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-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
but he was praying presently Acts 9. 11. The spirit of grace is a spirit of supplication and teacheth to cry Abba father or Father Father And this very naming of the Name of God in prayer though it be no more so it be done in faith entitles a man to heaven 2 Tim. 2. 19. if withall he depart from iniquity When such as have the gift of Prophecy and of doing miracles shall miscarry and be turned off at last day because workers of iniquity Matth. 7. And albeit Gods weaker children cannot utter their minde unto him in wel couched words and variety of expressions yet 〈◊〉 their broken 〈◊〉 come from a broken heart it avails more then affectation of Rhetorike without affection of prayer Men are better pleased with the stammering and lisping of their own little ones then with all the 〈◊〉 speech of all the children in the Town besides Yea because the soul is sick the service is twice welcome As if a sick childe reach us up a thing we count it more then to send another of a 〈◊〉 errand I will spare them saith he as a man spares his 〈◊〉 sonne that serveth him The businesse of prayer is more dispatched by sighs then speeches by desires and groans of the heart 〈◊〉 our father which is in secret whether we can expresse them 〈◊〉 words or no. The Spirit also helpeth our 〈◊〉 he 〈◊〉 with us and before us as the word signifies and maketh 〈◊〉 in us and for us with groans unutterable And be that 〈◊〉 〈◊〉 the hearts knoweth what is the minde of the spirit As 〈◊〉 heareth us without ears so he understandeth us without our words If we can but groan out Ah father it is an effectuall prayer The voice is not simply required Joh. 4. 24. There is great dispute 〈◊〉 one among the school-men about the speech of Angels 〈◊〉 this they agree in that one Angel speaketh thus to another 〈◊〉 any one hath a conceit in his minde of any thing with a will 〈◊〉 another should understand it and that God should understand 〈◊〉 that 's enough for the expression of it So is it with the spirit of man in speaking to God for the spirit agreeth to the Angels Yet we must pray for fit words also Hos. 14. 2. and strive to be 〈◊〉 in all utterance and in all knowledge 1 Cor. 1. 5. get 〈◊〉 habit of heavenly-mindednesse let the heart meditate a good matter and then the tongue will be as the pen of a ready writer Psal. 45. 1. first prepare the heart and then stretch out the hands Job 11. 13. The heart should be praying a good while before the 〈◊〉 〈◊〉 before the seven 〈◊〉 were sounded at the 〈◊〉 〈◊〉 〈◊〉 seal there was halfe an hours silence in heaven 〈◊〉 〈◊〉 if there be an honest heart and a good 〈◊〉 an 〈◊〉 of prayer usually is in us though we know it not as a man may have money about him and not know so much till 〈◊〉 〈◊〉 him willing to search and glad to finde it Remember 〈◊〉 〈◊〉 promise of the Spirits assistance and Gods acceptance and know that as in singing so in praying the pleasing melody is in the heart The voice which is made in the mouth is nothing so sweet 〈◊〉 that which comes from the depth of the brest As the deeper or hollower the belly of the lute or violl is the pleasanter is the sound the fleeter the more grating and harsh in our ears And thy father which seeth in secret And heareth too as he did Moses when he cried to God but said nothing and 〈◊〉 when she moved her lips but uttered not her self in an audible voice and Nehemiah when he lift up his heart to God as he spake to the King and as he doth still his praying people His ears 〈◊〉 into their prayers saith S. Peter after David that though their prayers are so weak they cannot ascend to him he will 〈◊〉 to them He hearkned and heard those good souls in 〈◊〉 chap. 3 16. as loth to lose any part of their precious language Thus the eyes of the Lord are upon the righteous when they are praying especially and his ears are open to their prayers He seeth his Church when she is in the clefts of the rocks when she is gotten into a corner and praying he looks upon her with singular delight and with speciall intimations of his love as Ahashuerosh dealt with Esther and saith unto her as he what 〈◊〉 thy petition and it shall be given thee And oh that every faithfull soul whiles it is sitting and feasting with God by secret prayer and other holy duties would bethinke it self what speciall boon it hath to beg what Haman to hang up what corruption to be subdued what grace to be encreased c. How should they be gratified and their request granted even to the whole of Gods kingdom The truth is they might have any thing and that which 〈◊〉 said to his Courtiers flatteringly God performeth to his people really The King is not he that can doe any thing against you Luther was wont to say that prayer was after a sort omnipotent for whatsoever God can doe that prayer can doe Of Luther himself for his wrestling with God and prevailing as he was mighty and happy that way it was said That man can have any thing at Gods hands Will reward you openly Here in part hereafter in all perfection He never said to the house of Israel Seek 〈◊〉 me in vain This poor man for instance praid saith David pointing to himself and the Lord heard him and delivered him out of all his distresses God is known by hearing of prayers 't is one of his Titles Psal. 65 3. 't is his praise above all Heathen gods Isa. 45. 19 20. By this Manasses knew him to be God 2 Chron. 33. 15. and all Israel 1 King 18. 37 39. when it came to a matter of competition Verily verily I say unto you whatsoever ye shal 〈◊〉 〈◊〉 father in my name he will give it you If we can finde a praying heart he will finde a pitying if we open our mouthes God will fill them and he is worthily 〈◊〉 that will not make himself happy by asking Of some Heathen Princes it is said 〈◊〉 they never 〈◊〉 away their suitors sad or discontented this is most true of God let a man bring right petitions 〈◊〉 clear conscience faith in the promises and hope to wait the accomplishment and 〈◊〉 shall not fail of the thing he asketh or a better As when God 〈◊〉 David the life of the childe but assured him of his 〈◊〉 I shall go to him c. So he denied his Mother her particular 〈◊〉 for that time and when his Disciples asked him curious question Wilt thou at this time restore the Kingdom 〈◊〉 Israel c That 's not for you to know saith he but a better thing
I can tell you shall receive power after that the holy 〈◊〉 is come upon you But many times God is graciously pleased not only to grant a mans prayer but also to fullfill his counsell that is in that very way and by that very means that his thoughts 〈◊〉 on But say he doe neither of 〈◊〉 yet the very ability to pray 〈◊〉 the 〈◊〉 Ghost is a sweet and sure signe of salvation Rom. 10. 13. And a very grave Divine writeth thus I cannot but prefer 〈◊〉 prayers for some temporall mercy far before that mercy for which I pray Yea I had rather God should give me the gift of prayer then without that gift the whole world besides As 〈◊〉 〈◊〉 that are ita congregabiles saith another Divine of good note so very good-fellows that they cannot spare so much time out of company as to seek God apart and to serve him in secret they sufficiently shew themselves thereby to have little fellowship or 〈◊〉 with God whom they 〈◊〉 seldom come at Verse 7. But when ye 〈◊〉 use not vain repetitions Babble not bubble not saith the 〈◊〉 as water out of a narrow 〈◊〉 vessel Doe not iterate or inculcate the same things 〈◊〉 ad nauseam as Solomons fool who is full of words saith he and this 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his vain 〈◊〉 A man 〈◊〉 not tell what shall be and what shall be after him 〈◊〉 〈◊〉 〈◊〉 Such a one also was that Battus to whom the 〈◊〉 〈◊〉 hath relation an egregious babbler In common 〈◊〉 a signe of 〈◊〉 to lay on more words upon a 〈◊〉 then 〈◊〉 〈◊〉 how much more in prayer Take we 〈◊〉 we 〈◊〉 not the sacrifice of fools God hath no need of 〈◊〉 1 Sam. 21. 15. with Psal. 5. 5. He is in heaven and thou upon earth therefore let thy words be few Eccles. 5. 2. Prayers move God not as an Oratour moves his hearers but as a childe his father your Father knoweth that ye have need of all these things ver 8. Now a childe is not to chat to his father but to deliver his minde humbly earnestly in few direct to the point S. Peter 〈◊〉 have men to be sober in prayer that is to pray with due respect to Gods dreadfull majesty without trifling or vain babling He that is 〈◊〉 in spirit prayes much though he speak little as the Publican Luk. 18. and Elias 1 King 20. 36. But as a body without a soul much wood without fire a bullet in a gun without powder so are words in prayer without spirit Now long prayers can hardly maintain their vigour as in tall bodies the spirits are diffused The strongest hand long extended will languish as Moses hand slacked against Amalec It s a praise proper to God to have his hand stretcht out still Our infirmity suffers not any long intention of body or minde Our devotion will soon lag and hang the wing others also that join with us may be tired out and made to sinne by 〈◊〉 and wandrings In secret indeed and in extraordinary prayer with solemn fasting or so when the heart is extraordinarily enlarged our prayers may and must be like wise Solomon prayed long at the dedication of the Temple so did those godly Levites Neh. 9. Our Saviour prayed all night sometimes and rising up a great while before day he went apart and prayed Mar. 1. 35. Of Luther it is reported that he spent constantly three houres a day in prayer and three of the 〈◊〉 houres and fittest for study It was the saying of a grave and godly Divine that he profited in the knowledge of the word more by prayer in a short space then by study in a longer That which our Saviour condemneth is needlesse and heartlesse repetitions unnecessary digressions 〈◊〉 prolixities proceeding not from heat of affection or strength of desire for so the repetition of the self-same petition is not only lawfull but usefull See Psal. 142. 1. and 130. 6. but either out of ostentation of devotion as Pharisees or opinion of being heard the sooner as Heathens when mens words exceed their matter or both words and matter exceed their attention and affection See that these be matches and then pray and spare not For they thinke they shall be heard for their much speaking As Orpheus in his hymnes and other Pagans calling as the Mariners in Jonah every man upon his God and lest they should not hit the right closing their petitions with that Dijque Deaeque omnes And as this was the folly and fault of Pagans so is it also still of the Papists whom the holy Ghost calleth Heathens with whom they 〈◊〉 as in many things else so in their Battologies or vain repetitions which are so grosse 〈◊〉 the devil himself had he any shame in him might well be a shamed of them In their Jesus 〈◊〉 as they call it there are fifteen of these prayers 〈◊〉 Iesu 〈◊〉 have mercy on me Iesu Iesu Iesu help me Iesu Iesu give me here my purgatory Every of which petitions are to be ten 〈◊〉 times at once said over for a task So on their Church and Colledge-doors the English fugitives have written in great golden letters Iesu Iesu converte Angliam 〈◊〉 〈◊〉 These be their weapons they say prayers and tears But the truth is the 〈◊〉 the Popes bloud-hounds trust more to the 〈◊〉 then to their prayers like vultures whose nests as Aristotle saith cannot be found yet they will leave all games to follow an Army because they delight to feed upon carrion Their faction is a most 〈◊〉 sharp sword whose blade is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spain They strive under pretence of long prayers and 〈◊〉 sanctity 〈◊〉 is double iniquity to subdue all to the Pope and the Pope to themselves Satan they say sent Luther and God sent them to withstand him But that which 〈◊〉 said of chariots armed with sithes and hooks will be every day more and more applied to the Jesuits at first they were a terrour afterward a scorn Verse 8. Be not ye therefore like unto them God would not have his Israel conform to the Heathens customs nor so much as once name their Idols Exod. 23. 13. Psal. 16. 4. No more should Christians as some are of opinion That of Cardinall Bembus is somewhat grosse concerning their St Francis quòd in 〈◊〉 Deorum ab Ecclesia Romana sit relatus But this is like the rest For if we may beleeve Baronius we may see their lustrall water and sprinkling of 〈◊〉 in Iuvenals sixth Satyre lights in sepulchres in Suetonius his Octavius lampes lighted on Saturday in 〈◊〉 96. Epistle distribution of tapers among the people in Macrob. Saturnals c. For your heavenly father knoweth what things ye need c. And therefore answereth many times
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.
an Arheist a Papist a perjurer a 〈◊〉 of Gods Sabbath an iron boweld wretch a murtherer an adulterer a thief a false witnesse or whatsoever 〈◊〉 the devil will And can this man ever serve God acceptably can he possibly please two so contrary masters No he may sooner reconcile fire and water look with the one eye upward and with the other eye downward bring heaven and earth together and gripe them both in a fist 〈◊〉 be habitually covetous and truly religious These two are as inconcurrent as two 〈◊〉 lines and as incompatible as light and darknesse They who bowed down on their knees to drink of the waters were accounted unfit souldiers for Gideon so are 〈◊〉 for Christ that stoop to the base love of the things of this life 〈◊〉 discredit it both his work and his wages 〈◊〉 Abraham would not that ancient and valiant souldier and servant of the most 〈◊〉 God For when Melchisedech from God had made him heir of all things and brought him bread and wine that is an earnest 〈◊〉 little for the whole c. he refused the riches that the King of Sodom offered him because God was his shield and his exceeding great reward His shield against any such enemies as 〈◊〉 omer and his complices had been unto him and his exceeding great reward for all his labour of love in that or any other service though he received not of any man from a thread to a 〈◊〉 Verse 25. Therefore I say unto you Take no carefull 〈◊〉 c. This life is called in Isaiah the life of our hands because it is maintained by the labour of our hands Neverthelesse let a 〈◊〉 labour never so hard and lay up never so much his life 〈◊〉 not in the abundance of the things that he possesseth saith our 〈◊〉 and therefore bids take heed and beware of covetousnesse There is in every mothers-childe of us a false presumption of self-sufficiency in our own courses as if we by our own diligence could build the house The devils word is proved too true He said we should be like Gods which as it is false in respect of divine qualities resembling God so is it true in regard of our sinfull 〈◊〉 for we carry the matter for most part as if we were petty gods within our selves not needing any higher power This self-confidence the daughter of unbelief and mother of carking care and carnall thought-fullnesse our Saviour 〈◊〉 by many arguments 〈◊〉 and 〈◊〉 Take no thoughtfull 〈◊〉 for your life what ye shall eat c. The word here used in the originall signifieth sometimes a commendable and Christian care as 1 Cor. 7. 33 34. He that is married careth how to please his wife Likewise she careth how to please her husband It implieth a dividing of the minde into divers thoughts casting this way and that way and every way how to give best content And 〈◊〉 should be all the strife that should be betwixt married couples This is the care of the head the care of diligence called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is another sort of 〈◊〉 here spoken against as unwarrantable and damnable the care of the heart the care of 〈◊〉 a doubtfull and carking care joyned with a fear of future events a sinfull sollicitude a distracting and distempering care properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it tortures and tears asunder the minde with anxious impiety and fretting impatiency This maketh a man when he hath done his utmost indeavour in the use of lawfull means for his own provision or preservation to sit down and with a perplexed heart sigh out Sure it will never be sure I shall die a beggaer be utterly 〈◊〉 c. Surely I shall one day perish by the hand of Saul were it not better for me to shift for my self and to 〈◊〉 speedily into the land of the Philistims 1 Sam. 27 1 A sinnefull consultation for had not God promised him both life and Kingdom after Saul but he said very wisely in his hasty fear All men are liars Prophets and all And again I said in my sudden haste I am cut off What ye shall eat or what ye shall drinke c. I would have you without carefulnes about these things saith the Apostle that ye may sit close to the Lord without distraction And again In nothing be carefull How then Why make your requests known to God in prayer as children make their needs known to their parents whom if they can please they know they shall be provided for Little thought do they take where to have the next meal or the next new 〈◊〉 neither need they 〈◊〉 but we have praid and yet are to seek Add to your prayer supplication saith the Apostle there strong cryes out of a deep sense of our pressing necessities and then see what will come of it I have done so to my poore power and yet it 〈◊〉 To thy supplication add thanksgiving for mercies already 〈◊〉 saith he Thanksgiving is an artificiall begging See 〈◊〉 in thy most carefull condition wherefore to be thankfull Praise God for what you have had have and hope to have What will follow upon this What The peace of God 〈◊〉 passeth all understanding shall keep as 〈◊〉 a guard or 〈◊〉 your hearts from cares and mindes from feares in Christ Jesus This shall be the restfull successe 〈◊〉 your praiers and praises And is it not good that the heart be 〈◊〉 with grace rather then the body forced with meats 〈◊〉 brave letters and how full of life were written by Luther to 〈◊〉 afflicting himself with continuall cares what would be 〈◊〉 issue of the Imperiall Diet held by Charles the fifth and 〈◊〉 States of Germany at Ansborough about the cause of 〈◊〉 Gospel Ego certè oro pro te saith he doleo te 〈◊〉 simam curarum hirudinem meas preces sic irritas facere I 〈◊〉 for thee and am troubled at it that thou by troubling thy self 〈◊〉 unnecessary cares makest my prayers of none effect for thee 〈◊〉 after many sweet consolations mixt with reprehensions he 〈◊〉 cludes But I write these things in vain because 〈◊〉 thinkest to rule these things by reason and killest thy self 〈◊〉 immoderate cares about them not considering that the 〈◊〉 Christs who as he needs not thy counsels so he will bring about 〈◊〉 own ends without thy carefullnesse thy vexing thoughts 〈◊〉 heart-eating fears whereby thou disquietest 〈◊〉 self 〈◊〉 measure Is not the life more then meat c And shall he that hath given us that which is greater and better deny unto us that which is lesse aud worse Shall we beleeve Gods promises in the 〈◊〉 but not Gods providence in the means as the Disciples 〈◊〉 they 〈◊〉 forgotten to buy bread and as Abraham in the case 〈◊〉 promise of issue of his body Excellent is that of the Apostle He
the leaven of Egypt And was transfigured before them This was whiles he was praying as St Luke noteth Prayer rightly performed is a parling with God 1 Tim. 2. 1. a standing upon Intergatories with him 1 Pet. 3. 21. a powring out of the heart unto him Psal. 62 8. a familiar conference with him wherein the soul is so carried 〈◊〉 it self other whiles 〈◊〉 ut caro est penè nescia carnis as St 〈◊〉 speaks of certain holy women in his time that they seemed in place only remote but in affection to joyn with that holy company of heaven So Dr Preston on his death-bed said he should change his place but not his company Peter praying fell into a trance 〈◊〉 praying saw heavenly visions Mr Bradford a little before he went out of the Counter praid with such plenty of tears and abundant spirit of prayer that it ravished the mindes of the hearers Also when he shifted himself in a clean shirt made for his burning he made such a prayer of the wedding garment that the eies of those present were as truly occupied in looking on him as their ears gave place to here his prayer Giles of Brussels 〈◊〉 was so ardent in his prayers kneeling by himself in some secret place of the prison that he seemed to forget himself Being called many times to meat 〈◊〉 neither heard nor saw them that stood by him till he was lift up by the armes and then gently he would speak unto them as one awaked out of a deep sleep Amor Dei est ecstaticus sui nec se sinit esse juris Verse 3. Moses and Elias appeared Those 〈◊〉 is Candidati as the 〈◊〉 called them God had buried Moses but brought him forth afterwards glorious the same body which was hid in the vallie of 〈◊〉 appeareth here in the hill of Tabor Christ by rotting refines our bodies also and we know that when he who is our life shall appear then shall we also appear with him in glory 〈◊〉 3 4. As in the mean space be not we conformed to this world but rather transformed by the renewing of our mindes and in whatsoever transfiguration or ravishment we cannot finde Moses and Elias and Christ to meet as here they did in this sacred Synod that is if what we finde in us be not agreeable to the Scriptures we may well suspect it as an illusion Verse 4. Lord it is good 〈◊〉 us to be here 〈◊〉 plura absurda quam verba But he knew not what he should say he was so amused or rather amazed at that blessefull-sight So Paul whether in the body or out of the body when rapt into the third heaven he cannot tell God knoweth and again he cannot tell God knoweth 2 Cor. 12 2. 3. Only this he can tell that he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordlesse Words such things as words are too weak to utter and at the thought whereof Claudicat ingenium delir at linguaque mensque It is as impossible to comprehend heavens joyes as to compasse the heaven with a span or contain the Ocean in a 〈◊〉 No wonder then though Peter cry out it is good being here Or it is better being here then at 〈◊〉 〈◊〉 St Chrysostom senleth it whither our Saviour had said he must go and suffer many things of the Elders and be killed c. That St Peter liked not but would build here rather All men would have heaven but not the rough way that leads to it they would enter into Paradise but not through that narrow portall of afflictions they would sit in the seat of honour with Zebedees children but not drink of Christs cup much lesle be baptized with his baptisme that is be dowzed over head and eares in the waters of miseries They would feed on manchet tread on roses and come to heaven as 〈◊〉 at sea do many times to the haven whiles they are sleeping or before they are a ware But this is no lesse a folly then a delicacy thus to think to divide between Christ and his crosse to pull a rose without pricks to have heaven without hardship One for thee one for Moses one for Elias He never thought of one for himself he was so transported but he had provided 〈◊〉 for himself and us if Christ had taken his 〈◊〉 for so he should have declined death whereby life and immortality was brought to light to the Saints And this unadvised advie was so much the worse in Peter because but six daies before he had been sharply shent by our Saviour and called Satan for such carnall counsell and besides that even then he heard Moses and Elias 〈◊〉 with Christ about his departure confirming him against it It 's hard to say how oft we shall fall into the same fault though foul if left to our selves Verse 5. Whiles he yet spake But had no answer because he deserved it not to so foolish a proposition Only the Father answereth for the Sonne by the oracle out of the cloud according to that I bear not witnesse to my self but the Father that sent me he it is that beareth witnesse of me A bright cloud over shadowed them As a eurtain drawn betwixt them and the heavenly glory to the contemplation whereof they were not yet sufficient Hereby also their senses were drawn off from beholding Christs glory to hear the voice from Heaven which by the cloud as by a charet was carried into their ears with greater sound and solemnity Non loquendum de Deo sine lumine was a saying of Pythagoras God may not be mentioned without a light This is my beloved Son in Whom Here God maketh use of three diverse passages and places of his own book Psal. 2. 7. Isa. 42. 1. 〈◊〉 18. 18. to teach us when we speak to speak as the Oracles of God to inure our selves to Scripture language The voice also which Christ heard from heaven at his baptisme in his first inauguration is here repeated totidem verbis in his transfiguration which was no small confirmation to him doubtlesse as it was also to Peter and the rest that this voice was the same in esfect with his and their confession of Christ in the former Chapter ver 16. Thou art Christ the Sonne of the Living God In Whom I am Well pleased In whom I doe 〈◊〉 and have perfect and full complacency singular contentment And as in him so in us thorow him Zeph. 3. 17. he rests in his love 〈◊〉 his he will seek no further effecit nos sibi dilectos in 〈◊〉 Dilecto he hath made us accepted in that beloved one Here we have Gods acquittance for our better security Hear ye him As the Archprophet of the Church Deut. 18. 15. that Palmoni hammedabber as Daniel calleth him that excellent speaker that master of speech that came out of the 〈◊〉 of his father and hath his whole minde at his fingers ends as we say Hear ye him
to grace his own ordinance for us Verse 14. But John for bad him Flatly forbad him and kept him out of the water with both hands earnestly not out of disobedience but reverence though faulty and erroneous The very best have their blemishes Omnibus malis punicis inest granum putre dixit Crates And the fairest Apple-tree may have a fit of barrennesse But for involuntary infirmities and those of daily incursion there is a pardon of course if sued out And although Satan stood at the right hand of Jehoshuah the high Priest because as some will have it his accusation was as true as vehement and so Satan seemed to have the upper hand of him Yea although he was so ill clothed yet he stood before the Angel Christ did not abhor his presence nor reject his service I have need to be baptised of thee There can be no flesh without filthinesse as a grave Divine noteth upon this text Neither the supernaturall conception nor austere life of John could exempt him from need of baptisme And commest 〈◊〉 to me Amica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friendly falling out but quickly made up Most of our jarrings grow from mistakes Be swift to hear slow to wrath easily satisfied Not 〈◊〉 〈◊〉 which being once broken cannot be peeced again Quae modò pugnârant jungunt sua 〈◊〉 〈◊〉 〈◊〉 Verse 15. Suffer it to be so now Or Let be now for the Baptist seems to have laid hands upon Christ to keep him off Our Saviour assents to that John had said but yet shews cause why he should suffer it so to be for present To fullfill all righteousnesse Not legall only and of equality but that of his present condition also and of equity to the end that all kinde of sinners might have all kinde of comfort in Christ an absolute and all-sufficient Saviour Then he suffered him The wisedom from above is gentle and easie to be perswaded when better 〈◊〉 is alledged as in Peter Joh. 13. 8. first peremptory but after conviction pliable An humble man will never be an heretick shew him his errour and he will soon retract it Joannes Bugenhagius a Reverend Dutch Divine lighting upon Luthers book de captivitate Babylonica and reading some few pages of it as he sate at supper rashly pronounced him the most pestilent and pernicious heretick that ever the Church had been troubled with since the times of Christ. But a few daies after having seriously read over the book and well weighed the businesse he returned to his Collegioners and recanted what he had said amongst them affirming and proving that Luther only was in the light and all the world besides in grosse darknesse so that many of them were converted by him to the truth Ioannes 〈◊〉 a learned Bavarian held this heresie That no man or Devil should be damned eternally because God willeth that all should be saved and Christ saith There shall be one shepherd and one sheep-fold But being an humble minded man he was convinced and converted by Oecolampadius and died of the plague but piously at Basile Anno 〈◊〉 Of 〈◊〉 the heretick because he praid ardently and lived unblameably Bucholeerus the Chronologer was wont to say that his heart was good but his head not well regulated But how that could be I see not so long as he lived and 〈◊〉 in his detestable opinions and would not 〈◊〉 them If the 〈◊〉 were gotten into the head the Priest was to pronounce such utterly unclean Levit. 13 44. And the Prophet pronounceth 〈◊〉 soul that is lifted up with pride and pertinacy not to be upright in him Verse 16. And Iesus when he was baptised Many of the Ancients held that the day of Epiphany was the day of our Saviours baptisme But that I think is but a 〈◊〉 The Habassines a kinde of 〈◊〉 〈◊〉 in Afrique baptise themselves every year on that day in lakes or 〈◊〉 thereby to keep a memoriall of 〈◊〉 Saviours baptisme in Iordan This is as 〈◊〉 was wont to say of a like matter to passe by the provision and lick the signe-post Went up straightway out of the 〈◊〉 And stood upon the shore apart from the company that all might see and hear what was now to be done St Luke addeth that he fell thereupon his knees and prayed thereby teaching us with what deep devotion we are to receive the Sacraments Which are given us of God to signifie as by signe to assure as by seal and to convey as by instrument Jesus Christ and all his benefits the Father Son and holy Ghost are there one in covenanting and working thy salvation 〈◊〉 up thy self therefore to hope and faith at the Sacrament speak to thy faith as Deborah did to her self Awake awake Deborah 〈◊〉 a song Give glory to God lay claim to the covenant lean on Christs bosom at that supper and be think thy self with Hesther at the feast what suit thou hast to commence what Haman to hang up what lust to subdue what grace chiefly to get growth in c. But for most communicants urge them to prayer afore in and after Sacrament and they must say if they say truly as David did of Sauls armour I cannot go with these for I have not been 〈◊〉 omed to them And lo the heavens were opened unto him As he was praying for prayer is the 〈◊〉 of heaven wherewith we may take out of Gods treasury plentifull mercy for our selves and others He 〈◊〉 possibly be poor that can pray Rom. 10. 12. One said of the Pope that he could never want money so long as he could hold 〈◊〉 pen in his hand of the faithfull Christian it may safely be affirmed He cannot want any good thing while he can call to God for it If he can finde a praying heart God will finde a pitying heart and a supplying hand Now he is worthily miserable that will not make himself happy by asking The Ark and the Mercy-seat were never separated God never said to Israel Seek ye me in vain The hand of faith never knockt at Heaven gates but they were opened and the Spirit descended though not so visibly as here at the baptisme of our Saviour nor a voice heard so audibly from Heaven as then yet as truly and effectually to the support of the poor suppliant Who while he prayeth in the holy Ghost Jude 20. 〈◊〉 new supplies of the Spirit Phil. 1. 19. and is sweetly but secretly sealed up thereby to the day of redemption And he saw the Spirit of God descending From the Father who spake from the most excellent glory upon the Son who stood upon the shore so that here was concilium augustissimum a most majesticall meeting of the three Persons in Trinity about the worke of mans redemption as once about his creation Gen. 1. 26. Let us make 〈◊〉 The Hebrews interpret it I and my Iudgement-hall by which
Scripture he also would doe the like in a perverse apish imitation but marres the masculine 〈◊〉 by clipping off that clause They shall keep thee in all thy 〈◊〉 that is in those courses that are appointed thee by God But as the Israelites in the wildernesse when they went out of Gods precincts were out of his protection So are all others As a bird that wandereth from the nest so is a man that wandereth from his own place saith Solomon God made a Law that none should molest a bird upon her nest Doth God take eare of birds A King undertaketh the safety of his Subjects 〈◊〉 they travell within due hours and keep the Kings high-way else not so doth God He hath given his Angels charge over us whiles we hold his way which is like Jacobs ladder where the Angels were ascending and descending Oh the dignity and safety of a Saint in a guard so full of state and strength Well might David after he had said The angel of the Lord pitcheth his tent 〈◊〉 about them that fear him presently subjoyn Taste and see how gracious the Lord is in allowing his children so glorious an 〈◊〉 And with their hands they shall lift thee up lest c. As Parents use to lift their little ones over rough and foul waies Or as 〈◊〉 in an house love to get up into their arms their young master In Christ and for Christ they count it their greatest glory to doe us any good office for soul or body they save us from the foul fiends that else would worry us These walk about as Lions to 〈◊〉 〈◊〉 us whiles alive and to hinder our passage to heaven when we die the other as guardians to keep us here and to convey and conduct us thorow the devils territories who is Prince of the air when we goe hence to heaven in despite of the 〈◊〉 〈◊〉 that would intercept us Dan. 10. 21. Lest thou dash thy foot against a stone Oh the tender care of our heavenly 〈◊〉 He is so kinde and in the best sense fond over his little ones that he cannot abide the cold winde should How upon them as we 〈◊〉 and hath therefore commanded That the Sun shall not smite them by day nor the Moon by night yea which way soever the winde sit it must blow good to his Arise O North and blow O South upon my Beloved that her spices may flow forth What so contrary as North and South-winde cold and hot moist and dry c Yet both must blow good to Gods beloved Well might God 〈◊〉 his love above that of naturall Parents which yet is wonderous great saith the Psalmist Psal. 103. 〈◊〉 Verse 7. Jesus answered and said It is written again Christ rejects not the holy Scriptures 〈◊〉 〈◊〉 alledged and 〈◊〉 by Satan but openeth them by laying one place to another So did those holy Levites in Nehemiah and 〈◊〉 Paul in the Acts. Parallel texts like gl 〈◊〉 〈◊〉 one against another cast a mutuall light 〈◊〉 as the 〈◊〉 brightneth his hard diamond with the dust snaved from it self So must we clear hard Scriptures by others that are 〈◊〉 plaine and perspicuous Thou shalt not tempt the Lord thy God Trust him we 〈◊〉 tempt him we may 〈◊〉 Now God 〈◊〉 〈◊〉 either when men are too much addicted to the means as 〈◊〉 Or when they reject them as Ahaz who refused a sign and ran to unlawfull means hiding all under this I will not tempt God Heathens could say Admotâ manu 〈◊〉 est Minerva and they noted him for a foolish 〈◊〉 〈◊〉 〈◊〉 his Cart 〈◊〉 fast cried to his god and moved his lips but not his hands to help himself If thou callest for knowledge saith Solomon and criest for understanding There 's praier to God If thou seekest her as 〈◊〉 and searchest for her as for hid treasures There 's mans 〈◊〉 in the diligent use of the means Then shalt thou understand the 〈◊〉 of the Lord and finde the knowledge of God Ther 's the happy 〈◊〉 Ora labora was an Emperours 〈◊〉 S. 〈◊〉 sets it down as a vanity of 〈◊〉 youth that he pray'd God to help him against some speciall sins whereunto he was strongly 〈◊〉 but should have been full sorry that God should have heard him 〈◊〉 he was loth to part with them How much better was that praier of 〈◊〉 Thomas Moor Domine Deus fac 〈◊〉 in 〈◊〉 consequendis operam collocare pro quibus obtinendis soleo ad 〈◊〉 〈◊〉 are Lord God make me to bestow pains in getting those things for obtaining whereof I use to pray unto thee Verse 8. Again the devil taketh him This Master-fly 〈◊〉 though beaten away once and again yet returns to the same place 〈◊〉 how 〈◊〉 he is in renuing his temptations after a flat repulse He sollicits and sets upon our Saviour again as 〈◊〉 wife did upon Joseph for all his many 〈◊〉 and is not only importunate but impudent Stand we therefore still upon our guard and look for no ease here The Roman Captains when they had once triumphed took their ease ever after So did not Cato and is therefore highly commended So may not we if ever we will be approved as good souldiers of Jesus Christ. Our whole life is a continuall warfare and we must look for the continuall hail-shot hel-shot of Satanicall assaults and suggestions When Xerxes fought against theGreeks The sea was full of ships saith the Oratour the earth of souldiers the air of arrows So fares it with the Saints under Satans batteries no truce but continuall conflict Ever since those two strong men fought there is no more peace S. Paul sounds the alarm Arm Arm take the whole armour of God and be ever in your harnesse And S. Peter gives the reason Because your adversary the devil as a 〈◊〉 lion walketh and watcheth night and day seeking whom 〈◊〉 may devour For our encouragement as the devil is Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roaring lion so is Christ Leo de tribu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lion of the Tribe of Iudah that delivereth us and maketh us more then Conquerours holding the crown of glory over our heads as we are sighting with this inscription Vincenti 〈◊〉 To 〈◊〉 that 〈◊〉 will I give c. Fight therefore and faint not your 〈◊〉 is 〈◊〉 your armour is of proof Get on both those 〈◊〉 of 〈◊〉 as the girdle of truth brest-plate of 〈◊〉 shoes of peace and patience shield of faith helmet of 〈◊〉 and those 〈◊〉 of offence as the sword of the Spirit and 〈◊〉 of 〈◊〉 And then resolve with that aged Citizen of Exeter in 〈◊〉 Edward the 6. time who when the Town was besieged 〈◊〉 That he would feed on the one arm and fight with the other before he would consent to yeeld the City to the seditious It is said of 〈◊〉 〈◊〉 the siege of Byrrachium that
that necessity that neither the immutability of Gods decree Dan. 9. 1. nor the 〈◊〉 of the promises 〈◊〉 36 37. 〈◊〉 the effectuall 〈◊〉 of our Lord Christ who 〈◊〉 his Disciples to pray 〈◊〉 with us for not doing it The Jews accounted it an abomination of desolation when the daily Sacrifice was intermitted and suspended as under Antiochus Our Saviour perfumed his whole course 〈◊〉 his crosse with this incense and thereby purchased 〈◊〉 〈◊〉 priviledge paved us this new and living 〈◊〉 to the throne of grace 〈◊〉 16. 4. a sure and safe way to get mercy 〈◊〉 23. The Ark was never separated from the Mercy-seat to shew that Gods mercy is neer unto such as affect his presence Some 〈◊〉 he hath reserved to this duty that will not otherwise be yeelded Psal. 〈◊〉 23. Ezek. 22. 30. As when he is 〈◊〉 〈◊〉 to ruinate a people or person he silenceth 〈◊〉 〈◊〉 and forbids them to sollicite him any further as he did Samuel interceding for Saul and Jeremy for 〈◊〉 〈◊〉 Be not as the 〈◊〉 Who pretend to pray much but indeed can do nothing at it because destitute of the spirit of grace and of supplication without whose help we know neither what 〈◊〉 how to pray Nay Peter James aud John will be sleeping when they should be praying in the very hour of temptation There may be good words and wishes found in a worldlings mouth Who will shew us any good But none but a David can with faith 〈◊〉 and fervency say Lord lift up the light of thy countenance upon me c. Balaam may break forth into wishes and woulds 〈◊〉 let me die the death of the righteous c. But can he 〈◊〉 as David in like case Psal. 26. 9. Oh take not away my soul 〈◊〉 〈◊〉 nor my life with bloudy men An hypocrite may tell a 〈◊〉 〈◊〉 for himself in earthly regards or howl upon his 〈◊〉 in the 〈◊〉 of outward comforts 〈◊〉 in extremity as a 〈◊〉 at the 〈◊〉 as a pig under the knife or importune God 〈◊〉 grace as a bridge to lead him to heaven not for any beauty he 〈◊〉 or 〈◊〉 he findes in it But will he pray alwaies will 〈◊〉 light 〈◊〉 in God saith Job 〈◊〉 27. No surely he neither doth 〈◊〉 can do it When God defers to help at a pinch as 〈◊〉 when 〈◊〉 and vexations encrease he frets and meddles non ore with calling upon God but 〈◊〉 〈◊〉 him because he handles him not 〈◊〉 his own minde and be taketh himself to 〈◊〉 other course If God will not come at his call and be at his beck away to the witch of 〈◊〉 with Saul to the god of Ekron as 〈◊〉 to Baalim and Ashteroth with the revolted 〈◊〉 Wherein he is like to those barbarous Chinois that 〈◊〉 their gods when they answer them not or that resolute 〈◊〉 that profanely painted God on the one side of his shield and the devil on the other with this inscription Si tu me nolis 〈◊〉 Or that desperate King of Israel 〈◊〉 saith he this evil is from the Lord and what should I wait for the Lord any longer Loe this is the guise of a godlesse 〈◊〉 Either he calleth not upon God which is the description David giveth of him but is possest as it were with a dumb devil both in Church and chamber Or if by reading or otherwise he have raked together some good petitions and strive to set some life upon them in the utterance that he may seem to be well-gifted yet he doth it not to serve God but meerly to serve himself upon God He draweth not nigh with a true heart Heb. 10. 13. uprightly propounding Gods service in prayer and not only his own supply and satisfaction He is not brought into Gods presence with love and desire as Psal. 40. 8. He labours not with strife of heart to worship him with his faith trust hope humility self deniall 〈◊〉 well content that Gods will be done however and 〈◊〉 seeking his glory though 〈◊〉 be not profited acknowledging the Kingdom power and glory to be his Matth 6. 13. Lastly Working not by a right rule from a right principle nor for a right end he cannot undergoe the strife of 〈◊〉 as Jacob who wrestled by might and sleight 〈◊〉 much the Hebrew word importeth much lesse can he continue long in it as David he 〈◊〉 soon sated soon tired If men observe him not applaud him not he giveth over that 〈◊〉 as tedious and 〈◊〉 that wherein he findes no more good relish then in the white of an egge or a dry chip And in any extraordinary trouble instead of calling upon God 〈◊〉 runs from him Isa. 33. 14 as Saul did 1 Sam. 28. 7. For they love to pray standing c. Stand they might 〈◊〉 did the Publican And when ye stand and pray saith our Saviour not 〈◊〉 the gesture It was commonly used among the Jews in the Temple especially at the solemn feasts what time there was such resort of people from all parts that they could hardly stand one by another The Primitive Christians also stood praying in their publike Assemblies betwixt Easter and Whitsontide especially in token of our Saviours standing up from the dead Whence came that Proverb amongst them Were it not for standing 〈◊〉 prayer the world would not stand Other gestures and postures of the body in praier we read of David and Eliah sate and praied Peter and Paul kneeled and praied Moses and Aaron fell on their faces and praied In secret prayer there is more liberty to use that gesture that may most quicken us and help the duty Elias put his head between his knees in praier as one that would strain every vein in his heart But in publike our behaviour must be such as may witnesse 〈◊〉 communion and desire of mutuall edification there must be a uniformity no rents or divisions and speciall care taken that our inward affection answer our externall devotion that we stand not in the Synagogues as these with desire to be seen of men as Saul was higher then the rest by head and shoulders for that is putid hypocrisie hatefull even amongst Heathens Tully taxeth Gracchus for this that he referred all his actions not to the 〈◊〉 of vertue but to the favour of the people that 〈◊〉 might have esteem and applause from them That they may be seen of men This was the winde that 〈◊〉 〈◊〉 winde-mill a-work the 〈◊〉 that made the clock strike 〈◊〉 telleth us that the nightingale singeth farre longer and 〈◊〉 when men be by then otherwise If 〈◊〉 had not seen 〈◊〉 zeal that Iehu had for the Lord of hosts he had been nothing 〈◊〉 hot nor in his own conceit so happy But Christian 〈◊〉 teacheth a wise man not to expose 〈◊〉 to the fairest shew 〈◊〉 rather to seek to be good
then seem to be so Not so every 〈◊〉 and 〈◊〉 〈◊〉 these like Ieroboams wife never put 〈◊〉 〈◊〉 〈◊〉 but when they are to speak with the Prophets 〈◊〉 〈◊〉 so holy as at Church and in the presence of those whole 〈◊〉 they reverence Verse 6. But thou when thou praiest enter into thy 〈◊〉 c. The proper place for secret 〈◊〉 as the family is for private praier and the Church for publike Luk. 4. 16. that being 〈◊〉 from company we may more 〈◊〉 descend into our own hearts and be the freer from ostentation and hypocrisie and from discursation and wandering of minde Anima 〈◊〉 fit 〈◊〉 As also for the demonstration of our faith whereby we believe the omnipresence of God Who seeth in secret and 〈◊〉 openly Daniel indeed opened his windows and prayed in an 〈◊〉 room not to be more secret as Pintus mistaketh it but to be more seen and yet not of vain ostentation but of 〈◊〉 and constant profession The King had forbidden it so did Henry the third King of France forbid housholders to pray with their families Daniel did it notwithstanding as aforetime God must be obeyed rather then men as not Scripture only but nature teacheth He kneeled upon his knees three times a day and prayed That had been his custome and should be 〈◊〉 also at morning at evening and at noon called upon God and had his set times for such devotions But the devil as it is probable 2 Sam. 12. 2. had caused him to come from his trench and then 〈◊〉 〈◊〉 wound him He knows well enough that a Christians strength lies in his praier as Samsons did in his hair that it buckleth all our spirituall armour close to us and makes it usefull that a Christian can never want help whiles he can pray as they were wont to say the Pope can never want money so long as he can hold a pen in his hand to command and send for it That secret prayer is a soul-fatting exercise as secret meals we say feed the body The old Serpent feels himself charmed and disabled to doe hurt by these kinde of duties They have poured forth a charm when thy chastening was upon them Isa. 26. 16. Yea he is deeply wounded and driven out of the field by these arrows of deliverance as the King of Syria was 2 King 13. 17. which therefore he keeps what he can from being multiplied and enlarged Fervent praiers are the pillars of smoke wherein the Church ascendeth to God out of the wildernesse of this world and by an humble familiarity converseth yea 〈◊〉 with him as Abraham and Moses did especially when Satan sinne and conscience accuse and standeth as it were upon interrogatories such as are those Rom. 8. 33 34 35. And when thou hast shut thy door So to shut out distractions which yet will grow upon us doe what we can For though the spirit is willing to wait upon God all the while of the duty yet the flesh is weak It being but partly mortified draws away 〈◊〉 thoughts many times and putteth us to St Pauls complaint When I would doe good evil is present with me Satan also will be jogging and interrupting us and will needs be talking to us when we are most busily speaking to God as the Pythonisse troubled St Paul as he went to praier Act. 16 16. Worldly things likewise are so naturall to us and so near our senses heavenly things are so supernall and supernaturall that we cannot without watching our senses and travell of soul stay our spirits long upon them For help herein S. Augustine 〈◊〉 us that the ancient Christans of AEgypt were wont to use only short and pithy praiers and ejaculations such as was that of Elias when he contended with the Priests of Baal charging God in two words with the care of his 〈◊〉 of his truth and of his glory Many other helps there are for the curing and casting out in a comfortable 〈◊〉 these by-thoughts these birds that would rob Abraham of his sacrifice these swarms of AEgypt that our hearts 〈◊〉 be as so many Goshens these creeping things 〈◊〉 as David hath it This among the rest that our Saviour here presenbeth to 〈◊〉 into a secret place as Abraham did into his 〈◊〉 at Beersheba planted for the purpose though that was afterwards abused by the Heathens and therefore forbidden the Israelites Deut. 12. 3 〈◊〉 had his Oratory in the fields where he praied with deep meditation or soliloquie as the word there signifieth Rebeceah upon the strugling of the babes went to enquire of the Lord Gen. 25. 22. that is she went to some secret place to pray and receive some revelation from God say Calvin Musculus Mercer others Jacob had visions of God when he was all alone upon the way Elias praid under the Juniper our Saviour in the garden of Gethsemane and many times in the mount Cornelius in some corner of his house 〈◊〉 on the leades where also he fell into an extasie or trance and saw heaven open His soul was separated after a sort from his body for the time whilest he was talking with God he was so transported and carried out of himself ut 〈◊〉 esset paenè nescia carnis as S. Jerome testifieth of certain devout women of his time For the place we pray in no matter how mean it be so it be secret Where there is a Jeremy a Daniel 〈◊〉 a dungeon a Lions den a whales-belly are goodly oratours Shut the door to thee remembring the weaknesse of thy flesh and the malice of the devil watching how to distract thee Covenant with thy senses and binde them to the good abearance all the while look God full in the face as David did Psal. 57. 7. call in and concenter thy thoughts as men doe the Sun-beams into a burning glasse serve God with thy spirit as Paul did Rom. 1. 9. say All that 's within me praise his holy name Have thy heart at thy right hand with Solomons wise-man lay Gods charge upon it to attend upon him when it roves and wanders call it in and 〈◊〉 it judge and shame thy self for thy distractions and strive to doe better so shall they never be imputed unto thee To be wholly freed from them is a priviledge proper to the estate of perfection Some diseases will not be cured near home but men must repair to the Bath or City for help This infirmity is not to be healeo till we come to heaven No shutting of the door will doe it nor any thing else till the everlasting doors be opened unto us till we enter in by the gates into the City of the living God Pray to thy father which is in secret There are no dumb children in Gods house the least he hath can aske him blessing All are not alike gifted but every godly man prayeth unto thee saith David S. Paul was no sooner coverted
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
ministerially as Nathan did God only 〈◊〉 and by his own power If the Son set us free we are free indeed Who shall lay any thing to the charge of Gods pardoned ones It is God that justifieth Or as S. Austin readeth the words interrogatively shall God that justifieth No verily that were to dot and undoe he keepeth no back-reckonings Fear not therefore though the Devil or his imps or our own misgiving 〈◊〉 condemn us as the prisoner careth not though tha goaler or his fellow-prisoners condemn him so long as the Judge acquitteth him Verse 16. Moreover when ye fast Fast then they must 〈◊〉 even after the Lords ascension when Gods grace and Spirit was poured upon them in all abundance Luk. 5 35. This exercise hath still the warrant and weight of a duty as well from precepts as examples of both Testaments And he that blamed the Pharisees here for fasting amisse will much more blame those that fast not at all The Israelites besides other occasionall had their annuall fast appointed them by God Lev. 23. 27. It was called a day of Expiations or Attonements in the plurall because of their many and sundry sinnes they were then to bewail and get pardon for God had appointed them sundry sacrifices for severall sinnes But for 〈◊〉 as it might not be safe to confesse some sinnes to the Priest as those that might bring them by the Law in danger of death of his grace he vouchsafed them this yearly fast for expiation of their secret sinnes and making their peace with their Maker by a generall humiliation Now albeit the circumstance of time be abolished the equity of the duty abideth and tieth us no 〈◊〉 if not more then it did the Jews Heathen 〈◊〉 practised it so did in their superstitious way the AEgyptian Priests the Persian Magi Indian Wizzards Priamus in Homer c. The Turks at this day have their solemn fasts as before the fatall assault of Constantinople wherein they will not so much as taste a cup of water or wash their mouthes with water all the day long before the starres appear in the skie which maketh their fasts especially in the summer when the daies be long and hot to be unto them very tedious In the year of grace 1030. there arose a 〈◊〉 of Fasters that affirmed that to fast on Saturdaies with bread and water as they called it would suffice to the remission of all sinnes so that men bound themselves to it by oath And many French Bishops voted with them But Gerardus Episcopus Cameracensis withstood and abandoned them So great ignorance was there even then of the merits of Christ among the governours of the Church The Papists slander us that we count fasting no duty but only a morall temperance a fasting from sinne a matter of meer policie And out-brave us as much as the Pharisees did the Disciples with their often fasting But as we cannot but finde fault with their fasts in that First They set and appoint certain fasting-daies howsoever to be observed upon pain of damnation be the times clear or cloudy c. Secondly They fast from certain meats only not all which is a meer mock-fast and a doctrine of devils 1 Tim. 4. 3. Thirdly They make it a service of God yet consecrate it to the Saints Fourthly They make shamefull sale of it Fifthly They ascribe as those older Hereticks merit unto it even to the meer outward abstinence as these Pharisees did and those hypocrites in Isaiah chap. 58. 3. Now as we cannot but condemn their superstition so neither is our forlorn oscitancy and dullnesse to this duty to be excused God hath given us alate especially many gracious opportunities of publike Humiliations more I think then ever before since the Reformation But 〈◊〉 how doe many fast at such times for fashion fear of Law or of meer form so that they had need to send as the Prophet speaketh for mourning women that by their cunning they may be taught to mourn Ier. 19. 17 And for private fasting whether domesticall with a mans family Zech. 12. 12. 1 Cor. 7. 5. Acts 10. 30. or personall by himself as here Matth. 6. 17. We may 〈◊〉 to have dealt with it as the Romanes with the Tarquines they banished all of that name for Superbus his sake And as the Nicopolites are said to have hated the braying of an 〈◊〉 that for that cause they would not endure the sound of 〈◊〉 〈◊〉 So many are departed so farre from Popish fasts 〈◊〉 〈◊〉 fast not at all and so open the mouthes of the adversaries But acquaint thy self with this duty thou that wouldest be 〈◊〉 with God It is a fore-tast of eternall life 〈◊〉 in holy practises we tast the sweetnesse of that heavenly Manna this Angels food those soul-fatting viands that makes us for a time to forbear our appointed food It is a help to the understanding of heavenly mysteries as Daniel found it It fits us for conversion Ioel 2. 12. and furthers it Acts 9. 9. Hence it is called a 〈◊〉 of Humiliation or of humbling the soul Lev. 16. because God usually by that Ordinance gives an humble heart to the which he hath promised both grace 1 Pet. 5. 5 and glory Prov. 15. 33. It 〈◊〉 out corruption and is to the soul as washing to a room which is more then sweeping or as scouring to the vessel which is more then ordinary washing It subdues rebell-flesh which with fullnesse of bread will wax wanton as Sodom 〈◊〉 〈◊〉 It testifies true repentance by this holy revenge 2 Cor. 7. 11. whiles we thus amerce and punish our selves by a voluntary forgoing of the 〈◊〉 and commodities of life as altogether unworthy Psal. 35. 13. What shall I say more Hereby we are daily drawn to more obedience and love to God faith in him and communion with him a more holy frame of soul and habit of heavenly-mindednesse Whence our Saviour after this direction for fasting immediatly subjoins that of laying up for our selves treasure in heaven ver 19 20. And lastly our prayers shall be hereby edged winged and made to soar aloft which before flagged sainted and as it were groveled on the ground Therefore our Saviour here next after matter of prayer adds this of fasting which is a necessary adjunct of prayer that which is extraordinary especially as that which very much fits the heart for prayer and the severe practise of repentance Hence it is that else where these two fasting and prayer go coupled for most part as Luk. 〈◊〉 37. Matth. 17. 21. 1 Cor. 7. 5 c. A full belly neither studies nor prayes willingly Fasting enflames prayer and prayer 〈◊〉 fasting especially when we fast and weep Joel 2. 13. fast and watch watch and pray and take heed to both Mark 13. 33. Be not as the hypocrites For they fast not to God Zech. 7. 5 11 12. but to themselves they pine
toads the more they swell the more you meddle with these serpents the more they gather poison to spit at you Go about to cool them you shall but adde to their heat as the Smiths forgefries when cold water is cast upon it and as hot water if stirred casteth up the more fume Joseph 〈◊〉 for his good will in this kinde hated of his brethren 〈◊〉 of Saul who cast a javelin at him Micaiah of 〈◊〉 Amos of Amaziah Jeremy of his 〈◊〉 Countrey-men Christ of the Jews Paul of the Galathians Iohn Baptist of Herod If 〈◊〉 〈◊〉 his white sin and who will stand still to have his eyes pickt 〈◊〉 Iohn must to prison In other things he will dance 〈◊〉 Iohns pipe but if his incest be medled with Iohn must hop 〈◊〉 〈◊〉 Say to wrest that string in tune and it will snap and break upon you Now for such scoffing Ishmaels and furious 〈◊〉 that refuse to be 〈◊〉 hate to be healed let them read their doom Psal. 50. 21 22. and see 〈◊〉 their destiny Every good man is 〈◊〉 〈◊〉 〈◊〉 to passe by them as incorrigible 〈◊〉 and not to 〈◊〉 them so much as a pull out of the fire so much as a 〈◊〉 to prevent those curses 〈◊〉 are comming upon them 〈◊〉 he that is 〈◊〉 muse be 〈◊〉 still he must wallow as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own corruptions he must rage 〈◊〉 mad dog 〈◊〉 run on to the pit of hell no body must offer to stop 〈◊〉 〈◊〉 him in his 〈◊〉 Verse 7. Ask and it shall be given you c. Whereas it might be objected These are hard lessons neither know we how to quit our selves in the discharge of them Our Saviour answers as Esay did before him Seek ye the Lord while he may be found call ye upon him whiles he is neer and as S James adviseth after him If any man want wisdom let him ask 〈◊〉 of God Ask saith he and it shall be given you Run to the great Doctour of the 〈◊〉 as Agur did to Ithiel and Ucal Prov. 30. 1. and he will teach you seek his face and favour and ye shall surely finde it Knock at the beautifull gate of Heaven with the hand of faith and it shall open unto you as the Iron gate did to Peter of its one accord Elishaes staffe was laid by his appointment upon the dead childes face but 〈◊〉 was neither voice nor hearing He went therefore himself and shut the door upon them twain and praied unto the Lord. This staffe he knew was long enough to reach up to heaven to knock at those gates yea to wrench them open Ask therefore that your joy may be full Hitherto ye have asked me nothing saith Christ disliking our dulnesse to this duty Quidest cur nihil petis pete 〈◊〉 privatus de me queraris said Severus the Emperour to his Courtiers What meanest thou to ask nothing of me Ask that thou maiest have no cause of complaint against me And Pope Nicolas the fifth a great favourer of learning When he was told of some in Rome that made good verses They cannot be good Poets said he and I not know them Why come they not to me if good Qui Poetis etiam 〈◊〉 pateo Who am a friend to Poets though not so good 〈◊〉 so iciteth sutours and the Father seeketh such to worship him Joh. 4. 23. not for any thing he gets by it but meerly for our benefit as the Sun draws up vapours from the earth not for it self but to moisten and fatten the earth therewith And although he come not ever at first call yet be not discouraged with silence or sad answers He is neerest to such sutours as with Mary cannot see him for their teats and griefs if with her they continue to seek him in humility If they rest not rapping and bouncing at his gates he will open unto them for their importunity Luk. 18. 5 7. The Saints 〈◊〉 have present audience as Eleazer Gen. 24. 15. Daniel Chap. 9. 23. The Disciples Act. 4. 31. And 〈◊〉 who came leaping out of his 〈◊〉 with Vicimus Vicimus in his 〈◊〉 But what if they have not far be it from them to think that God is asleep or gone a journey as the Prophet jeareth at Baal or that he wanteth ears as the Image of Jupiter did at Creet 〈◊〉 he that bids us ask meaneth to give as when we bid our children say I pray you father give me such a thing We doe it not but when we mean to give it them If he deferre help let it humble us as it did David Psal. 22. I cry in 〈◊〉 day time but 〈◊〉 hearest not c. But thou art holy c. Others have praied and sped Our fathers trusted in thee they cryed unto 〈◊〉 and were delivered But I am a worme and no man yet will I call upon him not onely in my sinking but from the bottom of the deeps Let it also quicken us to further fervency as it did S. Paul and the Church Psal. 80. 3 7 19. never giving over the fuit with the importunate widdow till we have obtained it He that prayeth moveth God not as an 〈◊〉 moveth hearers but as a childe his father The end of oratory is to speak perswasively not alwaies to perswade but the end of prayer is to prevail and speed Ye which are Gods remembrancers give 〈◊〉 no rest till ye have what ye beg Ask scek knock use an unwearied importunity slip not any opportunity pray without 〈◊〉 pray continually set aside all for prayer wait upon it as the word signifieth Col. 4. 2. with Act. 10. 7. But must we never leave praying may some say till we have our request granted there are other things to be done True and you must give over the words of prayer for a season but never the suit of praier A begger for example comes to a rich mans gate and tries for an alms but none there answers him He being a poor man hath something else to doe then to beg and therefore he sits him down and knits or knocks or patcheth c. and betwixt whiles beggs and works works and beggs So should we follow our necessary businesse and yet continue our suit for grace And the rather because beggers hold out to ask where yet they have no promise it shall be given them nay when many times they are frowned upon threatned punished for begging And whereas beggers come no neerer house then the porch or entry and so know not whether the master of the house be providing for them an alms or a cud gell All Gods petitioners that call upon him in truth are admitted into the parlour as I may so say into Gods speciall presence An hypocrite shall not 〈◊〉 before him Job 13. 16. Bat the upright shall dwell in his presence Psal. 140. 13. He hideth not his face from such but when they cry he
〈◊〉 Psal. 〈◊〉 24. And it shall be given you It is not said what shall be given because the gift is above all name saith Austin Like as Amos 4. 12. Thus will I doe unto thee Thus how Non nominat mala ut omnia timeant saith 〈◊〉 out of Hierom No evil is named that they may fear all Verse 8. For every one that asketh receiveth c. And he is worthily miserable that will not be happy for asking Praier saith Lambert the Martyr is in Scripture much commended and many great and unmeasurable benefits are shewed to 〈◊〉 thereupon that men should the more lustily give themselves thereunto Thus Jacob wrestling with God both by might and 〈◊〉 as the word signifieth both by the strength of his body and force of his faith he grounded his praier upon Gods gracious 〈◊〉 which he rolls as sugar in his 〈◊〉 and repeats it again and again See the same course taken 2 Sam. 7. 25. 1 King 8. 25. c. Dan. 9. 2 3 Psal. 12. 5 6 7. Act. 4. 25 c. Cast 〈◊〉 of hope in the darkest desertion wait for day and pray as those in the shipwrack Act. 27. pleading that precious 〈◊〉 Isa. 50. 10. This help if we use not we shall either pray 〈◊〉 〈◊〉 〈◊〉 without fire or as the Pharisee proudly or as the Thessalonians as men without hope which is to deny our own praiers He cannot possibly be poor that can pray in faith because God is rich to all such Rom. 10. 12. and giveth 〈◊〉 to such as so ask Jam. 1. 5. Never did the hand of faith knock in vain at Gods gate The AEdiles or Chamberlains amongst the Romans had ever their doors standing open for all that had occasion of request or complaint to have free accesse to 〈◊〉 Gods mercy-doors are wide open to the praiers of his 〈◊〉 people The Persian Kings held it a 〈◊〉 of their silly glory to deny an easy accesse to their greatest Subjects It was death to sollicite them uncalled 〈◊〉 her self was afraid But the King of heaven manifesteth himself to his people Joh. 14. 21. calls to his spouse with Let me see thy face let me hear thy voice c. and assigneth her negligence herein as the cause of her 〈◊〉 The door of the Tabernacle was not of any hard or debarring matter but a veil which is easily 〈◊〉 And whereas in the Temple none came neer to worship but onely the high-Priest others stood without in the outer-Court Gods 〈◊〉 are now a 〈◊〉 of 〈◊〉 and are 〈◊〉 to worship in the 〈◊〉 and 〈◊〉 the Alter Rev. 11. 1. Let us therefore draw neer with a true heart in full assurance of faith Let us come boldly to the throne of grace that we may obtain mercy and finde grace to help in time of need Verse 9 10. Or what man is there of you whom if his sonne ask 〈◊〉 c. By an argument from the lesse to the greater Our Saviour 〈◊〉 〈◊〉 what he had said that we may ask in faith nothing wavering or being at an uncertainty or at variance with himself doubting whether he should believe or not This is no lesse unpleasing to God then vnprofitable to us God is the Father of all mercies and loveth his farre more then any naturall father doth his own childe then Abraham did Isaack or David Absolom And according to his affections such are his expressions for as he knoweth their needs so he gives them all things richly to enjoy He giveth them not as he doth the wicked panem 〈◊〉 a stone for bread he feeds them not as we say with a bit and a knock He puts not into their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek proverb hath it whereunto 〈◊〉 Saviour here alludeth for a fish a scorpion No he feedeth them with the finest wheat Psal. 81. 16. and filleth them with fat things 〈◊〉 of marrow Isa. 25. 6. He nourisheth them with the best as Joseph did his fathers houshold in Egypt according to the mouth of the little ones or as so many little ones saith the Originall tenderly and lovingly without their care or labour And whereas some naturall parents have monstrously proved unnaturall as Saul to Ionathan and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 31. Not so God as himself is an everlasting father Isa. 9. 6. So is his 〈◊〉 Isa. 49. 14. Ioh. 13. 1. Men may hate their children whom they loved but he rests in his love Zeph. 3. 17. they may cast out 〈◊〉 babes but he gathers them Father Abraham may forget us and Israel disown us Isa. 63. 16. But thou O Lord art our never-failing Father our Redeemer c. The fathers and governours of the Church may out of an over-flow of their misguided zeal cast us 〈◊〉 and for a pretence say Let the Lord be glorified But then shall he appear to your joy and they shall be ashamed Isa. 66. 5. The fathers of our flesh 〈◊〉 their children after their own 〈◊〉 but he for our profit that we might be partakers of his holinesse He feeds his people sometimes with the bread of adversity and the water of affliction or gives them as it were a thump on the back with a stone to drive them downwards and makes them eat ashes for bread as David their bread with quaking as 〈◊〉 did holds them to hard meat some of the Martyrs were fed with bread made most part of saw-dust and 〈◊〉 with bread prepared with cow 〈◊〉 He chasteneth them also other-whiles not only with the rods of men but with the severe discipline of scorpions and this seemeth not for the present to be joyous but grievous Neverthelesse afterward it yeeldeth the peaceable fruits of righteousnesse to them that are thereby exercised They shall sit down with Abrahram yea in Abrahams bosome as they used to lean at feasts in the Kingdom of heaven and shall have not a Benjamins 〈◊〉 only but a royall diet as Ieconiah had every day a portion Then shall the Lord stand forth and say to those men of his hand who had their portion here and whose bellies he filled with his hid treasure The Inne-keeper gives the best bits to his guests but reserves the patrimony for his children Behold my servants shall eat but ye shall be hungry c. Isa. 65. 13. Verse 11. If ye then being evil Even ye my Disciples also For by nature there is never a better of us But as the historian 〈◊〉 that there were many Marij in one Caesar so there are many Cains and Judasses in the 〈◊〉 of us all Homo est inversus decalogus saith one whole evil is in man and whole man in evil 〈◊〉 in the devil whose works even in the best of his Saints Christ came to destroy to dissolve the old frame and to drive out the Prince of darknesse who hath there entrencht himself And
the worse side as the Israelites soon forgot their God and called for a Calf as the ten tribes were easily prevailed with 〈◊〉 go after the two golden calves and as the whole world wondred and wandred after the beast This to prevent as much as may be God in delivering the law is most large in the second and fourth Commandments which we are most apt to transgresse that 〈◊〉 superstition this by profanenesse Verse 16. Ye shall know them by their fruits That is chiefly by their doctrines which tend either to the infecting of the judgement with errour or tainting of the life with uncleanness or both and commonly both as those ancient Heretikes whose 〈◊〉 or as other Copies reade lascivious waies many followed by reason of whom the way of truth was evil spoken of St Austin observeth that in the loose and lascivious Heretikes many foul-mouthed men met with matter of blaspheming the Name of Christ because they also would needs be held Christians And Epiphanius adds that for their sakes many Heathens would not so much as have any conversation with Christians or hear them speak Who hath not heard what a stumbling-block and back-bias to the conversion of the Jews is the Idolatry of the Papists and the blasphemies of other Christians By their fruits they know such persons not to be of God as their Predecessours 〈◊〉 of our Saviour This man is not of God because he keepeth not the Sabbath day The proposition here was sound had they not mistook themselves in the assumption he that keepeth not the Sabbath is not of God We may also safely reason in like sort Such and such deny or question principles as the Antitinitarians 〈◊〉 Eutychians and others not a few in the Primitive Church so pester'd with arch-he 〈◊〉 that it was then as Erasmus hath it an ingenious thing to be a Christian. Had these been of God they would have hearkened to his Word 〈◊〉 8. 47. which is plain in principles and commandeth to hate false heterodox opinions Psal. 119. 104. and those that broach them buzzing doubts in mens heads Rom. 16. 17. Joh. 10 5. That heretike confuted by Junius took an ungain course for his own satisfaction who confest that he had spent two and twenty years in trying religions He had been with Jews Arians Mahometans and 〈◊〉 sects that at length he might finde truth among them which is as he saith Viam per avia quaerere to seek truth by wandering thorow all sorts of errours But truth 1. is divine grounded upon the Scriptures wherein we have a most sure word is Peter hath it and self-sufficient saith Paul for instruction in 〈◊〉 to make the man of God perfect thorowly furnished unto all good works So that it is impossible Gods elect should be finally deceived though for a time they may be fearfully miscarried as the young Prophet was by the old Bethelite and Barnabas by Peter because they are all taught of God they have an unction within them the holy Ghost that illighteneth both the Organ and the object and so teacheth them all things that they understand the Scriptures and grow to a certainty Psal. 19. 7. Prov. 1. 4. All Christs sheep are rationall and will not follow a stranger Iob. 〈◊〉 5. though they are simple to evil yet they are wise to that which is good If they be of any standing and worth their years as we say they have a full assurance of understanding Coloss. 2 2. and vers 7. they are rooted and stablished in the faith and in the present truth 2 Pet. 1. 12. so that though man or Angel should object against it yet they would not yeeld to him Gal. 1. 8 9. For he that is spirituall discerneth all things as having the 〈◊〉 of Christ a spirit of discerning and senses exercised to difference good from evil being able to give a reason of that he believeth 1 Pet. 3. 15. to perform a reasonable service even the obedience of faith whence floweth and followeth rest to his soul 〈◊〉 6. 16. and 〈◊〉 consolation Coloss. 2. 2. Say he cannot answer all the cavils of an adversary yet he can hold the conclusion and though he cannot dispute yet he can die as that Martyr said in defence of the truth whereof he is fully perswaded in his own minde bottomed upon the Scriptures and ballasted therewith as S. Ambrose saith the Bee is with a little stone that she be not blown away with the winde 2. Secondly Truth is single one and the same at agreement with it 〈◊〉 But errour is manifold dissonant and contradictory to it self How often doth Bellarmine deny that in one place that he had affirmed in another That the Scripture is the very word of God saith he it can by no means be assured out of Scripture But in another discourse forgetting what he had said he affirmeth that among other arguments of the Divinity of the Scriptures there is sufficient proof to be had out of the Scriptures themselves So he cannot bethink himself if you 'l believe him where in all holy Writ there is any promise made of pardon of sins to such as confesse 〈◊〉 to God Again he teacheth that the substance of the bread in the Sacrament is not turned into the substance of Christs body productivè as one thing is made of another but that the bread goes away and Christs body cometh into the room of it adductivè as one thing succeeds into the place of another the first being voided And this saith he is the opinion of the Church of Rome himself being Reader of controversies at Rome But 〈◊〉 Reader at Salamanca in Spain confutes Bellarmines opinion terming it Translocation not Transubstantiation and saith it is not the Churches opinion So the greatest Popish Clerks cannot determine how the Saints know our hearts and praiers whether by hearting or seeing or presence every where or by Gods relating or revealing mens praiers and needs unto them All which waics some of them hold as possible or probable and others deny them and confute them as untrue Thus these great master-builders are confounded in their language and thus 〈◊〉 it is to know what the Church Malignant holdeth Her own dearest and learnedest sonnes know not God having delivered them up to the efficacy of errour which frets as a gangrene and spreds as leaven sowring the whole lump Look how the heathens were at a meer uncertainty in their opinions and 〈◊〉 as the 〈◊〉 in Jonah prai'd to their 〈◊〉 Gods and bad him doe likewise Others of them usually closed up their praiers with Dijque Diaeque omnes Lest haply they might mistake in any one so are 〈◊〉 Having once stept over the pale of truth they know not where or when they shall stop or stay but run on from bad to worse 〈◊〉 and being deceived Bertius and Barret of
another but ranck haeretikes This was somewhat like Pliny his description of the Christians in that Province where he was governour And here I cannot omit that when the B. of Worcester exhorted M. Philpot the Martyr being brought to his answer before he began to speak to pray to God for grace Nay my Lord of Worcester said Bonner you doe not well to exhort him to make any praier for this is the thing they have a singular pride in For in this point they are much like to certain arrant haeretikes of whom Pliny maketh mention that they sang antelucanos 〈◊〉 Psalms of praise to God before break-of-day But had Bonner and his fellow-buzzards but observed the burning zeal sweet assemblies watchings prayings holinesse of life patience in death c. of those that served God after the way that they called haeresy they might well have seen and said as much as the Centurion did of our Saviour and they might have replyed as our Saviour did of himself I have not a devil but I honour my father and ye doe dishonour me If I honour my self my honour is nothing It is my father that honoureth me of whom ye say that he is your God Cenalis Bishop of Auranches wrote against the Congregation of Paris defending impudently that their assemblies were to maintain whoredom How much better and with more ingenuity the Bishop of Aliffe who preaching at 〈◊〉 in the time of that Councell Anno 1563. Spake of the faith and manners of the Catholikes and herericks and said that as the faith of the Catholikes was better so the hereticks exceeded them in good life which gave much distast saith the Historian But Bellarmine had he been then and there present would not likely have been much offended For we faith he although we believe that all the 〈◊〉 are to be found in the Church yet that any man may be absolutely said to be a member of the true Church defcribed in the Scriptures we doe not think that any internall vertue is required of him but onely an externall profession of the faith and such a partaking of the Sacraments as is perceived by the outward senses A pretty description and picture of a Papist amongst whom if any be vertuous it is by accident and 〈◊〉 as they are members of that Church As 〈◊〉 wittily said of the Epicures that if any of that sect proved good it was 〈◊〉 by the benefit of a better nature for they taught all manner of loosenesse and libertinisme But for the most part such as their doctrine is such is also their practise The Friers saith One that had seen it and so could well avouch it are a race of people alwaies praying but seldom with signe of devotion vowing obedience but still contentious 〈◊〉 yet most luxurious poverty yet ever scraping and 〈◊〉 And generally the devotions of papists saith he are prised more by tale then by weight of zeal placed more in the m ssy materiality of the outward work then purity of the heart from which they proceed They hold integrity for little better then 〈◊〉 and abjectnesse about Italy and abuse the most honourable name of Christian usually to signify a Fool or a Dolt as is afore noted out of D. Fulke Are not these the fruits of a rotten religion of trees specious without but putrefied and worm-eaten within as the word our Saviour here useth properly signifieth which appears at length by their rotten 〈◊〉 The true Christian will not cease to bear good fruit what weather soever come Jer. 17. 7. The hypocrite will either bear onely leaves as the 〈◊〉 tree or apples of Sodom grapes of Gomorrah Of such we may say as of mount Gilboah no good fruit growes on them or as Siratonicus saith of the hill Haemus that for eight moneths in the year it was very cold and for the other foure it was winter Or as the Poet said of his countrey that it was bad in winter hard 〈◊〉 summer good at no time of the year Campian of St Iohns in Oxford 〈◊〉 of the University Anno 1568. dissembled the Protestants Religion So did Parsons in Balial untill he was for his dishonesty expeld with disgrace and fled to the Papists where caelum mutavit non animum neither good egge nor good bird as they 〈◊〉 Verse 19. Every tree that bringeth not forth good fruit c. Fruitlesse trees are cut down to the fire Short shooting looseth many a game The idle servant is delivered to the tormentours and unsavoury salt is cast out to be trodden on as Ecebolius 〈◊〉 The 〈◊〉 earth is nigh to cursing whose end is to be burned Pure gold discovers deadly poison For there will sparkle out of the cup certain rain-bowes as it were and there will be heard 〈◊〉 One a fiery hissing of the gold thrusting out the poison Whereby is signified saith he that God threatneth judgement and hell-fire to those that corrupt and poison heavenly Doctrine See more of this above chap. 3. 10. Let us study and 〈◊〉 to 〈◊〉 the tree of Paradise that was fair to the eie and good to eat and that tree of life Rev. 22. 2. That bringeth 〈◊〉 every moneth twelve manner of fruits c. And those 〈◊〉 Psal 92. 13. that being planted in the house of the Lord bring 〈◊〉 〈◊〉 fruit in their old age I am like a green olive tree saith David our bed is of green cedar saith the Spouse Ephraim was like a green firre tree fat and sappy c. Barrennes is no 〈◊〉 a fault then ill fruit Verse 20. Wherefore by their fruits ye shall know them See vers 〈◊〉 where the self-same words are used Lest any 〈◊〉 pretence of danger in hearing false prophets should refuse to hear any though they come with never so much evidence of truth 〈◊〉 Saviour wills and commands here that examination and discretion go before both rejection of errours and receiving of truths Try all things hold fast that which is good As the mouth tasteth meat so the ear must try and taste words Iob. 12. 11. 34 3. He is a fool that beleeveth every thing nay any thing that tends to the cherishing of corruption and carnall liberty or the advancing 〈◊〉 corrupt nature which is nothing else but a piece of proud flesh and must be abased to the utmost Christians should 〈◊〉 in knowledge and in every sense so as readily to discern things that differ and not to be wherried and whirled about with every winde 〈◊〉 doctrine as children nor to be carried away as they are led 〈◊〉 Gentiles 1 Cor. 12. 2. He that will take for true and trusty whatsoever any Impostor puts upon him shall be as fouly deceived 〈◊〉 Iacob was by Laban Search and see whereto they tend and 〈◊〉 they drive at If they would drive us from God as Moses expresseth it and draw us from the doctrine of
distempers which when we groan and labour under let us reflect and revenge upon fin as the mother of all misery And when we are made whole fin no more left a worse thing come upon us Verse 18. To depart unto the other side Either to retire and repose himself after much pains for Quod caret alterna requie c. the very birds when building their nests flee abroad sometimes from their work for recreations sake Or else the better to edge the peoples desires after him now withdrawn Luther gave this rule to Preachers for moderating their discourses When thou seest thine hearers most attentive then conclude for so they will come again more chearfully the next time Verse 19. Master I will follow thee c. As Sampson followed his parents till he met with an honey-comb or as a dog followes his master till he come by a carrion Vix diligitur Iesus propter Iesum But as Isaac loved Esau for venison was his meat Gen. 25. 28. and as Iudah's Rulers loved with shame Give 〈◊〉 Hos. 4. 18. So do hypocrites they serve not the Lord Jesus Christ but their own bellies they have his person in admiration only for advantage they can bear the crosse with Iudas so they may bear the bag and lick their own fingers Ephraim is a heifer that loved to tread out the corn because whiles it treads it feeds Hos. 10. 11. But such delicate self-seekers are rejected as here when those that have honest aimes and ends hear Come and see Ioh. 1. 46. Verse 20. The Foxes have holes c. q. d. Exigua mihi sunt subsidia aut praesidia Nudus opum sed cui coelum terraque paterent as Ennius said of Archimedes The great Architect of the world had not a house to put his head in but emptied himself of all and became poor to make us rich not in goods but in grace not in worldly wealth but in the 〈◊〉 treasure Say we with that Father Christi paupertas meum est patrimonium prefer the reproach of Christ before the treasures of Egypt and if besides and with Christ we have food and 〈◊〉 let us therewith rest content Say we have no house on earth we have one in heaven not made with hands Those good souls dwelt in dens and caves of the earth yea wandred about in sheepskins and goatskins that might have rustled in their silks and velvets that might 〈◊〉 like have vaunted themselves on their stately turrets and Palaces if they would have let goe Christ. But that they knew well had been to make a fooles bargain But the Sonne of 〈◊〉 c. So he stiles himself either to note the truth of his humanity or the depth of his abasement the Son of God became the son of man which was as one said in a like case to fall from the Court to the cart from a Pallace to a gallows Among all the Prophets Ezekiel is most frequently stiled son of man and that purposely to keep him low amidst his many rare raptures and revelations The Heathen when they would set forth a man miserable indeed they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice a man Verse 21. Lord suffer me first to go and bury Old mens fear is saith Plutarch and that makes them so gripple that they shall not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that will be carefull to nourish them whiles alive and to bury them decently when they are dead Verse 22. Follow me Let go things lesse necessary and minde the main thy task is long thy time is short opportunities are headlong and must be quickly caught as the Eccho catcheth the voice there 's no use of after-wit Praecipitat tempus mors atra impendet agenti Let the dead bury their dead The dead in sin their dead in nature Ungodly men are no better then breathing ghosts walking sepulchres of themselves Their bodies are but living coffins to 〈◊〉 a dead soul up and down in The Saints only are heirs of life 1 Pet. 3. 7. and all others are dead stark dead in sins and trespasses as the wanton widdow 1 Tim. 5. 6. as Terence saith the 〈◊〉 Sane herclè homo voluptati 〈◊〉 fuit dum vixit And of such dead corpses as once in Egypt Exod. 12. 30. there is no house wherein there is not one nay many Verse 23. And when he was entred c. Himself was first in the ship where they were to suffer Like a good shepheard he goes before his 〈◊〉 Ioh. 10. Like a good Captain he goes before his souldiers and as it was said of Hannibal that he first 〈◊〉 the 〈◊〉 and last went out of the field so is it with Christ the Captain of our salvation Fear not saith he for I am with thee be not afraid for I am thy God Tua causa erit 〈◊〉 causa as that Emperour told Iulius Pflugius who had been much wronged by the 〈◊〉 of Saxony in the Emperours employment Verse 24. And behold there arose a great tempest Stirred up likely by the devil to drown Christ that male-childe of the Church Rev. 12. 5. and his Disciples as he brained Iobs children with the fall of the house This is still the indeavour of Satan and his instruments but to such we may as Pope Pius 2. wrote to the great Turk Niteris incassùm Christi submergere navem Fluctuat at nunquam mergitur illaratis And as the Poet said of Troy so may we of the Church Victa tamen vinces eversaque Troiare surges Obruit hostiles illa ruina domos Ambrose hath a remarkeable speech to this purpose The devil stirs up a tempest against the Saints but himself is sure to suffer shipwrack The Church as a bottle may be dipt not 〈◊〉 as the Diamond it may be cast into the fire not burnt by it as the Chrystall it may be fouled but not stained by the venome of a toad as the Palm-tree in the Embleme which though it have many weights at top and 〈◊〉 at the root yet it saith still Nec premor nec perimor Lastly as the North-Pole semper versatur 〈◊〉 〈◊〉 as St 〈◊〉 observeth Verse 25. Master save us we perish Troubles drive us to God as bugbears doe children into their mothers bosom who delight to help those that are forsaken of their hopes In prosperity 〈◊〉 we pray not at all Rarae fumant felicibus arae or but faintly yawningly c. 〈◊〉 fine malis est ut avis sine alis But in a stresse as here our prayers like strong streams in narrow straits run mightily upon God and will not away without that they came for Verse 26. And he saith unto them Christ first chides them and then chides the windes and waves Men are most malleable in time of misery Iob 33. 23. Strike whiles the iron is hot How forceable are right words Those that are melted in the furnace of affliction will easily receive
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
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
call me being a lost childe For by your good admonitions and wholsome reproofs whereas I was before both an adulterer and 〈◊〉 God hath brought me to forfake and 〈◊〉 the same Verse 16. Then take with thee one or two more Such as are faithfull and able both to keep counsell and to give counsell that so if we cannot lead him by the hand to Christ we may bear him in his bed as they did the palsie-man and so bring him to Christ by the help of friends That in the mouth of two or three To blame then are they that proceed upon every idle supposition suspition report or 〈◊〉 Three manner of persons said Father Latimer 〈◊〉 make no credible information 1. Adversaries for evil will never speak well 2. Ignorant men and those without judgement 3. Whisperers and blowers in mens ears which will 〈◊〉 out in hugger 〈◊〉 more then they dare avow openly To all such we must turn the deaf ear the tale-bearer and tale-hearer are both of them 〈◊〉 and shut ou of heaven Psal. 15. 3. Verse 17. Tell it unto the Church That is unto the Church-Governours the Church representative as some think Not the Pope whom Papists make the Church 〈◊〉 and who like a wasp is no sooner angry but out comes a sting which being out is like a fools dagger 〈◊〉 and snapping withoutan edge Hence in the year 833. when Pope Gregory the fourth offered to excommunicate Ludivicus Pius the Emperour with his followers the Bishops that stood for the Emperour affirmed that they would by no means yeeld to the Pops pleasure therein sed 〈◊〉 communicaturus venirit excommunic atus abiret cum alitèr se habeat antiquorum 〈◊〉 authorit as And in the year 1260. Leonard an English Doctor answered the Popes Legat who pleaded that all Churches were the Popes that they were his indeed so it went then for currant but tuitione non fruitione 〈◊〉 non 〈◊〉 If he should cast out Jonas and keep Cham in the Ark they would decline and disclaim his censures Let him be unto thee as an Heathen and a publican i.e. Neither meddle nor make with him have thou neither sacred nor civil society with him The Jews hated the presence the fire the fashion the books of an Heathen As now a Papist may not joyn with a Protestant in any holy action no not in saying over the Lords prayer or saying Grace at table Howbeit of old a Jew might eat at the same table with an Heathen Levit. 8 and come to the same Temple with Publicans so they were Proselytes Luk 〈◊〉 But they might do neither of these to an obstinate excommunicate no more may we Rebellion is as witchcraft and obstinacy as bad as idolatry 1 Sam. 15. 23. Verse 18. Whatsoever ye shall bind Let no man despise your 〈◊〉 for I will 〈◊〉 it Whatever you-binde i.e. forbid prohibit c. As whatever ye loose that is command permit shall be seconded and settled by me in heaven so that your word shall surely stand Further to binde saith Cameron is to pronounce a thing prophane to loose is to pronounce it lawfull as when the Jews say that David and Ezekiel bound nothing that 〈◊〉 〈◊〉 bound in the Law Verse 19. If two of you shall agree How much more then a whole Church full of you Great is the power of joynt prayer Act. 12. 12. Dan. 2. 18. Those in the Revelation whose prayers went up as a pillar of incense and came before the Lord as the sound of many waters the thundring legion the 〈◊〉 in Tertullians time that came an army of them not more to beseech then to besiege God by their prayers This made Henry the third King of France forbid the Protestant-housholders in his dominions to pray with their families And a great Queen said that she 〈◊〉 more the prayers of John 〈◊〉 and his complices then an 〈◊〉 of thirty thou and men Act. 4. the house shook where the Disciples were praying The devil was forced to throw in the obligation to Luther and some others that were praying for a young man that had yeelded himself body and soul to the devil for mony and had written the bond with his own blood The Popish souldiers that went against the 〈◊〉 in 〈◊〉 said that the ministers of that town with their prayers conjured and bewitched them that they could not fight Whiles Moses Aaron and Hur lift up their hands and mindes together in the mount 〈◊〉 beats 〈◊〉 in the valley They prevailed precando more then he did praeliando Now for the fruit of prayer said those brave spirits et Edge-hill-battel where there was never 〈◊〉 seen of man and more of God as the Noble Generall thankfully acknowledged Verse 20. There am I in the midst As to eie their behaviour so to hear their suits All that he requireth is that they bring lawfull petitions and honest hearts and then they shall be sure to receive whatsoever heart can wish or need require A courtier that is a favourite gets more of his Prince by one suit many times 〈◊〉 a tradesman or husbandman happly doth with twenty-years-labour So doth a praying Christian get much good at Gods 〈◊〉 as having the royalty of his ear and the command of whatsoever God can do for him Isa. 45. 11. Concerning the work of my hands command ye me Hence that 〈◊〉 rapture of 〈◊〉 in a certain prayer of his Fiat voluntas mea Domine 〈◊〉 hence that request of St Bernard to a certain friend of his to whom he had given diverse directions for strictnesse and purity Et 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 mei when thou art become such 〈◊〉 one think on me in thy prayers Verse 21. And I forgive him till seven times How 〈◊〉 good people even at this day think if they forgive an 〈◊〉 brother some few times that they have supererogated and delerved to be Chronicled yea canonized It was a fault in Peter to presume to prescribe to Christ how oft he should enjoyn him to forgive Peter is still the same ever too forwardly and forth-putting Verse 22. Vntill seventy times seven i. e. 〈◊〉 〈◊〉 quotiès God multiplieth pardons Isa. 55 7. so should we Love covereth all sinnes Prov. 10. 12. so large is the skirt of loves mantle Betwixt God and us the distance is infinite and if it were possible our love to him and to our friends in him our foes for him should fill up that 〈◊〉 and 〈◊〉 it self to 〈◊〉 We may without 〈◊〉 be sensible of injuries a sheep is as sensible of a bite as a swine but it must be with the silence of a sheep or at utmost the mourning of a dove not the roaring of a bear or bellowing of a bull when baited All desire of revenge must be carefully cast out and if the wrong-doer say I repent you must say I remit and that from the 〈◊〉 being herein like that King of England of
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
the better stomack to his dinner c. Verse 31. All ye shall be offended because of me Why what had that righteous one done Nothing but that his crosse lay in their way whereat they stumbled shamefully and left him to wonder that he was left alone Isa. 63. 5. Adversity is friendlesse saith one Heathen Et cum fortuna statque caditque fides saith another Job found his friends like the brooks of Tema which in a moisture swell in a drought fail Tempora si fuerint nubila solus eris For it is written I will smite This our Saviour purposely subjoyneth for their support under the sense of their base deserting him A foul sinne it was but yet such as was long since set down of them not without a sweet promise of their recollection I will turn my hand upon the little ones Or I will bring back my hand to the little ones as Tremellius readeth it Verse 32. But after I am risen again c. Infirmities bewailed break no square Our sinnes hurt us not if they please us not The Church stands as right with Christ when penitent as whiles innocent Cant. 7. 12. with chap. 4. 1. 2. c. Her hair teeth temples all as fair and well featured as ever Verse 33. Though all men should be offended Peter spake as he meant but his heart deceived him as did likewise Davids Psal. 39. 1 2 3. and Orphah's Ruth 1. 10. and those Israelites in the wildernesse that were turned aside like deceitfull bowes Psal. 78. 57. They levelled both eyes and arrowes that is both purposes and promises to the mark of amendment and thought verily to hit but their deceitfull hearts as naughty bows carried their arrows a clean contrary way So did Peters here so will the best of ours if we watch them not Verse 34. Before the cock crow c. Christ mentioneth the cock quià tum strenuum pugnatorem decebat tale praeconium saith one The presumption of proud flesh never but miscaries when humble self-suspition holds out and hath favour The story of Pendleton and Saunders is better known then that it needs here to be related Verse 35. Though I should die with thee Quot verba tot absurda as one saith of Peters proposition of three tabernacles c. Sure it is he knew as little what he said here as there How much more considerately those Martyrs who both said it and did it The heavens shall as soon fall as I will forsake my faith said William Flower And if every hair of my head were a man I would suffer death in the opinion and faith that I am now in said John Ardely Likewise also said all the Disciples Misled as Barnabas afterward was Gal. 2. by Peters example The leaders of this people cause them to erre Isa. 9. 16. Our Saviour to teach us what to do in like case striveth not with them for the last word but le ts them enjoy their own over-good conceits of themselves till time should confute them Verse 36. Unto a place called Gethseman By mount Olivet stood this garden and here he began his passion as well to expiate that first sinne committed in a garden as to sanctifie unto us our repasts and recreations Here after our Saviour had prayed himself into an agony to teach us to strive also in prayer as for life and to struggle even to an agony as the word signifieth Colos. 4. 12. he was taken quasi ex condicto and led into the city thorow the sheep-gate so called of the multitude of sheep driven in by it to be offered in the Temple to be sacrificed as a lamb â—â—defiled and without spot Sit ye here while I go and pray yonder It may be lawfull therefore in some cases to pray secretly in the presence or with the privity of others so there be some good use of them Verse 37. And he took with him Peter c. He took the same that had seen his glory in the mount to see his agony in the garden that they might the better stick to him Let no man envy others their better parts or places sith they have them on no other condition but to be put upon greater temptations hotter services If we could wish another mans honour when we feel the weight of his cares as David once did of Sauls armour we should be glad to be in our own coat And very heavy To faint or fall away in his soul to be out of the world as we say He sitteth alone and keepeth silence because he hath born it upon him Lam. 3. 28. Verse 38. My soul is exceeding sorrowfull He had a true humane soul then neither was his Deity to him for a soul as some Heriticks fancied for then our bodies only had been redeemed by him and not our souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it if he had not in soul also suffered and so descended into hell The sufferings of his body were but the body of his sufferings the soul of his sufferings were the sufferings of his soul which was now undequaque tristis beset with sorrows and heavy as heart could hold The sorrows of death compassed him the cords of hell surrounded him Psal. 18. 4 5. the pain whereof he certainly suffered non specie loco sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something answerable to hell and altogether unspeakable Hence the Greek Letany By thine unknown sufferings good Lord deliver us Faninus an Italian Martyr being asked by one why he was so merry at his death sith Christ himself was so sorrowfull Christ said he sustained in his soul all the sorrows and conflicts with hell and death due to us by whose sufferings we are delivered from sorrow and fear of them all Tarry ye here and watch with me Yet not for my sake so 〈◊〉 as for your own that ye enter not into temptation Verse 39. And he went a little further Amat secessum ardens oratio St Luke saith he was violently withdrawn from them about a stones cast and there he kneeled down and prayd for further he could not go thorough earnest desire of praying to his heavenly father And fell on his face He putteth his mouth in the dust if so be there may be hope Lam. 3. 29. This and the like humble gestures in Gods service do at once testifie and excite inward devotion Let this cup passe In the time of execution they gave the malefactour a cup of wine mingled with myrrhe Mark 15. 23. to stupifie his senses and so to mitigate his pains Hence the word Calix or cup is put here and elsewhere for death it self which being terrible to nature is therefore here with strong crying and tears deprecated by our Saviour This was naturall in him and not sinfull in us so it do not degenerate into that which is carnall fear of death Neverthelesse not as
I will but c. Here Christ doth not correct his former request for then there should have been some kinde of fault in it but explicateth only on what condition he desired deliverance and becometh obedient unto death even the death of the crosse Philip. 2. 8. crying out Not as I will but as thou wilt which shews that he had a distinct humane will from the will of his Father and so was very man as well as God And here Aristotle that great Philosopher is clearly confuted For he denies that a magnanimious man can be exceeding sorrowfull for any thing that befalls him Our Saviour his Churches stoutest Champion was exceeding sorrowfull even to the death and yet of so great a spirit that he yeelds up himself wholly to God Magnus est animus qui so-Deo tradidit pufillus degener qui obluctatur saith Seneca He is a brave man that trusts God with all Verse 40. And he cometh unto the Disciples They were his care in the midst of his agony so was Peter upon whom he found time to look back when he stood to answer for his life So was the penitent thief whose prayer Christ answered even when he hung upon the tree and was paying dear for his redemption Our high-priest bears the names of all his people on his shoulders and on his breast so that he cannot be unmindfull of them Behold he hath graven them upon 〈◊〉 palms of his hands their walles are continually 〈◊〉 him Isa. 49. 16. he loveth to look upon the houses where they dwell And findeth them asleep When he should have found them at prayer for him Prayer is 〈◊〉 creature of the holy Ghost and unlesse he hold up mens eyes there while even Peter James and John will fall asleep in prayer and put up yawning petitions to God And saith unto Peter Who had promised so much forwardnesse and stood in so great danger above the rest Luk. 22. 31. For Satan earnestly desired to deal with him he challenged Peter forth as Goliah called for one to combate with And was it for them to sleep then or with Agrippa's dormouse not to awake till boyled in lead What could you not watch with me c. How then will ye do to dye with me as erst ye promised me If the footmen have wearied you how will ye contend with horses Jer. 12. 5. If you cannot endure words how will you endure wounds If ye cannot strive against sin how will you resist unto bloud Heb. 12. 4 If ye cannot burn your finger with Bilney your right-hand with Cranmer how will you bear the burning of your whole body Alice Coberly being pitiously burnt in the hand by the Keepers wife with a hot key which she cunningly sent her to fetch revoked Verse 41. Watch and pray Yea watch whiles ye are praying against corruption within temptations 〈◊〉 Satan will be interrupting as the Pythonisse did Paul praying Act. 16. 16. as the fowls did Abraham sacrificing Gen. 15. 11. as the enemies did 〈◊〉 with his Jews building who therefore praid and watcht watcht and praid Amongst all actions Satan is ever busiest in the best and most in the best part of the best as in the end of praier when the heart should close up it self with most comfort Watch therefore unto praier Set all aside for it and wait on it as the word imports Coloss. 4. 2. while praier stands still the trade of godlinesse stands still Let this therefore be done whatever is left undone Take heed the devil take you not out of your trenches as he did David likely 2 Sam. 11. 2. Out of your strong-hold as Joshua did the men of Ai. 〈◊〉 children saith Saint John abide in God keep home keep close to your Father if you mean to be safe if that evil one shall not touch you 1 Joh. 5. 18. nor thrust his deadly sting into you c. The spirit indeed is willing q. d. Though the spirit purpose otherwise yet the flesh will falter and ye will be foiled else Or our Saviour speaks this by way of excuse of their infirmity q. d. I see you are willing so farre as you are spirituall and regenerate but the flesh is treacherous and tyrannicall It rebels ever and anon and would gladly raign It hangs off when called to suffer and makes shy of the businesse So Peter was carried whether he would not Joh. 21. 18. So Hilarion chides out his soul which plaid loth to depart with Egredere ô anima c. So M. Saunders Martyr in a letter to his wife a little afore his death Fain would this flesh said he make strange of that which the spirit doth embrace O Lord how loth is this loitering sluggard to passe forth in Gods path c So M. Bradford going to his death Now I am climing up the hill said he It will cause me to puff and blow before I come to the 〈◊〉 The hill 〈◊〉 steep and high my breath is short and my strength is feeble Pray therefore to the Lord for me pray for me pray for me for Gods sake pray for me See more in the Notes on 〈◊〉 21. 18. Verse 42. The second time and praid Praier is that arrow of deliverance that would be multiplied God holds off on purpose that he may hear oft of us that we may ply the throne of grace and give him no rest The Church Psal. 80. commenceth thrice the same sute but riseth every time in her earnestnesse 〈◊〉 3 7 19. If thy petition be not lawfull never preferre it as if it 〈◊〉 never give it over God suspends thee to 〈◊〉 thee If this cup may not passe except I drink It passeth then even while we are drinking of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold our faith and 〈◊〉 It is but a storm and will soon be over It is but a death and that 's but the day-break of eternall brightnesse It is but winking as that Martyr said and thou shalt be in heaven presently Verse 43. He came and found them asleep again After so sweet 〈◊〉 admonition so soveraign a reproof Who knows how oft an 〈◊〉 may recurre even after 〈◊〉 See it in 〈◊〉 in 〈◊〉 in these Apostles for their 〈◊〉 Who should 〈◊〉 greatest c. For their eyes were heavy For sorrow saith S. Luke which exhausting the spirits renders a man more sluggish and hindering concoction sends up vapours to the brain and so causeth sleep This was somewhat but not sufficient to excuse them Christ took them with him into the garden for their society and 〈◊〉 But they not only not help him but wound him by their dulnesse unto duty and instead of wiping off his bloudy sweat they draw more out of him Judas had somewhat else to do now then to sleep when Peter was fast and could not hold up 〈◊〉 the Prophet lay under such a like drowsie distemper chap. 4. 1. for though awaked and set to work he was even
ready to fall asleep at it Verse 44. And he left them and 〈◊〉 away again A most memorable and imitable pattern of patience toward those that condole not or that keep not touch with us we must neither startle 〈◊〉 storm but passe it by as a frailty And praid the third time A number of perfection And Si 〈◊〉 pulsanti c. Paul praid thrice and gave over 2 Cor. 12. because he saw it 〈◊〉 Gods will it 〈◊〉 be otherwis pardoning grace he had but not prevailing vers 9. So our Saviour here had an Angel sent from heaven to strengthen him that he might the better drink that cup which he had so 〈◊〉 deprecated Hence the Apostle doubts not to 〈◊〉 That he was heard in that he feared he was and he was not there 's no praying against that which Gods providence hath disposed of by an infallible order And when we see how God will have it we must sit down and be satisfied That which he will have done we may be sure is best to be done Saying the same words And they were no whit the worse for being the same Let 〈◊〉 comfort those that complain they cannot vary in prayer though that be a desirable ability The 〈◊〉 were enriched by God in all utterance and knowledge 1 Cor. 1. 5. But the businesse of praier is more dispatcht by inward groanings then outward 〈◊〉 Verse 45. Sleep on now and take your rest q. d. Doe so if you can at least But now the hour is come wherein you shall have small either leasure or list to sleep though never so drousie spirited for The Sonne of man is 〈◊〉 c. Luther readeth the words 〈◊〉 and by way of 〈◊〉 thus Ah Do ye 〈◊〉 sleep and take your rest Will ye with Solomons drunkard sleep upon a mast-pole Take a nap upon a Weather-cock Thus this heavenly Eagle though he love his young ones dearly yet he pricketh and beateth them out of the nest The best as Bees are killed with the honey of flattery but quickned with the 〈◊〉 of reproof Verse 46. Rise Let us be going To meet that death which till he had praied he greatly feared So it was with Esther chap. 4. 16. and with David Psal. 116. 3 4. See the power of faithfull praier to disarme death and to alter the countenance of greatest danger Quoties me oratio quem paenè desperantem susceperat reddidit exsultantem c How oft hath praier recruted me Behold He is at hand Behold for the miracle of the matter yet now no miracle 〈◊〉 frequensque via est per amicifallere nomen Tnta frequenque licet sit via crimen habet Verse 47. Lo Iudas one of the twelve Lo for the reason next afore-mentioned The truth hath no such pestilent persecutours as Apostates Corruptio optimi pessima sweetest wine maketh sowrest vineger With swords and staves What need all this ado But that the bornet haunted them an ill conscience abused them When he put forth but one 〈◊〉 of his Deity these armed men fell all to the ground nor could they rise again till he had done indenting with them Verse 48. Whomsoever I shall kisse Ah lewd losell Betraiest thou the Son of man with a kisse Givest thou thy Lord such rank poison in such a golden cup Consignest thou thy treachery with so sweet a symboll of peace and love But this is still usuall with those of his Tribe Caveatur osculum Iscarioticum Jesuites at this day kisse and kill familiarly 〈◊〉 occidunt as one saith of false Physitians When those Rhemish Incendiaries Giffard Hodgeson and others had set Savage awork to kill Queen Elizabeth they first set forth a book to perswade the English Catholikes to attempt nothing against her So when they had sent Squire out of Spain to poison the Queen they taught him to anoint the pummel of her saddle with poison covertly and then to pray with a loud voice God save the Queen Lopez another of their agents affirmed at Tiburn That he had loved the Queen as he had loved Jesus Christ Which from a Jew was heard not without laughter So Parsons when he had hatched that namelesse villany the powder-plot set forth his book of resolution as if he had been wholly made up of devotion Esocietate Iesu fuit qui Iesum tradidit Verse 49. Hail Master and kissed him But love is not alwaies in a kisse saith Philo the Jew nor in crying Rabbi Rabbi as the traitour here did Mark 14. 45. out of a seeming pitty of his Masters misery There are that think that he would have carried this his treachery so cunningly as if he had 〈◊〉 no hand in it and therefore kissed him as a friend and so would still have been taken Verse 50. Friend Sith thou wilt needs be so esteemed though most unfriendly Wherefore art thou come As a friend or as a foe If as a friend What mean these swords If as a foe What means this kisse Christ knew well enough wherefore he came but thinks good to sting 〈◊〉 conscience by this cutting question Laid hands on Iesus and took him By his own consent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Irenaeus hath it while the Deity rested and refused to put forth it self Verse 51. One of them which were with Iesus This was Peter who asked 〈◊〉 to strike but staid 〈◊〉 till he had it out of a preposterous zeal to his Master and because he would be a man of his word A wonderfull work of God it was surely that hereupon he was not 〈◊〉 in an hundred pieces by the barbarous souldiers Well might the 〈◊〉 say He that is our God is the God of salvation and unto God the Lord belong the issues from death Psal. 68. 20. My times are in thine hands Psal. 31. 15. But this stout 〈◊〉 could not be found when his Master was after this apprehended and arraigned Plato hath observed That the most skilfull 〈◊〉 are the most cowardly 〈◊〉 Verse 52. Put up again thy sword See the Notes on Iohn 18. 11. For all they that take the sword Without a just calling 〈◊〉 those sworn sword-men of the devil the Jesuites whose faction as one saith of them is a most agile sharp sword the blade whereof is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spaine Their design is to subdue all to the Pope and the Pope to themselves Verse 53. Thinkest thou that I cannot pray q. d. Need I be beholden to thee for help 〈◊〉 very boldly told his 〈◊〉 and Protectour the Electour of Saxony That he by his 〈◊〉 gained him more help and safegard then he received from him and that this cause of Christ needeth not the 〈◊〉 of man to carry it on but the power of God set a work by the prayer of faith And this way saith 〈◊〉 I will undertake to secure your Highnesses soul
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
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
sight as well as light we are still to seek Verse 51. 〈◊〉 was subject unto them Labouring with his 〈◊〉 c Mark 6. 5. Verse 52. Increased in wisdome Being 〈◊〉 as Macarius was called whilest a child for his extraordinary grace and gravity CHAP. III. Verse 1. Pontius Pilate being governour TAcitus calleth him Procurator only of Judea But Saint Luke here makes little difference betwixt his office and the Imperiall honour of his Master Tiberius for he useth the same word to expresse both The Earle of Flanders counts it a great prerogative that he writes himself Comes Dei gratiâ Others only Dei clementiâ The Duke of Millain that he is the prime Duke of Europe The Deputy of Ireland that there commeth no Vicegerent in Europe more neer the Majesty and prerogative of a King then he c. Verse 2. Annas and Caiaphas being high Priests By turnes Joh. 11. 44. Act. 4. 6. contrary to the old order Throughout the whole Turkish Territories there is but one Mufta or High-Priest and he is the supream Judge and rectifier of all actions as well Civil as Ecclesiastical Verse 3. Preaching the Baptisme of Repentance Johns note was still Repentance Christ comes not where this Herald hath not been before him Yet now it is come to that passe that many men scorn to hear a Sermon of Repentance It s a sign say some that the Minister hath been idle that week or that his stock is spent when he comes to preach of such a common theame as Repentance If God be not mercifull we shall quickly dispute away all our Repentance as a famous preacher justly complaineth Verse 4. In the book of the words of Esaias Called a great roule Esay 8. 1. because it treates of great things Maxima in minimo and said to be written with the Pen of a man that is cleerly that the simplest of men may understand it Deuteronomie 30. 11. Verse 5. Every vally shall be filled Every hole or hollow Fainting of heart unfits the way for Christ as well as the swelling hills of pride Plain things will joyn in every point one with another not so rough and hollow things so plain spirits close with Gods Truths not so those that are swolne and uneven Verse 6. All flesh shall see Viz. All that order their conversation aright Psal. 50. 23. which is the life of thankfulnesse ib. Verse 7 8 9. See the Notes on Matthew 3. 7 8 9 10. Verse 10. What shall we doe q. d. What are those fruits worthy of Repentance that we in our places must bring forth Verse 11. He that hath two coates Thus Tyrus evidenced her repentance Isa. 23. 18. by feeding and cloathing Gods Saints with her merchandize Thus Zacheus Dorcas c. This is all the lesson that for the present he sets them being but young scholars in the schoole of Christ. Verse 13. Exact no more Make no more of your places then ye may with a good conscience Shun that mystery of iniquity that is crept into most callings A great part of the Turks Civil Justice at this day is grounded upon Christs words Thou shalt not do what thou wouldst not have done to thee Verse 14. Do violence to no man Shake no man by the shoulders tosse no man to and fro to put him into a fright smite no man with the fist of wickednesse Tamerlaine took such order with his Souldiers that none were injuried by them If any souldier of his had but taken an apple or the like from any man he died for it One of his souldiers having taken a little milk from a country woman and she thereof complaining he caused the said souldier to be presently killed and his stomack to be ript where the milk that he had of late drunk being found he contented the woman and so sent her away who had otherwise undoubtedly dyed for her false accusation had it not so appeared Neither accuse any falsely Get nothing by sycophancie Oppresse no man either by force or fraud and forged cavilation as it is rendred Luke 19. 8. Verse 15. Whether he were the Christ Yet John did no miracle but he was a burning and a shining light he thundered in his doctrine and lightened in his life Hence was he so much admired Verse 16. The latchet of whose shooes c. By this expression the Baptist acknowledgeth Christs Godhead as did also Mary by washing his feet But what doth the Pope that holds forth his feet to be kissed Is not this he that sits as God in the Temple of God Is not this Dominus Deus noster Papa Learned he not this abominable insolency of Dioclesian that bloudy Persecutor who as he was the first Roman Emperour that would be worshipped as God so he was the first that wore shooes embellished with precious stones and held forth his feet to be kissed of his prostrate suitors Verse 17. Whose fanne Viz. The preaching of the Gospel Verse 19. For Herodias his brother Philips wife Whom it was not lawfull for Herod to have though Philip were dead as Josephus saith he was This was the case so much controverted here and beyond Seas in Henry the eighths time touching his marriage with his brother Arthurs widow by Papall dispensation The King had first a scruple cast into his mind about it by the Bishop of Baion the French Embassadour who came to him to consult of a Marriage between the Lady Mary and the Duke of Orleans whether Mary were legitimate c. This gave occasion to the casting the Popes authority out of England Mary was forced for fear of death to renounce the Bishop of Rome and to acknowledge her Mothers marriage to have bin incestuous and unjust c. Though afterwards she set up the Pope here again and it was her policy so to get and keep the Crown upon 〈◊〉 head And for all the evills which Herod c. John reproved him with the same liberty that Herod committed them So did John Chrysostome the great ones of his time Ità quidem ut etiam Ducum Eutropii Gainae imò ipsius Imperatoris errata reprehenderet He spared not Dukes Princes nay not the Emperour himself Verse 20. Added yet this There is no stint in sin but as one wedge makes way for another so here As after Jonathan and 〈◊〉 Armour-bearer came the whole host So. Verse 21. And praying the heaven was opened Prayer is the key of Gods Kingdom And must be used as at other times so especially when we or ours receive the Sacraments though the most if urged hereto must say if they say truely as 1 Sam. 17. 39. I cannot go with these accoutrements for I am not accustomed to them Verse 23. Being as was supposed But falsly for Joseph was no more then his Pater politicus as Postellus calleth him his foster-father reputed father Which was the sonne of Heli That is his son in law For Heli was Maries
they in such an Advocate Verse 27. 〈◊〉 the Syrian Nor he neither so long as he looked upon Gods Jordan with Syrian eyes Verse 28. And all they in the Synogogue Though but plain rusticks yet they soon understood this saying of preaching to the Gentiles which put them into an anger and our Saviour into a danger Verse 29. Thrust him out of the City As unworthy to tread on their pavement And so mad they were that they could neither stay till the businesse were brought to a judiciall tryall nor forbear execution till the Sabbath were over Verse 30. But he passing c. Like a second Sampson 〈◊〉 own arme saved him This might have convinced his adversaries but that they were mad with malice Verse 31. And came down to Capernaum Contempt drives away Christ. And woe be unto you if I forsake you Hos. 9. 12. Contend earnestly for the Faith sith it is but once delivered to the Saints Jude 3. You must never expect another edition of it Verse 32. For his word was with power He preached not frigide trepidè as the Scribes but uttered oracles and did miracles Verse 33. And in the 〈◊〉 See Notes on Mark 1. 23. Verse 34. The Holy One of God The Pope will needs be called Most Holy and so lifts up himself above Christ. CHAP. V. Verse 1. As the people pressed upon him THis was both an argument of the truth of his humanity that he was throng'd and thrust 〈◊〉 by the unmannerly multitude and a part of his passion Verse 2. Were washing their nets Though they laboured last night and had taken nothing Ferendum sperandum Hope beguiles calamity as good company doth the way Verse 3. He prayed him Gr. He gently asked him Will you be pleased to thrust out a little See Philem. 8 9. Posse nolle 〈◊〉 est Taught the people out of the ship Any place served him for a pulpit So if men be desirous to hear they will make a mat a seat a pair of legs a 〈◊〉 Verse 4. Let down your 〈◊〉 This is the fare he paies them for the use of their ship No man 〈◊〉 by Christ. Verse 5. We have toyled all night c. Omnia fui nihil expedit said Severus the Emperour See Hab. 2. 13. Hag. 2. 6. If God stop not that hole in the bottom of the bag all will run 〈◊〉 Verse 6. And their net brake Yet the 〈◊〉 got not out which some note for another miracle Verse 7. Filled 〈◊〉 the ships Here the dumb fishes do cleerly preach Christ to be the Son of God Verse 8. For I am a sinfull man Gr. A man a sinner a very mixture and compound of dirt and sin See the like phrase Numb 32. 14. Verse 9. And he was astonished Gr. Fear seazed upon him and surrounded him as Tacitus saith Induere pavores Verse 10. Thou shalt catch men See the Note on Matthew 4. 19. Verse 11. They forsook all and followed him They had given their names to him before John 1. But now they see by this miracle his power to provide for them they leave all to live with him We love to see how we shall subsist Verse 12. If thou wilt thou canst It is a ready way to speed to found our prayers upon the power of God Verse 13. I will be thou clean So ready is Christ to gratifie his suppliants yea to be commanded by them Isaiah 45. 11. Verse 14. For a testimony unto them For a Bill of Indictment against them Reprobates shall give an heavy account to God of all the means and offers of grace Verse 15. But so much the more Fame followes them that fly from it and the contrary as the Crocodile doth Verse 16. And he withdrew Pray if you meane to prosper Verse 17. And the power of the Lord So t is when any Ordinance is afoot Verse 18. And behold men brought See the Notes on 〈◊〉 8. 2 3 c. and on Mark 2. 3. c. Verse 20. Thy sins are forgiven thee Let our sicknesses mind us of our sins that we may soon seek pardon Verse 23. Whether is easier q. d. Neither of either for both are equally hard and feisable to God alone Verse 36. Strange things 〈◊〉 Paradoxes things that we never thought to have seen and above beleif had we not seen them Verse 35. And then shall they fast This is fulfilled saith Bellarmine in our Lent-fasts But this was fulfilled say we 〈◊〉 Christ was crucified and the Apostles mourned Papists set-fasts are meer mock-fasts Verse 39. The old is better That is milder and so pleasanter Vetustate enim vina mitescunt quia vetustas igneum calorem acerbitatem 〈◊〉 e vino tollit Age clarifies wine and ripens it CHAP. VI. Verse 1. On the second Sabbath after the first JErom saith that he asked Nazianzen what this second Sabbath after the first was Nazianzen answered I 'le tell you that when I come next into the pulpit for there you cannot contradict me It a perjocum dixit saith Melanchthon quod hodie serio 〈◊〉 〈◊〉 See the Note on Matt. 12. 1. Verse 2. That which is not lawfull Our Saviour grants that it had not been lawfull indeed but in case of hard hunger Verse 3. Have ye not read Yes over and over but either understood not or through malice dissembled it Quilibet nostrum de lege interrogatus facilus quam nomen suum respondet saith Josephus The Jewes were all very wel versed in the Scriptures Verse 6. And it came to passe See the Notes on Matthew 12. 9 10 11 c. Verse 12. He went out into a mountain to pray He premiseth prayer being to make choise of the twelve If Eleazar prayed when to seek a wife for Isaac Gen. 24. If Salomon prayed for wisdom ere he set upon the Temple-work If Ezra fasted and prayed ere he committed the golden and silver vessels to them that kept them Ezra 8. 21. 30. Should there not prayer be made for Ministers ere they be set over Gods house and people Verse 13. And of them he chose See Notes on Matthew 〈◊〉 1. Verse 20. Blessed 〈◊〉 ye poor Here we have a repetition of that famous Sermon in the Mount Matt. 5. 6 7. See the Notes there Verse 22. And cast out your name Ubicunque invenitur 〈◊〉 Calvini deleatur saith the Index expurgatorius Persecutors proscribe true professours tanquam nequissimos lucis hujus usurâ indignos After Joh. Husse was burnt his adversaries got his heart which was left untoucht by the fire and beat it with their staves A Frier preaching to the people at Antwerp wished that Luther were there that he might bite out his throat with his teeth as Erasmus testifieth Verse 25. Woe unto you that laugh now Worldlings jollity is but as a Book fairly bound which when it s opened is full of 〈◊〉 but tragedies Verse 26. When all men shall speak well What evill
saith the Moralist Every man cannot be an Elias or a Phineas Numb 25. 8. To that height of heat ordinary mens tempers ate not raised Verse 58. And Jesus said unto him Christ had felt his pulse and found his temper that he looked after outward things only and therefore he lets him know what to trust unto Verse 62. No man having put his hand Christ here haply 〈◊〉 to that which Elisha did 1 King 19. 19. CHAP. X. Verse 1. Other seventy also AS his heralds to foreshew his comming to Jerusalem and to proclaime the true Jubilee Verse 3. Go your wayes Christ had no sooner bidden them pray but he answers their prayers When we bid our children ask us for this or that it is because we mean to give it them As Lambs among Wolves Sed sollicitudo pastoris boni efficit 〈◊〉 〈◊〉 in agnos audere nil possint saith Ambrose The care of the good shepheard is the safety of the flock Verse 4. Salute no man For that your task is long your time is little Verse 8. Such things as they set before you Not seeking after dainties It becomes not a servant of the Highest to be a slave to his palat Epicurci dum palato prospiciunt coeli 〈◊〉 non suspiciunt saith the heathen Verse 11. That the Kingdom of God There is in unbeleif an odious unthankfulnesse Such judge themselves unworthy of eternall life Act. 13. 44. they are condemned already Joh. 3. Verse 16. He that despiseth you Julius 〈◊〉 complaining to the Emperour of wrong done to him by the Duke of Saxony received this answer from him Tuacausa erit meacausa so saith Christ to all his servants Causa ut sit magna magnus est 〈◊〉 author ejus neque enim nostra est saith Luther to 〈◊〉 Verse 17. And the seventy returned again with joy We are all naturally ambitious and desirous of vain-glory A small wind blowes up a bubble Pray down this vanity Verse 18. Fall from heaven That is from mens hearts which he accounts is heaven but is cast out by the mighty Gospel Verse 19. To tread on serpents See the Note on Mark 16. 18. Good Ministers tread so hard on the old Serpents head that it s no wonder he turns again and nibbleth at their heeles Verse 20. That your names are written That you are 〈◊〉 Burgesses of the new Jerusalem Paul by his priviledge of being a Roman escaped whipping we by this escape 〈◊〉 The sinner ingrosseth his name in the book of 〈◊〉 Verse 21. I thank thee ô father c. With this prayer the Anabaptists of Germany usually began their Sermons thinking thereby to excuse their lack of learning And then protested that they would deliver nothing but what was revealed to them from above Verse 23. Blessed are the eyes c. How blessed then are they that hear this Arch-prophet in heaven Moses and Elias conversing with Christ in the Mount could much better discourse of his decease and other divine doctrines then ever they could whiles here upon earth An infant of one day there is much beyond the deepest Doctor here Verse 24. Many Prophets and Kings Many righteous saith Matthew Righteous persons are Kings Verse 27. With all thy heart and c. Serviendum Deo toto corde id est amore summo more vero ore fideli re omni Hoc non fit verbis Marce ut ameris 〈◊〉 Here some weak Christians are troubled as conceiting that they love their children friends c. better then God But it is answered 1. When two streames run in one channell as here nature and grace do they run stronger then one st eam doth When a man loves God and the things of God grace is alone nature yeelds nothing to that 2. We must not judge by an indeliberate passion The love of God is a constant stream not a torrent but a current that runs all our life time but runs still and without noyse as the waters of Shiloh and of Nilus nullas confessus murmure vires that runs smoothly With all thy strength That is saith a Divine in our particular places A Magistrate must execute Justice for Gods sake c. Verse 30. And Jesus answering Gr. Taking the tale out of his mouth being ready with his answer For he is that Palmoni Ham me dabbar in Daniel that prime Prolocutour Verse 31. And by chance Indeed by the providence of God over ruling the matter as it doth in things that to us are meerly casuall and contingent Verse 32. Passed by on the other side For fear of legall pollution But two duties never meet so as to crosse one another the one of them yeilds and the execution of the yeilding duty for the present hath reason of an offence This Levites legall strictnesse was here a vice he should rather have shewed mercy to his brother in misery So that the Rule Negatives alwayes bind intends not that they are of an indispensable nature but that every particular instant of time is to be observed for their obedience while and where they stand of force Verse 33. A certain Samaritan Turnebus 〈◊〉 putat Parabolanos quasi aemulos Samaritani Hoc autem nomine vocabantur qui curandis debilium corporibus deputabantur Those that looked to sick people were hence called Parabolanes or Samaritans Verse 34. Powring in Oyle and Wine Wine to search and Oyle to supple Wine signifies the sharpnesse of the Law saith Melanchthon Oyle the sweetneste of the Gospel Now so great is the naturall sympathy and harmony between the vine and the olive that the olive being grafted into the vine brings forth both grapes and olives Verse 39. Sate at Jesus feet As his disciples Act. 22. 3. So the children of the Prophets of old whence that expression 2 King 2. 3. Knowest thou not that the Lord will take away thy Master from thy head to day Verse 40. Martha was cumbred Diversly distracted In multitude of worldly businesse the soul is like a mill where one cannot hear another the noise is such as taketh away al entercourse We should look at the world but only out at the eyes end as it were Verse 41. Thou art carefull Christ prefers attention before attendance To hearken is better then the fat of rammes 1 Sam. 15. 22. Verse 42. But one thing is necessary That bonum hominis Mic. 6. 8. that totum hominis Eccles. 12. 13. the happinesse the whole of a man CHAP. XI Verse 3. Our daily bread OUr super-substantiall bread so Erasmus rendreth it and interpreteth it of Christ for he thought that in so heavenly a prayer there should have been no mention of earthly things wherein he was greatly deceived For temporals also must be pray'd for Verse 4. For we 〈◊〉 forgive So that our forgiving of others seemeth for Gods promise sake to be as it were the intervenient cause or the sine Qua non of Gods forgiving us saith learned
with inflammation of their bodyes A spectacle worthy to be noted of all such bloudy burning persecutors Verse 25. Sonne remember c. Sonne he calls him with respect either ad procreationem carnis aut adaetatem saith Piscator But as it was but cold comfort to Dives in flames that Abraham called him sonne so those that have no more to shrowd themselves under then a generall profession shall find that an empty title yeelds but an empty comfort at last Receivedst thy good things Wicked men then have not only a 〈◊〉 title but a right before God to earthly things It is their portion Psal. 17. 14. And what Ananias had was his owne Act. 5. whiles he had it God gave Egypt to Nebuchadnezzar for his paines at Tyre It is hard to say they are usurpers They shall not saith One be called to an account at last day for possessing what they had but for abusing that possession As when the King gives a Traytour his life he gives him meat and drink that may maintaine his life So here God deales not as that cr uell D' 〈◊〉 did who starved some prisoners after he had given them quarter saying Though I promised you your lives I promised not to find you meat Verse 26. There is a great gulfe fixed viz. by the unmoveable and immutable decree of God called mountaines of brasse Zech. 6. 1. from betweene which all effects and actions come forth as so many charets Verse 28. Lest they also come into this place This he wisheth not for their good but for his owne For he knew that if they were damned he should be double damned because they were brought thither partly by his lewd and loose example Verse 29. Let them 〈◊〉 them Hell is to be escaped by hearing the word read and preached Joh. 5. 25. Esay 55. 3. Verse 31. Though one rose from the dead As Lazarus did and yet they listened as little to him as to Christ. Joh. 12. but sought to kill him also CHAP. XVII Verse 5. Lord encrease our faith A Most necessary request in this case For the more any man beleeveth that God for Christs sake hath pardoned him the readier he will be to pardon others Verse 8. Gird thy self and serve me It implies 1 readinesse 2 nimblenesse handinesse and handsomenesse A loose 〈◊〉 and 〈◊〉 mind is unfit to serve God The Deacons cried of old in the Church-meetings Oremus 〈◊〉 Let us pray let us attend to prayer c. Verse 10. We have done that was our duty Or our debt and it is no matter of merit to pay debts This made 〈◊〉 〈◊〉 founder of New-Colledge c. professe he trusted in Jesus Christ alone for Salvation Charles the Fifth did the like when he came to die And in times of Popery the ordinary instruction appointed to be given to men upon their death beds was that they should look to come to glory not by their own merits but by the vertue and merit of Christs passion that they should place their whole confidence in his death only and in no other thing and that they should interpose his death betwixt God and their sins betwixt them and Gods anger Verse 13. And they lifted up their voices These sought themselves only in their prayers as do hypocrites and nought esteemed the love of Christ. So did those that fasted to themselves 〈◊〉 7. more to get off their chains then their sins Ephrain is an empty vine he 〈◊〉 fruit to himself The Church keeps her fruit for her beloved Verse 14. Go shew your selves unto the Priests As if yee were already cleansed They did so though they saw no sense for it and before they came to the Priest they were cleansed indeed Make your requests known to God with thanksgiving Philip. 4. 6. As who should say make account to speed and be ready with your thanks as if you had what you ask of God Verse 15. And one of them It s ten to one if any return to give thanks Men make prayer their refuge but not their recompence 〈◊〉 returned not according to his receipts And with a loud 〈◊〉 He was as earnest in praises as he had been in prayers Our thanks should be larger and louder then our requests because God prevents us with many mercies and denies nothing we have it either in mony or monies worth Verse 16. Giving him thanks A thankfull man is worth his weight in gold Sed perrarò grati homines reperiuntur saith the Oratour Plerique ut accipiant importuni donec acceperint inquieti ubi acceperint ingrati saith the Father Most pray but pay not they make prayer their refuge but not their recompence Verse 17. Were there not ten cleansed Christ keeps count how many favours men receive from him and will call them to a particular account thereof He is an austere man this way Verse 18. There are not found The Syriack and some others 〈◊〉 these words question-wise and so it is more emphaticall Are there not found that returned c. q. d. That 's admirable that 's abhominable Verse 20. When the kingdom of God c. This they asked in 〈◊〉 q. d. You tell us oft of the kingdom of God and that it is at hand but when comes it once All things continue as they did c. Cometh not with observation That is with outward pomp or superstitious seeking after Verse 21. The kingdom of God is within you It is spiritual Rom. 14. 17. Or it is among you but that you cannot see wood for trees You seek me as absent whom you reject present Verse 22. And he said unto his Disciples q. d. This doctrine concerns you also as well as the perverse Pharisees You shall be ere long at a great losse for me look to it therefore and bestirre you Verse 24. For as the lightning q. d. From mine Ascention and so forwards you are not to look for me again till I come to judgement and then I come on a sudden Many devices there are in the minds of some to think that Jesus Christ shall come from heaven again and reign here upon earth a Thousand years But they are saith a good Divine but the mistakes of some high expressions in Scripture which describe the judgements powred out upon Gods enemies in making a way to the Jewes conversion by the pattern of the last judgement Verse 27. They did eate they drank An elegant Asyndeton For the reason whereof see the Note on Matt. 24. 38. Verse 28 They did eate they drank It is not said here as vers 27. they married wives they affected rather those odious 〈◊〉 qui non utrinque resolvunt The Turkish Bashaes have their 〈◊〉 which are their serious loves for their wives are used but to dresse their meat to laundresse and for reputation saith one that had been amongst them Sodomy saith he in the Levant is not held a vice Verse 29. But the same day A fair
Sun-shine-morning had a foul dismall evening Neseis quid serus 〈◊〉 vehat Thou knowest not what a great-bellyed day may bring forth 〈◊〉 crede diem tibi diluxisse supremum Think every day the last day Verse 30. Even thus shall it be Security ushereth in destruction The Judge standeth before the door as is easie to foresee Watch therefore Verse 31. He which shall be on the house-top An hyperbolicall expression usuall among the Jewes to denote matter of haste Verse 32. Remember Lots Wife Who either out of curiosity or covetousnesse turnd her but and she was turned We are as hardly drawn off the world as a Dog from a fat morsell Those that set forth of Italy with Galeacius Marquesse of Vicum who left all for the liberty of conscience at Geneva many of them when they came to the borders of Italy and considering what they forsook first looked back afterward went back again and were taken by the Spanish Inquisition and made publikly to abjure the Christian religion Remember the horrible history of 〈◊〉 of old and the lamentable case of Spira alate said the Lady Jane Gray prisoner to Harding the Apostate Lege historiam saith one ne fias historia lege judicia ne fias exemplum 〈◊〉 Verse 37. Where Lord Or Whither Lord viz. shall they be taken of whom thou speakest To heaven saith he See the Note on Matt. 24. 28. Verse 38. There the Eagles Those vulturine Eagles that are said to fly two or three dayes before to the place where armies are to meet and carcases shall be CHAP. XVIII Verse 1. Alwaies to pray and not to faint GRaece Not shrink back as Sluggards in work or Cowards in Warre Prayer should be redoubled and reinforced as those Arrowes of deliverance 2. Kings 13. 19. The woman of Canaan prayes on when denyed And Jacob holds with his hands when his thigh is lamed He wrestled with slight and might he raised dust as the word signifies and would not away without a blessing James surnamed the Just Christs Kinsman had his knees made as hard as Camels knees with much praying as 〈◊〉 〈◊〉 Father Latimer during his imprisonment was 〈◊〉 constant and instant in prayer that oftt 〈◊〉 he was not able to 〈◊〉 off his knees without help Yea Paulus Emilius being to fight with Perses King of Macedony would not give over 〈◊〉 to his God Hercules till he saw certain arguments of a victory As loathing of meat saith a Divine and painfulnesse of speaking are two symptomes of a sick body so irksomnesse of 〈◊〉 and carelesnesse of hearing of a sick soule Verse 2. Which feared not God nor regarded man These two 〈◊〉 of God and shame of the world God hath given to men as 〈◊〉 to restraine them from outrage But sinne hath oaded such 〈◊〉 impudency in some mens faces that they dare do any thing Verse 3. Avenge me of mine adversary A downright request without either Logick or Rhetorick to set it forth or inforce it to each us that though our prayers be but blunt or broken language if importunate they shall prevaile neverthelesse Verse 4. And he would not for a while There is a passive injustice Non 〈◊〉 nocens sed 〈◊〉 fuit saith Ausonius of Claudius Not to do justice is injustice Verse 5. She weary me Gr. She buffet me or club me down God must be pressed in prayer till we put him as you would say to the blush or leave a blot in his face unlesse we may be masters of our requests Verse 6. 7. Heare what the unjust Judge saith Hic paria non inter se conferuntur sed minus cum majore saith Beza Verse 7. Though he bare long with them When they are at the 〈◊〉 most under When their enemies are above feare and they below hope when there is not faith in Earth to beleeve then are there bowels in Heaven to releive and restore them Verse 8. Shall he finde faith upon earth God oft staies so long till the Saints have done looking for him when they have forgot their prayers c. he comes as it were out of an engine Verse 9. That they were righteous and despised others Pray to be preserved from this perillous pinacle of self exaltation Verse 10. The one a Pharisee A Doeg may set his foot as far and further within the Sanctuary as a David The Pharisee and Publican went both of them up to private prayer Verse 11. God I thank thee Non vulnera sed muner a 〈◊〉 he shewes not his want but his worth and stands not only upon his comparisons but upon his disparisons I am not as this Publican No for thou art worse yea for this because thou thinkest thee better But of Pharisees it might be said as Arnobius did of the Gentiles Apud vos optimi censentur quos 〈◊〉 pessimorum 〈◊〉 facit They are very good that are not very bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride wears a triple crown with this motio Tra. 〈◊〉 Non obedio 〈◊〉 This Pharisee held himself 〈◊〉 〈◊〉 〈◊〉 and all others a 〈◊〉 only as Basil of 〈◊〉 hath it He takes his poor counter and sets it down for a Thousand pounds he prizeth himself above the market Verse 12. I fast twice a week Cardinall Bellarmine did more for he fasted thrice a week saith he that writes his life John Arch-Bishop of 〈◊〉 he who first affected the stile of Universall Bishop was sirnamed Nesteutes from his frequent fasting Munday and Thursday were the Pharisees fasting-dayes because Moses went up to the Mount on a Thursday and came down on a Munday saith 〈◊〉 Verse 13. 〈◊〉 upon his breast In token of indignation and that he would have smitten his sin so hard if he could have come at it God be mercifull c. Here was much in few The Publican 〈◊〉 much though he spake little As a body without a soul much wood without fire a bullet in a gun without powder so are words in prayer without spirit Oratio brevis penetrat caelum The hottest springs send forth their waters by ebullitions Verse 14. Justified rather then the other The Pharisee was not at all justified Neither is there More or Lesse in justification But our Saviour here useth a popular kind of expression Verse 18. And a certain Ruler Saint Mark saith that this Ruler came running which argues his earnestnesse and in a man of quality was 〈◊〉 for such walk softly for most part and in state Verse 22. Yet lackest thou one thing Yea all things But our Saviour speaketh thus by an holy irony Verse 25. It is 〈◊〉 for a 〈◊〉 Caveant ergi divites saith an Interpreter solicitè mane vesperi interdiù noctu secum de periculosa vitae suae atione commententur Let rich men therefore weigh their danger and beware Verse 34. And they understood none c. Prejudicate opinions of Christs earthly kingdom
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
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
The ground of a certain rich man Gr. The country for he had laid field to field till he was the only land-holder thereabouts and had a country of corn Esay 58. Verse 17. And he thought within himself He was up with the more and down with the lesse he cast up his reckonings as covetous mens manner is and after long debate to and fro concluded what to do He talked to himself c. A marvelous proper word for the purpose Verse 19. 〈◊〉 and drink and be merry A right Epicure one that had made his gut his God another Sardanapalus that did eate that in earth that he disgested in hell as Augustine hath it Verse 20. Thou foole this night c. This rich foole when like a Jay he was pruning himself in the boughs came tumbling down with the arrow in his side his glasse was run when he thought it to be but new turned He chopt into the earth before he was aware like as one that walking in a field cover'd with snow falleth into a pit suddenly He was shot as a bird with a bolt whilst he gazed at the bow And this may be any mans case Which made Austin say he would not for the gain of a world be an Atheist for one half hour because he knew not but God might in that time call him Then whose shall those things be c. As thy friends are scrambling for thy goods worms for thy body so devils for thy soul. We read of Henry Beauford that rich and wretched Cardinall Bishop of Winchester and Chancellour of England in the reign of King Henry the Sixth that perceiving he must needs die he murmur'd that his riches could not repreive him Fie quoth he will not Death be hired will mony do nothing No its righteousnesse only that delivereth from death Verse 26. For the rest For superfluities when ye cannot provide your selves of necessaries Verse 29. Neither be ye of doubtfull mind Hang not in suspence as meteors doe in the ayre not certaine whether to hang or fall to the ground Meteoradicta volunt quod animos hominum suspensos dubios et quasi fluctuantes faciant Aristotle himselfe confesseth that of some meteors he knew not what to say though of some other he could say somewhat One Interpreter renders this word Make not discourses in the ayre as the covetous man doth when his head is tossed with the cares of getting or feares of losing commodity Or it may note his endlesse framing of projects for the compassing of his desires The Syriack rendreth it Let not your thoughts be distracted about these things Surely as a clock can never stand still so long as the plummets hang thereat so neither can a worldlings heart for cares and anxieties These suffer him not to rest night or day being herein like unto the flyes of Egypt or those tyrants Esay 16. Verse 32. Feare not little flock Gr Little little flock There is in the originall a double diminutive If we divide the known parts of the world into three equall Parts the Christians part is but as five the Mahometans as sixe and the Idolaters as nineteene Among the best Churches the most are the worst as Philip 3. 18. Chrysostome could not find an hundred in Antioch that he could be well perswaded of that they should be saved Verse 33. A treasure in the heavens As a merchant being to travell into a farre countrey doth deliver his money here upon the 〈◊〉 that so he may be sure to receive it againe at his arrivall in that Countrey so let us that are passing into another Country lay up something that may stand us in stead in that day Verse 34. There will your heart be your inwardest affection your 〈◊〉 joy and trust Verse 35. Let your loynes be girded It implyes 1. Readinesse 2. Nimblenesse handinesse and handsomenesse A loose discinct and diffluent mind is unfit to serve God Here it is ungirt unblest Verse 37. Blessed are those servants So verse 38. and 43. They are three times said to be blessed that watch Terque quaterque beati Faelices ter et 〈◊〉 Verse 47. Which knew his Lords will None are so filled with Gods wrath as knowing men Sapientes sapienter descendunt in 〈◊〉 saith Bernard The Devill is too hard for them Verse 48. Much is given To know our masters will is the great talent of all o her There is a Much in that There is a speciall depositum as the word here used importeth Verse 49. To send fire on the earth That is that persecution that is Evangelii genius as Calvin wrote to the French King and dogges at the heeles the preaching of the truth Verse 50. And how am I straitened This painfull preconceit of his passion was a part of our Saviours passion This made him spend many a night in prayer bewayling our sins and imploring Gods grace and he was heard in that which he requested Heb. 5. Verse 57. yea and why 〈◊〉 of yourselves By consulting with your owne consciences which would if rightly dealt with tell you that I am that Messias you have so long look't for Verse 58. Give diligence Purus putus 〈◊〉 saith Drusius Da operam Id est festina labora omnesque 〈◊〉 cogita quomodo ab eo libereris as Theophylact expounds it Be at utmost paines to get freed from him Verse 59. till thou hast paid the very last 〈◊〉 It is good to compound quickly with the Lord and to take up the suite before it come to execution and judgement lest we be forced to pay not onely the main debt but the arrearages too that is the time of Gods long-suffering and patience here and 〈◊〉 CHAP. XIII Verse 1. Told him of the Galileans SO called from Judas Gaulonites or Galilaeus their Captaine to whose faction also belonged those foure thousand murderers Act. 21. 38. For Pilate had not authority over the Galileans properly so called See Ioseph lib. 18. cap. 2. Verse 2. because they suffered such things None out of hell ever suffered more then those worthyes Heb. 11. Shall any therefore condemne that generation of 〈◊〉 children Psal. 73. 15 See 〈◊〉 4. 6. Dan. 9. 12. Verse 3. Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut pereundum Men must either turne from sinne or burne in hell Verse 5. 〈◊〉 except 〈◊〉 repent Except the best of you all repent more and more when yee see the examples of Gods wrath c. God would not have the wounds of godly sorrow so healed up in his owne children but that they should bleed afresh upon every good occasion 〈◊〉 〈◊〉 plagis 〈◊〉 medicamenta 〈◊〉 〈◊〉 Make best use of others miseries Verse 7. Cut it 〈◊〉 Trees that are not for fruit are for the fire God will lay downe his basket and take up his axe He will not alwayes serve men for a sinning-stock Verse 8. Lord let it 〈◊〉 this yeare Happy that people that have praying
vine-dressers to intercede for them God will yeeld somewhat to prayer when he is bitterly bent against a people or person Till I shall dig c. Donec eam ablaqueavero stercot 〈◊〉 Ministers must try their utmost to fulfill their ministery that they have received of the Lord. Colos. 4. 17. Verse 15. Thou hypocrite The Syriaek rendreth it Assumens vultum Thou that 〈◊〉 a good face upon it thou that personatest a better man then thou art thou picture of piety c. Verse 23. Are there 〈◊〉 c. Few received Christ in the 〈◊〉 〈◊〉 1. 12. 〈◊〉 wondred at one good 〈◊〉 They are 〈◊〉 〈◊〉 that look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 The most 〈◊〉 on that old popish rule to follow 〈◊〉 〈◊〉 Verse 24. strive to 〈◊〉 Strive even to an agony or as they did for the garland in the Olympick games to the which the word here used seemeth to allude All would come to heaven but all like not the way they would not per angusta ad augusta pervenire they like well of Abrahams bosome but not of Dives his doore But let none think to live in Dalilahs lap and then to rest in Abraham bosome to dance with the Devill all day and then to 〈◊〉 with Christ at night to fly to heaven with pleasant wings to passe a deliciis ad delicias e coeno ad coelum c. to goe to heaven in a feather-bed Verse 26. We have eat and drunk c. These pretenders to Christ perish by catching at their owne catch hanging on their owne fancy making a bridge of their owne shadow c. they verily beleeve that Christ is their sweet Saviour c. when it 's no such matter they trust to Christ as the Apricock tree that leanes against the wall but is fast rooted in the earth so are these in the world c. Verse 29. And shall sit down As at a sumptuous supper When therefore we are invited to a full feast think of heaven As Fulgentius beholding at Rome the Majesty of the Emperour the glory of the Senate the lustre of the Nobility cryed out How beautifull is Jerusalem the Caelestiall sith Rome the Terrestriall appeareth with such splendor So Master Esty when he sate and heard a sweet consort of Musick seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What Musick may we think there is in heaven Verse 32. To day and to morrow i. e. As long as I list without his leave Faith makes a man walk about the world as a conquerour I shall be perfected Or I shall be sacrificed as 〈◊〉 rendreth it CHAP. XIV Verse 1. They watched him GRaece They superstitiously and maliciously observed him Aristot lib. 2. Rhetor. accipit pro eo quod est ulciscendi 〈◊〉 captare They watched as intently as a dog doth for a bone they pryed as narrowly into his actions as Laban did into Jacobs stuffe Verse 2. A certain man before him A fit object and that was sufficient to move him to mercy who himself by sympathy took our infirmities and bare our sicknesses Verse 3. And Jesus answering Viz. Their thoughts which were naked and open naked for the out-side and dissected quartered and as it were cleft through the back-bone for the in-side before him with whom they had to deal Heb. 4. 13. Verse 4 And he took him Good must be done however it be taken Verse 5. Pull him out on the Sabbath-day The Jew of Tewkesbury that would not be pulled out of the jakes whereinto he fell on their sabbath-day perished deservedly Verse 6. And they could not answer Yet ran away with the bit in their mouths Verse 7. When he marked Ministers though they may not be time-servers yet they must be time-observers and sharply reprove what they meet with amisse 〈◊〉 their people Verse 8. When thou art bidden of any man to a wedding When should a man rather feast then at the recovery of his lost rib Verse 9. Thou begin with shame As passing for a proud foole a stile good enough for a self-exalter Verse 10. Then shalt thou have worship Honor est in honorante therefore to be the lesse esteemed because without us and mostly but a puffe of stinking breath not once to be valued Verse 11. For whosoever See the Note on Matthew 23. 12. Verse 12. Nor thy rich neighbours Laudent 〈◊〉 esurientium viscera non ructantium opulenta convivia saith Jerom. Bishop Hooper had his board of beggars who were dayly served by four at a messe with whole and wholesome meates before himself sate down to dinner Verse 13. Call the poor Christ preferres charity before curtesie Verse 14. At the resurrection of the just Called theirs because they only shall have joy of that day It were well for the wicked if they might never rise to judgement or trot directly to hell and not be brought before the Lamb to be sentenced Verse 15. Blessed is he c. This man seems to have tasted of the good word of God and of the powers of the world to come Happy he if he fed heartily thereon This saith Luther is Sancta crapula Verse 16. Made a great supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are happy that get to heaven they rest from their labours The Ancients dined frugally supped liberally Be of good chear said that Martyr to her husband that suffered with her for though wee have but an ill dinner wee shall sup with Christ. Verse 18. I have bought c. Licitis perimus omnes More die by meat then by poyson Cavete latet anguis in herba What more lawfull then a farm what more honorable of all pleasures then marriage But these men had not so much bought their farms c. as were sold to them not so much married wives as were married to them Verse 19. I have bought five yoke of Oxen This answers those that plead their necessities and that they seek not 〈◊〉 as farm upon farm c. but only a sufficiency What could be more necessary then Oxen sith without them he could not follow his husbandry Worldlinesse is a great hinderance to heaven though a man cannot be charged with any great covetousnesse These all excused themselves out of heaven by bringing apologies why they could not go to heaven Never yet any came to hell but had some pretence for their coming thither Our vile hearts will perswade us that there is some sense in sinning and some reason to be mad Verse 20. And therefore I cannot come Note that the voluptuary is peremtory and saith flatly he cannot come Sensuall hearts are void of the Spirit Jude 18. 19. Miry places could not be healed by the Sanctuary waters Ezek. 47. 11. fleshly lusts fight against the soul 1 Pet. 2. 11. Those that dance to the timbrell and harp say Depart from us Job 21. 11. Better be preserved in brine then