shall wring them out and drink them up And be baptized c. Or ducked washed not drowned as St Paul was in the shipwrack or as the baptized child which shakes off the water or is dryed after baptisme Afflictions saith one are called baptisme because they set Gods mark upon us as baptisme doth that we belong to God This for outward afflictions And for desertion it is called Christs cup because we are sure to pledge him in that too and be conformed unto him as was Iob David Heman Psal. 88 c. Grace is no target against affliction but the best shall have terrours within and troubles without as sure as the coat is on their back or the heart in their belly Is not mine to give i.e. It is no part of my present office Or I have no such commission from my father to give precedencies to all that affect them Christ hereby seeks to raise up the low groveling spirits of his Apostles to things supernaturall supernall Verse 24. They were moved They were angry at that ambition in their fellows that themselves were deeply guilty of So Diogines trampled Platoes pride but with greater pride So Crassus earnestly inveighed against covetousnesse in others when there was not a more covetous caitiffe then he upon the earth So Gregory the great stomaked the title of universall Bishop to the Patriarch of Constantinople which yet himself affected and his successour Boniface arrogated and usurped Verse 25. Iesus called them to him and said We must by Christs example advance cherish concord all we can amongst ministers especially by casting out those make-bates emulation and ambition Pareus was wont to say that the onely cause of all Church-dissensions was Ministers reaching after rule and preheminence as did Diotrephes And that if this evil humour could possibly be purged 〈◊〉 there would be a sweet symmetrie an happy 〈◊〉 of all hearts And they that are great The Grandees of the earth There is saith one a greatnesse Belluine and Genuine In that a beast may and doth exceed us In this we exceed ourselves and others Great men are not alwaies wise saith Elihu Iob 32. 9. And 〈◊〉 me major nisi qui justior said Agesilaus when the King of Persia 〈◊〉 himself the great King Calamitas nostra magnus est said Mimus concerning Pompey the people applauding so 〈◊〉 a 〈◊〉 Privilegium unius conceditur in 〈◊〉 alterius saith a learned Doctour si vis esse verè 〈◊〉 ne sis instar utris 〈◊〉 tumidi sed instar uteri prole gravidi 〈◊〉 attollas inane supercilium sed exhibeas utile ministerium Goodnesse is the only greatnesse Verse 26. But it shall not be so amongst you How expresse is that against Papal primacy and Lordly prelacy When the Duke shall be damned what will become of the Bishop said the clown to the bishop of Cullen Mr Whithead refused a Bishoprick because he liked not to be Lorded And Mr Coverdale being deprived of his Bishoprick in Q. Maries daies would not for the same cause be reinvested in Q. Elizabeths but taught a school Verse 27. Let him be your servant This is the ready way to rise Neither may any think himself too good to serve the Saints to wash their feet to minister to their necessities Christ came out of the bosome of his Father to fetch them to heaven The holy Ghost disdains not to dwell in their hearts Angels are desirous to do them any good office Prophets think not much to minister to them 1 Pet. 1. 12. Paul and Apollo and Cephas are theirs publike servants to the Church accounting it a far greater matter prodesse quà m praeesse to seek mens salvation then to exercise dominion Verse 28. And to give his life a ransome A redemptory a valuable rate for it was the blood of God wherewith the Church was purchased Acts 20. 28. silver and gold could not do it 1 Pet. 1. 18 19. nor any thing else but that counter-price given by Christ 1 Tim. 2. 6. Verse 29. And as they departed from Iericho Christ cured one blinde man as he went into Iericho Luk. 18. and two as he went out for all the haste he had to go to Ierusalem Hence such multitudes followed him to make up his ensuing triumph Verse 30. When they heard that Iesus passed by Happy it was for them that though blind yet they were not d eaf For as death came in by the ear so doth life Hear and your souls shall live Isa 55. 3. a heavy ear is a singular judgement Isa. 6. 10. a 〈◊〉 ear a speciall favour Prov. 20. 12. when God strook Zaechary 〈◊〉 1. he made him dumb but not deaf When God strook Saul he made him blind but not deaf When God strook Mephibosheth he made him lame but not deaf There is a deaf devil and a deaf adder and deaf man that yet want for no ears Isa. 43 8. But he that heareth instruction is in the way of life saith Solomon These two blind beggers had heard of Christ by the hearing of the ear but that satisfied them not unlesse their eyes also might see him Iob 42. 5. They way-lay therefore the Lord of light who gives them upon their suit both sight and light irradiates both organ and object cures them of their both outward and inward 〈◊〉 at once Thou son of David They knew and acknowledged Christ to be the true Messias Few such knowing blind beggers now 〈◊〉 They are commonly more blinde in minde then body loose and 〈◊〉 〈◊〉 such as are neither of any Church nor common-wealth but as the baser sort of people in Swethland who do alwaies break the Sabbath saying that 't is only for gentlemen to sanctifie it Or rather as the poor Brasilians who are said to be sine rege lege fide without any government law or Religion Verse 31. And the multitude rebuked them In prayer we must look to meet with many rubs and 〈◊〉 but Gods spirit is heroike and gets over them all The 〈◊〉 will interrupt us as the 〈◊〉 did Paul Act. 16. 16. as the birds did 〈◊〉 Gen. 15. 11. as those Samaritans did the Jews in building the Temple Nehem. 6. Hence we are bid Strive in prayer Colos. 4. 2. and watch in prayer for Satan will be at our right hand as at Iehoshuahs Zach. 3. 1. watching his time to cast in if not a 〈◊〉 yet an impertinent thought thereby to bereave us of the benefit of our prayers besides our own naturall indevotion through hardnesse of heart heavinesse of body multiplicity of worldly distractions and 〈◊〉 All which we must break through and cry the more earnestly as Bartimaeus here did though checkt by the multitude Have mercy on us o Lord c. Daniel would not be kept from his God for any danger of death 〈◊〉 〈◊〉 6 nor the French Protestants restrain prayer though King Henry 3. made a law to forbid them to pray with their families The sun
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
flasheth in their faces The nearer any man draws to God the more rottennesse he findeth in his bones Abraham is dust and ashes Iob abhorreth himself in dust and ashes Isaiah cryes Woe is me for I am 〈◊〉 Peter Depart from me I am a sinfull man All these had right 〈◊〉 of Gods greatnesse and this is that that is required so oft in Scripture under the tearm of magnifying God when we get him into our hearts in his own likenesse and enlarge his room there when we take him into our thoughts under the notion of a great King when we get so far as to conceive of him above all creatures far above all the glory that can be found in earthly 〈◊〉 and Potentates Thinke of God as one not to be thought of and when you have thought your 〈◊〉 as 〈◊〉 affirmeth concerning Socrates described by Plato and desireth of his Readers concerning Lucius Crassus that they would imagin far greater things of them then they finde written so assure your selves your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatnesse And if he could adde If any think me overlavish in their commendation it is because he never heard them or cannot judge of them How much more may we 〈◊〉 the same of this blessed and only Potentate the King of Kings and Lord of Lords Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting 〈◊〉 Verse 36. Neither shalt thou swear by thy head That is by thy 〈◊〉 which is the life of our lives say some by thy life say others which is a sweet blessing for a living dogge is better men a d ad Lyon yea though full of crosses yet why is living man sorrowfull q d. it is a mercy that amidst all his crosses he 〈◊〉 yet alive 〈◊〉 is yet alive I have enough saith Iacob They told 〈◊〉 of his honour he speaks of his life Life is better then honour and is not therefore to be laid to pawn upon every light occasion as they that to often use As I live and As true as I live whereof something before Because thou 〈◊〉 not make one hair c. God is great in great things saith St Augustine and not little in the smallest What lesse then an hair yet in making a hair white or black Gods power appeareth The devil can as little create a hair of the head as he 〈◊〉 of old a louse in the land of Egypt There are miracles 〈◊〉 in mans body to fill a volume It is the Image of God and a little world an epitome of the visible world as his soul is of the invisible The Idea or example of the great world which was in God from all eternity is as it were briefly and summarily exprest by God in man Hence Man is called every creature Go preach the Gospel to every creature Mark 16. 15. as if there were none to him none besides him A Philosopher could say There is nothing great in earth besides man And an Oratour The greatest thing in the least room is a good soul in a mans body Man saith the Poet is the master-peece of the wisest Workman he is saith the 〈◊〉 the fairest peece of the chiefest Architect the very miracle of daring nature saith Trismegist Galen a profane Physician after he had described the nature and parts of mans body was forced to sing a hymne to that God that he knew not And St Augustine complaineth that men can admire the height of the hills the 〈◊〉 of the waves the compasse of the ocean and the circumvolution of the starrs and yet not once marke nor admire the power and goodnesse of God shining in their own souls and bodies as in a mirrour Fearfully and wonderfully am I made saith David yea and curiously wrought in the lowest parts of the earth that is in my mothers womb Psal. 139. 13 14 15. A councel was called in Heaven when man was to be formed Let us make man Gen. 1. 26. And were not the birth of a childe so common should it fall out but once in an age people would run together to see it as to a miracle Pliny wondereth at the Gnat so small a creature yet making so great a buzz ng and so 〈◊〉 at the 〈◊〉 He also 〈◊〉 mention of one that spent 58 years in searching out the nature of the 〈◊〉 and could not in all that space attain to the full of it What a shame is it for us not to see God in every creature in our selves especially and every the least part of us There is not a hair upon our heads white or black but hath God for the maker and God for the Master too Let those that pride themselves in their hair think what a heavy account 〈◊〉 made to God for that sin Long hair in women is a token of modesty But modesty grows short in men as their hair grows long saith one And 〈◊〉 speaking of the 〈◊〉 and crisped youths of his time 〈◊〉 us that they had more care of their locks then of their limmes and had rather the common-wealth should be disturbed then their frizzled tresses disheveled Pompey was taxed for this neat nicety Unico digitulo caput scalpit And of Helen too curious of her hair at her mothers funerall the Poet bringeth in one that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is old Helen still no changeling in all this space The holy women of old durst not adorn themselves with plaited or broided hair as St Peter testifieth but trusted in God and decked themselves with a meek and quiet spirit And doth not nature it self teach us saith St Paul that it is a shame to a man to 〈◊〉 long hair It is objected That the Apostle intends such 〈◊〉 as is as long as womens But it is answered That Homer 〈◊〉 the same word of 〈◊〉 Greeks calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 they did not wear 〈◊〉 hair long as womens But as it is a shame to 〈◊〉 it so it is a sin to swear by it whether long or short white or black 〈◊〉 helps it to say The matter is but small we swear by For first it is a forsaking of God and count you that a small matter Compare Jer. 5. 7. with Jer. 2. 12 13. 〈◊〉 The more 〈◊〉 and vile the thing is a man 〈◊〉 by the greater is the oath 〈◊〉 he ascribeth that to a vile creature which is proper to God only so to know the heart to be a discerner of secrets and an a venger of falshood And if a man may 〈◊〉 swear by his hairs much 〈◊〉 by his faith and troth that are much more precious and to 〈◊〉 by them so oft and ordinary what doth it argue but that we are low brought
one that had found his glove with a desire to restore it to him but pursued inwardly with a guilty conscience leaps over a hedge plunges into a marlepit behinde it unseen and unthought of wherein 〈◊〉 was 〈◊〉 This and worse is the case of a poor 〈◊〉 〈◊〉 〈◊〉 is caught and 〈◊〉 up in prison laid fast in bonds and 〈◊〉 of 〈◊〉 and what can he give in exchange for his soul 〈◊〉 〈◊〉 the 〈◊〉 nor 〈◊〉 off the arrest 〈◊〉 or 〈◊〉 〈◊〉 will serve him with a writ to appear and 〈◊〉 at the great 〈◊〉 〈◊〉 Gods tribunall 〈◊〉 doth 〈◊〉 excuse him for 〈◊〉 is 〈◊〉 whether a man know of 〈◊〉 or not and will light so much the more heavily by how much 〈◊〉 〈◊〉 is done upon him more unexpectedly Now there 〈◊〉 no way in the 〈◊〉 of discharging this debt but by the 〈◊〉 of Christ 〈◊〉 〈◊〉 who hath paid the utmost farthing for 〈◊〉 elect This good Samaritan hath discharged all for us and 〈◊〉 for 〈◊〉 sake accounts of our sinnes as if they had never 〈◊〉 committed He bindes them in a bundle 〈◊〉 them up as 〈◊〉 Dan. 9 24. and casteth them behinde him as old 〈◊〉 into the bottom of the sea and all because mercy pleaseth 〈◊〉 Mica 7. 19. This he doth at first conversion when he 〈◊〉 sinner Rom. 3. And whereas in many things we sinne all we 〈◊〉 a pardon of course for those weaknesses that are of daily 〈◊〉 included in that generall pardon which we have upon 〈◊〉 〈◊〉 repentance Only he looketh we should sue out our 〈◊〉 by daily prayer for it Intreat we God to remit our 〈◊〉 and sith he must be satisfied to take it out of his Sonnes 〈◊〉 〈◊〉 who is become surety for us and saith unto his Father in 〈◊〉 as Paul to Philemon If this Onesimus of mine hath wronged 〈◊〉 or 〈◊〉 thee ought put that on mine account As we forgive our debtours Not as if God should therefore forgive us because we forgive others but this is the argument We do and can by Gods grace forgive them therefore God can 〈◊〉 will much more forgive us sith all our goodnesse is but a spark 〈◊〉 his 〈◊〉 a drop of his ocean No article of our Creed is so 〈◊〉 〈◊〉 by Satan as that of the forgivenesse of 〈◊〉 by 〈◊〉 〈◊〉 which is the very soul of a Church and the life of good soul. All the former Articles of the Creed are perfected in his and all the following Articles are effects of this Now one 〈◊〉 〈◊〉 of 〈◊〉 us in the sound 〈◊〉 of the pardon of 〈◊〉 own debts 〈◊〉 if we can forgive our debtours He that can put 〈◊〉 all purpose of 〈◊〉 and freely forgive his brother may with boldnesse ask and expect forgivenesse at Gods hands For 〈◊〉 rejoyceth against judgement and our love to others is but a 〈◊〉 of Gods 〈◊〉 to us It is a fruit of 〈◊〉 faith 〈◊〉 17. 4 5. It is 〈◊〉 a sweet 〈◊〉 of our 〈◊〉 Col. 3. 12 13 〈◊〉 an effectuall 〈◊〉 of our 〈◊〉 For 〈◊〉 our 〈◊〉 shall commend the righteousnesse of God Rom. 3. 5. both in 〈◊〉 of his 〈◊〉 〈◊〉 in pardoning so great sinnes and our thankfull acknowledging of that grace in walking 〈◊〉 of it Now if any ask Why the petition for pardon of sin is set 〈◊〉 that for daily bread It is answered 1. In 〈◊〉 four former petitions we pray for good things In the two later we pray against evil 2. Our Saviour 〈◊〉 herein to our infirmity who 〈◊〉 sooner trust God for pardon then provision for a 〈◊〉 〈◊〉 a 〈◊〉 3. That by an argument from the lesse to the greater we 〈◊〉 the more boldly beg spirituals Verse 13. And lead us not into temptation Here we beg sanctification as in the former petition 〈◊〉 and are taught after 〈◊〉 of sins to look for temptations and to pray 〈◊〉 them Temptations are either of 〈◊〉 and so God tempts men or of perdition and so the devil Both 〈◊〉 great temptations began with one strain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee 〈◊〉 Gen. 12. 1. Gen. 22. 2. Here God led Abraham into temptation but he delivered him from evil yea he tempted him and proved him to doe him good in his later end His usuall way is to bring 〈◊〉 to heaven by hell-gates to draw light cut of darknesse 〈◊〉 〈◊〉 of evil As the skilfull Apothecary maketh of a poisonfull viper 〈◊〉 〈◊〉 triacle as the cunning Artificer with a crooked unsightly tool frameth a straight and beautifull piece of work 〈◊〉 the AEgyptian birds are said to pick wholsome food out of the Serpents eggs or as the Athenian Magistrates by giving to 〈◊〉 hemlock a poisonous herb preserved the Common-wealth The devil tempts either by way of seducement 〈◊〉 1. 15. or grievance 2 〈◊〉 127. In the former he excites our 〈◊〉 rubs the fire-brand and makes it send forth 〈◊〉 sparkles carries us away by some pleasing object as the fish by the bait Yet hath he only a perswading sleight not an enforcing might our own 〈◊〉 carrieth the greatest stroke In the later those 〈◊〉 of buffeting or grievance horrid and hideous thoughts of Atheisme Idolatry blasphemy 〈◊〉 c. himself for most part is the sole doer to trouble us in our Christian course and make us run heavily toward heaven The Russians are so malicious one toward another that you shall have a 〈◊〉 hide some of his own goods in his house whom he hateth and 〈◊〉 accuse him for the stealth of them Such is the devils dealing oft times with Gods dearest children He darts into their 〈◊〉 his 〈◊〉 injections and then would perswade them that they are accessary to the act Here our victory is not to give place to the devil but to resist stedfast in the faith Which that we may pray we alwaies with all prayer and supplication Ephes 6. 18. pray as 〈◊〉 Saviour did Father keep them from the evil or from wickednesse Joh. 17. 15. Pray as our Saviour bids Lead us not c. that is either keep us from occasions of sinne or carry us over them Either preserve us from 〈◊〉 into sinne or help us to rise out of sinne by 〈◊〉 grant us to be either innocent or penitent Deliver us from those devoratory evils as Tertullian calleth them such sinnes as might frustrate perseverance 2 Thes. 3. 3. And from that evil or wicked one that he touch us not 〈◊〉 〈◊〉 5. 18. that is 〈◊〉 〈◊〉 as 〈◊〉 expounds it with a deadly touch so as 〈◊〉 altar us from our gracious disposition Howbeit sin and temptation come both under one name in this 〈◊〉 to warn us and teach us that we can no further shun sinne then we doe temptation thereunto For 〈◊〉 is the Kingdom That is all soveraignty is originally and 〈◊〉 invested in thee Other Kings are but thy servants and 〈◊〉 by thee they raign Prov. 8. 15. and of thee they 〈◊〉 their power Rom. 13.
1. Where then will they appear that say to the the King Apostata Job 34. 18. that send messages after him saying We will not have this man to raign over us that bespeak 〈◊〉 as that Hebrew did Moses Who made thee a Prince and a Judge amongst us should they not rather send a Lamb to this 〈◊〉 of the earth and bring a present to Fear should they not 〈◊〉 to his scepter and confesse his soveraignty And the power Some have Kingdoms that yet want power to help their subjects as that King of Israel that answered her that had 〈◊〉 her childe in that sharp famine of Samaria where an Asses head was worth four pounds If the Lord doe not help whence shall I help But the King of heaven is never at such a Non-plus He can doe 〈◊〉 he will and he will doe whatsoever is meet to be done for the good of his servants and suppliants Peter wanted power to deliver Christ 〈◊〉 wanted will but God wants neither what a comfort 's that Let us rest on his mighty arm and cast the labouring Church into his everlasting arms He is able to doe more then we can ask or think and will not fail to keep that which we have committed unto him against that 〈◊〉 2 Tim. 1. 14. And the glory To wit of granting our requests Praises will follow upon prayers obtained Psal. 50. 15. what a man winnes by prayer he will wear with thankfullnesse Now who so offereth 〈◊〉 he glorifieth me saith God And the Gentiles did not 〈◊〉 God neither were thankefull Rom. 1. 21 28. But the 24 Elders ascribe unto him glory and honour And this is a most powerfull argument in prayer as are also the two former And it pleaseth God well to hear his children reason it out with him 〈◊〉 as Iacob did and the woman of Canaan Because by shewing such reasons of their requests as our Saviour here directs us they shew proof of their knowledge faith confidence c. And befides they doe much confirm their own faith and stir up good affections in prayer Amen This Hebrew word 〈◊〉 remaineth untranslated in most languages is either prefixed or proposed to a sentence and 〈◊〉 it is a note of certain and earnest asseveration or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and four Gospels or of the will and affections for the obtaining of our petitions 1 Cor. 14. 16. how shall he say Amen at thy giving of thanks Of assurance next as in this place and many others It is the voice of one that beleeveth and expecteth that he shall have his prayers granted It is as much as so be 〈◊〉 yea so it shall be Verse 14. For if ye forgive men their trespasses Our Saviour resumeth and inculcateth the fifth petition with a repetition because upon charity which is chiefly seen in giving and forgiving hangeth after a sort the restfull successe of all our 〈◊〉 2 Tim. 2. 8. Malice is a leaven that swels the heart and 〈◊〉 the sacrifice 1 Cor. 5. 7 8. Out with it therefore that we 〈◊〉 keep the feast or holy day that we may as we ought to doe keep a constant jubilee nexus solvendo noxas remittende This 〈◊〉 and bloud will not easily yeeld to But we are not debters to the flesh we owe it nothing but the blew eye that S. Paul gave it When Peter heard that he might not recompense to any 〈◊〉 for evil but must studiously seek his conversion and salvation Lord saith he how oft shall my brother sinne against me and I forgive him till seven times this he thought a mighty deal a very high pitch of perfection Our Saviour tells him till seventy times seven times that is infinitly and without stint yet hē alludes to Peters seven and as it were alludes it and his rashnesse in setting bounds to this duty and prescribing how oft to him that was the wiledom of the Father This is when my brother returneth and saith It repents me But what if he doe not In forgiving an offendour say Divines there are three things 1. The letting fall all wrath and desire of revenge 2. A solemn profession of forgivenesse 3. Reacceptance into former familiarity The first must be done however For the second If he say I repent I must say I remit Luk. 18. To the third a man is not bound till satisfaction be given Your heavenly father will also forgive you Yet is not our forgiving men the cause of his forgiving us but a necessary antecedent The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake Isa. 43. 25. Neverthelesse forasmuch as he hath 〈◊〉 us this promise here our forgiving others saith learned Beza seemeth to have the nature of an intervenient 〈◊〉 a cause sine qua non of his forgiving us Verse 15. But if ye will not c. This is a matter much to be observed therefore so often inculcated Iudgement without mercy shall be to them that shew no mercy There 's but a hairs bredth betwixt him and hell that hath not his sins pardoned in heaven Such is the case of every one that doth not from his heart forgive his offending brother Mat. 18. 35. or that saith I will forgive the fault but not forget the matter or affect the person Men must forbear one another and forgive one another as Christ forgave them and that if any man have a quarrel against any Col. 3. 13. for else what thanks is it The glory of a man is to passe by 〈◊〉 It is more comfortable to love a friend but more honourable to love an enemy If thou reserve in thy minde any peece of the wrong thou provokest and daily prayest God to reserve for thee a peece of his wrath which burneth as low as the nethermost hell Neither will it help any to do as Latimer reporteth of some in his daies who being not Willing to forgive their enemies would not say their Pater-noster at all but insteed thereof 〈◊〉 our Ladies Psalter in hand because they were perswaded that by that they might obtain forgivenesse of their fins of favour without putting in of so hard a condition as the forgivenes of their enemies into the bargain Neither will your Father forgive your tresp 〈◊〉 And if 〈◊〉 doe not who can give pardon or peace saith he in Iob The Rhemists talke much of one that could remove mountains God only can remove those mountains of guilt that lye upon the soul. 〈◊〉 may forgive the trespasse God only the transgression Against 〈◊〉 thee only have I sinned saith David And to the Lord 〈◊〉 God belongeth mercies and forgivenesses saith Daniel Ministers remit 〈◊〉
the heart to the very dividing and disturbing thereof causing a man inordinately and over-eagerly to pursue his desires and to perplex himself like wise with 〈◊〉 and 〈◊〉 thoughts about successe Now our Lord Christ would have none of his servants to care inordinately about any thing but that when they have done what they can in obedience to him they should leave the whole matter of good or evil successe to his care To care about the issue of our lawfull endeavours is to usurp upon God to trench farre into his prerogative divine to take upon us that which is proper to him And it is no lesse a fault to invade Gods part then to neglect our own Adde hereunto that God out of his wise justice ceaseth caring for such an one and because he will not be beholden to God to bear his burthen he shall bear it alone to the 〈◊〉 of his back or it least till he is much bowed and 〈◊〉 under it If we 〈◊〉 such as will put no trust in us but love to stand upon their own ground we give them good leave as contrarily the more we see our selves trusted to 〈◊〉 more 〈◊〉 〈◊〉 is carefull for them that stay upon us Thus it is with 〈◊〉 heavenly Father Saying what 〈◊〉 we eat 〈◊〉 Our Saviour by these distrustful Questions graphically expresseth the condition of 〈◊〉 〈◊〉 their endlesse projects and discourses in the air They are full of words and many questions what they 〈◊〉 doe and how they and theirs shall be provided for They haven ver done either 〈◊〉 themselves or consulting to no purpose in things that either cannot be done at all or not otherwise And so some understand that of our Saviour Luk. 12 29. Hang not in doubtfull suspences after he had brought in the rich fool vers 17. reasoning and saying What shall I doe c. And Solomon brings in such another fool full of words and he recites his words A 〈◊〉 cannot tell 〈◊〉 shall be and what shall be after him who can tell Eccles. 10. 14. And in the next Chapter ver 1. and so forward he makes answer to many of these mens 〈◊〉 queries and 〈◊〉 when moved to works of mercy Old men specially are 〈◊〉 of this weaknesse who are apt to cark because they 〈◊〉 saith Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they shall not have enough to keep them and bring them well home as they call it whence some conceive that covetousnesse is called The root of all evil 1 Tim. 6. 10. because as there is life in the root when no sap in the branches so covetousnesse oft liveth when other vices die and decay It groweth as they say the Crocodile doth as long as he liveth Verse 32. For after all these things doe the Gentiles seek With whom if you should symbolize in sins or not exceed in vertue it were a shame to you They studiously seek these things they seek them with all their might as being without God in the world and therefore left by him to shift for themselves When we observe a young man toiling and moiling running and riding and not missing a market c. we easily guesse and gather that he is fatherlesse and friendlesse and hath none other to take care for him Surely this immoderate care is better beseeming infidels that know not God but rest wholly upon themselves and their own means then Christians who acknowledge God most wise and all-sufficient to be their loving father As we differ 〈◊〉 Heathens in profession so we should in practice and a grosse businesse it is that Jerusalem should justifie Sodom and it should be said unto her Neither hath Samaria committed half af thy sinnes but thou hast multiplied thine abominations more then they Ezek. 16. 51. Such as have hope in this life only what marvell if 〈◊〉 labour their 〈◊〉 to make their best of it Now many of the poor Pagans believed not the immortality of the soul and those few of them that dreamt of another life beyond this yet 〈◊〉 of it very 〈◊〉 and scarce believed themselves Socrates the wisest of Heathens spake thus to his friends at his death the time is now come that I must die and you survive but whether is the better of these two the gods only know and not any man living that 's mine opinion But we have not so learned Christ neither must we do as Heathens and alients from the Common-wealth of 〈◊〉 〈◊〉 now in Christ 〈◊〉 we who sometimes were farre off are made nigh by his bloud and have an accesse through him by one spirit to the 〈◊〉 For your heavenly Father knoweth that ye have need of all 〈◊〉 things Not with a bare barren notionall knowledge but with a fatherly tender care to provide for his own in all their necessities which who so doth not he judgeth him worse then an infidel We need not be carefull of our maintenance here in our 〈◊〉 and none-age nor yet for our eternall inheritance when we come to full age We are cared for in every thing that we need and that can be good for us Oh happy we did we but know our happiness How might we live in a very heaven upon earth could we but live by faith and walk before God with a perfect heart He made himself known to be our gracious and 〈◊〉 father before we were born And did we but seriously consider who kept and fed us in our mothers womb Psal. 22. 9 10. when neither we could shift for our selves nor our 〈◊〉 do ought for us how he filled us two bottles with milk against we 〈◊〉 〈◊〉 the light bore us in his arms as a nursing-father Numb 11. 13. fed us clothed us kept us from fire and water charged his Angels with us 〈◊〉 all windes to blow good to us Cant. 4. 16. all creatures to serve us Hos 2. 21 22 23. and all occurrences to work together for our good how could 〈◊〉 but be confident Why art thou so sad from day to day and what is it thou 〈◊〉 or needest Art not thou the Kings sonne said Jonadab to Amnon say I to every godly Christian. Profane 〈◊〉 could go to his father for a childes portion so could the Prodigall 〈◊〉 a 〈◊〉 and had it Every childe of God shall 〈◊〉 a Benjamins portion here and at length power over all 〈◊〉 Revel 2. 26. and possession of that new heaven and new earth wherein dwelleth righteousnesse 2 Pet. 3. Either 〈◊〉 disclaim God for your Father or else rest confident of his fatherly provision Certa mihi spes est quod vitam qui dedit idem Et velit possit suppedit are cibum God that giveth mouths will not fail to give meat also Verse 33. But seek ye first the Kingdom of God and his 〈◊〉 That as the end 〈◊〉 as the means for grace is the way to glory 〈◊〉 to happinesse If men be not 〈◊〉 〈◊〉 no heaven to be
Rochellers alate Verse 17. And they say unto him we have here And were therefore ready to say with Nicodemus How can this be Christ had said Give ye them to eat to try them only as St Iohn hath it And upon triall he found them full of 〈◊〉 as appears by their answer But the comfort is he hath promised to try his people indeed but not as silver Iest they should not bear any 〈◊〉 〈◊〉 a triall as having more drosse in them then good oar And where he findes any the least grain of true grace he cherisheth and inhanceth it by a further partaking of his holinesse The Disciples here were as yet very carnall and spake as men They were ready to limit the Holy one and to say with those of old Can he prepare 〈◊〉 table in the wildernesse They measured him by their modell and looked as Naaman did upon Iordan with Syrian eyes This was their fault and must be our warning that when we think of God we 〈◊〉 out Hagar and set up Sarah silence our reason and 〈◊〉 our 〈◊〉 which 〈◊〉 and quelleth distrustfull fear and 〈◊〉 against sense in things invisible and against reason in things incredible But five 〈◊〉 and two 〈◊〉 Tyrabosco was hardly driven when from these five 〈◊〉 and two fishes he concluded seven Sacramen̄ts Two belike of Gods making and five of the bakers So Cenalis Bishop of Auranches would prove the Church of Rome the true Church because it had bells by which their Aslemblies be ordinarily called together But the Church of the Lutherans was reported to be congregated by claps of 〈◊〉 buzes and 〈◊〉 And 〈◊〉 makes a long Antithesis by the which he would make good that bells are the makers of the true Church As that bells doe sound the other crack bells open heaven the other hell c. Verse 18. Bring them hither to me Bring we all we have and are to Christ that he may take off the curse and adde the blessing What the Apostle saith of meat and marriage is true of the rest All things are sanctified by the word and prayer To teach the people this it was that the fruit of the trees was not to be eaten till the trees were circumcised Lev. 19. 23. Verse 19. And looking up to heaven he blessed Heathens 〈◊〉 their cates before they tasted them as appears by many passages in Homer and Virgil. Some say that the Elephant ere 〈◊〉 eats his meat turns up with his trunk the first sprig towards heaven The Scripture we are sure sayes that men eat to God when they give thanks Rom. 14 6. To whom then do they eat that give none And the Disciples to the multitude They grudged not of their little to give others some and it grew in their hands as the widdows oyl did in the cruse Not getting but giving is the way to thrive Nothing was ever lost by liberality Verse 20. And were filled So Davids cup over-flowed he had not only a sufficience but an affluence So at the marriage of Cana Christ gave them wine enough for 150 guests Howbeit he hath not promised us superfluities Having food and raiment let us be content A little of the creature will serve to carry us through our pilgrimage And they took up of the fragments Thrift is a great revenue and good husbandry well pleasing to God Prov. 27. 26 27. so it degenerate not into niggardise Twelve baskets full If we consider what they ate we may wonder they left any thing as if what they left that they ate any thing Verse 21. Were about five thousand Pythias is famous for that he was able at his own charge to entertain Xerxes his whole Army consisting of ten hundred thousand men But he grew so poor upon it that he wanted bread ere he died Our Saviour fed five thousand and his store not a jot diminished but as it is said of a great mountain of salt in Spain de quo quantum demas tantum accrescit so is it here Besides women and children Which did very much adde to the number and so to the miracle But they are not reckoned of here not out of any base esteem of them as the Jews at this day hold women to be of a lower creation then men and made only for the propagation and pleasure of men but because they eat little in comparison of men Verse 22. Jesus constrained his Disciples Who seem to have been full loth to leave his sweet company The presence of friends how much more of such a friend is so sweet that death it self is called but a departure Christ compelled them which is no more then commanded them say some to get into a ship 1. 〈◊〉 they should take part with the rash many-headed multitude who would have made him a king Joh. 6. thus he many times prevents sin in his by removing occasions 2. To inure them to the crosse and to teach them as good souldiers to suffer hardship which the flesh takes heavily 3. To give them proof of his power now prefected in their weaknesse when they were ready to be shipwrackt and to teach them to 〈◊〉 to him absent whom present they had not prised to the worth as appears ver 17. When we cast our precious things at our heels as children our heavenly father layes them out of the way another while that we may know the worth by the want and so grow wiser He sent the 〈◊〉 away That he might shun even the suspition of sedition We must not only look to our consciences but to our credits Why should I be as one that turneth aside saith the Church or as one that is veiled and covered which was the habit of an harlot Why should I seem to be so though I be none such We must shun appearances of evil whatsoever is but evil-favoured Verse 23. He went up into a mountain apart to pray Secret prayer fats the soul as secret morsels feed the body Therefore is it said to be the banquet of grace where the soul may solace her 〈◊〉 with God as Esther did with Ahashuerosh at the banquet of wine and have whatsoever heart can wish or need require Only because Anima 〈◊〉 fit minor get into such a corner as where we may be most free to call upon God without distraction remembring 〈◊〉 own ficklenesse and 〈◊〉 restlesnesse When the evening was come he was there alone Retire we must sometimes and into fit places to meet God as Balaam did but to better purpose solacing and entertaining soliloquies with him as Isaac did in the fields 〈◊〉 〈◊〉 upon the way Ezekiel by the 〈◊〉 Vlai Peter upon the leads Christ here upon the mountain Whiles the Disciples were perilling and well nigh perishing Christ was praying for them so he is still for us at the right hand of the Majesty on high Verse 24. Tossed with waves So is the Church oft therefore stiled
fire a punishment fore prophecied and well befitting so foul 〈◊〉 〈◊〉 Verse 26. Then are the children free q. d. And much more I who am the naturall the only begotten 〈◊〉 of that King everlasting the heir of all am priviledged from paiments Yet because few knew what Peter did that he was the Christ the sonne of the living God the sonne also of David according to the flesh lest by his example he should occasion and encourage either the Jews to deny paiment or the Romans to defie the Gospel as contrary to Monarchy he would not make use of his 〈◊〉 but sent to sea for money to make paiment Verse 27. Lest we should offend them Better it is that a man part with his right then give just 〈◊〉 to any This was S. Pauls great 〈◊〉 1 Cor 9. and his constant counsell to others Rom. 14. 13 14 15. Let no man put a stumbling block much l sse a scandall in his brothers way that is neither a lighter nor greater offence but rather abridge himself of his 〈◊〉 〈◊〉 This is to expresse Christ to the world to be made like unto him Go thou to the Sea Here Hierom cries out Quid primum 〈◊〉 in hoc loco nescio I knew not 〈◊〉 〈◊〉 here to wonder at whether Christs prescience or greatnesse His prescience that 〈◊〉 knew that the fish had money in 〈◊〉 mouth and that that fish should come first to 〈◊〉 His greatnes and power that could create such a piece of mony by his bare word and cause it so to be by commanding it so to be Who would not fear this Lord of hosts Who would not trust him for necessaries who can and wil cause all 〈◊〉 to scatter for his But what a wonderful work of God was it and a 〈◊〉 warning to us 〈◊〉 these 〈◊〉 daies of war had we 〈◊〉 so wise as to have made good use of it that God should send 〈◊〉 Friths Preparation to the Crosse in the fish-belly to the 〈◊〉 of Cambridge a little before the Commencement 〈◊〉 few years since That such a book 〈◊〉 the reverend man that relateth it should be brought 〈◊〉 such a manner and to such a place and at such a time when by reason of peoples 〈◊〉 cut of all parts notice might be given to all places of the Land in my apprehension 〈◊〉 can 〈◊〉 〈◊〉 for no lesse then a divine 〈◊〉 and to have this voice with it England prepare for the crosse Give it unto them for me and thee Upon this place Papists would foolishly found their Popes primacy and Clergies priviledge of immunity from paiments to civil Princes and Magistrates because Christ and Peter are set together But in what trow In paying of homage not in receiving of honour Christ paid tribute to free us from the servitude of Satan that rigid tax-master Peter paid because he had here an house and family Chap. 8. 5. and further to let his successours know that they paid 〈◊〉 in Peter and should learn in all due humility to submit to Magistracy and not to with-draw from publike impositions and taxations further then of favour they shall be exempted and priviledged CHAP. XVIII Verse 1. At the same time VVHen he by paying tribute had been teaching them humility and modesty they most unseasonably discover their folly and ambition so another time after he had been washing their feet and giving them the Sacrament Luk. 22. See in them the pravity the canker of our natures and what cause God had to complain Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered as if it had been on purpose to spite me and spet venom in my face Came the Disciples Peter also with the rest vers 21. though 〈◊〉 will needs have it otherwise as if he were now at 〈◊〉 〈◊〉 he shall bear no part of the blame take heed of that that 〈◊〉 sin Hos 12. 8. Who is the greatest Quarunt non quaerenda saith Aretius they should rather have enquired how to get into heaven then who should be highest in heaven Ridiculum illud est initia ignorare ultima rimari But they 〈◊〉 of a distribution of honours and offices as once in the daies of David and Solomon a worldly 〈◊〉 like the Kingdoms of the earth as afterwards the Church was and still is transformed by Antichrist into the image of the beast that is of the Roman Empire yet they call it the kingdom of heaven because they had heard Christ many times call it so In the Kingdom of heaven i. e. In the state and condition of the Church Christian. So to this day among the Jews the Kingdom of the Messiah is called Malcuth hashamajim the Kingdom of heaven and rightly so for 1. 〈◊〉 King is heavenly 2. He hath heaven for his throne whence he puts forth his power 3. His Subjects are heavenly minded and trade for heavenly commodities 4. Their countrey is heaven though their commoration be a while upon earth where they are pilgrims and strangers 5. The government of this Kingdom is wholly heavenly and 〈◊〉 Verse 2. And Jesus called a little childe Nicephorus saith this was Ignatius who was afterwards Bishop of Antioch but I am not bound to 〈◊〉 him It is well known that he is full of fictions Christ calling for a little childe who neither 〈◊〉 great things of himself nor 〈◊〉 great things for himself rightly and really confutes their 〈◊〉 ambition and 〈◊〉 of primacy and gives 〈◊〉 such a 〈◊〉 〈◊〉 as Tarquin did 〈◊〉 son when walking in the garden he struck off the heads of the Poppies in the sight of the messenger and as Periander the 〈◊〉 did Thrasybulus the 〈◊〉 of Athens when pulling of the upper ears he made all the standing corn equall intimating thereby what a tyrant must doe that would live 〈◊〉 and quiet Verse 3. Except ye be converted i.e. 〈◊〉 〈◊〉 turn over a new leaf and cast away these fond conceits and crotchets these golden dreams of an earthly Kingdom and your high 〈◊〉 therein which like bullets of lead fastened to the eye-lids of your mindes make you that you cannot look upwards And become as little children In simplicity humility innocency ignoscency c. not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open 〈◊〉 c. How 〈◊〉 was that Anabaptist Aurifaber who understanding this text Nicodemically as one saith stirred up people where ever he came 〈◊〉 carry themselves 〈◊〉 if ever they would have heaven Upon whose perswasion you might have seen ridiculous 〈◊〉 of boyes and girls women especially skipping up and down clapping their hands together sitting naked on the ground ticking toying apishly imitating one while Christ another while Antichrist c. pretending this text for their authority So did Massaeus the Franciscan who is famous amongst his fellow-friers for that at the command of his superiour St Francis he wallowed on the ground as a little one and shew'd all in obedience to this
shall sooner stand still then the trade of godlinesse and that continuall intercourse that is betwixt God and the Christian soul. Verse 32. And Iesus stood still See the admirable power of fervent prayer Christ stands and 〈◊〉 for all the haste of his journey to Ierusalem which till he had finished oh how was he 〈◊〉 Luk. 12. 50 to hear the blinde beggers petition So the sun once stood still in Gibeon and the moon in the vally of 〈◊〉 upon the prayer of worthy Ioshua who set the trophies of 〈◊〉 victorie in the very orbs of heaven Verse 33. Lord that our eyes might be opened Truely the light is sweet and a pleasant thing it is for the eyes to behold the sun 〈◊〉 11. 7 And yet how little is this mercy 〈◊〉 because common Our corrupt natures heed nothing that we enjoy as the eye seeth nothing that lies on it but things at a distance it discerns clearly Bona a tergo formosissima Copy of good things breeds satiety and makes them no dainties till God for our folly many times makes us see the worth of them by the want of them and so commends and indears his favours to us But what a blindnesse is this worse then that of Bartimeus never to see the face but the back only of benefits Verse 34. And Iesus had compassion on them He made their case his own Misericordia sounds as much as misery laid to heart Christs bowels sounded upon the sight and suit of these blinde beggers and this was beyond all almes should he have done no more for them For when one gives an alms he gives somewhat without himself but by compassion we relieve another by somewhat within and from our selves whiles we draw out 〈◊〉 〈◊〉 not our sheaf only to the hungry Isa. 58. 10. And immediatly their eyes received sight This is not every blinde mans happinesse that yet prayes for sight But there is a better eye-sight then that of the body which if God vouchsafe to any in bodily blindenesse as he did to that blinde boy of Glocester that had suffered imprisonment there for confessing the truth it may be said to such surely as Bishop Hooper the Martyr did to him Ah poor boy God hath taken from thee thy outward sight but hath given thee another much more precious c. The like favour God shewed to Didymus Alexandrinus who though blinde from his childhood yet was not only an excellent Artist but an able Divine and wrot certain Commentaries on the Psalmes and likewise on the Gospels being now saith Jerome who relates it above 83 years of age Trithemius and Bozius report the like things concerning one Nicasius de 〈◊〉 a dutch-man who being struck blinde at three years old became neverthelesse an excellent scholar and skilfull in the laws which he publikely professed at Collen Afterwards he proceeded Master of Arts at Lovain Licentiate in Divinity at the same Vniversity and lastly Doctour of the laws at Cullen where after he had printed his publike Lectures he died and was buried in the Cathedrall-Church Anno Dom. 1491. 17. Calend. Septem CHAP. XXI Verse 1. And when they drew nigh to Jerusalem IN this one verse our Evangelist closely comprizeth all that St John sets down of our Saviours oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five moneths and ten daies for Christ rode not into the city till the fifth day before his last Passeover Joh. 12. 12. having the day before been 〈◊〉 by Mary at Bethany Joh. 12. 1. called here Bethpage or the Conduit-house Verse 2. An Asse tied and a colt with her There are that by the Asse understand the Jews laden with the Law and by her foal the Gentiles that wandred whither they would That Canonist made the most of it that said that children are therefore to be baptized because the Apostles brought to Christ not only the 〈◊〉 but the colt too Verse 3. The Lord 〈◊〉 need of them The Lord of all both beasts and hearts for else how could he so soon have obtained the Asse of her master Some read the text thus The Lord hath 〈◊〉 of them and 〈◊〉 presently send them back 〈◊〉 to teach us to be no further burdensome or beholden to others then needs must Verse 4. All this was done that c. Here is the mystery of the history which would otherwise seem to some ridiculous and 〈◊〉 little purpose He hereby declared himself that King of his Church forepromised by the Prophets how poor and despicable 〈◊〉 as the world accounts it Verse 5. Tell ye the daughter of Sion Here was that also of the Psalmist fulfilled God is my King of old working salvation in the midst of the earth Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very center and navell of the habitable earth as if it were fatally founded to be the city of the great King Thy King cometh unto thee All in Christ is for our behoof 〈◊〉 benefit 1 Cor. 1. 30. Micah 4. 8 9. Unto thee shall it come 〈◊〉 daughter of Zion even the 〈◊〉 dominion the kingdom shall come to thee daughter of Jerusalem Why then dost thou cry out aloud Is there no King in thee Is thy counsellour 〈◊〉 A Mandamus from this King will do it at any time Psal. 〈◊〉 4. Meek and 〈◊〉 upon an Asse Not upon a stately palfrey as Alexander Julius Caesar c. no such state here Christ Kingdom was of another world He came riding meek and his word the law of his kingdom is both to be taught and received with 〈◊〉 2 Tim. 2. 25. Jam. 1. 21. At Genua in Italy they shew the tail of the Asse our Saviour rod on for 〈◊〉 holy relique and bow before it with great devotion Neither will 〈◊〉 〈◊〉 be reclaimed from such fond foperies being herein the Italian Asses which feeding upon the weed hen-bane are so 〈◊〉 that they lye for dead neither can they be wakened till 〈◊〉 Verse 6. And the Disciples went With a certain blinde obedience they went on Christs errand though not very likely to speed Their Masters sole authority 〈◊〉 them on against all difficulties and absurdities When 〈◊〉 commands us any thing we may not dispute but dispatch argue but agree to it captivate our 〈◊〉 exalt our faith Verse 7. And put on them their clothes Teaching us to honour God with the best of our substance and to 〈◊〉 our selves wholly to the Lord our God 〈◊〉 stripped himself for his friend David of the robe that was upon him and his 〈◊〉 even to his sword and his girdle Christ suspended his glory for a season laid aside his rich and royall robes 〈◊〉 a cast suit of 〈◊〉 that he might cloth us with his righteousnes And shall we think much to cloth him in his naked members c. to part with any thing for his 〈◊〉 and service And they
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