and walk about the world as so many Conquerours yea more then Conquerours they are Rom. 8. 37. and what can that be but Triumphers 2 Cor. 2. 14. Take it by force Make a prey or a prize of it Diripiunt as Hilary rendreth it making it a metaphor from a tower or town sackt and ransackt by the enemy Cyprus is an Island so fruitfull and pleasant that it was anciently called Macaria that is blessed And of it Sextus Rufus writeth that being famous for riches it thereby sollicited the poverty of the people of Rome to seise upon it This may be more fitly said of heaven that habibitation of the happy ones so eagerly and earnestly sought for by the Saints that nothing else will satisfy them Valdè protestatus sum me nolle sic a Deo satiari said Luther when great 〈◊〉 were sent unto him and a Cardinalship offered him by the Pope God he said should not put him off with those petty things he breathed after better Heaven is had by the violent earth inherited by those that are meek Matth. 5. 6. Where though God would have his servants content with the least mercies as being 〈◊〉 then the very least yet not satisfied with 〈◊〉 greatest things in the world for their portion sith they are born to better If they be as most are slothfull in seeking to 〈◊〉 themselves of Heaven He chides them as Ioshuah did the seven tribes for their negligence Iosh. 18. 2. Verse 13. For all the Prophets and the Law c. i. e. The Ministery of the Prophets and the shadows of the Law determined in Iohns preaching As for the substance of the Law Christ came not to destroy but fulfill it Matth. 5. 17 18. See the notes thereon Verse 14. This is Elias Not the Thisbite but yet the same that Malachy foretold should come in the spirit and power of 〈◊〉 And surely if we observe it as here Christ 〈◊〉 to the Iews If ye will receive it there is a wonderfull agreement between the times of Elias and Iohn Baptist between Ahab and 〈◊〉 between Jezebel and Herodias c. The Iews also have a saying amongst them at this day when they are puzzled in any point Elias cum venerit solvet omnia Verse 15. He that hath ears to hear let him hear Let him 〈◊〉 listen not with that outward ear onely that gristle that grows upon his head but let him draw up his heart to his ears that one sound may pierce both at once Thus hear and your souls shall live Isa. 55. 3. A heavy ear is a singular judgement Isa. 6. The good Hebrews are taxed for their dull hearing Heb. 5. 11. Such cars are likely to be forced open by correction Iob 33. 16. and be made hear the rod 〈◊〉 6. 9. So that if they did but see their danger they would doe as the Prophet requires cut their hair and cast it away under the sense of the horrour of Gods heavy displeasure Ier. 7. 24. 29. Verse 16. But whereunto shall I liken this generation So great was the contumacy and obstinacy of this perverse people the Pharisees especially that the wisdom of God seems to be at a want for a fit word to utter to them for their better conviction And do not some such sit before us at this day as sencelesse every whit of what is said to them as the seats they sit on the pillars they lean to the dead bodies they tread upon We may speak to them alas till we spet out our lungs and all to as little purpose as Bede did when he preached to an heap of stones Verse 17. We have piped unto you c. It is probable that children in those daies were wont to solace themselves with songs in this sort And thence our Saviour seeks to represse the pride and set forth the sin of his untoward hearers Fit similies doe excellently illustrate And hee 's the best Preacher saith Luther that delivereth himself vulgarly plainly trivially not speaking in a Roman English or other lofty language that the hearers are nothing the wiser for nor yet puzzling them with scholasticall craggy disquisitions that breed winde and not nourishment But so attempering their discourses to the hearers capacities that their desires and endeavours may answer his as it was between S. Paul and the Elders of Ephesus Acts 20. 31 37. He tells them of his tears and they answer him with tears O happy compliance But most of our hearers are like these in the text which whether piped to or mourned to are nothing at all affected Verse 18. For John came neither eating c. So froward men are and frample that no preacher can please them If he preach plainly it will seem 〈◊〉 slubbering if elaborately curious affectation And for his life Austere John hath a devil sociable Christ is a winebibber And it was the worse because from Scribes and Pharisees whose word must carry such credit with it as alone to condemn Christ and whose life must be a rule to others Doe any of the Pharisees beleeve in him In this case duty must be done however it be construed Evil men when they learn to think well will learn to report well Let our lives and labours in the Lords work confute them and though they should by their reproaches bury our good names in their throats those open sepulchres yet at utmost when Christ comes to judgement there shall be a resurrection of names as well as of bodies Be patient therefore brethren unto the coming of the Lord Iames 5. 7. And they say he hath a devil So Staphylus and Surius said that Luther learned his Divinity of the devil The Jesuites affirm that he was stirred up by the devil and they were sent out by God to resist him Himself knew all this and took it well a worth Prorsùs satan est Lutherus saith he in an Epistle to Spalatinus 〈◊〉 Christus vivit regnat Amen he adds his Amen to it Verse 19. The Sonne of man came eating and drinking Teaching us thereby in the use of things indifferent to doe what we can to preserve our good esteem with others that we may the sooner prevail with them This was St. Pauls All things to all men He turned himself into all shapes and fashions both of speech and spirit to win men to God St Austin spake broken barbarous latine ro the Roman Colonies in Afrike to the end that they might understand him When I come to Rome saith Ambrose to Monica I fast on the Saturday when I am at Millain I fast not So you to what Church soever you come ejus morem serva doe as others doe not giving offence carelesly nor taking offence 〈◊〉 Calvin was
cast out of Geneva for refusing to administer the Lords Supper with wafer-cakes or unleavened bread De 〈◊〉 poste à restitutus nunquam contendendam 〈◊〉 saith 〈◊〉 in his life of which being afterwards restored he thought best to make no more words but to yeeld though he let them know that he had rather it were otherwise Christ sets us to learn of the unjust steward by all lawfull though he did it by unlawfull means to maintain our reputation with men 〈◊〉 this defect 〈◊〉 noted in the best when he said The children of this world are wiser in their generation then the children of light But wisdom is justified of her children Who all having a right estimate of her worth doe meanly esteem of other courses and discourses doe stand to her and stickle for her though never so much slighted by the world There are that read it thus But Wisdom is judged of her children viz. the perverse Jews who preposterously passe sentence upon their mother whom they should rather vail to and vote for Verse 20. Then began he to upbraid Haply because these Cities drawn by the authority of the Pharisees made lesse account of our Saviours doctrine or miracles by them maliciously depraved and disparaged The blinde led the blinde but both fell into the ditch though their leaders lay undermost Because they repented not There is a heart that cannot repent that hath lost all passive power of coming out of the snare of the devil that is become such through long trading in sin as neither ministry nor misery nor miracle nor mercy can possibly mollifie Upon such you may write Lord have mercy upon them O said a reverend man If I must be put to my option I had rather be in hell with a sensible heart then live on earth with a reprobate minde Verse 21. Wo unto thee Chorazin These littorals or those that dwell by the sea-coast are noted to be duri horridi immanes 〈◊〉 denique pessimi rough harsh theevish peevish people and as bad as those that are worst But that which aggravated these mens sin and made it out of measure sinfull was the contempt of the Gospel which as it is post naufragium tabula so how shall they escape that neglect so great salvation See that ye shift not off him that speaketh from heaven c. Hierom tells us that Chorazin was in his time turned into a defert being two miles distant from Capernaum As for Beth saida our Saviour had therehence taken three of his Apostles at least to be lights of the world but the inhabitants of this Town loved darknesse rather then light the Apostles their countrymen could doe no good upon them Our Saviour therefore would not suffer so much as the blinde man whom he had cured to be their Preacher but led him to the Townes-end and there restoring him to sight sent him away They would have repented long ago Blinde heathens when my misery was upon them would to their fackcloth an̄d sorrows thinking thereby to pacifie God and so they rested In like sort there are amongst us that when they are afflicted especially in conscience set upon some duty so to lick themselves whole again 〈◊〉 58 5. They do as crows that when they are sick give themselves a vomit by swallowing down some stone and then they are well They rest in their repentance Hence Austin saith Repentance 〈◊〉 more then sin Verse 22. It shall be more tolerable Men are therefore the worse because they ought to be better and shall be deeper in hell because heaven was offered unto them but they would not Ingentia beneficia flagitia supplicia say the Centurists Good turns aggravate unkindnesses and mens offences are increased by their obligations If Turks and Tartars shall be damned debauched Christians shall be double-damned because though they defie not yet they deny the Lord that bought them whilest by their unchristian conversation they tell the world that either there is no such thing as Christ or if there be yet that he is but a weak Christ and that there is no such power in his death or efficacy in his resurrection to sanctifie those that belong unto him Verse 23. Which art exalted unto heaven viz. In the abundance of the means of grace many times called the Kingdom of heaven for as the harvest is potentially in the seed so is eternall life potentially in the ordinances God sends up and down the world to 〈◊〉 salvation Hence that phrase My salvation is gone forth Hence they that reject the word preached are said to judge themselves unworthy of everlasting life Acts 13. 46. Hence while Israel was without a teaching Priest they are said to have been without the true God 2 Chron. 15. 3. Hence the Psalmist makes the 〈◊〉 that come out of Sion to be better then any other that come out of heaven and earth Psal. 134 3. Shalt be brought down to hell With a violence with a vengeance As Ahashuerosh said of Haman that so much abused his favour Hang him on the gallows that is 50 cubits high so shall God say of such Plunge them into hell much deeper then others that whiles they were on earth set so light by my grace though it even kneeled unto them wooing acceptance 2 Cor. 5. 20. It would have remained untill this day But God rained down hell from heaven upon them and turned them into ashes saith Peter yea their fire burnt to hell saith Iude. Some footsteps of it are yet to be found in the place as Iosephus relateth and something also may be read of it in Tacitus and 〈◊〉 Both S. Peter and S. Iude say they were set forth for an example 〈◊〉 perditio tua fit cautio Let their destruction be our instruction 〈◊〉 heathen Herodotus 〈◊〉 up in judgement against us who said 〈◊〉 the coals and ashes of Troy burnt by the Greeks were 〈◊〉 set before the eyes of men for an example of this rule that Nationall and notorious sins bring down nationall and notorious plagues from a sin-revenging God Verse 24. It shall be more tolerable Infidelity then is in some respect a worse sin then Sodomy and a heavier doom abides it They that suffer least in hell suffer more then 〈◊〉 can either abide or avoid All they suffer here is but typicall of the wrath to come Here the leaves only fall upon them as it were but there the whole trees too Here they sip of the top of Gods cup there they must drink the dregs though it be eternity to the bottom Howbeit 〈◊〉 shall suffer lesse then 〈◊〉 mitiùs punietur Cicero quam Catilina saith an Ancient non quòd bonus sed quod minùs malus The beast and the false Prophet were cast alive into the burning lake which imports a most direfull and dreadfull degree of torment when the rest of the Antichristian rabble shall be first slain with the sword not cast in
Luthers books that in Augustine and Bernards works are read and regarded as pious and orthodox sentences So these passages were gathered as heresies out of Tindals works He is not a sinner in the sight of God that would be no sinner He that would be delivered hath his heart loose already It is impossible that the word of the crosse should be without affliction and persecution The Gospel is written for all persons and estates Prince Duke Pope Emperour We cannot be without motions of evil desires but we must mortifie them in 〈◊〉 them God made us his children and heirs while we were his enemies and before we knew him Men should see that their children come to Church to hear the Sermon c. Were not these perilous heresies Saith not the Scripture the same in sundry places Is not this to have the glorious faith of our Lord Jesus Christ in respect of persons Jam. 2. 〈◊〉 So the greatest errours that Henry Voes and John Esch Martyrs were 〈◊〉 of were that men ought to trust only in God for so much as men are liers and deceitfull in all their words and deeds and therefore there ought no trust or affiance to be put in them Verse 28. Then the kingdom of God is come unto you A certain signe of the setting up whereof among you is this casting out of devils by the spirit of God or as Luke hath it by the finger of God for the holy Ghost is the essentiall power of the Father and the Sonne Verse 29. A strong mans house c. The devil is strong but overpowred by Christ. He hath forcibly delivered us from the power of darknes snatcht us out of the devils danger so that though he shake his chain at us he cannot fasten his fangs in us Stronger is he that is in the Saints then he that is in the world through Christ we shall overcome him Rom. 8. 37. Verse 30. He that is not with me is against me But the devil is not with me saith Christ for all I doe or suffer is to destroy his works Let this sentence also be noted against Neuters and Nicodemites who stand halting betwixt two and will be sure to hold themselves on the warm side of the hedge howsoever Such were of old the Samaritans Nazarites Ebionites and those Corinthians that would neither be of Paul nor Apollos nor 〈◊〉 but of Christ that is as some Neuters say now-adaies they are neither Cavaliers nor Round-heads but good Protestants Others are neither Papists nor protestants but Christians that is 〈◊〉 nothing Atheists Christ hates neutrality and counts it enmity he 〈◊〉 luke warmnes accepts not of any excuse in that case Iudg. 5. 16 17. Dan and Ephraim are passed by in the reckoning up of the Tribes Rev. 7. as if they were Souldiers put out of pay and cut out of the rolls So are all detestable indifferents out of Gods book of remembrance Mal. 3. 17. Verse 31. All manner of sin and blasphemy c. All without exception yea though it be blasphemy Isa. 44. 22. God blots out the thick cloud as well as the cloud 〈◊〉 as well as infitmities Man cannot commit more then he can and will remit to the penitent The Sun by his force can scatter the greatest mist as well as the least vapour and the Sea by its 〈◊〉 drown mountains as well as mole-hills The grace of our Lord abounds to 〈◊〉 over saith S. Paul The blood of Jesus Christ cleanseth us from all sin saith S. John Ego admisi unde 〈◊〉 damnare 〈◊〉 me sed non amisisti unde tu salvare potes me saith S. Augustine And yet Novatus the proud Heretick denyed possibility of pardon to them that had any whit fallen off in times of persecution though they rose again by repentance But Gods thoughts of mercy are not as mans Isa. 55. 8. he can and will pardon such sins as no God or man can doe besides Micah 7. 18. Who is a God like unto thee For what That pardoneth all sorts of sins c. This 〈◊〉 can believe without supernaturall grace We are ready to measure God by our modell But the blasphemy against the holy Ghost c. This is nothing else saith Iohn Diazius to that 〈◊〉 his brother quam agnitam veritatem 〈◊〉 in sectari a malicious persecuting of the known truth A sin it is of malice after strong conviction exprest in words by a tongue set on fire by hell and in actions comming from a venemous spirit and tending to opposition and bitter persecution if their malice be not greater then their power This was committed by Saul Iulian Latomus of Lovaine Rockwood a chief perfecutour at Callice in Henry 8. daies who to his last breath staring and raging cryed he was utterly damned for that he had sought maliciously the deaths of a number of the honestest men in the town c. Steven Gardiner said as much also in effect of himself when he lay on his death-bed and so both stinkingly and unrepentantly died saith M. Fox Verse 32. And whosoever speaketh aword c. As Peter did through infirmity Paul through ignorance 〈◊〉 poor souls whom he haled to prison and for fear of death compelled them to 〈◊〉 Christ Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia quòd tormentis quosdam a proposito suo excidere fecerat that for spite that his own wife was turned Christian he forced many by 〈◊〉 them to reneague Christ. Pliny writes also to Traian the Emperour that where he was Governour there came to his hands a book containing the names of many that for fear of death 〈◊〉 themselves to be no Christians And when saith he they had at my command called upon the gods offered incense to the Emperours Image and cursed Christ which those that are Christians indeed will never be drawn to doe I thought good to dismisse them But whosoever speaketh against the 〈◊〉 Ghost Not his person or essence for many 〈◊〉 Eunomian Macedonian hereticks did so of old and repenting found mercy but his grace and speciall operation by the which God comes nearer to man then he is in nature or person This sin is against the immediate effect work and office of the holy Ghost against that shining light kindled by Gods spirit in mans soul and that sweetnes and comfort felt in Christ that taste of the good Word of God and of the powers of the world to come Heb. 6. 4 5 6. It shall not be for given him c. And why Not because it is greater then Gods mercy or Christs merits but first by a just judgement of God upon such sinners for their hatefull 〈◊〉 in despising his spirit Whence follows an impossibility of repentance Heb. 6. 6. and so of remission Luk. 13. 3. Secondly such a desperate sury invadeth these men that they maliciously
nights one full day and two peeces of daies Verse 41. They repented at the preaching of Jonas At one single Sermon of a meer stranger who sang so dolefull a dity to them as the destruction of their Town And yet they repented What will become of us Vae torpori nostro If M. Bradford so complained of his own unprofitablenesse under means in those dimme dayes what cause have we now much more Here in London saith he be such godly goodly and learned Sermons which these uncircumcised ears of mine doe hear at the least thrice a week which were able to burst any mans heart to relent to repent to beleeve to love and fear that omnipotent gracious Lord. But mine adamantine obstinate most unkinde unthankfull heart hearing my Lord so sweetly calling and crying unto me now by his Law now by his Gospel now by all his creatures to come to come even to himself I hide me with Adam I play not only Samuel running to Eli but I play Ionas running to the sea and there I sleep upon the hatches untill he please to raise up a tempest to turn and look upon me as he did upon Peter c. Verse 42. The Queen of the South c. The Ethiopian Chronicles call her Mackeda and further tell us that she had a sonne by Solomon whom she named David 〈◊〉 it is that she came from a far countrey to hear Solomon and was so taken with his wisdom that she could have been content to have changed her Throne for his footstool Now our Saviour took it ill and well he might that men came not as far and set not as high a price upon him and his doctrine as she did upon Solomon and his wisdom how much more that these hard-hearted Jews esteemed it not though brought home to their doors Verse 43. When the unclean spirit Unclean the devil is callen 1. Affectione saith Iacobus de Voragine because he loveth uncleannesse 2. Persuasione because he perswades men to it 3. Habitatione because he inhabits unclean hearts he findes them soul he makes them worse Wheresoever the great Turk sets his foot once no grasse grows they say ever after Sure it is no grace grows where the devil dwells Pura Deus mens est saith one And Religion loves to lye clean saith another The holy Spirit will be content to dwell in a poor but it must be a pure house The devil on the contrary delights in spirituall sluttishnesse Harpy-like he defileth all he toucheth and Camell-like drinks not of that water that he hath not first fouled with his feet Is gone out of a man In regard of inward illumination and outward reformation such as was 〈◊〉 in B. Bonner that breathing-devil who at first seemed to be a good man a favourer of Luthers doctrincs a hater of Popery and was therefore advanced by the Lord Cromwell to whom he thus wrote in a certain letter Steven Gardiner for malice and disdain may be compared to the devil in hell not giving place to him in pride at all I mislike in him that there is so great familiarity and acquaintance yea and such mutuall confidence between him an M. as naughty a fellow and as very a Papist as any that I know where he dare expresse it Who can deny but that the devil was gone out of this man for a time at least He walketh thorow dry places Here the Proverb holds true Anima sicca sapientissima Sensuall hearts are the fennish grounds that breed filthy venemous creatures Iob 40. 21. Bohemia lieth in the fennes This Gulielmus Parisiensis applieth to the devil in sensuall hearts Contrariwise the spirits of Gods Saints which burn with faith hope and charity and have all evil humours dried up in them by that spirit of judgement and of burning these the devil likes not The tempter findeth nothing in them though he seek it diligently He striketh fire but this tinder takes not Cupid complained he could never fasten upon the Muses because he could never finde them idle So here Verse 44. He findeth it empty That is idle and secure swept of grace garnished with vice the devils fairest furniture Verse 45. And taketh seven other spirits As the Jaylour 〈◊〉 more load of irons on him that had escaped his 〈◊〉 〈◊〉 is now recovered And they enter in and dwell there So they never doe in a heart once truly 〈◊〉 Lust was but a stranger to David no home-dweller as Peter Martyr observes out of that passage in Nathans 〈◊〉 2 Sam. 12. 4. And there came a 〈◊〉 to the rich man c. Faith leaves never a sluts-corner Acts 15 9. And the last state of that man is worse 〈◊〉 Apostate cannot 〈◊〉 unto himself a worse condition It is with such as in that case Lev. 13 18 19 20. If a man had a bile healed and it afterwards brake out it proved the plague of leprosie These are called forsakers of the Covenant Dan. 11. 30. and wicked doers against the Covenant ver 32. Renegate Christians prove the most 〈◊〉 Devoto's to the devil We see by experience that none are worse then those that have been good and are naught or those that might be good and will be naught Such as were these Jews in the Text to whom therefore our Saviour applies the Parable in these words Even so shall it be also unto this wicked generation Their sins were not common sins but as those of Korah and his complices therefore they died not common deaths As they 〈◊〉 not God but were contrary to all men so wrath came upon them to the uttermost 1 Thess. 2. 16. as Iosephus witnesseth And Mr. Fox relates of Bonner that wicked Apostate that as he wretchedly died in his blinde Popery after he had been long time prisoner in the raign of Q. Elizabeth so as stinkingly and blindely at midnight was he brought out and buried in the out-side of all the City among theeves and murtherers A place saith he right convenient with confusion and derision both of men and children who trampling upon his grave well declared how he was hated both of God and man Verse 46. Desiring to speak with him Either out of curiosity or ambition as Ambrose thinks certain it is at a most unseasonable time Now as fish and flesh so every thing else is naught out of season Verse 47. Behold thy mother and thy brethren This was 〈◊〉 weaknesse in his mother though otherwise full of grace yet 〈◊〉 without originall sin as the Sorbonists contend but had need of a Saviour as well as others Luk. 1. 47. Scipio permits not a 〈◊〉 man so to doe amisse once in his whole life as to say non putaram How much better Crates the Philosopher who said that in every Pomgranate there is at least one rotten kernell to be found intimating thereby that the best have their blemishes their faults and follies Verse 48. Who is my mother and who c.
say in favour of it 〈◊〉 a condition of nature and 〈◊〉 flow most of their most 〈◊〉 opinions as justification by works state of perfection 〈◊〉 〈◊〉 c. Verse 20. These are the things which 〈◊〉 a man Make him a 〈◊〉 〈◊〉 in Gods sight his heart being a filthy 〈◊〉 of all 〈◊〉 vices his life a long chain of sinfull actions a very continued web of wickednesse And whereas Repentance is the souls vomit and Confession the spunge that wipes out all the blots and blurres of our lives that cunning manslayer holds the lips elose that the heart may not disburden it self by so wholesome evacuation and doth what he can to hinder the birth of Repentance that fair and happy daughter of an uggly and odious mother sinne Verse 21. Into the coasts of Tyre and Sidon That royall exchange of the world as one calleth it Hither retired our Saviour as tired out with the Jews perversenesse And here it 's like he did much good according to that was prophesied Isa. 23. 18. Sure it is that whereas here he would have hid himself he could not for the woman of Canaan came and fell at his feet as a suppliant for her daughter Verse 22. And cryed unto him One coppy hath it And cryed behinde him which implies either that Christ had turned his back upon her seeing her now coming towards him or 〈◊〉 that she was abashed to come into his presence as being of an accurfed kindred devoted to destruction Have mercy upon me ô Lord She acknowledged her own sinne in her daughters sufferings So did that other good woman 1 King 17. 18. Her son was dead her sinne was called to remembrance And so must we see our selves beaten on our sick childrens backs as David did and be humbled labouring to mend by education what we have marred by propagation Thou son of David Thou that wast thy self born of a woman pity a woman thou that hast the bowels of a man in thee hide not thine eies from thine own flesh My daughter is grievously vexed with a devil The devil doth his worst to her therefore help Misery makes men eloquent beyond truth many times But surely this womans case was very dolefull It was her daughter dear to her as her own soul. Filia quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks call children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Chara. And those at Rome that prayd and sacrificed whole daies that their children might be superstites long-lived these were first called superstitious persons Quod nomen patuit poste à 〈◊〉 saith Cieero The word aftsrwards came to be of larger signification This perhaps only daughter was vexed and grievously vexed and that of a devil who ever busie enough to do mischeif yet then cheifly 〈◊〉 him to set up his kingdome when Christ came to pull it down And as he oncestrove with Michael about a dead mans body but it was that he might thereby set up himself in living mens souls So he still seeks to possesse himself of our bodies that thereby he may the better winde and work himself into our hearts Verse 23. But he answered her not Tacet ore sed loquitur ei spiritu ut fortiùs clamet saith an interpreter Christ answereth her not with his mouth but speaketh unto her by that sweet and secret voice of his spirit to cry louder No man prayes heartily but he hath so much comfort at least that he will come again to God who secretly supports his suppliants and by that peace unconceivable guards their hearts and mindes that they pray and faint not Send her away for she cries Men may be tired out with uncessant suites as the unjust Judge was and as these Disciples were weary to hear the poor womans outcries repeating the same request over and over Give her therefore say they either an almes or an answer that she may be silenced and we eased But it is otherwise with God the oftener we come to him the better welcome the louder we cry the sooner we are heard and the often repetition of the self-same petition till we put the Lord out of countenance put him as you would say to the blush and even 〈◊〉 a blot in 〈◊〉 face as the Greek word signifies Luk 18. 5. this is the best melody we can 〈◊〉 him He looks out of the casements of heaven on purpose to hear it Verse 24 But unto the lost sheep c. He was properly the Apostle of the Circumcision Rom. 15. 8. Heb. 3. 1. till the wall of partition was broken down by his resurrection Then the 〈◊〉 rent and it was open-tide Then he became light to lighten the Gentiles as well as he was the glory of his people Israel Verse 25. Then came she and worshipped him She will not be said nay or set down either with silence or sad answers but like another Gorgonia she threatens heaven and is as her brother speaks of her modestly impudent and invincible She will believe as a man may say with reverence whether Christ will or no. And to bring her to this it was that he so long held her off for 〈◊〉 dilata crescunt at 〈◊〉 data vilescunt Minnah that light meat was but lightly set by because lightly come by But they that earn it before they eat it and that know how they come by that they 〈◊〉 will set an high price upon it and know how and why they part with it Lord help me Few words but very forcible When thou comest before God let thy words 〈◊〉 few saith Solomon This St Peter calls to be sober 〈◊〉 prayer 〈◊〉 Pet. 4 7. without trifling or vain babling which the wise man calls the sacrifice of fools The Baalites prayer was not more tedious then Eliah's short and yet more pithy then short charging God with the care of his covenant truth glory c. It was Eliah that praid loud and long though in few words yet very effectuall Fratres AEgyptiaci brevissimis raptìm jaculatis orationibus uti voluerunt 〈◊〉 Augustine ne per moras evanesceret habetaretur intentio Those ancient Christians of Egypt were very brief in 〈◊〉 prayers Help me The word properly signifieth to run at ones cry that calls for help as the tender mother doth to her hungry child when he sets up his note and cries lustily Verse 26. 〈◊〉 to cast it to dogs To whelps saith St Mark So he calls her Bitch her daughter whelp This might have easily 〈◊〉 and discouraged her But she was that well resolved Christian whose part Luther saith it is to believe things invisible to 〈◊〉 for things deferred and to love God when he shews himself most angry with him and most opposite to him Our Saviour was no sooner gon from this Canaanitesse but he heals the 〈◊〉 and dumb man though far weaker in faith then her at first word Mark 7. 33. and vers 30 of this chapter the
Galileans no sooner laid then sick and lame friends at 〈◊〉 feet but he cured them 〈◊〉 any more a do He is a God of judgement and knowes how and when to deal forth his favours He laies heaviest 〈◊〉 on the strongest backs and proportions our afflictions to our 〈◊〉 holding us off for deliverance till 〈◊〉 finds us 〈◊〉 for it and giving us hearts to wait and want it till his time is come Verse 27. Truth Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is particula assentientis obsecrantis How strangely doth God enable and enlarge his weak people many times in prayer they are carried beyond themselves in a wonderfull manner and though otherwise rude in speech and 〈◊〉 yet then they have words at will far above naturall apprehension and such as they are not able to repeat again being for the time lost in the endlesse maze of spirituall ravishments and ascending with the Church in those pillars of incense out of this wildernesse of the World Yet the dogs eat of the crumbs Loe she picks an argument of speeding out of a repulse she gathereth one contrary out of another by the force of her faith See the like Deut. 32. 36. 2 King 14. 26. Going into captivitie was a signe of the Israelites returning out of captivitie Be it that I am a dog saith this brave woman yet some crumbs of comfort Lord. Dogs though they may not eat the childrens meat if they offer to do it they are shut out of doors yet if children full-fed crumble their meat and make wast of it as they will and as the Jews now do may not the Gentile-dogs lick up those leavings Thus she reasons it and thus she makes use of any thing she can lay hold of whereby she may hope the better to prevail Those that are hunger-starved are glad to feed upon hedge-fruit and will make hard shift rather then perish So faithfull hearers are not delicate but can suffer an exhortation bear a reproof yea suck hony with the bee out of bitter thime Verse 28. O woman great is thy faith Our Saviour had both reproached and repulsed her Now he both graceth and gratifieth her grants her request and more together with an high commendation of her heroicall 〈◊〉 which is here found 〈◊〉 to praise and honour and glory 1 Pet. 1. 7. Verse 29. And came nigh to the sea of Galilee Where though he had lately been tired out yet he 'l try again Ministers must have patience with a perverse people not resolving as Ieremy once in a pelt to speak no more to them in the name of the Lord but proving if at any time God will give them repentance to the acknowleging of the truth c. 2 Tim. 2. 25. I beseech you said Mr Bradford to one with whom he had taken great pains but to no great purpose I pray you I desire you I crave at your hands with all my very heart I ask of you with hand pen tongue and minde in Christ for Christ through Christ for his name blood mercy power and truths sake my most entirely beloved that you admit no doubting of Gods finall mercies toward you howsoever you feel your self c. Of this good Martyr it is said that in travelling with his own heart he would never give over till he had made somewhat of it as in confession till his heart melted in seeking pardon till quieted in begging grace till warmed and quickened so in dealing with others he practised that which St Austin perswadeth every preacher to do so long to beat upon and repeat the same point till by the countenance but especially by the conversation of his hearers he perceive that they resent and rellish it Knowing the terrour of the Lord saith Paul 〈◊〉 perswade men we give them not over till we have prevailed with them and subdued them though never so knotty and knorly And went up into a mountain Either to pray or to preach or to rest and repose himself but that would not be for great multitudes resorted to him The Sun set on high cannot be hid no more can Christ in the mount Verse 30. Having with them those that were lame blinde c. All these infirmities are fruits of sin which hath made the world an Occumeniall Hospitall and accidents of life for that which befalleth any man may befall every man The privative favours that God shews us here saith Gerson are more then the positive meaning by privative Gods preserving us from manifold mischiefs and miseries by his manutension They that are got to heaven are out of the gunshot for there 's no more sicknesse nor sorrow no crying nor pain for the former things are passed Revel 21. 4. All corruptions temptations afflictions which stand some above us some about us as the insulting Philistims about blinde Sampson shall end with the same blow fall with the same clap with our selves At Stratford bow were two Martyrs burned at one stake in the dayes of Q. Mary Hugh Laverock an old lame man and Iohn A Price a blinde man At their death Hugh after he was chained casting away his crutch and comforting the other he said to him Be of good comfort my brother for my Lord of 〈◊〉 is our good Physitian he will heal us shortly thee of thy 〈◊〉 and me of my lamenesse And so patiently they suffered Verse 31. They glorified the God of Israel They saw God in those miraculous cures and gave him his due praise He is content that we should have the comfort of his benefits so he may 〈◊〉 the glory of them that 's all the rent and return he looks for All the 〈◊〉 Christ required for his cures was Go and tell what God 〈◊〉 〈◊〉 for thee Go shew thy self to the Priest and offer c. But we insteed of being temples of Gods praise become many times graves of his benefits This made good David so oft to put the thorn to his breast Psal. 103. 1,2,3 and King Alphonsus not so much to wonder at his Courtiers ingratitude to him as at his own to God Verse 32. I have compassion on the multitude My bowels yearn towards them Neither is he 〈◊〉 loving now that he is in heaven towards his poor pennilesse 〈◊〉 people on earth but when they are hardest put to 't and haply have not a crosse to blesse themselves with as the proverb is he so graciously provides that though the young lions or the strong ones as the Septuagint have it doe lack and suffer hunger yet they that seek the Lord want nothing that 's good for them Aaron though he might not bewail the death of his two sons Lev. 10. because he was High-priest yet his bowels of fatherly affection towards them could not be restrained Christ retaineth still compassion Heb. 45. though free from personall passion and though freed from feeling hath 〈◊〉 yet a fellow-feeling Manet compassio etiam cum impassibilitate saith
fairer But to return to the 〈◊〉 Moses noteth the hatred of a mans wife to be the cause of much mischief 〈◊〉 22. 13 14. Hence a divorce 〈◊〉 〈◊〉 in that case Chapt. 24. 3. lest the husbands hatred should work the wives ruth or ruin in case he should be 〈◊〉 to 〈◊〉 her He might put her away therefore but not without a double 〈◊〉 to himself 1. By his writing of divorce he should give 〈◊〉 to her honesty and that she was put away meetly 〈◊〉 his hard-heartednesse toward her 2. If she were again 〈◊〉 〈◊〉 by a second husband the first might not take her to wife 〈◊〉 as having once sor ever judg'd himself 〈◊〉 of her surther fellowship Husbands should be gentle to their wives because of their weaknesse glasses are not hardly handled a small knock soon breaks them But here are a number of Nabals a brood of Caldeans a bitter and furious nation that have little 〈◊〉 in their 〈◊〉 but wormwood they have a true gall of bitternesse in them Col. 3. 20. whereas the very heathens at their weddings pulled the gall out of all their good chear and cast it away teaching thereby the married couples what to doe And God Almighty professeth that he hates putting away threatning 〈◊〉 cut off such unkinde husbands as by their harshnesse caused 〈◊〉 wives when they should have been chearfull in Gods services 〈◊〉 cover the Altar of the Lord with tears with weeping and with crying out so that he regarded not the offering any more Picus 〈◊〉 〈◊〉 〈◊〉 mariti saith Melancthon The Pyanit is an emblem of an unkinde husband for in autumn he casts off his 〈◊〉 lest he should be forced to keep her in winter afterwards in the spring he allures her to him again and makes much of her Verst 9. Except it be for 〈◊〉 This sin dissolves the marriage-knot and directly fights against humane society See the 〈◊〉 on 〈◊〉 15. 32. and on Joh. 8. 5. The Apostle adds the 〈◊〉 of wilfull desertion 1 Cor 7. 15. The civil Laws of the Empire permitted divorce for divers other causes In Turky the woman may sue a divorce only then when her husband would abuse her 〈◊〉 nature which she doth by taking off her shooe before the Judges and holding it the sole upward but speaking nothing for 〈◊〉 〈◊〉 of the fact Verse 10. If the case of a man be so with his wife viz. That 〈◊〉 may not rid his hands of her when he will better be married to a 〈◊〉 ague then to a bad wife said Simonides It is not good to marry It is not evil to marry but good to be wary to look ere one leap Alioqui saliens 〈◊〉 videat 〈◊〉 est antequà m debeat as Bernard hath it Most men as 〈◊〉 Disciples look not to the commodities but discommodities of wedlock and other things and are discontented But as there be two kindes of antidotes against poison viz. hot and cold so against the troubles of life whether single or married viz. 〈◊〉 and Patience the one hot the other cold the one quenching the other quickning Verse 11. All men cannot receive this saying Nor may we simply pray for the gift of continency but with submission sith it 〈◊〉 not simply necessary to salvation but only of expediency inasmuch 〈◊〉 he that can keep himself unmarried hath little else to care for but how he may please the Lord and attend upon his work without distraction sitting close at it as the Greek word signifies and not taken off by other 〈◊〉 An instance whereof was clearly to be seen in George Prince of Anhalt whose family is said to 〈◊〉 been 〈◊〉 Academia Curia a Church an University and a Court whose sanctity and chastity in the single 〈◊〉 to his dying day was such that Melancthon publikely delivered it of him that he was the man that of any then alive might most certainly expect the promised reward of eternall life But this is not every mans happinesse and where it is the pride of virginity is no 〈◊〉 foul a sin then impurity 〈◊〉 Augustin And 〈◊〉 a single man and a 〈◊〉 in the Primitive Church 〈◊〉 that the marriage-bed undefiled was true chastity Those Popish votaries that boasted so much of the gift of continency in themselves and exacted it of others have for a punishment of 〈◊〉 arrogance and violence been oft given up to notorious filthinesse as the Cardinall of Cremona after his stout replying in the Councel of London against Priests marriage was shamely taken the night following with a notable whore 〈◊〉 〈◊〉 〈◊〉 Canterbury a great enemy to Priests marriage for all his gay shew of Monkish virginity and single life had a son called 〈◊〉 Monachus Cadonensis whom he so gladly preferred to be Abbot of St Albons Dr Weston 〈◊〉 in the disputation at Oxford against Cranmer 〈◊〉 and Ridly who also 〈◊〉 〈◊〉 upon them inveighing against Cranmer for that he had been sometimes a married man was not long after taken in adultery and for the same was by Cardinall Poole put from 〈◊〉 his spirituall livings Save they to whom it is given Maldonate the Jesuite saith it is given to any one that is but willing to have it and asketh it of God and that because Marriage is given to all that are willing to it But this is 1 False for our Saviour excepts Eunuchs 〈◊〉 Inconsequent because the gift of Marriage proceeds 〈◊〉 a principle of nature but continency from a speciall indulgence which they that 〈◊〉 not are required to marry for a remedy And yet 〈◊〉 most injuriously 〈◊〉 some to marry at any time as there Clergy all at some times and that not 〈◊〉 a 〈◊〉 〈◊〉 of conveniency but 〈◊〉 and 〈◊〉 Verse 12. Which were so born Of a frigid constitution of body and unapt for generation This is not continency but 〈◊〉 〈◊〉 a defect in nature Which were made Eunuches of men Evirati 〈◊〉 of manhood as in the Court of Persia of old and of Turky at this day where Christans children are not gelded only but deprived of all their 〈◊〉 〈◊〉 the 〈◊〉 of nature with a silver quill which 〈◊〉 custome was brought in among them by Selymus the 〈◊〉 out of jealousie lest his Eunuches were not so chaste as they 〈◊〉 have been in keeping their Ladies beds For though made 〈◊〉 by men yet are they not without their fleshly 〈◊〉 yea they are magni amatores mulierum as she in Terence 〈◊〉 Which have made themselves Eunuches Not gelded themselves as Origen and some others in the Primitive times by mistake of this text So Tertullian tells of Democritus that he pulled out his own eyes because he could not look upon women and not lust 〈◊〉 them wherein he did but publish his extreme folly to the whole City saith he Nor yet tyed themselves by vow to perpetuall continency out of a superstitious opinion of meriting heaven thereby as the
〈◊〉 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
hatred And hence now-adaies those Popish questions to the Professours of the truth By what authority do 〈◊〉 these things where had you your calling your ordination Where was your Religion before Luther Where unto it was well answered by one once in the Bible where yours never was Verse 24. I also will ask you one thing Our Saviour could have answered them roundly that what he did he did by the will and appointment of his heavenly father But 〈◊〉 he had avouched that so oft and they beleeved him not 〈◊〉 he took another course We must be ready to 〈◊〉 〈◊〉 on of 〈◊〉 faith but then it must be when we see it will be to 〈◊〉 good purpose as if otherwise forbear or untie one knot with another as Christ here 〈◊〉 Verse 25. The baptisme of John whence was it That is the whole ministry of John As if our Saviour should have 〈◊〉 know ye not by what authority I do these things have ye not heard Iohns testimony for me And can ye deny that he had his authority for what he spake from God How is it then that ye ask me any 〈◊〉 idle question as this do ye not go 〈◊〉 to your 〈◊〉 〈◊〉 Verse 26. We fear the people Lest they should be stoned and the 〈◊〉 feared them lest they should be excommunicated Thus they were mutuall executioners one to another for all fear 〈◊〉 torment 1 Joh. 4. 18. Verse 27. We cannot tell Lie and all they could tell and would 〈◊〉 Their reasonings within themselves vers 25. testifie that they knew the truth but would not acknowledge it they 〈◊〉 their ignorance rather And such dealing we have from many learned Papists Thus Bellarmine 〈◊〉 that he never read in all the Bible a promise of pardon made to 〈◊〉 that 〈◊〉 their sinns to Almighty God Baronius cannot see that Peter was in fault at Antioch but Paul a great deal more for taking him up for halting Gal. 2. The wit of hereticks will 〈◊〉 〈◊〉 them to 〈◊〉 a thousand shifts to delude the truth then their pride will suffer them once to yeeld and subscribe to it Verse 28. But what think you Christ reporteth himself to 〈◊〉 own consciences whiles he proveth Iohn Baptists ministry to be from heaven by the happy 〈◊〉 he had in converting the vilest sinners see Ier. 23. 22. 1 Cor. 9. 2. The peoples fruitfulnesse is the Ministers testimoniall 2 Cor. 3. 2. If but one of a city or two of a family be gained to God it is a signe that the Pastours are according to Gods own heart Ier. 3. 14 〈◊〉 Verse 29. I will not This is the language of most mens hearts when prest to duty and as 〈◊〉 〈◊〉 〈◊〉 discover an headstrong 〈◊〉 in 〈◊〉 that is uncouncellable As Pharaoh 〈◊〉 not down under the miracle but 〈◊〉 for Magicians so do these 〈◊〉 the word comes 〈◊〉 to their 〈◊〉 send for carnall arguments And though the word doth eat up all they can say as Moses rod did yet they harden their 〈◊〉 with Pharaoh they 〈◊〉 their brows with him in the 〈◊〉 that 〈◊〉 I will not 〈◊〉 said the Israelites but we will have a King And as for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee said those Ier 44. 16. But afterward he 〈◊〉 So do but few Men will be as big as their words though they 〈◊〉 for it lest they should be accounted inconstant These are niggardly of their reputation but prodigall of their souls Verse 30. I go Sir I but when Sir Stultus semper incipit 〈◊〉 Hypocrites purpose oft and promise fair to do better but drive off and fail in the performance their morning cloud is soon disperst their earthly dew is quickly dried up 〈◊〉 〈◊〉 〈◊〉 come to nothing 〈◊〉 modò 〈◊〉 habent 〈◊〉 The 〈◊〉 liked not such as are semper victuri alwaies about to live better but never begin Verse 31. Go into the Kingdom of heaven before you And it were an arrant 〈◊〉 to be 〈◊〉 behinde by such as that 's a very 〈◊〉 we 〈◊〉 that will not follow though she will not lead the way But 〈◊〉 proud Pharisees hated to be in the same heaven with penitent Publicans And as Quintilian said of some in his time that they might have proved excellent scholars had they not been so perswaded of their own scholarship already In like 〈◊〉 these over-weeners of themselves might have had place in heaven had they not taken up their 〈◊〉 in heaven afore-hand Verse 32. John came unto you in a way of right Which he both 〈◊〉 and lived Nos non eloquimur 〈◊〉 〈◊〉 vivimus Johns practice was a transcript of what he preached he burned within himself he shone forth to others Joh. 5. 35. Ye repented not afterwards No not after his death though ye saw me 〈◊〉 to him and preaching and pressing the same things upon 〈◊〉 that John did An hypocrite comes 〈◊〉 to heaven then a 〈◊〉 sinner and 〈◊〉 far more obstacles As he that must be stripped is not 〈◊〉 soon clothed as one that is naked and as he climbs not a tree so soon that must first come down from the top of another tree where he is perked So is it here Verse 33. Planted a vineyard and hedged it Of all possessions saith Cato Nulla majorem operam requirit None requires more pains then that of a vineyard 〈◊〉 comes up and 〈◊〉 alone Mark 4. 28. Injussa 〈◊〉 gramina saith the Poet but 〈◊〉 must be dressed supported 〈◊〉 sheltered every day almost 〈◊〉 15. 2. 〈◊〉 Church is Gods continuall care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isa 27. 3. and he looks for an answerable return offruits Act. 12. 48. Regnum Angliae regnum Dei said Polydor Virgil long since The Kingdom of England is the Kingdom of God It may weil be said so since the Reformation 〈◊〉 neither is there any thing more threatneth us then our 〈◊〉 〈◊〉 〈◊〉 The Cypresse tree the more it is watered the lesse fruitfull so many of us the more taught the more untoward And went into a farre countrey As the impious husband-men imagined who put far away the evil day But God shall 〈◊〉 〈◊〉 such with an arrow suddenly shall they be wounded Psal. 64. 7. As a bird is with the bolt whiles he 〈◊〉 at the bow Morae dispendium foener is 〈◊〉 pensatur God 〈◊〉 men at length for the new and the old Verse 34. He sent his servants seil His Prophets and Ministers whom the Lord sendeth to his people continually not to teach them only but to take account of their 〈◊〉 to urge and exact of them growth in grace according to the means 〈◊〉 they receive not the grace of God in vain Verse 35. Beat one and killed another This is the worlds wages this is the measure Gods Ministers meet with from the sons of men never have any out of hell suffered more
in digging descents to hell If Saul seeking Asses found a Kingdom shall not we by seeking others finde heaven Ye make him two-fold more 〈◊〉 the childe of hell Either because they relapse to Gentilisme as finding you so vile and vitious in your lives Or because ye teach them only Ceremonies and superstitions Or because you keep them ignorant of Christ and plant in them an hatred of the truth as the Jesuites do in their proselytes So that of them we may say as Ambrose did of Polemo who of a drunkard by hearing 〈◊〉 〈◊〉 a Philosopher Si 〈◊〉 a vino 〈◊〉 〈◊〉 tamen 〈◊〉 sacrilegio Though he be now no drunkard yet he remains drunk 〈◊〉 with superstition Verse 16. Ye blinde guides which say His watchmen are blinde was an old complaint Isa. 56. 10. Which that it is a foul fault the Rabbines have there noted from one letter in the Originall of the word rendered Watchmen bigger then his fellows How many are there that thrust into the Ministery wanting both heart and art to teach the people These lead their flocks to the pits brink wherein if they perish themselves lie lowermost Whosoever shall swear by the gold of the Temple So by the gift on the altar vers 18. these they taught were tied the other 〈◊〉 for a summe of money be dispensed with that swore by the Temple or the altar Not so those that swore by the gold of the Temple that is decicated to the Temple or by the gift on the altar for these oaths brought these blinde guides in commodity which the swearer was forced presently to pay down The people also were hereby made more free and forward to offer gold for the Temple sacrifices for the altar because they were made believe that those presents were more precious then either Temple or altar Pretty devices these were to get money and are they 〈◊〉 still practised by Papists Philip Brasier was abjured in Henry the eighths time for saying That when any cure is done the Priests do noint the Images and make men believe the Images do sweat in labouring for them The rood of Grace and bloud 〈◊〉 Hails is not orious Our Lady of Loretto hath her Churches so stuffed with vowed presents and memories that they are fain to hang their cloysters and Church-yards with them They teach the people that as they may sooner go to Christ by S. Dominick then by S. 〈◊〉 so to swear by holy reliques and in swearing to lay hand on them is a more binding oath then to swear by God laying hand on the Bible Verse 17. Whether is greater the gold c. The cause must needs be more noble then the 〈◊〉 But the dust of covetoulnes had put out the eyes of these buzzards and expectorated their 〈◊〉 It is a besotting sin and bereaves a man of right reason Avidus 〈◊〉 non videndo Papists our modern Pharisees are most corrupt in those things where their honour 〈◊〉 or profit is ingaged In the doctrine of the Trinity that 〈◊〉 not upon these they are sound enough Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gold Solomons Temple was stone without and gold within to shew saith one the resplendent glory of divine Majesty lurking within a humane and humbled body Quid est templi illius aurum sive aurea claritas nisi ad dextram 〈◊〉 sedentis immortalitas atque impassibilitas saith Rupertus What is the gold of the Temple but the glory of Christ at Gods right hand Verse 18. But whosoever sweareth by the gift c. Vbi utilitas 〈◊〉 〈◊〉 saith Epictetus where there is gain there is godlinesse And Deos quisque sibi utiles 〈◊〉 〈◊〉 another All the worldlings plowing sailing building buying buts upon commodity 〈◊〉 knows no other deity These Pharisees strove to reduce all 〈◊〉 to their own purses and paunches though they rendred men thereby not only irreligious but unnaturall Mat. 15. 5 6. See the Notes there Verse 19. Ye fools and blinde The second time so For behold they have rejected the word of the Lord yea the Word the Lord Christ and what wisdom was in them Jer. 8. 9. True it is they were accounted the only 〈◊〉 men Where is the wise 〈◊〉 is the Scribe saith S. Paul As if wise and Scribe were terms convertible And for the Pharisees they did so carry away the hearts of the people that there was no holy man that was not termed a Pharisee as we finde in their 〈◊〉 And 〈◊〉 the most straitest sect of our religion I 〈◊〉 a Pharisee saith Paul Act. 26. 5. They were 〈◊〉 〈◊〉 and did utterly out-shine and obscure those other sects of Sadduces and Essenes the later whereof are not so much as mentioned in the Gospel And yet we see what esteem Christ had of them and what titles 〈◊〉 here bestows upon them To teach us not to rest in 〈◊〉 〈◊〉 nor to think it sufficient that others think well of 〈◊〉 But let every man prove his own work Galat. 6. 4. and know that not he that commends himself or is commended by others is approved but he whom the Lord 〈◊〉 2 Cor. 10. 18. Verse 20. Whoso therefore shall 〈◊〉 It was not lawfull to swear by the altar or by any creature whatsoever Jer. 5. 7. much 〈◊〉 by idols Amos 8. 14. I my self saith Latimer have used in mine earnest matters to say Yea by S. Mary which indeed is naught But though these oaths be formally naught yet they are finally binding and being broken they are plain perjury because they are all reduced to God himself no otherwise then if they had been taken expressely by the name of God Hence it is that the oaths of Papists Turks Heathens though superstitious are obligatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An oath is an hedge which a man may not break Verse 21. And by 〈◊〉 that dwelleth therein By his grace in his ordinances yea 〈◊〉 his glory which sometimes filled the temple This temple at Jerusalem together with that of Diana at Ephesus which was also built of Cedar in an apish imitation of Gods temple as Vitruvius 〈◊〉 others witnesse were destroy'd much about one and the same time Believe me saith Christ the hour cometh when ye shall neither in this mountain not yet at Jerusalem worship the father Demosthenes saith That mans heart is Gods best temple where he dwels with delight so it be beautified with modesty piety justice c. And this is the end of our creation saith another that man should be the Temple of God and God the Altar of man Verse 22. By the throne of God Heaven is his throne and earth his footstool yet may we not conceive that God is commensurable by the place as if he were partly here and partly elsewhere but he is every where all present See more in the Notes on Mat. 5. 34. Verse 23. Ye pay tithe of mint The Chaldee word
deadly feud of Scotland taken away by K. 〈◊〉 Verse 32. Fill ye up then the measure Ironicè 〈◊〉 It gives us to understand that sinners are stinted and cannot do what mischief they would If at any time they exceed their commission as they are apt and help forward the affliction as out of their innate malice they will God will soon grow jealous for 〈◊〉 and take them off Zech. 1. 14 15. When 〈◊〉 hath 〈◊〉 her ephah God will soon transport it into the 〈◊〉 〈◊〉 〈◊〉 Zech. 5. 8. 11. When it is once ripe in the field God will not 〈◊〉 it to shed to grow again but cuts it up by a just and seasonable vengeance Verse 33 Ye Serpents Serpentum tot sunt venena quot genera saith Isidore tot pernicies quot species tot 〈◊〉 qnot colores See how our Saviour sharps up these 〈◊〉 that if possible they might be made sound in the 〈◊〉 So deals Peter by Simon Magus Paul by Elymas many of our Champions by their Popish Antagonists Before God you are deceivers of the people said M. Philpot Martyr to his persecutours afore God there is no truth in you And to mocking Morgan he said I must tell thee thou painted wall and 〈◊〉 in the name of the living Lord that God shall 〈◊〉 fire and brimstone upon 〈◊〉 〈◊〉 of his word and 〈◊〉 of his people as thou art And afterward Thou art but an Asse in the things of God in that thou kickest against the truth and art void of all godly understanding Thou hast seduced others said Bonner to Philpot and madest them rejayce and sing with thee Yea my Lord quoth he we shall sing when you shall cry Woe woe except ye repent What an arrogant fool is this said the Bishop I will handle thee like an heretike and that shortly I fear nothing I thank God said the other that you can do unto me But God shall destroy such as thou art and that shortly as I trust Likewise to the Bishop of Chichester he spake thus I perceive you are blinde guides and leaders of the blinde and therefore as I am bound to tell you very hypocrites tvrannously persecuting the truth which you are not able to disprove Thus Hilary called Constantius Antichrist and 〈◊〉 devil because they were Arrians Ye generation of vipers Quarum morsus insanabilis Sic 〈◊〉 sycophantarum morsum non est remedium See my Notes on Mat. 3. 7. Vipers teeth are buried in their gums that one would think they could not bite so hypocrites Verse 34. Wherefore Behold I send you O the infinits goodnes of God in striving by his Spirit with refractory sinners in the use of the means waiting their return Sed pensare solet vi graviore moram Prophets wise-men and Scribes That is Apostles Pastours and Teachers Eph. 4. 11. whom he here calleth by the customary names of that countrey Scribe was an honourable name till Pharisees dishonested it by their hypocrisie Ye shall kill and crucifie If therefore we have not yet resisted unto bloud be content with lighter crosses and look for heavier Omnis Christianus crucianus It is but a delicacy to divide betwixt Christ and his crosse Verse 35. From the bloud of righteous Abel God reckons of men by their righteousnesse Rom. 10. The righteous let him dwell where he will and by whom is better then his neighbour saith Solomon This was Cains grief who was of that wicked one and slew his brother And wherefore slew he him but because his own works were evil and his brothers righteous So Alphonsus Diazius that Cain the second slew his brother John because he could not win him to Popery And I would this patriarch of the devil as one cals Cain did not still live in his sons and successours who carry about his club that is red with Abels bloud Imò ut 〈◊〉 sacram adorans venerantur think they do a goodly act in killing up the poor lambs of Christ. Caesar 〈◊〉 said to have slain Grecinus Julius for this reason alone for that he was a better man then that it was for the tyrants behoof to suffer him to live Unto the bloud of Zacharias Most unworthily slain by his pupill Joas as Linus likewise was by his scholar Hereules for a few sharp words that he gave him as he was teaching him Our Saviour instanceth in this Zacharias as the last Prophet mentioned in the Scripture to have been slain by them though they slew many more not elsewhere mentioned unlesse it be in that little Book of Martyrs as one fitly calleth the eleventh to the Hebrews Verse 36. Shall come upon this generation In that last desolation of Jerusalem whereof more in the next Chapter God will not fail to punish persecutours See Acts and Mon. of the Church fol. 1902. to 1950. Good for them therefore is the counsell that Tertullian gave Scapula a bloudy persecutour If thou wilt not spare us yet spare thy self If not thy self yet thy City Carthage Verse 37. How often would I c. How then could they perish whom God would have saved It is answered Voluntas Dei alia est praecepti revelata Antecedens alia beneplaciti arcana Consequens By the former God willed their conversion but not by the later A King wils the welfare of all his Subjects yet he will not acquit those that are laid up for treason 〈◊〉 and the like foul crimes A father is willing to give his son the inheritance yet if he prove an unthrift he 'l put him beside it and take another How oft would I have gathered that is say some by the externall Ministery of the Prophets sent unto thee vers 34 35. Not by internall regenerating operation of the spirit Even as a hen gathereth her chickens Columbarum masculus ipse ovis incubat 〈◊〉 Christus ipse ecclesiam suam fovet Of unreasonable creatures birds and of birds the hen excels in kindnes to her young so that she doubts not in their defence to encounter a Kite a dog c. Iniquo impari praelio though with greatest disadvantage And ye would not Men may nill their conversion then though called by God Quo nihil est verius sed nihil turpius saith one Men are not damned because they cannot do better but because they will doe no better If there were no will there would be no 〈◊〉 Joh. 12. 39. Therefore they could not believe They could not that is they would not saith Theophylact out of Chrysostom who yet usually extolleth mans free-will more then is meet Verse 38. Behold your house is left c. City and temple both God will not alway stand men for a sinning-stock They 〈◊〉 will not hear his word shall hear his rod and feel his sword too Elisha hath his sword as well as Jehu and 〈◊〉 1 King 19. 17. and the one usually precedes the other They therefore that say
out in the way of heaven shall be sure to have heaven Thomas San-Paulins at Paris a young man of eighteen years being in the fire was pluckt up again upon the gibbet and asked whether he would 〈◊〉 To whom he said That he was in his way toward God and therefore desired them to let him goe 〈◊〉 Merchant of Paris his case was nothing so comfortable who for jesting at the 〈◊〉 was by them condemned to be hanged But he to save his life was content to recant and so he did The Friers hearing of his recantation commended him saying If 〈◊〉 continued so he should be saved And so calling upon the officers caused them to make haste to the Gallows to hang him up while 〈◊〉 was yet in a good way said they lest he fall again Verse 14. For a witnesse unto all Nations Whilest with Moses it 〈◊〉 the AEgyptian saveth the 〈◊〉 is a favour 〈◊〉 life to some of death to 〈◊〉 who shall be left without 〈◊〉 by the Gospel preached to them as those that by their obstinacy have wilfully cut the throats of their own poor souls refusing to be reformed hating to be 〈◊〉 Sure it is that the last sentence shall be but a more manifest declaration of that judgement which the Lord in this life most an end by his word hath passed upon people Verse 15. The abomination of desolution That is Antichrist say some Interpreters and hitherto may fitly be referred that of 〈◊〉 who in his 〈◊〉 of the year 964. reckning up some Popes 〈◊〉 wicked he calleth them The abomination of desolation standing in Gods Temple Others understand it of the Roman Eagles or Ensigns Others of the Emperour Caius his statue said by some to 〈◊〉 set up in the Sanctuary As others again of Titus his picture placed there which haply was that one great sin that so troubled him upon his death-bed But they do best that understand the text of those abominable authours of desolation the Roman Armies who laid waste that pleasant Land and destroy'd the Nation as besides what Daniel fore-told is set 〈◊〉 by Iosephus at large in his sixth and seventh book De 〈◊〉 Iudaico Whoso readeth let him understand Let him strive to doe so by 〈◊〉 with 〈◊〉 attention diligence and devotion weeping as 〈◊〉 did till the sealed book was opened digging deep in the mine of the Scriptures for the minde of God 1 Cor. 2. 15. and holding it fast when 〈◊〉 hath it lest at any time 〈◊〉 should let it slip Heb. 2. 1. Admirable is that and appliable to this purpose which 〈◊〉 relateth of the precious stone 〈◊〉 of so orient bright and sweet a colour that it both dazeleth and refresheth the eyes at once drawing together heaps of other stones by it's secret force though far distant as hives of bees c. But lest so costly a gift should grow cheap nature hath not only hid it in the innermost bowels of the earth but also hath put a faculty into it of 〈◊〉 out of the hands of those that hold it unlesse they 〈◊〉 very carefull to prevent it Verse 16. Flee into the mountains As 〈◊〉 at length did for Zoar was too hot to hold him So should Iudea be for these who were therefore to repair to Pella beyond Jordan where they were hid till the indignation was over-past as Eusebius hath it in the third book and fifth Chapter of his history Such a receptacle of religious people was Geneva in the 〈◊〉 persecution And such blessed be God our strength for his unspeakable 〈◊〉 is at this present Warwick-Castle to my self writing these things and to many others in these troublous times So 〈◊〉 and many godly people were entertained and safeguarded by that noble Franciscus a 〈◊〉 in the German warres Verse 17. Not come down to take any thing See here the miseries of war which now alas we feel and can 〈◊〉 to being glad to flee for our lives with the losse of all lest with 〈◊〉 seeking to save our goods we lose 〈◊〉 and all glad if we may 〈◊〉 with the skin of our teeth And how like 〈◊〉 our present 〈◊〉 to end in a deadly consumption Warre is called evil by a specialty 〈◊〉 45. 7. Sin Satan and war have all one 〈◊〉 Evil is the best of them The best of sin is deformity of Satan 〈◊〉 of war misery God yet offereth us mercy as 〈◊〉 did those he warred against whiles the lamp burned O let us break off our sins by repentance and be 〈◊〉 in it lest we should seem to come 〈◊〉 Heb. 4. 1. Verse 18. Return back to take his clothes The body is 〈◊〉 then raiment And although there is great use of clothes in flight especially to save us from the injury of winde and weather for we carry the lamps of our lives in 〈◊〉 〈◊〉 it were yet life for a prey though we have nothing else in a common calamity is a singular mercy A living dog is better then a dead lion saith Solomon The Gibeonites to save their lives submitted to the meanest offices of being hewers of wood c. Skin for skin c. Iob 2. 4. We should be content to sacrifice all to the service of our lives Verse 19. Woe to them that are with childe c. By the laws of Nations women with childe babes and sucklings maids and old folk should be spared But the bloudy sword oft knows no 〈◊〉 as Hos. 10. 14. the mother was dashed in pieces upon her children Hos. 13. 16. their infants were dashed in pieces and their women with childe ript up So at the sack of Magdeburg by Charles the fifth and of Merindol in France by Minerius where the paps of many women were cut off and their children looking for suck at their mothers brest being dead before died also for hunger Many such barbarous but cheries have been acted lately in Ireland and begin to be also now in England poor England now an Ireland as at Bolton in Lancashire lately Help Lord or thy servant perisheth Verse 20. But pray ye Christ saith not Fight ye but pray ye To fight it boots not for God hath resolved the lands ruine But praiers are Bombardae instrumenta 〈◊〉 Christianorum as Luther hath it the great guns and artillery of Christians whereby they may batter heaven and make a breach upon God himself Flectitur 〈◊〉 voce rogante Deus Something God will yeeld to the praiers of his people even when he seems most bitterly bent and unchangeably resolved against them Christ here bids them pray that their flight fell not out in the winter when the daies are short 〈◊〉 foul and all lesse fit for such a purpose Nor on the Sabbath when though it were lawfull enough yet it would be so much the more uncomfortable This they were bid to pray above thirty years before the City was besieged And they had what they praid for Their flight was not
need no refutation These hypocrites were not worthy of an answer from our Saviour who knew also that now was the time not of apologizing but of suffering therefore as a sheep before her shearer is dumb so he opened not his mouth Besides he saw that his enemies were 〈◊〉 to have his blood and therefore held it more glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil hath it to choak their spite with silence injuriam tacendo fugere potiùs quam respondendo superare as another saith to set them down by saying nothing Verse 63. I adjure thee by the living God So had the devil done once before horrendo impudentiae exemplo Mark 3. 7. Sed os Caiaphae culeus Satanaein 〈◊〉 sunt praedicamento It is nothing with the devil and his to pollute and dissallow that nomen majestativum as Tertullian stileth it that glorius and fearfull name of God as Moses calleth it and to call him in at 〈◊〉 turns as an author or abettour at least of their abominable plot and practises How much better that holy man that said My heart head and tongue trembleth as oft as I speak of God Yea the very Heathen Sages had the same thoughts that men ought to be better advised then to tosse Gods reverend name upon their tongues as a tennis-ball or to wear his image for an ornament c. And surely as St Mark relateth this history one would think Caiaphas a very conscientious person For he brings him in saying to our Saviour Art thou the son of that Blessed one Mark 14 61. So he calls God by a periphrasis as if he were afraid once to name God when as yet presently after he profanely adjureth our blessed Saviour by the living God that thou tell us whether thou be the Christ c. And this he doth not out of any desire to know the truth but as seeking an occasion from his bold and free confession of the truth to put him to death so going about to entitle God himself to his villanous enterprizes See here the hatefull nature of damned hypocrisie and abandon it Verse 64. Thou hast said That is as St Mark expresseth the Hebraisme in plainer tearms I am q. d. Thou hast said it and I must second it I am indeed the promised Messias and the only-begotten sonne of God This was the naked truth without Equivocation a device that the Jesuites have lately fet from hell for the consolation of afflicted Catholikes and for the instruction of all the godly as Blackwell and Garnet blush not to professe in print Let us learn here of our Saviour to make a bold and wise confession of the truth when called thereunto although we create our selves thereby never so much danger from the enemy who shall so be either converted or at least convinced and left inexcusable Hereafter shall ye see c. q. d. Now I am in a state of abasement God having hid his sonne under the Carpenters son whom ye have now bound and shall shortly crucifie But not long hence ye shall see me in a state of advancement sitting on the right hand of power powring out my spirit upon all flesh Acts 2 33. and after that coming in the clouds of heaven as in a charet of state to judge you that are now my Judges c. Verse 65. Then the high-priest rent his clothes Which the high-priest ought not by the law to have done howsoever Levit. 10. 6. 21. 10. and here had no colour of cause at all to do no not so much as Joab had when for company and at his Lords command he rent his clothes at Abners funerall whom he had basely murthered 1 Sam. 3. 31. Verse 66. He is guilty of death Servile souls they durst do no otherwise then concur with 〈◊〉 So in popish councels and conclaves the Bishops and others those Aiones Negones 〈◊〉 have no more to do but simply inclinato capite to say Placet to that which in the Popes name is proposed unto them The Legats in the Councell of Trent were blamed for suffering the article of Priests marriage to be disputed And in Colloquio 〈◊〉 after that Beza had spoken much of the Eucharist before the young King of France the Queen-mother and the Princes of the blood a Spanish Jesuite having reproached the Protestants did reprehend the Queen-mother for medling in matters that belongd not to her but to the Pope Cardinalls and Bishops Verse 67. Then did they spit in his 〈◊〉 Condemned prisoners are sacred things and by the law of Nations should not be misused and trampled on but rather pitied and prepared for death But these barbarous miscreants not without the good liking of their Lords the Priests and Elders spare for no kinde of cruelty toward Christ who was content to be spit upon to cleanse our faces from the filth of sinne to be buffeted with fists and beaten with staves to free us from that mighty hand of God 1 Peter 5. 6. and from those scourges and scorpions of infernall fiends Verse 68. Saying prophesie unto us thou Christ This is dayly done to Christ by the children of darknesse which sin securely and say who seeth us they put it to the triall as Ananias and Sapphria did whether they shall be detected Verse 69. And a damsell came unto him A silly wench daunteth and dispiriteth this stout champion Sic Elias ille 〈◊〉 ad mulierculae 〈◊〉 minas trepidat factus seipso imbecillior What poor things the best of us are when left a little to our selves when our faith is in the wain Thou also wast with Jesus She was just of her masters minde and making We had need take heed where we set our children to service for like water on a table they will be led any way with a wet finger and as any liquid matter they will conform to the vessell whereinto they are powred Be sure to teach them Gods fear and to pray and then where ever they come to 〈◊〉 they shall do good and finde favour as 〈◊〉 〈◊〉 〈◊〉 in the court of Babylon 〈◊〉 1. and as the 〈◊〉 〈◊〉 〈◊〉 family that great Lord 〈◊〉 〈◊〉 〈◊〉 maids coal so 〈◊〉 a thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of God 〈◊〉 the 〈◊〉 〈◊〉 Verse 70. I know 〈◊〉 what thou 〈◊〉 〈◊〉 not either her words or her 〈◊〉 〈◊〉 this 〈◊〉 dissembling was a true denying St 〈◊〉 saith 〈◊〉 now the cock crew chap. 14. 68. A fair warning to so soul a sinner but he took no notice of it till Christ looked back upon him to teach us that without the helpe of divine grace no means can convert a sinner from the errour of his way God himself preached a Sermon of repentance to Cain but it prevailed not Whereas Christ no sooner looked back upon this falne Apostle but he went out and wept bitterly Christ cured him with lesse ado then he did Malchus
prayer made by a penitent malefactour executed at Evesham in Worcestershier many years since But our Lord Christ was forsaken of all these creature-comforts and which was worse then all of his Fathers favour to his present apprehension left forelorne and destitute for a time that we might be received for ever Howbeit perplexed though he were yet not in despair persecuted yet not forsaken cast down yet not destroyed He could say My God in the midst of all by the force of his faith which individuateth God as a Father saith and appropriateth him to a mans self And Hilary hath a good note which here comes in not out of place Habes conquerentem relictum se esse quia homo est habes eundem profitentem Latroni in paradiso regnaturum quia Deus est As man he cryes out My God my God c when as God he promiseth paradise to the penitent theef Verse 47. This man calleth for Elias A malicious mistake a devilish sarcasme Whiles darknesse was upon them they were over-awed and husht their mouths were haltered as horses must be saith the Psalmist as the sea was by our Saviour and held in with bit and bridle lest they come near unto thee But no sooner was it light again but they are at their old trade again deriding our Saviour and depraving his words as if forsaken of his hope in God he had fled to Elias for help So when Cranmer standing at the stake cryed out often Lord Jesu receive my spirit a Spanish Monk that heard him ran to a Noble-man there present and tells him that those were the words of one that dyed in great despair Verse 48. And filled it with vineger Sorrow is dry we say This man of sorrows more to fulfill the Scriptures then for his own satisfaction though extream dry no doubt for now was the Paschall lamb a roasting in the fire of his Fathers wrath he saith I thirst and had vineger to drink that we might drink of the water of life and be sweetly inebriated in that torrent of pleasure that runs at Gods right hand for evermore Psal. 16. 11. See the Note on Joh. 19. 29. Verse 49. Let us see whether Elias c. This mocking is the murther of the tongue which therefore our Saviour suffered ut nos illusori Satanae insultaremus saith one It is reported of Aretine that by a longer custome of libellous and contumelious speaking against men he had got such a habit that at last he came to diminish and disesteem God himself May not the same be made good of these malicious miscreants Verse 50. Yeelded up the Ghost Or let go his spirit viz. to God that gave it to whom also he recommended it Luk. 23. 46. teaching us what to do in like case Our care herein may make even a Centurion a gracelesse person to glorifie God saying Certainly this was a righteous man vers 47. When so great a clark as Erasmus dying with no better words in his mouth then Domine fac finem fac finem is but hardly thought of How much more that English Hubertus a covetous oppressour who dying made this wretched will-paroll I yeeld my goods to the King my body to the grave my soul to the devil Verse 51. The vail of the Temple was rent To shew than there was an end of the Leviticall liturgy and that now there was free and open accesse for all Saints to the throne of Gods grace for the vail was a figure of the spirituall covering which was before the eyes of the Church till Christs coming And the earth did quake To work a heart-quake in the obstinate Jews as in some it did others of them had contracted such an habituall hardnesse such a hoof upon their hearts as neither ministry nor misery nor miracle nor mercy could possibly mollifie And the rocks rent So they do wherever Christ makes forcible entrance into any heart I will shake all nations and then the desire of all nations shall come Hag. 2. 7. A man will never truly desire Christ till soundly shaken Gods shaking ends in setling he rents us not to ruine but to refine us Verse 52. And the graves were opened To shew that death was now swallowed up in victory by life essentiall like as the fire swallows up the fuell and as Moses his serpent swallowed up the enchanted serpents And many bodies of the Saints To shew that the 〈◊〉 strings of death which before bound them in their 〈◊〉 were now broken and they enlarged to attend our Saviours resurrection Verse 53. And appeared unto many Not to converse again as heretofore with men but to accompany Christ that raised them into heaven and to be as so many ocular 〈◊〉 of Christs quickning power whereby he shall also raise our vile bodies and conform them to his glorious body the standard Phil. 3. ult Verse 54. Truly this was the Sonne of God i.e. A divine man a de my-god as these Heathens reputed those in whom they beheld and admired any thing above the ordinary nature of 〈◊〉 and their expectation Naturall conscience cannot but stoop and do homage to the image of God stamped upon his people as being afraid of that name of God whereby they are called Deut. 28. 10. There are that think that these souldiers our Saviours executioners were truly converted by the miracles they 〈◊〉 seen according to what Christ had prayd for them Luk. 23. 34. And it may very well be like as Paul was converted upon 〈◊〉 Stevens prayer as Justine Martyr and others were by behold ing the piety and patience of the Primitive Christians and as James Silvester 〈◊〉 at the Martyrdome of Simon Lalot at 〈◊〉 He seeing the great faith and constancy of that heavenly Martyr was so compuncted with repentance saith Mr Fox and fell into such despair of himself that they had much ado to fasten any comfort on him wich all the promises of the Gospell till at length he recovered repented and with all his family removed to the Church of Genova Christians have shewed as glorious power and have as good successe in the faith of Martyrdome as in the faith of miracles working wonders thereby upon those that have sought and suckt their blood Verse 55. And many women were there More hardy then the Disciples who all save John were fled and hid Oh stand saith a Divine and behold a little with those devout women the body of thy Saviour hanging upon the crosse See him afflicted from top to 〈◊〉 See him wounded in the head to heal our vain 〈◊〉 See him wounded in the hands to heal our evil actions See him wounded in the heart to cure our 〈◊〉 thoughts See his eyes shut up that did enlighten the world See them shut that thine might be turned from seeing of vanity See that countenance so goodly to behold spetted upon and 〈◊〉 that thy face 〈◊〉 shine glorious as the Angels in heaven
her selfe Obscurum qua id fecerit ex causa It s hard to say wherefore she did this saith a learned Interpreter but likely out of modesty and that she may make no shew till she were sure as also that the miracle might appear the greater Verse 25. Thus hath the Lord She saw that all her prayers that she had haply forgot were not lost but laid up with God who now sends in the blessing that she had despaired of The Lord oft doth things for his people that they look not for Isaith 64. and stayes so long that when he comes he finds not Faith Luke 18. 8. Verse 26. Unto a City of Galilee God and his Angels can find out his hidden ones Psal. 83. 3. in what corner of the country soever Verse 27. Espoused to a man 1 The better to free her from suspition of fornication 2 That she might have one to provide for her when she was with Child 3 That the mystery of God manifested in the flesh might come to light by little and little Verse 28. Haile thou that art highly favoured A salutation and not a prayer as Papists pervert and abuse it And when the Ave-Mary-Bell rings which is at Sun-rising Noon and Sun-setting all men in what place soever house field street or market do presently kneel down and send up their united devotions to heaven by an Ave-Maria Also where one fasteth on Friday which they count our Lords day many fast on Saturday which they count our Ladies day Verse 29. She was troubled at his saying Affect not the vain praises of men saith one The blessed Virgin was troubled when truly praised of an Angel They shall be praised of Angels in heaven who have eschewed the praises of men on earth What manner of salutation Cujus esset saith one Interpreter voluit enim probare spiritum Qualis quanta saith another Id est quam honorifica magnifica ac proinde supra sortem suam pofita What an honourable salutation it was and more then she could acknowledge Verse 30. Feare not Mary We are not fit to hear till quit of carnall affections and passions The eare which tastes words as the mouth doth meat when filled with choller or other ill humours can relish no comfort Verse 31. Shalt call his name Jesus See the Note on Matt. 1. 21. If it were such a mercy to Israel that God raised up of their Sonnes for Prophets and of their young men for Nazarites Amos 2. 11. What was it to Mary and in her to all mankind that she should be mother to the Arch-prophet to that famous Nazarite Verse 32. Sonne of the highest Answerable to the Hebrew Elion whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sunne cujus antiquissima veneratio saith Beza whom the ancients deifie Verse 33. And of his Kingdom there shall be no end St. Paul saith indeed that he shall at the end of the world deliver up the Kingdome to God the Father not that his Kingdom shall then cease but that form of administration only that he now useth in the collecting and conserving of his Church Verse 34. How shall this be This is a speech not of unbeleif but of wonderment as desiring also to be better informed Verse 35. The power of the highest shall over-shadow thee As once he did the confused Chaos in the Creation This very expression was a great confirmation to the Virgins faith and may well serve for a caution to us not to be over-curious in searching into this secret Verse 36. Who was called barren It is observed that the barren women so called in both Testaments had the best Children as Sarah Rebecca Rachel Elizabeth c. because long held off and much humbled Some also have observed that the New Testament affords more store of good women then the Old Verse 37. For with God c. We never doubt of Gods will but we do in some measure doubt of his power See them both running paralell Job 42. 2. Verse 38. Behold the handmaid of the Lord Not Mall Gods maid as a black-mouthed Blatero hath blasphemed in print that the Puritans rudely call her Verse 39. Into the hill-country Of Juda southward of Jerusalem into the City of Hebron Josh. 21. 9. Verse 40. Saluted Elizabeth To whom she could not rest till she had imparted the good newes and both given and received some spirituall gift for mutuall confirmation and comfort Rom. 1. 11 12 Greif growes greater by concealing joy by expression Only the meeting of Saints in heaven can parallell the meeting of these two couzens Verse 41. The babe leapt in her womb Such comfort there is in the presence of Christ though but in the womb as it made John to spring What then shall it be in heaven think we Verse 42. Blessed art thou among women So is Jael the wife of Heber said to be Judg. 5. 24. who yet perhaps was hardly so good a woman as Deborah that called her so But it was no small confirmation to the blessed Virgin to hear the same words from Elizabeth that she heard before from the Angell And blessed is the fruit c. Or because blessed is the fruit of thy womb therefore blessed art thou c. Verse 43. That the mother of my Lord c. That the Lord himself should come amongst us as he did in the flesh and doth still by his Spirit Oh what a mercy Verse 44 Leaped in my womb More like a suckling at the the breast as the word signifieth then an Embryo in the womb The Spirit then worketh even in unborn babes that are elect some kind of saving knowledge of Christ answerable to faith in those that are grown up Verse 45. Blessed 〈◊〉 she Mary beleeved so did not 〈◊〉 though a man a Priest aged learned eminent and the message to him of more appearing possibility This Elizabeth here seems to have an eye to Beleeved that there shall be c. The same may be said of every beleiver It is true also in cases ordinary A perswasion that God will help and keep us will indeed help and keep us Marke 9. 23. Verse 46. And Mary said See the benefit of good 〈◊〉 and how one Christian kindleth another As Iron sharpneth iron so 〈◊〉 the face of a man his freind Doth magnifie the Lord Makes roome for him enlargeth her thoughts of him throwes wide open the everlasting doors that the King of glory may come in in State My spirit rejoyceth Tripudiat danceth a galliard which seemeth to come from the Greek word here used danceth Levaltoes in God or for God my Saviour as the matter and ground of my joy Verse 48. The low estate Vilitatem the 〈◊〉 and abject 〈◊〉 Cóntra Mariae 〈◊〉 quae 〈◊〉 Papicolae Here 's no mention of merit All generations shall call me blessed How much more should we with one mind and one mouth blesse God the Father of our Lord
company thorough extreame perplexity which made him return so oft to them calling upon them to watch with him Verse 42. If thou be willing He was so astonied with the greatnesse of his present pressures that he seems for a time to suffer some kind of forgetfulnesse of his office Verse 44. And being in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Greek Father Alphonsus is honoured in Histories for this that he abased himself so far as to help one of his subjects out of a ditch Shall not Christ much more be honoured that helped all his out of the ditch of damnation Great drops of bloud Clotty bloud issuing through flesh and skin in great abundance Oecolampadius tels of a certain poor man who being kept hanging in the trusse of the cord which is a certain hanging by the hands behind having a weighty stone fastened at their feet the space of six hours the sweat that dropt from his body for very pain and anguish was almost bloud But here was no almost in our Saviours bloudy sweat whiles without any externall violence meerly by the force of his own saddest thoughts working upon him sanguinem congelatum quasi extruserit So great was Scanderbegs ardor in battell that the bloud burst out of his lips But from our Champions not lips only but whole body burst out a bloudy sweat Not his eyes only were fountains of tears or his head waters as Jeremy wished Chap. 9. 1. but his whole body was turned as it were into rivers of bloud A sweet comfort to such as are cast down for that that their sorrow for sin is not so deep and soaking as they could desire Verse 45. He found them sleeping Who should have waked and wiped off his sweat as the Angell did Theodorus the Martyrs but they rather added to it by their security Verse 48. Judas betrayest thou c. Sic Judaei sub praetextu pietatis maximè delinquebant Deo osculum sine amore 〈◊〉 Julian the Apostate was no friend to Basil though he wrote to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was Libanius the more to be beleived for saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Basil commend me I despise other mens worse censures Verse 49. Lord shall we smite But before he could answer Peter smot which might easily have cost him his life Quod 〈◊〉 ne feceris is a safe rule Verse 51. And he touched his eare c. After he had laid them flat on the ground So he tryed them both wayes but nothing would do Verse 53. And the power of darknesse The dark places of the earth are full of the habitations of cruelty Psal. 74. 20. Creatures kept in the dark are 〈◊〉 and furious Had they known they would never have crucified the Lord of glory I did it ignorantly saith Paul concerning his persecuting the Saints Verse 61. And looked upon Peter A stroke from guilt broke Judas his heart into despair but a look from Christ brak Peters heart into teares CHAP. XXIII Verse 2. Perverting the people GRaece Turning them up-side down wreathing them from their right minds So Verse 5. He Stirreth up the 〈◊〉 Gr. He maketh an earthquake in them rectam toll it de cardine 〈◊〉 he throws them off the hinges Verse 8. He was exceeding glad As if he had got some 〈◊〉 or inchanter that would shew him some pleasant sight Verse 9. But he answered him nothing Princes use to 〈◊〉 the undecencies of Embassadours by denying them audience as if 〈◊〉 were the way royall to revenge a wrong Christ 〈◊〉 not a word to 〈◊〉 saith one because Herod had taken away his voice by beheading the Baptist who was vox clamantis Verse 10. Vehemently accused him Gr. With great intention of spirit and contention of speech Clamant ut Stent or a vincant Verse 11. Set him at nought Gr. Made no body of him Arrayed him in a gorgeous robe Or a whit robe as the old Interpreter hath it Pilates souldiers clad our Saviour in purple a colour more affected by the Romans Herod in white as more affected by the Jewish Nobility Verse 12. Pilate and Herod were made friends Two dogs that are fighting can easily agree to pursue the Hare that passeth by them Martiall brings in the Hare thus complaining In me omnis terraeque aviumque marisque rapina est Forsitan coeli si canis astra tenet In littore Siculo cum lepus canum 〈◊〉 vim 〈◊〉 〈◊〉 〈◊〉 marimo captus dicitur Est enim voracissima 〈◊〉 〈◊〉 saith Bodin The wicked can easily unite against the Saints Verse 20. Pilate therefore willing c. I read of one that did verily think that Pilate was an honest man because he was so unwilling to crucifie Christ. But this arose only from the restraint of naturall conscience against so foul a fact Verse 25. Him that for sedition The Jewes before they were banished out of this Kingdome threw bags of poyson into the Wells and Fountains that the people were to drink of and so indeavovred to poyson them all so deale those that sowe sedition these are the Pests the botches of humane society Verse 28. Weep not for me We are not so much to lament dolorous sufferings as Papists use to do in their histrionicall descriptions of his passion as to lay to heart and lament our sinnes the cause of 〈◊〉 When a Papist came to Master Hooper at the stake and said Sir I am sorry to see you thus Be sorry for thy self man said hearty Hooper and lament thine own wickednesse for I 〈◊〉 well I thank God and death to me for Christs sake is welcome Verse 29. Blessed are the barren Better be so then bring forth children to the murtherer Hence Hoseas prayes for barrennesse as a blessing on his people Hos. 9. 14. Verse 31. What shall be done in the dry Lo little sucklings also are here called dry trees 〈◊〉 wood such as Gods wrath will soon kindle upon Verse 33. Which is called Calvary As sad a sight to our Saviour as the bodies of his slain wife and children were to Mauricius the Emperour who was soon after to be slain also by the command of the traytour Phocas Let us learn to consider the tyranny and deformity of sin as oft as we passe thorough Church-yards and Charnell-houses Verse 34. Father forgive them See the sweet mercy of Christ mindfull and carefull of his enemies when the paines of hell had taken hold of him and they like so many breathing devils were tormenting him Pendebat tamen petebat saith Augustine He was slain by them and yet he begged for them Verse 35. Derided him 〈◊〉 Blew their noses at him Verse 36. Offered him vineger In stead of wine which Kings drink much off Verse 38. Greek Latine and Hebrew This venerable Elogy and Epitaph set upon our Saviours Crosse proclaimed him King of all religion having reference to the Hebrews of all
wisdom to the Greeks of all power to the Latines Verse 39. Which were hanged railed c. Sic plectimur a Deo nec flectimur tamen saith Salvian corripimur sed non corrigimur There are many quos multò facilius fregeris quà m flexeris saith Buchanan Monoceros interimi potest capi non potest The wicked are the worse for that they suffer and will sooner break then bend Verse 40. But the other answering Silent he was for a while and therefore seemed to consent till hearing Christs prayers and the enemies outrages he brake out into this brave confession worthy to be written in letters of gold Verse 42. Lord remember me By this penitent prayer he made his crosse a Jacobs ladder whereby the Angels descended to fetch up his soul. So did Leonard Caesar burnt at Rappa in Bavaria whose last words were these Lord Jesu suffer with me support me give me strength I am thine save me c. See the Note on Matt. 27. 38. Verse 43. Verely I say unto thee See the infinite love of Christ to penitent sinners in that when he hung upon the tree and was paying dear 〈◊〉 mans sin he rejected not this malefactors petition Shall he not hear us now that all is paid and finished To day shalt thou be with me This is not every mans happinesse A pardon is sometimes given to one upon the gallows but who so 〈◊〉 to that the rope may be his hire It is not good to put it upon the Psalm of Miserere and the neck-verse saith one for sometimes he proves no clark Verse 47. Certainly this was a righteous man Bennet the 〈◊〉 in King Henry the Eighths daies being brought to execution the most part of the people he exhorted them with such gravity and sobriety as also the Scribe who wrote the sentence of condemnation against him did pronounce and confesse that he was Gods servant and a good man So when Wiseheart and March the Martyrs went toward the stake they were justified by the beholders as innocent and godly persons Verse 51. The same had not consented This proved him to be a good man and a just as Psal. 1. 1. Sir John Cheek was drawn in for fear of death to be present at the condemnation of some of the Martyrs The remorse whereof so mightily wrought upon his heart that not long after he left this mortall life whose fall though it was full of infirmity yet his rising again by repentance was great and his end comfortable saith Master Fox Waited for the kingdom of God Gr. Entertained and embraced it CHAP. XXIV Verse 1. Very early in the morning ABout which time probably our Saviour rose Verse 9. And told all these things Per os mulieris mors ante processerat per os mulieris vita reparatur saith Ambrose So Chap. 1. an Angel of light communeth with a woman about mans salvation as an Angel of darknesse had done Gen. 3. about his fall and destruction Verse 11. As idle tales Set on with great earnestnesse Verse 12. And stooping down Obstipo capite propenso collo We need not doubt therefore of the certainty of this history of Christs resurrection Verse 13. About Threescore furlongs About sixe miles Verse 14. And they talked together So did Elias and Elisha when the heavenly chariot came to sunder them Christ is still with two or three met for such an holy purpose Verse 16. But their eyes were held Ut ulcus suum discipuli detegerent 〈◊〉 〈◊〉 susciperent saith Theophylact That they may tell their own disease and receive healing Verse 17. That ye have one to another Gr. That ye tosse one to another as a ball is tossed betwixt two or more And are sad Christ loves not to see his Saints sad hee questions them as Joseph did his prisoners Wherefore look ye so sadly to day Gen. 40. 7 and as the king did Nehemiah Chap. 3. 2. Verse 18. And one of them whose name was Cleophas They that hold the other of these two to have been Saint Luke are 〈◊〉 by the preface he hath set before the Acts saith Beza Art thou only a stranger c. Tragedies have no prologues as comedies have because it is supposed that all men take knowledge of publike calamities Verse 19. Which was a Prophet Yea and more then a Prophet But the disciples were wondrous ignorant till the spirit came down upon them Act. 2. Verse 21. But we trusted q. d. Indeed nowwe cannot tell what to say to it Here their hope hangs the wing extreamly their buckler is much battered and needs beating out again Ferendum sperandum said the Philosopher And good men find it more easie to bear evill then to wait for good Hebrews 10. 36. Verse 25. O fooles c. Those in a Lethargy must have double the quantity of physick that others have Some slow-bellies must be sharply rebuked that they may be sound in the faith Verse 26. Ought not Christ Ne Jesum quidem audias gloriosum nisi videris crucifixum saith Luther in an Epistle to Melancthon Agentem fortiter 〈◊〉 aliquid pati said a Theban souldier out of Pindarus to Alexander when he had received a wound in battle For the which sentence he liberally rewarded him Verse 27. The things concerning himself Christ is authour object matter and mark of Old and New Testament the Babe of Bethlehem is bound up as I may so say in these swathing-bands Turn we the eyes of our minds to him as the Cherubins did their faces toward the Mercy-seat The Angels do 1 Pet. 1. 12. Verse 28. And he made as though he would c. So did the Angel to Lot Gen. 19. 2. See the like Josh. 8. 5 6. 1 King 3. 24. If Salomon might make as though he would do an act that was unlawfull we may surely do the like in things indifferent Yet this was never done as is well observed but 1 by those that had authority over others 2 For some singular good to them with whom they thus dealt Verse 29. But they constrained him Though they had been sharply rebuked by him whom they know to be no other then a meer stranger to them For it is toward evening Cry we now if ever ere it be too late Vespera jam venit nobiscum Christe maneto Extingui 〈◊〉 nec patiare 〈◊〉 Verse 30. And blessed it It s thought they knew him by his ordinary form of giving thanks before meat Versy 32. Did not our hearts burn By that spirit of burning Esay 4. 4. that kindleth the fire of God Cant. 8. 6. on the harth of his Peoples hearts whiles the mystery of Christ is laid open unto them Ego verò illius oratione sic incendebar saith Senarclaeus concerning Diarius the Martyr ut cùm eum disserentem audirem Spiritus sancti verba me audire existimarem Me thoughts when I heard him I heard the Holy Ghost himself