this is the wisedom from beneath and is earthly sensuall devillish whereas that from above is first pure and then peaceable well assured of pardon of sinne and peace 〈◊〉 God and thence gentle or equable to men and easily perswaded full of mercy to an offending brother and good fruits friendly expressions without wrangling or lawing and without hypocrisie such as can be heartily reconciled and love again without dissimulation not in word and in tongue but in deed and in truth Not covering a pot-sheard with silver drosse a wicked heart with burning lips Seven abominations are in such a heart and his wickednesse shall be shewed before the whole Congregation as Absoloms usage of Amnon A godly man carries neither cruell hatred a desire to hurt whom he hates as Esau nor simple hatred where there is no desire to hurt but a disdain to help he forgives not only but forgets as Joseph Gen. 50. 20. For injuries remembred are hardly remitted And although he loves not his enemies sinnes yet he doth their persons striving to seal up his love by all loving usage both in word and deed And herein he doth more then others that which is singular and in the worlds account seraphicall that which in truth is extraordinary and above vulgar possibility it is an high point of Christian perfection and let as many as are perfect be thus minded Benaiah was honourable among thirty but he attained not to the first three A naturall man may be renowned for his patience and benificence but the childe of God must herein go before all the wicked men in the world and strive to be conformed to the first three the blessed Trinity Verse 〈◊〉 Be ye therefore perfect even as your father c. The childe saith one is the father multiplied the father of a second edition Of Constantines sonnes Eusebius reporteth that they put on their fathers fashions and did exactly resemble him And of Irenaeus the same 〈◊〉 telleth us that he expressed to the life the learning and vertues of his master Polycarp It were happy for us and we must labour it if we could passe into the likenesse of the 〈◊〉 patern Our 〈◊〉 bonum consists in communion 〈◊〉 〈◊〉 and conformity to him in keeping inward peace with God that he abhor us not because of the provoking of his sons and of his daughters 〈◊〉 33. 19. and in seeking and keeping as much as may be peace with all men and holinesse purifying our 〈◊〉 as he is 〈◊〉 in quality though we cannot in an equality 〈◊〉 the love of every 〈◊〉 the ground of all our wranglings I am 4. 1. but especially from the passions and perturbations of the heart possessing our selves in patience For if patience have her 〈◊〉 worke we shall be perfect and 〈◊〉 wanting nothing For 〈◊〉 St Luke hath it Be mercifull c. Cap. 6. 37. CHAP. VI. Verse 1. Take heed that ye doe not your almes YOur justice saith the Syriack For first We doe the poor but right when we releeve them for they have an interest in our goods by vertue of the communion of Saints whereupon 〈◊〉 Withhold not saith he good from the owners thereof i. e. thy poor brethren 〈◊〉 the great Authour and owner of all hath 〈◊〉 the rich as his stewards as his Almoners with the wealth of this world He hath entrusted them I say not lent it them to speak properly for that which is lent is our own at least for a time but put it into their hands only for this end that their abundance may be a supply for others wants 2 Cor. 8 9. that their full cups may over-flow into others lesser 〈◊〉 c. which if it be not done they can bring in no good bills of account It is 〈◊〉 justice then that we doe the poor and it is rapine or robbery saith S. Chrysostom not to relieve them Secondly Almes is called Justice to teach that almes should be given of things well gotten In the reign of K. Henry 8. there was one accused but very unjustly of heresie for 〈◊〉 that 〈◊〉 should not be given untill it did sweat in a mans hand The Jews called their Almes-box Kupha shel 〈◊〉 the chest of Justice and upon it they wrote this abbreviate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift in secret 〈◊〉 wrath Selymus the great Turk as he lay languishing his incurable disease still increasing leaning his 〈◊〉 in the lap of Pyrrhus the 〈◊〉 whom of all others he most loved I see said he O Pyrrhus I must shortly 〈◊〉 without remedy Whereupon the great 〈◊〉 took occasion to discourse with him of many matters and amongst 〈◊〉 that 〈◊〉 would 〈◊〉 〈◊〉 to give order for the well-bestowing of the great 〈◊〉 taken from the Persian Merchants in divers places of his Empire perswading him to bestow the same upon some notable Hospitall for relief of the poor To whom Selymus replied Wouldst thou Pyrrhus that I should bestow other mens goods wrongfully taken from them upon works of charity and devotion for mine own vain-glory and praise Assuredly I will never doe it Nay rather see they be again restored to the right owners which was forthwith done accordingly to the great shame of many Christians who minding nothing lesse then restitution but making ex 〈◊〉 locaustum doe out of a world of evil-gotten goods cull out some 〈◊〉 fragments to build some poor hospitals or mend some blinde way A slender 〈◊〉 of their hot charity Before men to be seen of them As those are that act their part on a stage and would please the spectatours that they may be applauded He that giveth 〈◊〉 S. Paul Let him doe it with 〈◊〉 with ingenuity accounting it enough that he hath God the witnesse of his heart Not but that men may see our good works and their praise be sought modo tibi non quaeras sed Christo saith one so that you seek not your selves therein but set up Christ Let your end be that the light may be seen not your selves seen Matth. 5. 16. A fool hath no delight in understanding saith Solomon but that his heart may discover it self i. e. that he may have the credit of it But he takes a wrong course For honour as a shadow followeth them that seek it not as the Hittites told Abraham he was a Prince of God amongst them when himself had said a little before I am a stranger and a 〈◊〉 with you c. Gen 23. 4 5. Otherwise ye have no reward of your father c. Ye take up your wages all afore-hand Fruit by the way-side seldome resteth 〈◊〉 it be ripe The cackling hen loseth her eggs so doth the vain-glorious hypocrite his reward Verse 2. Therefore when thou doest thine 〈◊〉 Unlesse thou set light by thy reward as Esau did by his birth-right unlesse thou holdest 〈◊〉 hardly worth having and art of that carnall Cardinals minde
they shall be hungry they shall fret themselves 〈◊〉 〈◊〉 their King and their God and look upward And they 〈◊〉 〈◊〉 unto the earth where they have laid up their 〈◊〉 but now 〈◊〉 their hopes and behold trouble and darknesse 〈◊〉 of 〈◊〉 and they shall be driven into darknesse Isa. 8. 21 22. utter darknesse where their Never-enough shall be quitted with 〈◊〉 〈◊〉 but a black fire without the least glimpse of light or 〈◊〉 Where moth and rust doth corrupt and where 〈◊〉 c. A 〈◊〉 〈◊〉 〈◊〉 earthly-mindednesse 〈◊〉 the 〈◊〉 of riches 〈◊〉 〈◊〉 〈◊〉 to a double danger or waste 1. Of 〈◊〉 in 〈◊〉 2. Of violence from others rust or robbery 〈◊〉 undo us As the fairest flowers or fruit-trees breed a worm 〈◊〉 that eats out the heart of them As the Ivy killeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it so of the matter of an earthly treasure 〈◊〉 moth or rust that 〈◊〉 it 〈◊〉 ward things are of a 〈◊〉 nature they perish in the use they melt away betwixt our 〈◊〉 S. Gregory upon those words in Job Qui ingreditur in 〈◊〉 nivis Who hath entered into the treasures of the snow 〈◊〉 that 〈◊〉 treasures are treasures of snow We see 〈◊〉 children what pains they take to rake and scrape snow 〈◊〉 to make a snow-ball which after a while dissolves and 〈◊〉 to nothing Right so the treasures of this world the 〈◊〉 that wicked men have heaped when God entreth 〈◊〉 〈◊〉 come to nothing He that trusteth to his riches shall fall 〈◊〉 11. 28. as he shall that standeth on an hillock of ice or heap 〈◊〉 snow David when got upon his mountain thought 〈◊〉 cock-sure and began to crow that he should never be 〈◊〉 But God to 〈◊〉 him had no sooner hid his face but 〈◊〉 〈◊〉 troubled What 's the air without light The AEgyptians had no joy of it no more can a Christian have of wealth without Gods favour Besides what hold is there of these earthly things more then there is of a 〈◊〉 of birds I cannot say they are mine because they sit in my yard Riches have wings saith Solomon great Eagles wings to flee from us saith a Father but to follow 〈◊〉 us Ne passerinas 〈◊〉 not so much as small sparrows wings Whereupon Solomon rightly argues Wilt thou set thine 〈◊〉 upon that which is not that hath no reall subsistence that is nothing and of no more price then meer opinion 〈◊〉 upon it The world cals wealth substance but God gives that name to wisdom only Heaven is said to have a foundation earth to be hanged upon nothing So things 〈◊〉 said to be 〈◊〉 heaven as in a mansion but on earth on the surface only as ready to be shaken off Hence the world is called a sea of glasse frail and fickle mingled with fire of temptations and tribulations The very firmament that 〈◊〉 name from its firmnesse shall melt with servent heat and the whole visible fabrick be 〈◊〉 by the fire of the last 〈◊〉 Solomon sets forth the world by a word that betokeneth 〈◊〉 for its mutability And S. Paul when 〈◊〉 telleth us That 〈◊〉 fashion of the world passeth away useth a word of art that signifieth a bare externall mathematicall figure Cui veri aut selidi nihil 〈◊〉 saith an Interpreter that hath no truth or solidity in it at all Gilliner King of Vandals being conquered and carried in 〈◊〉 by Bellisarius the Roman Generall when he stood in the 〈◊〉 field before the Emperour Justinian and beheld him sitting 〈◊〉 his throne of State remembring withall what an high pitch himself was fallen from he broke out into this speech Vanity of 〈◊〉 all is vanity That was Solomons verdict long since delivered up upon well-grounded experience But men love to 〈◊〉 conclusions and when they have done What profit saith 〈◊〉 hath a man of all his pains what 〈◊〉 and remaining fruit 〈◊〉 the word signifieth to abide with him When all the 〈◊〉 subducted his happinesse resolved into it's finall issue and 〈◊〉 there resteth nothing but ciphers A Spider 〈◊〉 himself and wasteth his own bowels to make a web to catch 〈◊〉 〈◊〉 so doth the worldling for that which profiteth not but 〈◊〉 in the use Or say that it abide yet himself perisheth when to 〈◊〉 the things he hath gotten might seem a happines as the rich fool Alexander Tamberlain others Most of 〈◊〉 〈◊〉 gat nothing by their adoption or designation 〈◊〉 ut citius interficerentur that they might be the sooner slain All 〈◊〉 most of them till 〈◊〉 died unnaturall deaths and in the best of their time He that gettethriches and not by right 〈◊〉 leave them in the 〈◊〉 of his daies and at his end shall be a fool God will make a poor fool of him As he came forth of his 〈◊〉 womb naked shall he return to go as he came and shall take nothing of his labour which he may carry away in his hand Say his treasure escape both rust and robber death as a thief will break in and leave him not 〈◊〉 a groat Who would not then set light by this pelf and put on that Persian resolution Isa. 13. 17. Not to regard silver nor be desirous of gold Who would not tread in the steps of faithfull Abraham and answer the devil with his golder offers as he did the King of Sodome God forbid that I should take of thee so much as a shoe-latchet When great gifts were sent to Luther he refused them with this brave speech 〈◊〉 〈◊〉 me 〈◊〉 fic satiari a Deo I deeply protested that 〈◊〉 should not put me off with such poor things as these The Heathenish Romans had for a difference in their Nobility a little 〈◊〉 in the form of a Moon to shew that all worldly honours were mutable and they did wear it upon their shooes to shew that they did tread it under their feet as base and bootlesse This is check to many Christians that have their hands elbow-deep in the world and dote as much upon these earthly vanities as Xerxes once did upon his Plane-tree or Jonas upon his 〈◊〉 There is a sort of men that say of the world as Solomons 〈◊〉 It is naught it is naught but when he is gone apart he boasteth and closeth with the world S. Paul was none of these for neither at any time 〈◊〉 he used we flattering words as ye know nor a cloak of covetousnesse God is my witnesse No he looked upon the world as a 〈◊〉 dung-hill and cared to glory in nothing save in the crosse of Jesus Christ whereby the world was crucified to him and he to the world So David My soul saith he is even 〈◊〉 a weaned childe that cares not to suck though never so fair and 〈◊〉 a brest So Luther confesseth of himself that though he were a 〈◊〉 man and subject to imperfections yet the infection of 〈◊〉 never
Abraham and and the belly of hell 1. The godly man projects not sin as the wicked doth but is preoccupated by it against his generall purpose 2. He arts not the sin that he acts he sins not sinningly he is not transformed into sinnes image as the wicked are Mica 1. 5. His scum rests not in him he works that out by repentance that he committed with reluctance 3. He is the better for it afterwards His very sin when be wailed and disclaimed maketh him more heedfull of his waies more thankfull for a 〈◊〉 more mercifull to others more desirefull after the state of perfection c. Whence grew that paradox of M. Iohn Fox That his graces did him most hurt and his sinnes most good Whereas wicked men grow worse and worse Deceiving and being 〈◊〉 till at length by long trading in sin being hardened by the deceitfulnesse thereof they are utterly deprived of all even passive power of recovering themselves out of the devils snare which is a conformity to the devils condition This their covering therefore is too short Christs fan is in his hand to take out the precious from the vile and the Ministers of Christ must separate as the Priests of old did the clean from the unclean drive the chaff one way and the wheat another For what is the chaff to the wheat saith the Lord See this enjoyned them Isa. 3. 10 11. Zuinglius as in his publike lectures he would very sharply 〈◊〉 sinne so ever and anon he would come in with this proviso Probe vir haec nihil ad te This is nothing to thee thou godly man He knew that he could not beat the dogs but the children would be ready to cry whom therefore he comforted And he will thorowly purge his floor That is his Church called Gods threshing floor in Isaias because usually thresht by God with the flail of affliction That is one way whereby the Lord Christ doth purge his people and separate between the Sonne that he loves and the sin that he hates This he doth also by his Word and Spirit Sanctifying them by his truth 〈◊〉 Word is truth Joh. 17. And such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Iesus Christ and by the Spirit of our God Thus Christ purgeth his floor here incoatively and in part hereafter thorowly and in all perfection In all which we may observe saith a Divine this difference between Christ and the tempter Christ hath his fan in his hand and he fanneth us the devil hath a sive in his hand and he sifteth us Now a fan 〈◊〉 out the worst and keepeth in the best a sive keepeth in the worst and casteth out the best Right so Christ and his trials purgeth chaff and corruption out of us and rourisheth and increaseth his graces in us Contrariwise the devil what 〈◊〉 soever is in us he confirmeth it what faith or other good thing soever he weakneth it But Christ hath praid for his though never so hard laid at that their faith fail not and giveth them in time of fanning to fall low at his feet as wheat when the wicked as light chaff are ready to flee in his 〈◊〉 as murmuring at their hard measure with those miscreants in the wildernesse And gather his wheat into the garner Mali in area nobiscum esse possunt in horreo non possunt The wicked may be with us in the floor they shall not in the garner for there shall in no wise 〈◊〉 into the City of the lamb any thing that defileth or that worketh abomination Heaven spewed out the Angels in the first act of their Apostacy and albeit the devil could scrue himself into Paradise yet no unclean person shall ever enter into the Kingdom of Heaven Without shall be doggs and evil-doers no dirty dogge doth trample on that golden pavement no 〈◊〉 is with that gold no chaff with that wheat but the spirits of just men made perfect amidst a panegynis of Angels and that glorious 〈◊〉 Heb. 12. 22. In the mean while 〈◊〉 〈◊〉 ego 〈◊〉 may every good soul say with that Father I am Gods wheat And although the wheat be as yet but in the ear or but in the blade yet when the fruit is ripe he will put in the sicle because the 〈◊〉 is come and gather his wheat into his barn into his garner It doth the husbandman good at heart to see his corn come forward though the harvest be not yet But will burn up the chaff with unquenchable fire In reference to the custom of those countries which was to cast their chaff into the fire But this alas is another manner of fire then that A metaphoricall fire doubtlesse and differs from materiall fire 1. In respect of the violence for it is unspeakable 2. Of the durance for it is unquenchable 3. Of illumination for though it burn violently to their vexation 〈◊〉 it shines not to their comfort 4 Of operation for it consumes not what it burneth they ever fry but never die vivere 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 death but 〈◊〉 it not as those Rev. 〈◊〉 A just 〈◊〉 of God upon them that they that once might have had life and 〈◊〉 not now would have death and cannot Verse 13. Then cometh Iesus from Galilee Our Saviour came far to seek his baptisme Let not us thinke much of any pains taken that we may 〈◊〉 of the Ordinances The Shunammite went ordinarily every Sabbath and new-moon on horsback to hear the Prophet The good people in Davids time passed 〈◊〉 the valley of Baca from strength to strength to see the face of God in Sion though but in that dark glasse of the ceremonies And in Daniels time they ran to and fro to increase knowledge In 〈◊〉 daies the inhabitants of one City went to 〈◊〉 saying Let 〈◊〉 go speedily to pray before the Lord and to 〈◊〉 the Lord of host I will go also Our Saviour took it ill that men came not as far to hear him as the Queen of Sheba did to hear 〈◊〉 The 〈◊〉 came as far to worship in the Temple And of our fore-fathers in K. Henry the eights time M. Fox 〈◊〉 thus To see 〈◊〉 travels earnest seeking burning zeal readings watchings sweet assemblies love concord godly living faithfull marrying with the faithfull may make us now in these our dayes of free profession to blush for shame George Eagles Martyr in Q. Maries daies for his great pains in travelling from place to place to confirm the brethren was sirnamed Trudge-over-the-world c. To be baptized of him Not for any need he had for he was a Lamb without blemish of naturall corruption and without spot of actuall transgression 1 Pet. 1. 19. but meerly for our benefit to sanctifie baptisme to us and
and hardly 〈◊〉 〈◊〉 who but a bankrupt will lay the 〈◊〉 〈◊〉 in his house to 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 they are not ours to pledge for 〈◊〉 have plighted 〈◊〉 already to God Lastly He that pawneth them so oft will easily forfeit them at length as the pitcher 〈◊〉 not so often to the well but at last it comes broken home A man 〈◊〉 soon swear away his faith and troth and it is marvell if he that oft sweareth doth not too oft forswear and so forfeit all Swear not therefore at all in this sort These petty oaths as they count them are great faults and to be refused in our talk as poison in our meat The dishonour of them redounds to God though he be not named in them But of 〈◊〉 see more Verse 35. Verse 37. But let your communication be Yea Yea Nay Nay That is as St Basil interpreteth it Yea in speech and Yea in 〈◊〉 Nay in speech and Nay in heart Or thus let your common communication be plain true and sincere that your bare word may be taken without any further asseveration Not but that asseverations may be lawfully used as Verily Truly Indeed c Sed parciùs ista tamen not frequently or slightly but advisedly and seriously as our Saviour If thou be a creditable person and 〈◊〉 made faith of thy fidelity with Quod dixi dixi thy word will be taken Or if it will not that credit is dear bought that is got by sin Christ must be obeyed though no man will beleeve us But a good mans oath is needlesse a bad mans bootlesse for he that feareth not an oath neither will he scruple a lye but credit will follow honesty Whiles therefore the communication is ours as Christ here 〈◊〉 that is in our own power and of our own accord let 〈◊〉 yea be yea and nay nay and let it appear that ordinarily and in common conversation our word is as 〈◊〉 to be taken as our oath But when for the glory of God and cleering of the truth an oath is required of us then it is not our communication but anothers And in this case for the manifestation or confirmation of a needfull but doubtfull truth an oath may be safely and boldly taken for an end of controversies and satisfaction of neighbours Heb. 6. 16. yea we may lay it up among our best services and expect a blessing upon it if rightly taken according to Jer. 4. 2. as well as upon hearing or reading because it is an ordinance of God Deut. 10. 20 Isa 65. 16 c. Some of the Ancients I 〈◊〉 as Hierom Theophylact 〈◊〉 were in the errour that the Lord did only permit swearing in the old Testament as he did divorcement that he approved 〈◊〉 〈◊〉 that in this text our Saviour did quite take it away But Christ came not to destroy the Law but to fulfill it Gods holy 〈◊〉 is still to be 〈◊〉 by taking a 〈◊〉 oath upon just 〈◊〉 〈◊〉 when 〈◊〉 the Magistrate imposeth it or when some 〈◊〉 〈◊〉 will 〈◊〉 〈◊〉 a 〈◊〉 truth without an oath and we cannot 〈◊〉 demonstrate it Thus Iacob sware to Laban Boaz to 〈◊〉 Ionathan to David And if it be lawfull in private betwixt two or more to admit God as a Judge why may he not as well be called as a witnesse provided ever that this be done 〈◊〉 and 〈◊〉 using it not as food but as physick to help 〈◊〉 〈◊〉 in 〈◊〉 Our 〈◊〉 Henry 6. was never heard to swear an 〈◊〉 〈◊〉 greatest 〈◊〉 being Forsooth Forsooth Verily Verily I my self have used saith Latimer in mine earnest matters to say 〈◊〉 by St Mary which indeed is naught For whatsoever is more commeth of evil This is of the devil That which St Matthew calleth the wicked one chap. 13. 38. the self-same word with that in this text St Marke calleth Satan and St Luke the 〈◊〉 Now can any good come out of such a Nazareth Swearing is the devils drivel and swearers the devils drudges acted and agitated by that 〈◊〉 〈◊〉 And though they be not 〈◊〉 drunk 〈◊〉 they 〈◊〉 yet are they not their own men For 〈◊〉 ye not saith that great Apostle that his servants ye are to whom ye obey His work 〈◊〉 do as those Jews did in the Gospel and his wages they shall receive for they fall hereby into hypocrisie as some copies have it Iam. 5. 12. whiles they daily pray But deliver us from that evil one and yet entertain him by this sin Or rather as other copies and our Translation have it they fall into condemnation And at the last day when the master of the harvest shall gather out of his kingdom all such botches and scandals he will say to the reapers Gather ye first the tares and binde them in bundles swearers with swearers drunkards with drunkards c. sinners of a kinde with their fellow-sinners and cast them into the fire there shall be weeping and gnashing of teeth Good therefore is the counsel of S. Iames. Above all things my brethren swear not Whatever ye do look to that 't is a 〈◊〉 sinne and that which maketh the tongue to become not a City not a Countrey but a world of iniquity Iam. 36 It is the devils hook without a bait as having neither profit nor pleasure many times to draw to it and that 's no small aggravation The 〈◊〉 fell without a tempter and are therefore left without a Saviour Other sinners usually kill not till provoked steal not till 〈◊〉 whore not till entised But what hath God done to these monsti 〈◊〉 men that they should thus fly in his face chop as much as they may his heart in 〈◊〉 and upon 〈◊〉 small occasion shoot such chain-shot as if they would make the windows of 〈◊〉 to shake and totter 〈◊〉 Naboth was said to have blasphemed Iezabel proclaimed a fast When our Saviour was accused of that sinne the High-Priest rent his garments When Rabshakeh had 〈◊〉 it indeed Hezekiah fell to his prayers and humbled himself before God Did these doe thus for others and wilt not thou doe as much for thy self God hath against thee and is comming out armed with plagues and power Oh meet him upon the way with entreaties of peace as Abigail did David as Iacob did Esau quench his flames with flouds of tears Learn of Shimei when he 〈◊〉 reproached David and knew himself obnoxious to be with God with the first as he was with the King 2 Sam. 19. 18 19 20. and as Iosephs brethren supplicated him for grace whom they had 〈◊〉 and misused Gen. 50. 17. do you the like This doe or you are undone for ever This doe and doe it seriously and God must either forswear himself or forgive thee thy swearing if thou forgoe it Verse 38. Ye have heard that it hath been said An eye for an eye c. This law of like for like which also was in use
who preferred his part in Paris before his part in Paradise Doe not sound a trumpet before thee As the Pharisees did under a shew of assembling the poor to take doal but indeed to notifie 〈◊〉 liberality If they had been truly liberall they had made no 〈◊〉 of it Those vessels yeeld most sound that have least liquor As the 〈◊〉 doe From whom as the Saints differ in 〈◊〉 so 〈◊〉 should in practice We should have nothing 〈◊〉 with them no more then a chaste matron desires to have with a 〈◊〉 〈◊〉 〈◊〉 27. The spouse desireth to know where Christ feedeth that she may 〈◊〉 〈◊〉 to him for why should I 〈◊〉 〈◊〉 〈◊〉 as one that turneth aside or that is covered and veiled which was the habit of harlots Gen. 38. 15 15 why should I be reputed a light houswife whilest I turn aside by the flocks of thy 〈◊〉 she would shun and be shie of all appearance of dishonesty so should we of hypocrisie Those Christians of Corinth are much condemned by the Apostle that carried themselves so carnally that a man could hardly discern them from other men That they 〈◊〉 have glory of men As Iehu Come see what a 〈◊〉 I have for the Lord of hosts Is thine heart upright as 〈◊〉 c. A gracious heart is not a blab of his tongue but rests and 〈◊〉 〈◊〉 in the conscience of a secret goodnes Not 〈◊〉 the hypocrite the 〈◊〉 the stage-player for so the word hypocrite properly signifieth such as though little better then rogues yet sometimes represent the persons of Princes and carry themselves with other faces then their own that they may have glory of men that they may get a 〈◊〉 And here with agree all the former expressions whatsoever these men doe is meerly theatricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocriticall histrionicall They sound a trumpet as is usuall on stages they doe their devoir in the Synagogues publike assemblies and streets as stage-players act in open places and by drums and outcries get as much company together as they can And as they can act to the life those whom they personate yea out-strip them in outward actions so doe hypocrites the true Christian. Doth the Publican fix his eyes on the ground those hypocrites in Isaiah will hang down their heads like bullrushes Doth Timothy weaken his constitution with abstinence the false Pharisee will not only weaken his constitution but wither his complexion with fasting Doth Zacheus give half of that he hath to the poor the pretender to piety and charity will bestow all his goods to feed the poor and besides give his body to be burned as Servetus did at Geneva Anno 1555. And all for a name for a little glory among men which is but a breath and yet not able to blow so much as one cold blast upon hypocrites when they shall be cast into 〈◊〉 〈◊〉 when God 〈◊〉 wash off their varnish 〈◊〉 rivers of brimstone No naturall face hath so clear a 〈◊〉 and red as the painted No rush is 〈◊〉 green and 〈◊〉 as the bullrush He is curious to a miracle that can finde a knot in it yet within is nothing but a uselesse and spongy pith Over fair shews are a just argument of unsoundnesse Verily I say unto you q. d. You would little thinke it and themselves will hardly beleeve it for they are an impudent kinde of people and will not soon be said But I assevere and assure you of it in the word of Amen the faithfull and true witnes Rev. 3 14. all the words of whose mouth are in righteousnesse there is nothing froward or perverse in them Prov. 8. 8. that this is the very truth and time will prove it so 〈◊〉 that have fed on hemlock are so stupified thereby that they lye for dead and feel not till half their hides be hileded off then they rise and run away with a 〈◊〉 noise So 〈◊〉 They have their reward Paid them down upon the nail in ready money and have given their acquittance They take up all their wages afore the years-end they receive it now and leave none till hereafter It s all they are ever like to have and let them make them merry with it Egregiam verò laudem spolia ampla refertis A poor reward God wot but 't is that they would have 'T is their own reward not Gods saith S. Hierom. As Judas went to his own place a place of his own providing so these have their own reward much good may it doe them Here they have their consolation with Dives Let them look for no further reward in the day of refreshing if they do they are like to be disappointed 〈◊〉 the Judge To themselves they bore fruit Hos. 10. 1. and shall therefore be turned off as empty vines ib. when the faithfull Spouse that laies up her fruit for Christ Cant. 7. ult shall hear Thou art like a green firre-tree from me is thy fruit found And albeit in her works of charity in 〈◊〉 and without hope of reward from men he may seem to cast her bread upon the waters down the river as we say or on the sea to feed fishes yet after many daies he shall be sure to finde it That labour of love cannot be lost that we resolve to cast away as the world accounts it upon Christ. Verse 3. But thou when thou dost thine alms The godly Christian must walk in a divers way to a world of wicked people as Noah did really reproving their darknesse by his 〈◊〉 their pride by his 〈◊〉 their vain-glory by his 〈◊〉 their ostentation by his 〈◊〉 devotion not only planet-like keeping a constant counter motion to the corrupt manners of the most but also shining forth fair with a singularity of heavenly light spirituall goodnesse and Gods sincerer 〈◊〉 in the 〈◊〉 mid night of 〈◊〉 impiety Let not thy left-hand know c. A proverbiall speech q. d. 〈◊〉 thy self as much as may be cast away the vain affectation of humane 〈◊〉 Let not thy left-hand if it had so much skill understand what thou givest and to whom how much how oft at what time c. God sets down every circumstance in his book of remembrance as our Saviour that true Arch-deacon as well as Arch-shepherd sate and viewed the estate minde and gift of every one that cast money into the treasury and as he took 〈◊〉 observation of those that came to hear him how farre they had come how long they had been there how little opportunity they had of providing for themselves and how soon they might faint if sent away empty c. In pugillaribus suis omnia notat I know thy work and thy 〈◊〉 saith Christ to that Church so to us I know thine alms and thy privacy Many give much and are little noted or noticed It matters not saith our Saviour though thy left-hand should
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
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
godlines that is 〈◊〉 upon the word to the truth whereof we have found Gods 〈◊〉 perswading our hearts and yeelding us comfort in it Ioh. 6. 45. 1 Ioh. 2. 27. Abstain or stand off from all appearance of any 〈◊〉 evil Shun the familiarity of seducers that discredit the truth hear them not their mouthes should be stopped Tit. 1. 11. 3. 10. See how exceeding earnest the Apostle is in this argument 2 Thes. 2. 1 2 3. he knew well the danger So Rom. 16. 17. The 〈◊〉 and false Apostles would only have brought in a Jewish rite or two yet are 〈◊〉 to subvert the Gospel Gal. 1. 7. and the Apostle 〈◊〉 they were even cut off for it Hymeneus and 〈◊〉 denied not the Resurrection but affirmed it only to be 〈◊〉 already and yet they are said to overthrow the faith of some 2 Tim. 2. 18. And although we are wont to wonder at the 〈◊〉 of a contrary religion and think a simple man may easily answer them yet it is certain the grossest adversaries of the truth are able to urge such reasons and use such perswasions as have in them great probability of truth and may deceive the simple Ye therefore beloved seeing ye know these things before beware 〈◊〉 ye also being led away with the errour of the wicked fall from your own stedfastnesse Which to prevent Grow saith the same Apostle there in grace and in the knowledge of our Lord 〈◊〉 Christ. Exact of your selves a groth in every grace in humility howsoever growing downward at least if you cannot finde so comfortable a groth upward Humility is both a grace and a vessel to receive grace for God will give grace to the humble and teach the lowly-minded Grow also in the knowledge of our Lord Iesus Christ proving by experience in your selves what that good that holy and acceptable will of God is Let your knowledge and practice run parallell and be of equall extent Study to live rather then to dispute to act rather then to contemplate learn and labour to feel in your selves the sweetnesse and goodnesse the life and power of that you know The devil confessed Christ as well as Peter Mark 5. 7. Mat. 16. 17. but the devil with 〈◊〉 knowledge swimming in the brain Peter with a saving knowledge soaking to the heart root and working upon the affections those immediate springs of action This is that knowledge not apprehensive only but affective too that makes the minde good full of incitations to good glad of all occasions to doe good 〈◊〉 from the stain and raign of former lusts inclinable to serve God and our brethren by love fearing the Gospel more then the 〈◊〉 and Gods goodnesse more then his justice Now to grow in these graces and in this knowledge is the ready way to secure our selves from seducers to approve our selves to have been conscionable hearers of a sound Ministry such as are founded upon a rock and are therefore unmoveable such as have gotten a knowledge so 〈◊〉 and certain as no haeretick can draw from us And lastly to save our selves from that untoward generation our Saviour speaketh next of in the subsequent verses that have no more to shew or say for themselves then Lord Lord c. Verse 21. Not every one that saith unto me Lord Lord shall 〈◊〉 c. Not every verball professour or forward pretender to me and my truth shall be saved That son of perdition called Christ Lord Lord yet 〈◊〉 him wich a kisse and is gone to his place How many Judasses have we that speak Christ fair but by their loose and 〈◊〉 lives deliver him up to the scoffs and buffetings of his 〈◊〉 that bow the knee to him and bid Hail King of the 〈◊〉 yet smite him on the face and bid him prophecy who 〈◊〉 him that put a reeden scepter in his hand and make him a 〈◊〉 Lord only having no more then a form of knowledge Rom. 2. 20. a pretence of piety 2 Tim. 3. 5. and a semblance of 〈◊〉 Luk. 8. 18. contenting themselves with the name of Christians As if many a ship had not been called Safe-gard or Good-speed and yet fallen into the hands of Pirates These are blots of goodnesse botches of the Church as Augustus was used to tearm his three untoward children tres vomicas tria carriomata mattery impostumes ulcerous sores Epictetus complained that there were many would be Philosophers as far as a few good words would goe but were nothing for practise Socrates made no distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing and doing so to know good as to practise it and evil as to avoid it this he esteemed the only wisedom Such as say well and doe well are to be embraced saith Aristotle but their very profession is to be suspected that second it not with a suitable practice Nesciunt insani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non vivunt honestè saith another There are that speak like Angels live like devils that have 〈◊〉 smooth tongue but Esaus rough hands Audi nemo 〈◊〉 specta nemopejùs Loquitur hic ut Piso vivit ut Gallomus 〈◊〉 men admire Tullies tongue saith S. Austin not so his practice 〈◊〉 could give excellent counsel to others which himself did 〈◊〉 take He is much taxed for flattery luxury covetousnesse 〈◊〉 and something he confesseth hereof though covertly in that sentence of his in his book de Tranquillitate Necaegroto 〈◊〉 〈◊〉 I am neither sick nor found Lillies are fair in shew but foul 〈◊〉 〈◊〉 Coin is white in colour but draws a black line after it 〈◊〉 worms seem to have both light and heat but touch them only 〈◊〉 it will appear they have neither Livy saith that the 〈◊〉 〈◊〉 warre against Phillip of Macedon with letters and words So 〈◊〉 many against the devil they defie him with their 〈◊〉 but 〈◊〉 him in their lives they spit at his name but admit 〈◊〉 his suggestions they call Christ Lord Lord but in truth and 〈◊〉 the matter the devil is their good Lord for his servants they are 〈◊〉 whom they obey They lean upon the Lord and say Is not 〈◊〉 Lord amongst us none evil can come unto us But he shall 〈◊〉 them off with a discedite depart ye He likes not this Court-holy water as they call it these fair professions and deep protestations 〈◊〉 love when mens hearts are not with him when there is not 〈◊〉 power of religion the practice of godlinesse The leaves of profession he dislikes not for as they are of medicinable use Ezek. 47. 12. so they are good inducements to force a necessity of more 〈◊〉 But he looks for more then leaves he goes down to 〈◊〉 garden to see how it comes forward in righteousnesse peace 〈◊〉 in the holy Ghost in meeknesse tender-heartednesse love 〈◊〉 patience humility contentednesse in mortification of sin moderation of passion holy guidance of the tongue in
seen and done the right order of repentance to salvation never to be repented of The blinde eie is opened the deaf eare unstopped the dull heart affected c. God first puts his lawes into mens mindes that they may know them and then writes the same in their hearts that they may have the comfort feeling and 〈◊〉 of them And then it is I will be to them a God and they shall be to me a people Heb. 8. 10. Verse 16. But blessed are your eies c. Demarathus of Corinth was wont to say that those Grecians lost a great part of the comfort of their lives that had not seen great Alexander sitting on Darius his throne St Austin wished but to have seen three sights Romam in flore Paulum 〈◊〉 Christum in corpore Rome in the flourish Paul in the pulpet Christ in the 〈◊〉 And your 〈◊〉 for they hear The turtles voice the joyfull sound the 〈◊〉 Oracles the precious promises of the word therefore called the word by a specialty because our ears should listen after no other word but that Origen chides his hearers for nothing so much as for this that they came so seldom to hear Gods word and that when they came they heard it so carelessely rectè judicans saith Erasmus hinc esse praecipuum pietatis profectum aut defectum as one that well knew that mens growth in grace is according to their heed in hearing Verse 17. Desired to see those things that ye see c. They saw them and saluted them only a farre off and in the dark glasse of the ceremonies But we all with open face c. 2 Cor. 3. 18. The sea about the altar was brazen and what eyes could pierce thorow it Now our sea about the throne is glassie like to crystall clearly conveying the light and sight of God to our eyes All Gods ordinances are now so clear that you may see Christs face in them Yea as the glasse set full against the Sun receives not only the beams as other dark bodies do but the image of the Sun so the understanding with open face beholding Christ is transformed into the image and similitude of Christ. Verse 18. Hear ye therefore the Parable c. The Disciples had asked him concerning the multitude vers 10. Why speakest thou to them in Parables They pretended that the multitude understood him not and therefore he should do well to shew them the meaning They were ashamed belike to bewray their own ignorance but our Saviour calls to them also to hear the Parable explained We are all willing to make the best of our own case to hide our crooked legs with long garments c. Nature need not be taught to tell her own tale Verse 19. The word of the Kingdom So called because it points to and paints out the way to the Kingdom and is therefore also called The word of life the power of God to salvation Heaven is potentially in it as the harvest is in the seed as above I noted And understandeth it not Considereth it not as the Syriack here hath it using the same word that David doth Psal. 41. 1. Blessed is the man that wisely considereth the poor and needy Consideration 〈◊〉 on the Word when it hath been heard which else lies loose and is driven away as chaff before the winde maketh it to become 〈◊〉 ingraffed Word as the science graffed into the stock or as a tree rooted by the rivers side that removes not Then cometh the wicked one The troubler of Israel the master of misrule he 's one at Church whosoever is the other A Doeg a devil may set his foot as far within the Sanctuary as a David The sons of God cannot present themselves before the Lord but Satan comes also amongst them to do ill offices And catcheth away that which was sown in his heart That is upon his heart for into his heart the seed never came because the devil had made a path-way over it People are now so Sermon-trodden many of them that their hearts like foot-paths grow hard by the Word which takes no more impression then rain doth upon a rock they have brawny brests horny heart-strings dead and dedolent dispositions Hence they become a prey to the devil as Abrahams sacrifice would have been to the fowls of the air had he not huffed them away Verse 20. And anon with joy receiveth it Anon or immediately Temporaries are too sudden and or ere they be soundly humbled will be catching at the comforts as children do at sweet-meat stuffing themselves pillows with the promises that they may sin more securely Praesumendo sperant sperando pereunt as one saith These are your 〈◊〉 Christians so hot at first that they can never hold out Swift at hand gives in ere night when soft and fair goes far With joy receiveth it Or with grief if the nature of the doctrine require it For by one affection we are to understand the rest also There 's no grace but bath a counterfeit Faciunt 〈◊〉 favos simiae imitantur homines The Sorcerers seemed to doe as much as Moses Many Apostates have had many meltings and much sudden strong joy so as they have 〈◊〉 the joy they have found at the hearing of the Word hath been so great that if it had continued but a while they could not have lived but their spirits would have expired Many examples there are of such Howbeit in these flashings 〈◊〉 truths of God saith a Divine passe by them as water thorow a conduit and leave a dew but soak not as water into the 〈◊〉 Verse 21. Yet hath he not root in himself These fleshy 〈◊〉 have not principles to maintain them and therefore come to nothing They are enlightned only as by a 〈◊〉 of lightening and not by the Sun-beam they do no more then taste of the good Word of God as Cooks do of their 〈◊〉 they 〈◊〉 nothing down they digest it not A good man is satisfied from himself saith Solomon hath a spring within his own brest Hic sat 〈◊〉 said Oecolampadius clapping his hand upon his heart This the temporary cannot say He is moved by some externall principle as are Clocks Winde-mils and the like The root of the matter is not in him He wants depth of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another Evangelist the plow hath not gone deep enough and therefore though the earth be good and the seed good yet being uncovered unburied it miscarries Exoriuntur sed exuruntur His roots are dried up beneath and above is his bud cut off Job 18. 16. For when tribulation or persecution ariseth As it will for 〈◊〉 〈◊〉 crucis saith one And opposition is Evangelij 〈◊〉 saith another It is but a delicacy to go about to divide Christ and his crosse By and by he is offended 〈◊〉 Christus cum suo 〈◊〉 saith he Let Christ keep his heaven
first and Luther is bold to say Primo praecepto reliquorum omnium observantia praecipitur In the first Commandment is commanded the keeping of all the rest We rightly love our very selves no further then we love God And for others we are bound to love our friends in him our foes for him Verse 39. And the second is like unto it For it hath 1. The same author God spake all these words 2. The same tye 3. The same sanction and punishment of the violation 4. It requires the same kinde of love and service for the love of our neighbour is the service of God Love thy neighbour as thy self Now thou lovest thy self truly really fervently freely constantly hiding thine own defects and deformities as much as may be Thou wouldst have others rejoyce with thee and condole with thee as occasion serves Go thou now and do likewise to others Howbeit our Saviour strains us up a peg higher Ioh. 13. 34. His new commandment of the Gospel is that we love one another not only as we love our selves but as he loved us This forme hath something in it that is more expresse in which respect partly it is called a new commandment and for the incomparable sufficiency of the president is matchlesse and more full of incitation to fire affection Verse 40. Hang all the Law and Prophets Yea and the Gospel too for love is both the complement of the Law and the supplement of the Gospel Rom. 13. 10. Ioh. 13. 34. It is the filling up of the Law as the word signifieth for that it clotheth the duties of the Law with the glory of a due manner and seateth them upon their due subjects with unwearied labours of constant well-doing The Prophets also hang upon the same nail of love with the Law so some frame the Metaphor here used As some others rather think that our Saviour in this expression alludeth to the Jewish Phylacteries Heb. Totaphoth which were scroules of parchment having the Commandments written in them which the Pharisees ware about their heads and arms to minde them of obedience to the Law Verse 41. While the Pharisees were gathered i.e. Before the former meeting was dissolved We should watch for and catch at all opportunities of working upon the worst Dr Taylour preached every time he could get his people together holy-day or else Verse 42. What think ye of Christ Christus utramque paginam impleret All our 〈◊〉 should be with those wise-men 〈◊〉 〈◊〉 〈◊〉 of Bethlehem who is wrapped up as it were in the swathing-bands of both the 〈◊〉 Whose son is he They were curious in genealogies A shame therefore it was for them to be ignorant of Christs 〈◊〉 and 〈◊〉 They say unto him the son of David Herein they said 〈◊〉 but not all for they conceived no 〈◊〉 of Christ then as of a 〈◊〉 man Our Saviour therefore takes a text out of Psal. 110. and 〈◊〉 〈◊〉 them of his 〈◊〉 〈◊〉 must be well versed in 〈◊〉 mystery of Christ and neglect nothing 〈◊〉 to be 〈◊〉 by us Verse 43. How then doth David in spirit The spirit 〈◊〉 Davia 〈◊〉 a sort and by his mouth 〈◊〉 what he would publish to the Church concerning the Godhead of Christ. Holy 〈◊〉 spake of old as they 〈◊〉 acted by the holy Ghost as they were forcibly moved or born away and as it were carried out of themselves by the holy Ghost Verse 44. The Lord said unto my Lord God the Father to God the Sonne these two differ no otherwise then that the one is the Father and not the Sonne the other is the Son and not the Father Sit thou on my right hand As my fellow and coaequal Zach. 13. 7. Philip. 2. 6. And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Psalm 45. 9. which is a place both of greatest dignity and safety Verse 45. Lord how is he his Sonne This is that great mystery of Godlinesse which Angels intently look into as the 〈◊〉 did of old into the Mercy-seat That Christ should be Davids Lord and Davids son God and man in one person this 〈◊〉 that wonder of wonders well might his name be 〈◊〉 Isa. 9 6. Verse 46. And no man was able to answer Though they were subtile sophisters and mighty in the Scriptures yet they had nothing to oppose Magna est veritas valebit Great is the truth and shall prevail Neither durst any man c. How easily can God button up the mouths of our 〈◊〉 〈◊〉 yea and plead for us in their consciences as he did for Mr Bradford and many more of the Martyrs whom as they could not outreason so neither could they but conceive well of the Martyrs innocency triumphing in their persecutours consciences CHAP. XXIII Verse 1. Then spake Iesus to the multitude c. CHrist having confuted and confounded the Scribes and Pharisees turns him to the people and to his Disciples and that he might do nothing to the detriment of the truth he here 〈◊〉 that they despise not the doctrine of the Pharisees so far 〈◊〉 it was sound and sincere without leaven but try all things 〈◊〉 fast that which was good Be advised and remember to search into the truth of what you hear was the counsell of Epicharmus Verse 2. Sit in Moses chair i. e. Have the ordinary office of teaching the people but quo iure he questioneth not The Preists and Levites should have done it but the Scribes and Pharisees had for present taken it upon them stept into the chair and there set 〈◊〉 R m. 2. 20. So Hildebrand and his successours have invaded Peters chair as they call the sea of Rome but what said an Ancient Non habent Petri haereditatem qui 〈◊〉 non 〈◊〉 They have no right to Peters chaire that have not Peters faith The Index 〈◊〉 commands sublestâ fide instead of Fidem Petri to print it Sedem Petri. 〈◊〉 〈◊〉 said Calvus to Vatinius digniorem 〈◊〉 dic qui Praetor 〈◊〉 Catonem Put on a good face and say that thou art 〈◊〉 for the office then Cato himself But what a bold face had 〈◊〉 the 〈◊〉 who meeting the devil required his chair of him as one that better deserved it He had his desire I doubt not But if 〈◊〉 and Pharisees sat in 〈◊〉 chair it 's no news 〈◊〉 for bad men to succeed better as Timotheus Herulus did Proterius the good Bishop of Alexandria and as Arminius did Junius in the 〈◊〉 place at Leyden Verse 3. All therefore whatsoever Not their traditions superstitions and corrupt glosses upon the Law but whatsoever they teach that is agreable to truth so long as they sit close to Moses chair and keep it warm as it were hearken to them Gods good gifts are to be acknowledged and improved even in the worst as David made Sauls epitaph 2 Sam. 1. though the devil preached his funerall 1 Sam.
deadly feud of Scotland taken away by K. 〈◊〉 Verse 32. Fill ye up then the measure Ironicè 〈◊〉 It gives us to understand that sinners are stinted and cannot do what mischief they would If at any time they exceed their commission as they are apt and help forward the affliction as out of their innate malice they will God will soon grow jealous for 〈◊〉 and take them off Zech. 1. 14 15. When 〈◊〉 hath 〈◊〉 her ephah God will soon transport it into the 〈◊〉 〈◊〉 〈◊〉 Zech. 5. 8. 11. When it is once ripe in the field God will not 〈◊〉 it to shed to grow again but cuts it up by a just and seasonable vengeance Verse 33 Ye Serpents Serpentum tot sunt venena quot genera saith Isidore tot pernicies quot species tot 〈◊〉 qnot colores See how our Saviour sharps up these 〈◊〉 that if possible they might be made sound in the 〈◊〉 So deals Peter by Simon Magus Paul by Elymas many of our Champions by their Popish Antagonists Before God you are deceivers of the people said M. Philpot Martyr to his persecutours afore God there is no truth in you And to mocking Morgan he said I must tell thee thou painted wall and 〈◊〉 in the name of the living Lord that God shall 〈◊〉 fire and brimstone upon 〈◊〉 〈◊〉 of his word and 〈◊〉 of his people as thou art And afterward Thou art but an Asse in the things of God in that thou kickest against the truth and art void of all godly understanding Thou hast seduced others said Bonner to Philpot and madest them rejayce and sing with thee Yea my Lord quoth he we shall sing when you shall cry Woe woe except ye repent What an arrogant fool is this said the Bishop I will handle thee like an heretike and that shortly I fear nothing I thank God said the other that you can do unto me But God shall destroy such as thou art and that shortly as I trust Likewise to the Bishop of Chichester he spake thus I perceive you are blinde guides and leaders of the blinde and therefore as I am bound to tell you very hypocrites tvrannously persecuting the truth which you are not able to disprove Thus Hilary called Constantius Antichrist and 〈◊〉 devil because they were Arrians Ye generation of vipers Quarum morsus insanabilis Sic 〈◊〉 sycophantarum morsum non est remedium See my Notes on Mat. 3. 7. Vipers teeth are buried in their gums that one would think they could not bite so hypocrites Verse 34. Wherefore Behold I send you O the infinits goodnes of God in striving by his Spirit with refractory sinners in the use of the means waiting their return Sed pensare solet vi graviore moram Prophets wise-men and Scribes That is Apostles Pastours and Teachers Eph. 4. 11. whom he here calleth by the customary names of that countrey Scribe was an honourable name till Pharisees dishonested it by their hypocrisie Ye shall kill and crucifie If therefore we have not yet resisted unto bloud be content with lighter crosses and look for heavier Omnis Christianus crucianus It is but a delicacy to divide betwixt Christ and his crosse Verse 35. From the bloud of righteous Abel God reckons of men by their righteousnesse Rom. 10. The righteous let him dwell where he will and by whom is better then his neighbour saith Solomon This was Cains grief who was of that wicked one and slew his brother And wherefore slew he him but because his own works were evil and his brothers righteous So Alphonsus Diazius that Cain the second slew his brother John because he could not win him to Popery And I would this patriarch of the devil as one cals Cain did not still live in his sons and successours who carry about his club that is red with Abels bloud Imò ut 〈◊〉 sacram adorans venerantur think they do a goodly act in killing up the poor lambs of Christ. Caesar 〈◊〉 said to have slain Grecinus Julius for this reason alone for that he was a better man then that it was for the tyrants behoof to suffer him to live Unto the bloud of Zacharias Most unworthily slain by his pupill Joas as Linus likewise was by his scholar Hereules for a few sharp words that he gave him as he was teaching him Our Saviour instanceth in this Zacharias as the last Prophet mentioned in the Scripture to have been slain by them though they slew many more not elsewhere mentioned unlesse it be in that little Book of Martyrs as one fitly calleth the eleventh to the Hebrews Verse 36. Shall come upon this generation In that last desolation of Jerusalem whereof more in the next Chapter God will not fail to punish persecutours See Acts and Mon. of the Church fol. 1902. to 1950. Good for them therefore is the counsell that Tertullian gave Scapula a bloudy persecutour If thou wilt not spare us yet spare thy self If not thy self yet thy City Carthage Verse 37. How often would I c. How then could they perish whom God would have saved It is answered Voluntas Dei alia est praecepti revelata Antecedens alia beneplaciti arcana Consequens By the former God willed their conversion but not by the later A King wils the welfare of all his Subjects yet he will not acquit those that are laid up for treason 〈◊〉 and the like foul crimes A father is willing to give his son the inheritance yet if he prove an unthrift he 'l put him beside it and take another How oft would I have gathered that is say some by the externall Ministery of the Prophets sent unto thee vers 34 35. Not by internall regenerating operation of the spirit Even as a hen gathereth her chickens Columbarum masculus ipse ovis incubat 〈◊〉 Christus ipse ecclesiam suam fovet Of unreasonable creatures birds and of birds the hen excels in kindnes to her young so that she doubts not in their defence to encounter a Kite a dog c. Iniquo impari praelio though with greatest disadvantage And ye would not Men may nill their conversion then though called by God Quo nihil est verius sed nihil turpius saith one Men are not damned because they cannot do better but because they will doe no better If there were no will there would be no 〈◊〉 Joh. 12. 39. Therefore they could not believe They could not that is they would not saith Theophylact out of Chrysostom who yet usually extolleth mans free-will more then is meet Verse 38. Behold your house is left c. City and temple both God will not alway stand men for a sinning-stock They 〈◊〉 will not hear his word shall hear his rod and feel his sword too Elisha hath his sword as well as Jehu and 〈◊〉 1 King 19. 17. and the one usually precedes the other They therefore that say
Following of Sermons will make men beggars forget that 〈◊〉 take away the Gospel from Jerusalem 〈◊〉 to leave their houses as well as Gods house 〈◊〉 Verse 39. Till ye shall say Blessed c. That is Ye shall never see me or not till the generall Judgement whenas you that would not obey that sweet voice of mine Come unto me ye that are weary c. 〈◊〉 have no other command of mine to obey but that dreadfull Discedite Go ye cursed into everlasting fire c. CHAP. XXIV Verse 1. Departed from the Temple NEver to return more to it In the ninth tenth and eleventh Chapters of 〈◊〉 God makes divers removes and still as he goes out some judgement comes in and when he was quite gone then followed the fatall calamity in the utter ruine of the City and Temple So it was then and so it was now according to that Hos. 9. 12. Woe also to them when I depart from them So Ier. 6. 8. Be instructed ô Ierusalem lest my soul be dis-joynted 〈◊〉 thee lest I make thee desolate a land not inhabited Whatever therefore we do let us retain Christ with us lay hold on him as Magdalen did Take him by the feet as the Shunamite did the Prophet as the Shulamite held her Spouse constrain him to stay with us as the two Disciples going to Emaus cry Vesper a jam venit nobiscum Christe maneto Extingui lucem ne 〈◊〉 tuam To shew him the buildings of the Temple As thinking by that goodly sight haply he might be moved to moderate the severity of that former sentence of leaving their house desolate unto them chap. 23. 38. True it is that Herod to get the peoples good will which yet he could never do had been at a wonderfull charge in building and beautifying the Temple Josephus the Jew tells us that for eight whole years together he kept ten thousand men aworke about it and that for magnificence and statelinesse it exceeded Solomons Temple if his words exceed not the truth of the matter This the Disciples fondly thought would work upon our Saviour to reverse his former sentence as above-said but his 〈◊〉 were not as their thoughts Animo magno nihil magnum saith Seneca The bramble reckoned it a great matter to reign over the trees not so the Vine and Olive Verse 2. There shall not be left here c. This was afterwards fulfilled when the Temple was set on fire by Titus his souldiers that it could not be quencht by the industry of man Titus it is said would have preserved the Temple as one of the worlds wonders from being burnt but could not such was the fury of the souldiers set awork by God doubtlesse And when upon the taking of the city and Temple the army saluted him Emperour and many others by way of congratulation sent him crowns and garlands he by a memorable example of modesty refused them saying that he had done nothing more then lent his hands and help to God who declared his 〈◊〉 wrath against that sinfull people And when Julian the Apostate to spite the Christians permitted and encouraged the Jews to reedifie their Temple at his charge and they attempted it accordingly they were hindred from heaven by a mighty earthquake together with balls of fire issuing out of the ground works and consuming the builders There are that say that at the same time the Temple at Delphi was utterly overthrown by earthquakes and thunder-bolts and could never since be repaired When Phocas the 〈◊〉 sought to secure himself by building high walles he heard a voice from heaven telling him that though he built his bulworks never so high yet sinne within would soon undermine all We may say the same to the Jesuites telling us so oft in their writings de magnitudine Ecclesiae 〈◊〉 that be they never so high-set God for their abominations will abase them It is observed of Rome that since it became the Popes seat it was never 〈◊〉 by any but it was sackt and ransackt See its destiny elegantly and emphatically set forth Rev. 18. 21. Verse 3. Came unto him privatly saying Because it was dangerous to speak publiquely of the destruction of the Temple as the examples of Jeremy and Steven shew Howbeit Micah the Morashite prophecied in the daies of 〈◊〉 saying Zion shall be plowed c. and the mountain of this house shall be as the high-places of a forrest And God stirred up many faithfull 〈◊〉 to cry out against Rome in her ruffe and to foretell her ruine In the year 1159. lived Joannes Sarisburiensis who reproved the Pope to his face and wrot his Polycraticon wherein he freely taxeth all the Romish hierarchy Bernard also told the Bishops of his time that they were not teachers but seducers not Pastours but Impostures not Prelates but Pilates c. And a certain Painter blamed by a Cardinall for colouring the visages of Peter and Paul too red tartly but fitly replyed that he painted them so as blushing at the lives of their successours The signe of thy coming viz. To destroy the temple And of the end of the world Which they thought could not possibly out-last the Temple As they were wont to say in the Primitive Church Absque stationibus non staret mundus The world could not stand if Gods people did not stand before him in prayer Semen sanctum statumen terrae as Tremellius reads Isa. 6. 13. Verse 4. Take heed that no man deceive you Try the spirits and turn from false doctrines as you would do from a serpent in your way or from 〈◊〉 in your meats Deceivers are fly and subtile and that old serpent more subtile then them all catcheth the deceived by the deceiver as the fisher doth one fish by another that he may make a prey of them both These as Harpies have virgins faces vultures tallons they are ravening wolves in sheeps-clothing c. Shun them therefore for they will increase to more ungodlinesse and their word will eat as doth a gangrene 2 Tim. 2. 16 17. Theodosius tore the writings of the Arrians that were presented to him And when he desired to conferre with Eunomius his Empresse Placilla disswaded him very earnestly lest being perverted by his speeches he might fall into heresie Verse 5. Shall come in my name Or under my name saying I am Christ as 〈◊〉 the Egyptian 〈◊〉 the Galilean Act. 5. 36. 37. Barchocab and others of old who were miserably slain by the Romans So one Moore in K. Edward the sixths time took upon him to be Christ So did Hacket in Q. Elizabeths time David George likewise and others in Germany that I say nothing here of Papists who desperately deny the Lord that bought them and wickedly set up Antichrist in his stead as were easie to prove who opposeth him not so much in his nature or person as in his unction and function and
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
will not such men say or do for mony Pecunia 〈◊〉 fecit forma 〈◊〉 〈◊〉 jamilla promissio temerarios saith Aretius Verse 13. Stole him away while we slept If it were so 1. Ye kept a good watch the while and wanted some 〈◊〉 to slay you for sleeping 2. If all asleep who told you his 〈◊〉 stole him did you sleep waking as lions do or did they make 〈◊〉 little noise that you never heard them about it as 〈◊〉 Francis Drake at Taur apasa in the West-Indies found a Spaniard sleeping securely upon the shore and by him thirteen wedges of silver which he commanded to be carried away not so much as once waking the man Surely here it was neither so 〈◊〉 〈◊〉 but the devil who began at first his kingdom by lying and by lying still upholds it set these fellows awork to say as they were taught any thing for mony though never so absurd and false But mony got on this manner will prove aurum Tolosanum burn in thy purse and bring Gods curse upon all thy substance Verse 14. We will perswade him and secure you Hypocrites have enough if they can collogue with men and escape the lash of the law God is not in all their thoughts or they think they can perswade him and secure themselves Hence that overflow of sinne through hope of impunity and abundance of Atheisme Verse 15. So they took the mony So sequacious are such men to sinne where any thing is to be got by it Balaam will venture hard for the wages of wickednesse Set but a wedge of gold in sight and 〈◊〉 that could stop the Sun in his course cannot stay Achan from fingering it And this saying is commonly reported They were given up to beleeve this lye because they received not the love of the truth that they might be saved 2 Thess. 2. 10. There are that sense it otherwise This saying is commonly reported that is this 〈◊〉 imposture of the Priests and souldiers wretchedly conspiring to cosen the world with such a base lye is sufficiently known for a peece of knavery and is so resented to this day Think the same of the Trent-conventicle carried by the Pope and his agents with so much finenesse c. but so as now all 's come out to their eternall infamy Verse 16. Went away into Galilee They had seen him twice or thrice before at Ierusalem yet took a long journey here into Galilee to see him again Whom having not seen ye love 1 Pet. 1. 8. Austins wish was to see Christum in carne But if we had known Christ after the flesh yet saith St Paul henceforth should we know him so no more 2 Cor. 5. 16. sith the comfortable presence of his spirit is better then his corporall presence and more to our benefit Ioh. 16. 7. By this it is that though now we see him not yet beleeving we rejoyce with unspeakable and glorious joy 1 Pet. 1. 8. and must not think much of a journey 〈◊〉 though it be not to a mountain in Galilee but to the heavenly hills from whence comes our help to see the King in his beauty Christum regem videre in decore suo which was Bedes wish Verse 17. They worshipped him but some doubted Even whiles they worshipped they doubted yet was not their worship rejected The Lord knoweth his still 2 Tim. 2. 19. But they know not him still as here in this text howbeit they are known of him Gal. 4. 9. and their whole way both known and approved Psal. 1. 6. Verse 18. All power is given to me Christ premiseth his power and promiseth his presence the better to perswade them to set upon his work his great work of subduing the world to the obedience of the faith Better may this King of Kings say then that King of Spain Sol mihi semper lucet for he is Catholike Monarch The kingdomes of this world and of the other too are become the kingdomes of our Lord and of his Christ and 〈◊〉 shall reign for ever and ever Revel 11. 15. As for the Saints how can they be but in an all-sufficiency sith all is theirs they being Christs and Christ being Gods what boldnesse may they take to go to Christ as Jacob did to Joseph when he understood that the sway of the whole land was in his hand c See the Note on Matth. 11. 27. Verse 19. Go yee therefore In this my strength as Gideon did against the Midianites and though but a barly cake course and contemptible yet shall ye overthrow the worlds tents yea the strong holds of Satan though you have but lamps and 〈◊〉 in your hands yet shall ye acheive great matters The Apostles were those white horses whereupon the Lord Christ 〈◊〉 went forth conquering and to conquer Britannorum 〈◊〉 Romanis loca Christo patuerunt saith 〈◊〉 The Burgundians much afflicted by the Hunnes sled to 〈◊〉 the God of the Christians whom after a long dispute they 〈◊〉 to be a great God and a great King above all Gods St Francis Drake tells us of twelve Martyrs burnt for Religion at Lima in Mexico not two moneths before his coming thither And he that set forth New-Englands first-fruits assures us of some of those Natives that being converted to the faith lived 〈◊〉 and died comfortably 〈◊〉 〈◊〉 all nations 〈◊〉 Disciple them make them Christians first and then teach them to observe c. vers 20. as in Baptisme they have promised for otherwise it was pity that font-water was ever spilt upon their faces In the kingdom of Congo in Afrike diverse of those Heathens by the 〈◊〉 of the Portugals arriving there were content to become Christians and to be baptized allowing of the principles of Religion and professing Christ till the Priests pressed them to lead their lives according to their profession which the most part of them in no case induring they returned back again to their Gentilisme As for the 〈◊〉 Converts in Mexico they so litle remember their covenant made with Christ in Baptisme that many times they forget 〈◊〉 very names soon after they have been baptized Baptizing them into the name of c. That is consecrating them unto the sincere service of the sacred 〈◊〉 and confirming them by this holy Sacrament in the faith of the forgivenesse of their sins and in the hope of life eternall This is the end use and efficacy of Baptisme which Piscator saith few of the Fathers rightly understood Those Popish Asles certainly did not who moved this foolish question An asinus bibens ex baptismo bibat aquam baptismi sic asinus dicendus sic baptisatus Pity but these questionites had been present when the young scollar reading publikely the fifth of the first of Corinthians for probation-sake at the Colledge of Bamberg when he came to that passage Expurgate vetus fermentum c. Sicut estis azymi He not understanding the word Azymi
read Sicut estis asini The wiser sort of Prebendaries there present said among themselves Cum a sapientioribus nolumus hujusmodi audire a pueris audire cogimur Children and fools usually tell the truth Verse 20. To observe all things Our obedience must be entire as for subject the whole man so for object the whole law That perfect law of liberty The Gospel requireth that in our judgements we approve and in our practises prove what that good and holy and acceptable will of God is Those be good Catholikes saith Austin qui fidem integram 〈◊〉 bonos more 's But let carnall gospellers either adde practise or leave their profession renounce the devil and all his works or else renounce their baptisme As Alexander the great bad one Alexander a coward in his army change his name or be a 〈◊〉 I am with you alway viz. To preserve you from your enemies prosper you in your enterprizes and to do for you whatsoever heart can wish or need require When Christ saith I will be with you you may adde what you will to protect you to direct you to comfort you to carry on the work of grace in you and in the end to crown you with immortality and glory All this and more is included in this precious promise Laus Deo A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint MARKE CHAP. I. Verse 1. The beginning of the Gospel c. THe History of our Saviours life and death Saint Mark is recorded to have written at the request of the Romans In the Latin tongue say some who pretend to have seen the Originall Copie at Venice but its more likely in Greek a tongue then very well known to the Romans also He begins with Johns Ministry passing over Christs birth and private life for brevity sake as it may seem though Papists feign many idle relations thereof and so expose us to the jears of Jewish and Turkish miscreants There are that make Mark an Epitomator of Matthew But forasmuch as he neither begings like Matthew nor keeps the same order but relateth some things that 〈◊〉 hath not and other things much larger then Matthew hath them judicious Calvin thinks that he had not seen Saint Matthews Gospel when he wrote his as neither had Saint Luke seen either of them but that being acted by the same spirit they agree so harmoniously and happily an undoubted argument of the Divinity of the Scripture which therefore a Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way sutable to its self Verse 2. As it is written in the Prophets Esay and Malachi so that there was no cause why that dead Dog Porphyry should here bark and blaspheme as if this testimony should be falsely fathered on all the Prophets when Esay only was the Author of it Behold I send my Messenger before thy face Malachi saith Before my face in the person of Christ to show that He and the Father are One. Verse 3. The voyce of one crying Here Mark begins the Gospel at the preaching of the Baptist which the Authour to the Hebrewes begins at the preaching of Christ. Heb. 2. 3. But that is onely to prove that so great was our Saviours glory in his Miracles that it matcheth yea surpasseth that of the Angels those Ministers of the Law Verse 4. John did ` Baptise in the Wildernesse Like as at the promulgation of the Law the people were commanded to wash their garments and sanctifie themselves so at the first publication of the Gospel to wash their hands and cleanse their hearts and in testimony of profession thereof to beleeve and be baptised for remission of sins Verse 5. All the Land of Judaea That is a great sort of them but John quickly grew stale to them John 5. 35. Principium fervet medium tepet exitus alget Weak-Christians easily fall off Verse 6. And John was clothed c. Elias also was a rough hairy man Those Worthies of whom the world was not worthy wandered about in Sheeps skins and Goats skins Heb. 11. but they were like the Ark Goats hair without but pure Gold within or like Brutus his staffe Cujus intus 〈◊〉 aurum corneo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cared for a better out-side then a rugge-gown girt close about him yet his inside was most rich He did eat Locnsts Good meat to those there at least though course and easily come by Tartarians eat the carrion-carcasles of Horses Camels Asses Cats Dogs yea when they stink and are full of Magots and hold them as dainty as we do Venison Verse 7. I am not worthy So Jacob cryed out of old So the Centurion Matth. 8. So the Prodigall Luke 15. So Peter Luke 5. 8. So Augustin Domine 〈◊〉 dignus quem tu diligas I am not worthy of thy love Lord. Verse 9. In those dayes When the people flocked so fast to John that they might not mistake him for the Messias and that his Baptisme might be the more famous Verse 10. He saw the Heavens opened The visible Heavens so that the Baptist saw something above the Stars So did Stephen so could Christ when he was upon the earth It is a just wonder that we can look up to so admirable an height of the starry-sky and that the eye is not tyred in the way Some say it is five hundred years journey to it Other Mathematicians tell us that if a stone should fall from the eighth Sphere and should passe every day an hundred miles it would be 65 years or more before it would come to ground Verse 11. In whom I am well pleased And in him with us whom he hath made gracious or Favourites in him the beloved One Ephes. 1. 5. Verse 12. The spirit driveth him That is suddenly carrieth him who was most 〈◊〉 to go as that legall scape-Goat Num. 16. into the Wildernesse and there permitted him to be tempted but supported him under the temptation that he came safe off again Sancti 〈◊〉 nequaquam 〈◊〉 〈◊〉 〈◊〉 sed toti 〈◊〉 〈◊〉 imperio The Saints are as gods Beck Check Verse 13. And was with the wild beasts Unhurt by them as Adam was in the state of integrity These fell creatures saw in Christ the perfectimage of God and therefore 〈◊〉 him as their Lord as they did Adam before his fall See Job 5. 21 22. Verse 14. Jesus came into Galilee To decline Herods rage And whereas it may seem 〈◊〉 〈◊〉 Saviour herein 〈◊〉 a wrong course 〈◊〉 Herod was Governour of 〈◊〉 we must know that the Pharisees were the men that delivered up John to Herod Mat. 17. 11 12. And that but for them there was no great 〈◊〉 of Herod Verse 15. And 〈◊〉 The time is fulfilled These were foure of our Saviours Sermon-heads The Prophets of old were wont to set down some short notes of their larger discourses to the people and 〈◊〉 〈◊〉 them to the doores of 〈◊〉 Temple