till the people had read them And then they were taken down by the Preists and laid up for the use of posterity Verse 16 17 18 19 20. See the Notes on Matth. 4. 18. c. Verse 21. He entred into the Synagogue and taught This is noted as remarkable in Saint Mark that he often inculcateth that our Saviour taught Verse 22. And they were astonished If it could be said of Dr. Whitaker that no man ever saw him without reverence or heard him without wonder How much more of Christ sith grace was poured into his lips Psal. 45. 2. As one that had authority Seest thou a Preacher deliver the Word with singular authority as Paul we beleeve therefore we speak esteem him very highly for the works sake The Corinthians are checkt for that they were unruly and would raign without Paul 1 Cor. 4. And not as the Scribes Frigidly and jejunly Didst thou beleeve thy self thou wouldst never plead thy clients cause so coldly and carelesly said Cicero to his adversary Verse 23. With an unclean spirit Gr. In an unclean spirit An unregenerate man is in maligno positus as St. John saith of the world He is inversus decalogus whole evill is in man and whole man in evill till at last without grace he be satanized and transformed into a breathing Devill By reason of the inhabitation of unclean spirits our spirits have in them Trenches Cages Forts and strong-holds of Satan 2 Cor. 10. 4. Verse 24. What have we to do with thee Not to do with Christ and yet vex a servant of Christ Could the Devill so mistake him whom he confessed It is an idle misprision to sever the sense of an injury done to any of the members from the head Thou Jesus of Nazareth Though the Devils confessed Christ to be the Holy one of God yet they call him Jesus of Nazareth to nourish the errour of the multitude that thought he was born there and so not the Messias Neither did the Devils cunnning fail him herein as appears John 7. 44. Art thou come to destroy us Before the time such is the infinite goodnesse of God that he respits even wicked men and spirits the utmost of their torments I know thee who thou art This he spake not to honour Christ but to deingrate him as commended by so lying a spirit Laudari ab illaudato non est laus saith Seneca The holy one of God Some rest in praysing the Sermon and speaking fair to the Preacher The Devill here did as much to Christ to be rid of him So did Herod Mark 6. 20. Verse 25. Hold thy peace Capistrator be thou haltered up or muzzled Christ would not hear good words from an evill mouth High words become not a fool saith Salomon The Lepers lips should be covered according to the Law Verse 26. And when the unclean spirit had torn him So he will serve all that he is now at inne with as Braford hath it You are the Devils birds saith he to all wicked ones whom when he hath well fed he will broach you and eat you chaw you and champ you world without end in eternall woe and misery And cried with a loud voyce But said nothing according to verse 25. He came out of him With as ill a will goes the worldlings soul out of his body God tears it out as Job somewhere hath it death makes forcible entry Verse 27. For with authority As he taught so he wrought with authority The same word is used verse 22. Verse 30. Sick of a fever Which the Greeks denominate of the heat that is in it the Germans of the cold See the Note on Matth. 8. 14. Verse 32. When the Sun did set And the Sabbath was ended for till then many held it not lawfull Verse 34. Suffered not the Devils to speak For what calling had they to preach the Gospel Verse 35. And in the morning c. The fittest time for prayer or any ferious businesse Therefore not only David Psalme 5. verse 3. and other Saints but also heathens chose the morning cheifely for Sacrifice as Nestor in Homer the Argonauts in Apollonius The Persian Magi sang Hymnes to their gods at break of day and worshipped the rising Sunne The Pinarii and Politii sacrificed every morning and evening to Hercules upon the great Altar at Rome c. Verse 38. Let us go into the next Townes The neighbouring Burroughs such as were between a City and a town Though secret prayer were sweet to our Saviour yet he left it to preach and profit many Verse 40. Beseeching him c. Morbi 〈◊〉 officina saith Ambrose We are best when we are worst saith another Therefore King Aluored prayed God to send him alwayes some 〈◊〉 Verse 41. Touched him Impensae gratiae bonitat is signum 〈◊〉 saith Calvin And so it is of his infinite goodnesse that he will touch our menstruous 〈◊〉 take at our hands our polluted performances Verse 45. Could no more openly enter For presse of people 〈◊〉 was so frequented that he was forced to withdraw CHAP. II. Verse 1. And it was noysed THe Sun of rightcousnesse could as little lie hid as the Sun in Heaven Verse 2. Many were gathered together Erasmus observeth that Origen in his Sermons to the people chideth them for nothing more then for their thin assemblies to hear the Word and for their carelesse hearing of that which they ought to attend to with utmost diligence recte judicans saith he hinc osse 〈◊〉 〈◊〉 profectum aut defectum Verse 3. Which was borne of foure apprehensis quatuor 〈◊〉 〈◊〉 vivo cadaveri 〈◊〉 Wicked men are living ghosts walking Sepulchers of themselves Bring them to Christ that they may be cured Verse 5. When he saw their faith By their works as the goodnesse of the promised Land was known by the grapes and fruits brought back by the Spyes In all our good works Christs eye is upon our faith without which it 's impossible to please God Verse 6. But there were certain of the Scribes Little do 〈◊〉 know when they preach what hearers sit before them 〈◊〉 fel est quod 〈◊〉 Some of our hearers carry fel in aure as it s said of some creatures they carry their gall in their ears Verse 7. Who 〈◊〉 forgive sinnes c Man may remit the 〈◊〉 God only the transgression Verse 8. Perceived in his spirit That is by his Deity as 1 Tim. 3. 16. Heb. 9. 14. Or by his own spirit as 1 Pet. 3. 8. not by inspiration as 2 Pet 1. 21. Verse 10. Hath power on earth Christus 〈◊〉 divino omnia 〈◊〉 non injustâ aliqua virtute ac tyrannicâ Christ did 〈◊〉 in his Fathers right and not perforce Verse 11. I say unto thee arise See here our Saviours letters testimoniall whereby he approves his authority and power to be authentick Ye are our Epistle saith the Apostle 1 Cor. 3. 2. Verse 13.
28. 19. But do not ye after 〈◊〉 works If Ministers do well saith Chrysostom it is 〈◊〉 own gain if they say 〈◊〉 it is 〈◊〉 Take thou what thine own is and let alone what is another mans Sylla and K. Richard the third commanded others under great penalties to be vertuous and modest when themselves walked the 〈◊〉 contrary way A deformed painter may draw a goodly picture a stinking breath sound a mighty blast and he that hath but a bad voice shew cunning in descant A blinde man may bear a torch in a dark night and a harp make musick to others which it self is not sensible of Posts set for direction of 〈◊〉 by the highway-side do point out the way which themselves go not And signe-posts 〈◊〉 the travellour there is wholesome diet or warm lodging within when themselves remain in the storms without Leud preachers are like spirie-steeples or high 〈◊〉 which point up to heaven but presse down to the center For they say and do not They had tongues which spake by the talent but their hands scarce wrought by the ounce like that ridiculous actour at Smyrna who pronouncing ô caelum ô heaven pointed with his finger toward the ground so these Pharisees had the heaven commonly at their tongues end but the earth continually at their fingers-end In a certain battel against the Turks there was a Bishop that thus encouraged the army Play the men fellow-souldiers to day and I dare promise you that if ye dye fighting ye shall sup to night with God in heaven Now after the battel was begun the Bishop withdrew himself And when some of the souldiers enquired among themselves what was become of the Bishop and why he would not take a supper with them that night in heaven others answered Hodie sibi jejunium indixit ideoque non vult nobiscum in caelo caenare This is fasting-day with him and therefore he will eat no supper no not in heaven Epictetus was wont to say that there were many Philosophers we may say Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as a few words would go But is religion now become a word goodnesse a name as Brutus once cryed out Should it be said of holinesse as it was once in another place Audivimus famam we have heard the fame thereof with our ears and that 's all The foolish Virgins were found with their sic dicentes but the good servants shall be found with their sic facientes Christ was full of grace as well as truth John Baptist was both a burning and shining light Origens teaching and living were said to be both one That 's the best Sermon 〈◊〉 that 's digg'd out of a mans own brest when he practiseth what he preacheth non 〈◊〉 solum praedicans sed exemplis as Eusebius testifieth of Origen and Mr Gataker of Mr Stock As the want hereof 〈◊〉 Campian to write Ministris corum nibil vilius their 〈◊〉 are most base Verse 4. For they binde heavy burdens c. Their humane 〈◊〉 so do the Popish Doctours heires herein to the 〈◊〉 of whom this Sermon is not more historicall then of the other it is propheticall The inferiour Clergy they make preach every day in Lent without intermission throughout all Italy in the greater cities so as six daies in the week they preach on the Gospel of the daies and on the Saturday in honour and praise of our Lady Whereas the Pope and Bishops preach not at all So for the Laity they must fast with bread and water when the Priests have their suckets and other sweet meats three or four times on their mock-fast-daies What should we speak of their pilgrimages to Peru Ierusalem c. penances satisfactions c. And no man must question but obey without sciscitation Walter Mapes sometimes Archdeacon of Oxford relating the Popes 〈◊〉 simony concludes Sit tamen Domina materque 〈◊〉 Roma baculus in aquâ fractus absit credere quae vidimus In things that make against our Lady-Mother Rome we may not beleeve our own eyes Verse 5. To be seen of men Theatrically thrasonically and for ostentation as stage-players or painted-faces See notes on chap. 6. verse 2. 5. Saints more seek to be good then seem to be so They make broad their Phylacteries That is Conservatories so called 1. Because of the use of them the law was kept in remembrance 2. Because the superstitious Pharisees conceited that by the wearing of them about their necks themselves might be kept from danger as by so many spels what they were see the Notes above on Matth. 22. 40. Enlarge the borders of their garments God had charged the 〈◊〉 to binde the law to their hand and before their 〈◊〉 〈◊〉 6. 8. wherein as Hierom and Theophylact well interpret it he meant the meditation and practice of his law They saith a learned Author like unto the foolish patient which when the Physitian bids him take the prescript eats up the paper if they could but get a list of parchment upon their left arme next their heart and another scroll to tye upon their forehead and four corners of fringe or if these be denied a red threed in their hand thought they might say Blessed be thou of the Lord I have done the commandment of the Lord. What was this but as Mr Tindall said in another case to think to quench their thirst by sucking the Ale-powl Verse 6. And love the uppermost rooms Which is a singular vanity and yet hath bred greatest contestation in the Church as between the Bishops of Rome and Constantinople the Archbishops of Canterbury and York justling in Parliament for precedency even unto blows and bloodshed what dolefull effects followed upon the contention between the Lord Protectour and his brother in K. Edward the sixths daies raised by their 〈◊〉 wives who could not agree about place The Apostles rule is in honour to pre 〈◊〉 one another Rom. 12. 10. And true humility is like true balm that still in water sinks to the bottome like the violet the sweetest but lowest of flowers which hangs the head downwards and hides it self with its own leaves Verse 7. And to be called of men Rabbi They were tickled with high titles and thought it a goodly thing to be held and stiled Magnifico's to be flie-blown with flatteries There is not a more vainglorious people under heaven then the Jews Hence that rabble of titles amongst them in this order 〈◊〉 in a little before the nativity of our Saviour Rabbi Rabban Rab Rabbi Gaon Moreh Morenn and Moreh tsedek So the Friers proceed in their vain-glorious titles from Padre benedicto to Padre Angelo then Archangelo Cherubino and lastly Cerephino which is the top of perfection Are not these those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle inveighs against those great swelling titles of vanity Verse 8. Be not ye called Rabbi Do not ambitiously affect such a
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
Interpreter That Christ may be all and in all Here he dwelt in an house either let or lent him for of his own he had not where to rest his head Matth. 8. Here he paid tribute as an inhabitant and hither he resorted and retired himself when he was tired at any time with preaching and journeying and was willing to take rest which yet hardly he could doe thorow the continuall concourse but was glad to get into a ship or desert to pray eat or sleep Which is upon the sea-coast That is hard by the lake of Genesaret in Galilee of the Gentiles Josephus cals it a Town 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was without wals belike For Strabo writeth that Pompey had commanded the wals of all 〈◊〉 Cities in those parts to be pulled down St Hierom also saith it was a Town and that it so continued till his times But St Matthew and St Luke name it a City wherein there was a Synagogue of the Jews and a Garison of Herods souldiers because it bordered upon Arabia It had fifteen thousand inhabitants at least there being no Town in Galilee that had fewer saith Josophus The inhabitants might be of the same minde with those of the Hage in Holland who will not wall their Town though it hath 2000. housholds in it as desiring to have it counted rather the principall village of Europe then a lesser City In the borders of Zebulon and Nepthali In the former whereof is Galilee in the later this Galilee of the 〈◊〉 where stands the Town of Capernaum and near unto it is a well of the same name and of apt signification For Capernaum saith St Hierom is by interpretation the Town of consolation 〈◊〉 was situate on this side Jordan over against 〈◊〉 saida otherwise called Julias not farre from Tiberias and Tarichaea 〈◊〉 places lying like wise upon the lake Verse 14. That it might be fulfilled c. The two Testaments may be fitly resembled to the double doors of the Temple one whereof infolded another The Old is the new enfolded the new is the old explicated For there are above 260. places of the old Testament cited in the new so that almost in every needfull point the harmony is exprest By the Prophet Isaias That Evangelicall Prophet that speaketh of Christs nativity preaching persecution apprehension death resurrection ascension and second coming to judgement so lively as no Evangelist goes beyond him Verse 15. The land of Zebulon and the land of Nepthali c. In 〈◊〉 were Nazareth Beth saida Tiberias Cana where our Saviour 〈◊〉 water into wine and Naim where he raised the widows son so that she was twice a mother yet had but one childe In Nephthali were the City of Abel where they asked counsell of old and so they ended the matter Harosheth the City of Sisera Riblah Cesarea Philippi and Capernaum This burrough was the seat of the Evangelicall Kingdome and it was 〈◊〉 chosen for such a purpose as that which by reason of the wonderfull wholsomnesse of the air fertility of the soil 〈◊〉 to the river Jordan and lake of Genne sareth neighbour-hood of many great Towns and famous Cities promised a plentifull encrease and income of the Evangelicall harvest Here the corn was white unto the harvest as at Samaria and sollicited labourers It is a Ministers wisdome to seat himself as near 〈◊〉 may be where most need is and greatest likely-hood of doing good as St Paul did often No Church was founded at Athens no good to be done there among those wits of Greece The 〈◊〉 〈◊〉 at Ephesus whiles a door was opened and then departed to other places If thou perceive thy self unfit to doe more good in any place though it be not any fault of thine saith 〈◊〉 grave Authour away to another If the commodity of the place prevail more with thee there to abide then the promoting of Christs Kingdome to use thy talent elsewhere it is to be feared thou wilt either lose thy gifts or fall into errours and herefies refies or at least become a frigid and dry Doctour among such a people as have once conceived an incurable prejudice against thee Galilee of the Gentiles So called either because it bordered upon the Gentiles or because it was given away by David to Hiram King of Tyre or because it was inhabited by the Assyrians who carried the people captive and dwelt in their room Verse 16. The people which sate in darknesse saw a great light For the day-spring from on high visited them the bright Sunne of righteousnesse which had all Palestine for his Zodiack the twelve 〈◊〉 for his signs staied longest in 〈◊〉 and 〈◊〉 and S. 〈◊〉 observeth as these two Tribes were first carried into captivity and seemed furthest from heaven as bordering on the Gentiles and in many things symbolizing with 〈◊〉 having learned their manners so redemption was first preached in these Countries Physicians are of most use where diseases abound The Prophets in Elisha's daies planted at Bethel There was at once the golden calf of Ieroboam and the school of God 〈◊〉 in darknesse and in the region and shadow of death Note here that a state of darknesse is a state of death This is condemnation this is hell-above-ground and afore-hand that light is come into the world and men love darknesse better then light Ut liberiùs peccent libentèr ignorant Now surely they shall one day have enough of their so much desired darknesse They know not the light saith Iob They hate it saith our Saviour They 〈◊〉 and 〈◊〉 at it saith Solomon therefore shall they be filled with their own waies whiles they are cast into utter darknesse a darknesse beyond a. d 〈◊〉 as it were a 〈◊〉 beyond a prison where they shall never 〈◊〉 light again till they be enlightned with that universall fire of the last day to their everlasting amazement Light 〈◊〉 sprung up He 〈◊〉 them out of darknesse into his marvellous light So he did the 〈◊〉 by Phil ps 〈◊〉 and miracles whereupon there was great 〈◊〉 in that 〈◊〉 So by the ministery of Farell Viret Calvin and others he 〈◊〉 the Genevians out of the dark midnight of 〈◊〉 〈◊〉 In a thankfull remembrance whereof they coyned new money with this inscription on the one side Post tenebras lux After darknesse light Their posie till then had been Post tenebras 〈◊〉 〈◊〉 taken out of Job And on the other side Deus noster pugnat pronobis Our God fighteth for us Verse 17 From that time Jesus began to preach So he had done before John was imprisoned John 2. and 3. but now more freely and 〈◊〉 more manifestly and all abroad as when the day-starre hath done his devoir the Sun 〈◊〉 out to the perfict day And to say Repent Both for sinne by contrition and from sinne by conversion Change your mindes and 〈◊〉 your
power over an herd of hogs much lesse have they over Christs flock of sheep saith Tertullian Verse 32. And he said unto them Go 1. To shew his soveraignty over the creatures He is the great proprietary of all and 〈◊〉 do with his own as he listeth 2. To punish their sensuality in feeding upon swines flesh against the expresse letter of the law Ex uno sue quinquaginta propè sapores excogitantur saith Pliny And there was a jolly Pope some kin belike to Pope 〈◊〉 sirnamed Os porci that being 〈◊〉 his gout forbidden swines-flesh by his Phyfitian cryed out to his steward bring me my pork al dispito di dio in despite of God 3. To try whether was dearer to these filthy Gergesites their swine or their soules They shewd themselves to be of Cardinall Burbons minde who would not 〈◊〉 with his part in Paris for his part in Paradise They went into the herd of swine That thereby Satan might win upon the soules of the Citizens wedded and wedg'd to their 〈◊〉 substance and he failed not of his purpose A cunning 〈◊〉 of an old Quadruplator Be not ignorant of his wiles 〈◊〉 the world from the devil and he can doe us no hurt Ran violently down a steep place into the sea 〈◊〉 〈◊〉 the Magician being at point of death called unto him a dog a familiar devil that went about with him and said Get thee gon thou cursed creature that hast undone me Whereupon the dog presently departed and cast himself headlong into the water And perished in the waters So will detestable drunkards in the bottomles pit those that as swine their bellies so they break their heads with filthy quaffing These shall have a cup of fire and brimstone powred down their throats Psal. 11. 6. and not obtain one drop of water to coole their flaming tongues For why 〈◊〉 saith one is a vice so vile so base so beastly as that it transformes the soul deformes the body 〈◊〉 the brain betrayes the strength defiles the affection and metamorphoseth the whole man making the understanding ignorant the strong staggering the trusty trothlesse the vertuous vicious and the 〈◊〉 〈◊〉 a pandar to the profanest sin Verse 33. And they that kept them fled So do Parasiticall Pastours leave their forlorne flocks to danger and destruction letting the devils hurry them to hell and not caring whether they sink or swim They that go down into this pit or suffer others to go down by their default cannot hope for Gods truth Isa. 38. 18. Verse 34. They besought him to depart This was a great madnesse as 〈◊〉 wish because they had been 〈◊〉 by the Sun they might see no more of it And yet how many alasse are there at this day that cry out of this madnesse and yet imitate it How many that prefer haram dom sticam arae dominicae as one long since complained a swine-sty before a sanctuary We are now become Gergesites said that Martyrin Q. Maryes dayes that would rather loose Christ then our porkets Take up your crosse is a hard saying therefore Christ must be prayd to be gon lest all our pigs be drowned The devil shall have his dwelling again in many mens selves rather then in their pigs Therefore to the devil 〈◊〉 they go and dwell with him c. Thus Mr Bradford And oh how 〈◊〉 shall Christ regest one day upon all unworthy 〈◊〉 Depart from me ye wicked CHAP. IX Verse 1. And he entred into a ship HE called not for fire from heaven upon those brutish Gadarens that were so glad to be rid of him Some wicked ones Christ punisheth here lest his providence but not all lest his patience and promise of coming again to judgement should be called into question saith Augustin Came into his own city Capernaum a colony of the Romanes where our Saviour hired an house and wore a stole or long garment as a citizen Happy town in such an inhabitant and in this respect lifted up to heaven Matth. 11. 23. Indeed heaven came down to Capernaum for the Lord so delighteth in his servants how much more then in his Sonne that their walles are ever in his sight and he loveth to looke upon the houses where they dwell Isa. 49. 16. Verse 2. They brought unto him a man 〈◊〉 c. Shew we like mercy to our sin-sick friends bring them to the ordinances present them to that Sonne of righteousnes that hath healing 〈◊〉 his wings To an Almighty Physitian no disease can be incurable He is as able and as ready still to heal those that are brought unto him he hath lost nothing by heaven be sure But as Aaron though he might not lament over his dead sonnes because as high-Priest he entred into the Holy-place yet he still retained the affections and bowels of a father So the Lord Christ though in heaven is no 〈◊〉 loving and large-hearted to his then when he was in the flesh Bring therefore all your brethren for an offering to the Lord and if they cannot or will not come otherwise bring them as the Prophet bids upon horses and in chariots and in litters q. d. though sick weakly and unfit for travel yet rather in litters then not at all Sonne be of good cheer And well he might when his sinnes were forgiven This mercy is enough to make a man everlastingly merry Viscount Lisle in Henry the eights time died for joy of an unexpected pardon from his Prince how great then is the comfort of pardon from God Such are bid to be glad rejoyce and 〈◊〉 for joy Psal. 32. 1 11. And all others 〈◊〉 forbid to take any comfort Hos. 91. Thy sins are for given 〈◊〉 And yet his 〈◊〉 remained upon him for some while after Behold He whom thou lovest is sick said they of Lazarus Joh. 11. We must make a new Bible 〈◊〉 we can necessarily conclude that God is heavily offended because we are heavily afflicted He that escapes affliction may suspect his adoption Prov. 3. 12. Verse 3. This man blasphemeth True had he been but a man and had taken upon him to forgive sins by his own authority as Popish Priests do to the subverting of some mens souls I have known one saith a reverend Divine who neither by education nor affection was disposed to Popery who having the ill hap when his conscience was perplexed to fall into the hands of a Popish Priest became a Papist upon this reason because as the Priest suggested that religion afforded more comfort for the conscience then ours and therefore more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves Verse 4. Wherefore thinke ye evil c. Christ confutes their calumny and proves himself to be God and to have power to pardon sin by discerning and condemning their evil thoughts I the Lord search the heart Jer. 17. Satan may give a
This 〈◊〉 lambe was stirred with a holy indignation at so absurd an interruption and sharpes him up that delivers the message Great is the honour that is due to a mother Solomon set Bathsheba at his right hand and promised her any thing with reason 〈◊〉 〈◊〉 unicam matris 〈◊〉 omnes istius 〈◊〉 posse delere Knows not Antipater that one tear of my mothers can 〈◊〉 blot out all his accusations against her said Alexander the Great Brethren also or neer-allyes as these were to our Saviour are dearly to be respected and greatly gratified as were Josephs brethren by him in his greatnesse But when these relations or their requests come in competition with Gods work or glory they must be neglected nay rejected and abominated For is there any friend to God or any foe like him Men be they pleased or displeased he must be obeyed and his businesse dispatched be the 〈◊〉 occasions never so urgent in shew the pretences 〈◊〉 so specious and plausible Verse 49. Behold my mother and my brethren Sanctior est 〈◊〉 cordis quam corporis Spirituall kindred is better then eternall There is a friend that sticketh closer then a brother Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements Oh then the dignity and safety of a Saint And oh the danger and disaster of such as either by hand or tongue maligne or molest them What will they wrong Christs mother to his face Will they force the Queen also in the house c. If Iacobs sons were so avenged for the indignity done to their sister Dinah 〈◊〉 Absolom for Tamar what will Christ doe or rather what will 〈◊〉 not doe 〈◊〉 his dearest relations How will this greater then Solomon arise off his throne at the last day to meet his mother half-way and to doe her all the honour that may be in that great Amphitheatre How sweetly will he accost his brethren that have been long absent from him in the flesh though present ever in spirit with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come ye blessed c. q. d. where have you been all this while They also shall be bold to say to him as Ruth die to Boaz Spread thy skirt over us for thou art our near kinsman or one that hath good right to redeem Verse 50. For whosoever shall doe the will Loe here 's the right way of becoming akin to Christ and can we better prefer our selves It was an honour to Mark that he was 〈◊〉 his sisters son David durst not in modesty think of being son in law to a King Elymas the 〈◊〉 affected to be held allyed to Christ and therefore stiled himself Barjesus as Darius in his proud 〈◊〉 to Alexander called himself King of Kings and 〈◊〉 of the Gods But the right way to be ennobled indeed and inrighted to Christ and his Kingdom is to beleeve in his Name and 〈◊〉 his 〈◊〉 This this is to become Christs brother and sister and mother Sister is named to shew that no sex is excluded And mother last mentioned that the prerogative of the flesh may be set aside and disacknowledged CHAP. XIII Verse 1. The same day WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon he sat and taught the people as it may seem in the afternoon A 〈◊〉 of preaching twice a day Chrysostoms practise was to Preach in the afternoon and by candle-light as appears by his Note on 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by Luther likewise preached twice 〈◊〉 day which because one Nicolas White commended in him he was accused of heresie in the raigne of Hen. 8. And this commendable course began to be disgraced and cryed down in our daies as Puritanicall and superfluous A learned Bishop was highly extolled in print for saying that when he was a Lecturer in London he preached in the morning but prated only in the after-noon A fair commendation for him He sat by the sea-side As waiting an oppertunity of doing good to mens souls which was no sooner offered but he readily laid hold on So St Paul took a text of one of the Altars in Athens and discourseth on it to the superstitious people A minister must stand ever upon his watch-tower prompt and present ready and speedy to every good work as the bee so soon as ever the sun breaks forth flyes abroad to gather hony and wax accounting employment a preferment as 〈◊〉 Saviour did Iohn 17. 4. Verse 2. He went into a ship and sat Thinking perhaps there to repose himself after his hard conflict with the 〈◊〉 But the sight of a new audience incites him to a new pains of preaching to them And as he held no time unseasonable so no place unfit for such a purpose We finde him 〈◊〉 teaching not in the Temple only and synagogues on the Sabbath day as he did constantly but in the mountains in cities in private houses by the sea-side by the way side by the wells side any where every where no place came 〈◊〉 to him no pulpet displeased him Verse 3. And he spake many things to them in parables A parable saith Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a setting forth of the matter by way of similitude from something else that differs in kinde and yet in some sort resembleth and illustrateth it Christ the Prince of preachers varieth his kinde of teaching according to the nature and necessity of his audience speaking as they could hear as they could bear saith St Mark Ministers in like sort must turne themselves as it were into all shapes and fashions both of spirit and speech to win people to God Behold a sower went forth Our Saviour stirrs them up to 〈◊〉 by a Behold Which though it might seem not so needfull to be said to such as came far and now looked throw him as it were for a Sermon yet he well knowing how dull men are to conceave heavenly mysteries how weak to remember hard to believe and slow to practise calls for their utmost attention to his divine doctrine and gives them a just reason thereof in his ensuing discourse It fares with the best whiles they hear as with little ones when they are saying their lesson if but a bird flie by they must needs look after it besides the devils malice striving to distract stupifie or steal away the good seed that it may come to nothing Verse 4. And when he sowed some seed c. The word is a seed of immortallity For 1. As seeds are small things yet produce great substances as an acorn an oak c. so by the foolishnes of preaching souls are saved like as by the blowing of rams-horns the wals of Iericho were subverted 2. As the seed must be harrowed into the earth so must the word be hid in the heart ere it 〈◊〉 3. As the seedsman cannot make an harvest without the influence
shall sooner stand still then the trade of godlinesse and that continuall intercourse that is betwixt God and the Christian soul. Verse 32. And Iesus stood still See the admirable power of fervent prayer Christ stands and 〈◊〉 for all the haste of his journey to Ierusalem which till he had finished oh how was he 〈◊〉 Luk. 12. 50 to hear the blinde beggers petition So the sun once stood still in Gibeon and the moon in the vally of 〈◊〉 upon the prayer of worthy Ioshua who set the trophies of 〈◊〉 victorie in the very orbs of heaven Verse 33. Lord that our eyes might be opened Truely the light is sweet and a pleasant thing it is for the eyes to behold the sun 〈◊〉 11. 7 And yet how little is this mercy 〈◊〉 because common Our corrupt natures heed nothing that we enjoy as the eye seeth nothing that lies on it but things at a distance it discerns clearly Bona a tergo formosissima Copy of good things breeds satiety and makes them no dainties till God for our folly many times makes us see the worth of them by the want of them and so commends and indears his favours to us But what a blindnesse is this worse then that of Bartimeus never to see the face but the back only of benefits Verse 34. And Iesus had compassion on them He made their case his own Misericordia sounds as much as misery laid to heart Christs bowels sounded upon the sight and suit of these blinde beggers and this was beyond all almes should he have done no more for them For when one gives an alms he gives somewhat without himself but by compassion we relieve another by somewhat within and from our selves whiles we draw out 〈◊〉 〈◊〉 not our sheaf only to the hungry Isa. 58. 10. And immediatly their eyes received sight This is not every blinde mans happinesse that yet prayes for sight But there is a better eye-sight then that of the body which if God vouchsafe to any in bodily blindenesse as he did to that blinde boy of Glocester that had suffered imprisonment there for confessing the truth it may be said to such surely as Bishop Hooper the Martyr did to him Ah poor boy God hath taken from thee thy outward sight but hath given thee another much more precious c. The like favour God shewed to Didymus Alexandrinus who though blinde from his childhood yet was not only an excellent Artist but an able Divine and wrot certain Commentaries on the Psalmes and likewise on the Gospels being now saith Jerome who relates it above 83 years of age Trithemius and Bozius report the like things concerning one Nicasius de 〈◊〉 a dutch-man who being struck blinde at three years old became neverthelesse an excellent scholar and skilfull in the laws which he publikely professed at Collen Afterwards he proceeded Master of Arts at Lovain Licentiate in Divinity at the same Vniversity and lastly Doctour of the laws at Cullen where after he had printed his publike Lectures he died and was buried in the Cathedrall-Church Anno Dom. 1491. 17. Calend. Septem CHAP. XXI Verse 1. And when they drew nigh to Jerusalem IN this one verse our Evangelist closely comprizeth all that St John sets down of our Saviours oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five moneths and ten daies for Christ rode not into the city till the fifth day before his last Passeover Joh. 12. 12. having the day before been 〈◊〉 by Mary at Bethany Joh. 12. 1. called here Bethpage or the Conduit-house Verse 2. An Asse tied and a colt with her There are that by the Asse understand the Jews laden with the Law and by her foal the Gentiles that wandred whither they would That Canonist made the most of it that said that children are therefore to be baptized because the Apostles brought to Christ not only the 〈◊〉 but the colt too Verse 3. The Lord 〈◊〉 need of them The Lord of all both beasts and hearts for else how could he so soon have obtained the Asse of her master Some read the text thus The Lord hath 〈◊〉 of them and 〈◊〉 presently send them back 〈◊〉 to teach us to be no further burdensome or beholden to others then needs must Verse 4. All this was done that c. Here is the mystery of the history which would otherwise seem to some ridiculous and 〈◊〉 little purpose He hereby declared himself that King of his Church forepromised by the Prophets how poor and despicable 〈◊〉 as the world accounts it Verse 5. Tell ye the daughter of Sion Here was that also of the Psalmist fulfilled God is my King of old working salvation in the midst of the earth Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very center and navell of the habitable earth as if it were fatally founded to be the city of the great King Thy King cometh unto thee All in Christ is for our behoof 〈◊〉 benefit 1 Cor. 1. 30. Micah 4. 8 9. Unto thee shall it come 〈◊〉 daughter of Zion even the 〈◊〉 dominion the kingdom shall come to thee daughter of Jerusalem Why then dost thou cry out aloud Is there no King in thee Is thy counsellour 〈◊〉 A Mandamus from this King will do it at any time Psal. 〈◊〉 4. Meek and 〈◊〉 upon an Asse Not upon a stately palfrey as Alexander Julius Caesar c. no such state here Christ Kingdom was of another world He came riding meek and his word the law of his kingdom is both to be taught and received with 〈◊〉 2 Tim. 2. 25. Jam. 1. 21. At Genua in Italy they shew the tail of the Asse our Saviour rod on for 〈◊〉 holy relique and bow before it with great devotion Neither will 〈◊〉 〈◊〉 be reclaimed from such fond foperies being herein the Italian Asses which feeding upon the weed hen-bane are so 〈◊〉 that they lye for dead neither can they be wakened till 〈◊〉 Verse 6. And the Disciples went With a certain blinde obedience they went on Christs errand though not very likely to speed Their Masters sole authority 〈◊〉 them on against all difficulties and absurdities When 〈◊〉 commands us any thing we may not dispute but dispatch argue but agree to it captivate our 〈◊〉 exalt our faith Verse 7. And put on them their clothes Teaching us to honour God with the best of our substance and to 〈◊〉 our selves wholly to the Lord our God 〈◊〉 stripped himself for his friend David of the robe that was upon him and his 〈◊〉 even to his sword and his girdle Christ suspended his glory for a season laid aside his rich and royall robes 〈◊〉 a cast suit of 〈◊〉 that he might cloth us with his righteousnes And shall we think much to cloth him in his naked members c. to part with any thing for his 〈◊〉 and service And they
out in the way of heaven shall be sure to have heaven Thomas San-Paulins at Paris a young man of eighteen years being in the fire was pluckt up again upon the gibbet and asked whether he would 〈◊〉 To whom he said That he was in his way toward God and therefore desired them to let him goe 〈◊〉 Merchant of Paris his case was nothing so comfortable who for jesting at the 〈◊〉 was by them condemned to be hanged But he to save his life was content to recant and so he did The Friers hearing of his recantation commended him saying If 〈◊〉 continued so he should be saved And so calling upon the officers caused them to make haste to the Gallows to hang him up while 〈◊〉 was yet in a good way said they lest he fall again Verse 14. For a witnesse unto all Nations Whilest with Moses it 〈◊〉 the AEgyptian saveth the 〈◊〉 is a favour 〈◊〉 life to some of death to 〈◊〉 who shall be left without 〈◊〉 by the Gospel preached to them as those that by their obstinacy have wilfully cut the throats of their own poor souls refusing to be reformed hating to be 〈◊〉 Sure it is that the last sentence shall be but a more manifest declaration of that judgement which the Lord in this life most an end by his word hath passed upon people Verse 15. The abomination of desolution That is Antichrist say some Interpreters and hitherto may fitly be referred that of 〈◊〉 who in his 〈◊〉 of the year 964. reckning up some Popes 〈◊〉 wicked he calleth them The abomination of desolation standing in Gods Temple Others understand it of the Roman Eagles or Ensigns Others of the Emperour Caius his statue said by some to 〈◊〉 set up in the Sanctuary As others again of Titus his picture placed there which haply was that one great sin that so troubled him upon his death-bed But they do best that understand the text of those abominable authours of desolation the Roman Armies who laid waste that pleasant Land and destroy'd the Nation as besides what Daniel fore-told is set 〈◊〉 by Iosephus at large in his sixth and seventh book De 〈◊〉 Iudaico Whoso readeth let him understand Let him strive to doe so by 〈◊〉 with 〈◊〉 attention diligence and devotion weeping as 〈◊〉 did till the sealed book was opened digging deep in the mine of the Scriptures for the minde of God 1 Cor. 2. 15. and holding it fast when 〈◊〉 hath it lest at any time 〈◊〉 should let it slip Heb. 2. 1. Admirable is that and appliable to this purpose which 〈◊〉 relateth of the precious stone 〈◊〉 of so orient bright and sweet a colour that it both dazeleth and refresheth the eyes at once drawing together heaps of other stones by it's secret force though far distant as hives of bees c. But lest so costly a gift should grow cheap nature hath not only hid it in the innermost bowels of the earth but also hath put a faculty into it of 〈◊〉 out of the hands of those that hold it unlesse they 〈◊〉 very carefull to prevent it Verse 16. Flee into the mountains As 〈◊〉 at length did for Zoar was too hot to hold him So should Iudea be for these who were therefore to repair to Pella beyond Jordan where they were hid till the indignation was over-past as Eusebius hath it in the third book and fifth Chapter of his history Such a receptacle of religious people was Geneva in the 〈◊〉 persecution And such blessed be God our strength for his unspeakable 〈◊〉 is at this present Warwick-Castle to my self writing these things and to many others in these troublous times So 〈◊〉 and many godly people were entertained and safeguarded by that noble Franciscus a 〈◊〉 in the German warres Verse 17. Not come down to take any thing See here the miseries of war which now alas we feel and can 〈◊〉 to being glad to flee for our lives with the losse of all lest with 〈◊〉 seeking to save our goods we lose 〈◊〉 and all glad if we may 〈◊〉 with the skin of our teeth And how like 〈◊〉 our present 〈◊〉 to end in a deadly consumption Warre is called evil by a specialty 〈◊〉 45. 7. Sin Satan and war have all one 〈◊〉 Evil is the best of them The best of sin is deformity of Satan 〈◊〉 of war misery God yet offereth us mercy as 〈◊〉 did those he warred against whiles the lamp burned O let us break off our sins by repentance and be 〈◊〉 in it lest we should seem to come 〈◊〉 Heb. 4. 1. Verse 18. Return back to take his clothes The body is 〈◊〉 then raiment And although there is great use of clothes in flight especially to save us from the injury of winde and weather for we carry the lamps of our lives in 〈◊〉 〈◊〉 it were yet life for a prey though we have nothing else in a common calamity is a singular mercy A living dog is better then a dead lion saith Solomon The Gibeonites to save their lives submitted to the meanest offices of being hewers of wood c. Skin for skin c. Iob 2. 4. We should be content to sacrifice all to the service of our lives Verse 19. Woe to them that are with childe c. By the laws of Nations women with childe babes and sucklings maids and old folk should be spared But the bloudy sword oft knows no 〈◊〉 as Hos. 10. 14. the mother was dashed in pieces upon her children Hos. 13. 16. their infants were dashed in pieces and their women with childe ript up So at the sack of Magdeburg by Charles the fifth and of Merindol in France by Minerius where the paps of many women were cut off and their children looking for suck at their mothers brest being dead before died also for hunger Many such barbarous but cheries have been acted lately in Ireland and begin to be also now in England poor England now an Ireland as at Bolton in Lancashire lately Help Lord or thy servant perisheth Verse 20. But pray ye Christ saith not Fight ye but pray ye To fight it boots not for God hath resolved the lands ruine But praiers are Bombardae instrumenta 〈◊〉 Christianorum as Luther hath it the great guns and artillery of Christians whereby they may batter heaven and make a breach upon God himself Flectitur 〈◊〉 voce rogante Deus Something God will yeeld to the praiers of his people even when he seems most bitterly bent and unchangeably resolved against them Christ here bids them pray that their flight fell not out in the winter when the daies are short 〈◊〉 foul and all lesse fit for such a purpose Nor on the Sabbath when though it were lawfull enough yet it would be so much the more uncomfortable This they were bid to pray above thirty years before the City was besieged And they had what they praid for Their flight was not
as the day peeped Luke 22. 66. So sedulous are the Devils servants Esau began to bustle with Jacob even in the very womb that no time might be lost Verse 2. And when they had bound him Bound he had been before this to loose the cords of our iniquities but belike they had loosed him again to try if by fair means they could make him belye himself So those Martyrs were tempted Heb. 11. 37. And this was Iulians way of persecuting the Primitive Christians as Nazianzen testifieth persecutioni suae miscuit persuasionem ideoque fuit superioribus nocentior perniciosior So Bonner after he had allowed William Hunter Martyr an half-peny a day in bread and drink in prison perswaded with him saying If thou wilt recant I will make thee a freeman in the city and give thee fourty pounds in good mony to set up thine occupation withall or I will make thee steward of mine house and set thee in office So to reduce D. Taylor Martyr they promised him not only his pardon but a bishoprick Verse 3. Then Iudas which had betrayed him Might not Iedu have sang care away now that he had both the bag and the price of blood but he must come and betray himself Whiles he playd alone he wonne all but soon after his own wickednesse corrected him and his backslidings reproved him Sin will surely prove evill and bitter when the bottom of the bag is once turned upward A man may have the stone who feels no fit of it Conscience will work once though for the time one may feel no fit of accusation Laban shewed himself at parting Knowest thou not that there will be bitternesse in the latter end But 〈◊〉 devil deals with men as the Panther doth with the beasts he 〈◊〉 his deformed head till his sweet sent have drawn them into his danger Till we have sinned Satan is a parasite when we have sinned he is a tyrant But it is good to consider that of Bernard At the day of judgement a pure conscience shall better bestead one then a full purse When he saw that he was condemned He hoped belike that Christ would as at other times he did have delivered 〈◊〉 by 〈◊〉 miracle Let no man flatter himself as if there were no such hurt in sinne for like dirty dogs it doth but defile us in fawning and like a treacherous Host though it welcome us into the 〈◊〉 with 〈◊〉 countenance yet it will cut our throats in our beds He repented That is he changed his minde from thinking well of his former actions So those miscreants in Malachi are said to return and discern c. 〈◊〉 3. 18. So 〈◊〉 Duke of Suevia when at the Popes instigation taking up arms against Henry the Emperour he had lost his right hand in the battel he sent for his Bishops and other his confederates and said unto them Loe this is that hand wherewith I swore that allegiance to my Soveraign which by your means and motion I have 〈◊〉 Videte an rectà viâ me duxeritis c Consider whether you have 〈◊〉 me on in a right way or not And brought again the thirty peeces So did Iames Abbes bring to the Bishop of Norwich his forty 〈◊〉 fastened upon him by the Bishop which when he had 〈◊〉 saith 〈◊〉 Fox and was gon from the Bishop who had prevailed with him to recant his conscience began to throb and inwardly to accuse this fact how he had displeased the Lord by 〈◊〉 to 〈◊〉 〈◊〉 illusions In which combat with himself being 〈◊〉 〈◊〉 he went to the Bishop again and there threw him his mony and said It repented him that he ever consented to their wicked perswasions in taking of his mony Hereupon the Bishop with his Chaplains laboured afresh to winne him again But he was better resolved and crying out to God for 〈◊〉 of his sinne which Iudas did not he obtained mercy and suffered 〈◊〉 Verse 4 I have sinned c. Here was 〈◊〉 Confession Restitution most men go not so far that 〈◊〉 〈◊〉 〈◊〉 hopes of heaven there was wanting that 〈◊〉 Conversion Obedience of faith that should have completed his repentance He died in the birth as that foolish childe Ephraim He confessed to men and not to God and by his confession he sought no more then to ease his heart as drunkards by vomiting rid their stomacks So Latomus of Lovain confessed inter horrendos 〈◊〉 se contra conscientiam adver satum esse veritati roaring and crying out that against his 〈◊〉 he had persecuted the truth of God In trouble of minde all will out Conscience like Samsons wife conceals not the riddle like Fulvia a whorish woman who declared all the secrets of her foolish lover Cneius a noble Roman What is that to us See thou to that Miserable comforters Physitians of no value To him that is afflicted pity should be shewed from his friend but he for saketh the fear of the Almighty The devil and his imps love to bring men into the briers and there leave them as familiar devils forsake their witches when they have brought them once into fetters Thus the old Bethelite that had been at pains to fetch back the Prophet would not go back with him Thus the Papists burnt Cranmer recanting and the present Prelates cast off their great Antisabbatarian White when they had served their turns on him David when he was hunted from Samuel the Prophet he fled to Ahimelech the Priest as one that knew that justice and compassion should dwell in those brests that are consecrated to God But Judas met with no such matter in the Priests of his time Those mischievous men left him when they had led him to his bane Verse 5. And he cast down the pieces of silver That wages of wickednesse burnt in his purse in his conscience neither could it secure him in the day of wrath See Zeph. 1. 18. Ezek. 7. 19. Obad. 〈◊〉 Jam. 4. 1 2. Omnia fui nihil mihi profuit said Severus the Emperour when he lay a dying Most of the Emperours 〈◊〉 nothing by their advancement to the Empire whereof they were so ambitious but this Vt citiùs interficerentur that they were slain the sooner All or most of them till Constantine died unnaturall deaths Achans wedge of gold served but to cleave asunder his soul from his body and the Babylonish garment but for a shroud And went and hang'd himself If you confesse your felf to a Priest and not to God said that Martyr you shall have the reward that Judas had For he confessed himself to a Priest and yet went and 〈◊〉 himself by and by So did Pavier Town-Clark of London in Henry the eights time who had before sworn a great 〈◊〉 That if the Kings 〈◊〉 would set forth the Scripture in English and let it be read of the people by his 〈◊〉 rather then he would so long live he
And he taught them To teach us that nothing can be better and more usefull to the Church then wholsome teaching which therefore our Saviour never neglected It was grown to a Proverb at Constantinople Better the Sun should not shine then Chrysostome not preach Verse 14. And as he passed by he saw Levi Our calling is of free grace Ezeck 16. 6. Esay 65. 1. The Scribes and Pharisees are let alone and this Publican called to the work And he arose and followed him Leaving his gainfull trade and following his own ignominy ruine death Nihil hic disputat 〈◊〉 vivere debeat faith fears no famine Christ is an universall Good an All in all Verse 15. Many Publicans and 〈◊〉 sate also All at Matthewes charge and he thought it well bestowed to bring them to Christ. So Paul being himself assured of salvation could do or suffer any thing for the salvation of his poor country-men Rom. 8. 38 39. with Rom. 9. 1 2. Verse 16. They said unto his Disciples They durst not say it to Him Where the hedge is lowest the beast breaks over The Devill as the Poet quae desperat reniteseere posse 〈◊〉 What he hopes not to effect he never attempts Verse 17. He saith unto them Though not for their sakes for hee knew it was to no purpose yet for his other hearers sakes he makes Apology Jer. 3. 14 15. God oft gives a Pastour after his own heart for a few that are to be converted Verse 18. The Disciples of John and of the Pharisoes Beza notes that onely here and Matth. 22. 16. Luke 5. 24. is mention made in the Gospel of the Pharisees Disciples unhappy doubtlesse in such perverse Tutors somewhat a kin to Protagoras of whom Plato writeth that he bragged of this that whereas he had lived threescore years he had spent forty of them in corrupting of youth Verse 19. While the Bridegroom is with them Christ is 〈◊〉 in ore melos in aure jubilum in corde There cannot be but musick in his Temple Verse 20. Then shall they fast Novices are not to be tied to the austerity of Religion The Pharisees are revived in the Anabaptists qui initiatis Christo ne risum quidem mediocrem admittunt saith Calvin Capistranus the Minorite sent by the Pope into Germany and other Countries Anno 1453. to preach obedience to the See of Rome gat a great deale of credit to his corrupt doctrine by such a Pharisaicall severity Sed tales Doctores meretur mundus suo fastidio veritatis saith one they that wil not receive the truth in love are left to the efficacy of error 16 17. Verse 21. No man seweth See the Notes on Matthew 9. 16 17. Verse 25. Have ye never read Satis salse q. d. Ignorat is adhuc quod adeo notum tritum Miror ego vestram vel inscitiam vel ignaviam It s a shame for you that you are yet so stupid or so stubborn Verse 26. And to them that c. Though meaner men 〈◊〉 David Verse 27. The Sabbath was made for man That is for mans safety and advantage As he would be undone without it hee would grow wild and forget God so if it stand in the way of his safety it is not to be observed as if an enemy then assault us we may fight with him Pompey could never have taken Jerusalem but that the superstitious Jewes refused to defend themselves on the Sabbath which when he observed he then on that day most feircely assaulted them and took their City Verse 28. Therefore the Son of man This Lordship taking beginning in Christ seems to be from him derived to all that are in Christ. As Psal. 8. 4 5. compared with Heb. 2. 6 7. Whatever David speaks of man is applied to Christ and so is proper to the Saints by vertue of their union with Christ. CHAP. III. Verse 1. There was a man there c. A Fit object inciteth and should elicite our bounty Where God sets us up an Altar we should be ready with our Sacrifices with such Sacrifice God is well pleased Heb. 13. 16. Verse 2. And they watched him So carnall men do still watch and pry into professors and their conversation 1 Pet. 3. 2. curiously observing what they may catch and carp at But it is a brave thing to thrattle envy to stop an 〈◊〉 mouth to deny them occasion to blaspheme as Christ did to lead convincing lives as Bradford and 〈◊〉 did whom neither their friends could sufficiently praise nor their foes find any thing to fasten on Verse 3. Stand forth That the miracle might be notified and God the more glorified It is a dishonour to a parent to hang his picture in a dark corner so here we should show forth the vertues of him who hath called us 1 Pet. 2. 9. Verse 4. To do good or to do evill Not to do good then as there is opportunity is to do evill Qui non cùm potest servat occidit Non faciendo nocens sed patiendo fuit it is said of the Emperour Claudius Not robbing only but the not releiving of the poor was the rich mans ruine Luke 16. passive wickednesse is taked in some of the Churches Rev. 2. 3. To save life Gr. soule for man and man for the body of man So Psal. 16. Thou wilt not leave my soule in the grave that is my body as Piscator senseth it Verse 5. With anger being greived A sweet mixture of sinlesse passions It is difficult to kindle and keep quick the fire of zeal without all smoke of sin Verse 6. With the Herodians Whom yet they hated in their hearts but they can easily comport and comply to do Christ a mischief as concerning that Christ pertained to Herods 〈◊〉 Verse 8. From beyond Jordan This Country by Josephus is called Peraea as Ultrajectum in Germany Verse 9. Lest they should throng him Gr. afflict him presse or pinch him as they did a peice of his passion verse 10. Verse 10. As many as 〈◊〉 plagues Gr. stripes scourgings Whom the Lord loveth he chasteneth with lesser and lighter afflictions and scourgeth every sonne c. with hard and heavie judgements as plagues banishments persecutions c. Oh the bloudy wailes that God hath left on the back of his best children Verse 11. Thou art the Son c. The matter is well amended since Satans first on-set upon Christ. Then it was If thou be the Son of God The same power when he listeth can change the note of the Tempter to us Verse 13. And calleth unto him whom he would Nec volentis nec volantis sed Dei miserantis as a Nobleman after Paul gave it for his Motto It is not in him that willeth nor in him that runneth though he run as fast as a bird can flie but in God that sheweth mercy Verse 14. That they should be with him As his houshold servants more happy herein
here these wicked ones fulfill the divine decree but no thank to them more then to Haman for 〈◊〉 advancement whereunto Haman held the stirrop only 〈◊〉 〈◊〉 〈◊〉 devitatur impletur saith a 〈◊〉 Verse 6. Now when 〈◊〉 〈◊〉 in 〈◊〉 This History of a thing acted before Christ came to 〈◊〉 comes in here somewhat out of place to shew the ground and occasion of Iudas his treason which was discontent at the 〈◊〉 of such a prize and our Saviours sharping him up for shewing his dislike In the house of Simon the 〈◊〉 A leper he had been but was now healed and haply by Christ whom therefore he entertaineth in way of thankfulnesse as Matthew also did Verse 7. An Alabaster box of very precious c. Pliny telleth us That they were wont to keep the most costly 〈◊〉 in boxes of Alabaster And 〈◊〉 reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Alabaster box of ointment among the 〈◊〉 things that 〈◊〉 the Persian sent for a present to the King of 〈◊〉 Mary thought nothing too costly for Christ. See the Notes on Ioh. 12. 3. Verse 8. 〈◊〉 〈◊〉 〈◊〉 Not all but one of them was 〈◊〉 〈◊〉 〈◊〉 as Iohn explains Matthew who yet was of such esteem and authority amongst 〈◊〉 〈◊〉 that what he did they are all said to do and possibly they might some of them be drawn to do the same by his example and upon so specious a pretence of charity to the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 All seems to be 〈◊〉 to 〈◊〉 and blood that is laid out upon Christ his 〈◊〉 and 〈◊〉 The people is 〈◊〉 said 〈◊〉 when they would needs go worship in the wildernesse And 〈◊〉 jeers the 〈◊〉 for wasting a seventh part of their lives on a weekly 〈◊〉 Verse 9. For this 〈◊〉 〈◊〉 〈◊〉 been sold. 〈◊〉 and 〈◊〉 it had 〈◊〉 sold had it been a 〈◊〉 and idle expence such as is now-adaies ordinary in fine-clothes sumptuous feasts over stately buildings c. But here it is a senslesse sentence that 〈◊〉 uttereth out of discontent only that he missed of so fat a 〈◊〉 A varice made 〈◊〉 as it did 〈◊〉 think all which he acquired not to be lost Quicquid non 〈◊〉 〈◊〉 est Verse 10. Why 〈◊〉 ye the 〈◊〉 Christ will patronize his well-doers and stick to them though all forsake them 2 Tim. 4. 16 17. He many times pleads for them in the consciences of 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 more thoughts 〈◊〉 such then the world is 〈◊〉 of and 〈◊〉 afraid of the name of God whereby they are called Deut. 28. 9 10. Verse 11. The poor 〈◊〉 have 〈◊〉 with you To try and to exercise your liberality 〈◊〉 your justice as the Syriack calleth it Prov. 3. 27. With-hold not thy goods from these owners thereof But me ye have not alwaies Christ dwelt in the flesh as in 〈◊〉 tent or booth Joh. 1. 14. He sojourned here for a while only his 〈◊〉 with us was but temporary as the Greek word there 〈◊〉 Verse 12. She did it for my buriall This Mary perhaps understood not So things that we think come to passe by hap-hazard are preordained and sweetly ordered by Almighty God in his secret counsell and by his fatherly providence to excellent ends many times such as we never thought on Verse 13. Be told for a memoriall of her Though now she be sharply 〈◊〉 by the 〈◊〉 for a wast-good Do well and 〈◊〉 ill is written upon heaven gates said that Martyr But God will both right his wronged and honour his disparaged 〈◊〉 〈◊〉 now smels as sweet in all Gods house as ever her ointment did when Judas his name rots and shall do to all posterity Yea in the next world Mary and such we shall look upon likely with thoughts of extraordinary love and sweetnesse thorowout all eternity as Judas and such with execrable and everlasting detestation Verse 14. Then one of the twelve c. sc. When he heard of the chief Priests and Elders meeting about such a matter Satan 〈◊〉 him on being now malecontent to make one amongst them That spirit of darknesse loves to dwell in a soul that is clouded by passion as in Saul when he was envious at David and here in 〈◊〉 when defeated of his designe and 〈◊〉 at his Masters 〈◊〉 Verse 15. What will ye give 〈◊〉 Take heed and beware of 〈◊〉 saith our Saviour for it is the root of all evil saith Paul a breach of the whole decalogue as some Divines have demonstrated and universall experience hath confirmed These 〈◊〉 〈◊〉 as one calleth them are still found every where such as will sell their soules to the devil with Ahab 〈◊〉 for seven years enjoyment of the Popedome as some have done but for a few paltry shillings as Iudas here did or some other pidling profit This our Saviour calleth the Mammon of iniquity which is the next odious 〈◊〉 to the devil himself For thirty peeces of silver A goodly price as the Prophet in scorn and 〈◊〉 calleth it It was a known set price for the basest slave Exod. 21. 31. Ioel 3. 3 6. For so small a summe sold this traytour so sweet a master as had not only admitted him into his company but committed the bag to him and let him 〈◊〉 for nothing Quid non 〈◊〉 〈◊〉 a cogis 〈◊〉 sacra fames Look well to it For as there were many Marij in one Cesar so are there many Iudasses in the best Let Patrons especially look to it for many of them are worse then Iudas He sold the head they the members he the sheep they the sheepherd he but the body they the souls as that scarlet strumpet Revel 1813. Verse 16. And from that time he sought So it was no sudden but a prepensed wickednesse done in cold blood and upon mature deliberation Gods people when they sinne they are preoccupated and taken before they are aware Gal. 6. 1. There is no way of wickednesse in them ordinarily It is of incogitancy put them in minde and they mend all Or it is of passion and passions last not long They deny not Christ that bought them they can do nothing against the truth they will not fongoe God upon any tearms they never sinne with deliberation about this chief end if they erre it is only in the way as thinking that they may fulfill such a lust and keep God too Verse 17. Now the first day That is on the fourteenth day of the first moneth according to the law The Priests for politique respects had adjourned this feast to the 〈◊〉 day being the Sabbath against the letter of the law that the celebrity might be the greater and the people were ruled by them Our Saviour followeth not a multitude not observeth mans tradition herein but Gods preseription No more must we This St Luke plainly intimateth in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. 7. Then came the day of unleavened bread when
the Passeover ought to be killed though the custome were otherwise Verse 18. Go into the city to such a man Meaning some man of his speciall acquaintance for so the Greek imports though he named him not So Palmoni hammedabber such an one the speaker Dan. 8. 13. Verse 19. Did as Iesus had appointed them With a kinde of blinde obedience such as we must yeeld to God notwithstanding all unlikely hoods or scruples whatsoever cast in by carnall reason This the scripture calls the obedience of faith and commends it to us in the examples of Abraham Moses others Heb. 11. Verse 20. He sat down with the 〈◊〉 With Iudas among the rest though Hilary hold otherwise for what reason I know not Christ sat at the Sacrament when yet the gesture imported in the Law was standing and this sitting at the Passeover was no where commanded yet by the godly Jews was generally used Let this heap of wheat the Lords supper as some interpret it be set about with lillies that is with Christians white and of holy life that 's the main matter to be looked to Verse 21. And as they did eat he said With a great deal of detestation of so horrid a fact to see the frontlesse traytour bear himself so bold amongst them having now hatcht so prodigious 〈◊〉 villany One of you shall betray me But shall any therefore condemn the whole twelve as if there were never a better This were to offend against the generation of the righteous Psal. 73. 15. This were to match in immanity that cruell Prince of Valachia whose custom was together with the offendour to execute the whole family yea sometimes the whole kindred And yet this justice is done Gods people many times by the Church Malignant Verse 22. And they were exceeding sorrowfull Not joyfull as some would have been to finde out other mens faults and to exagitate them Not only those that make but that lovelies yea or unseasonable truths in this kinde are shut out of heaven among dogs and devils Lord is it I He puts them all to a search afore the Sacrament Let a man therefore examine himself c. who knows the errours of his life saith David In our hearts are volumes of corruptions in our lives infinite Errata's Socrates would say when he saw one drunk or otherwise disordered Num ego talis So would Mr Bradford when he looked into the leud lives of any others Verse 23. He that dippeth his hand c. My fellow-commoner my familiar friend This greatly aggravateth the indignity of the matter He was ex societate Iesu that betrayed him So do the pretended Jesuites Jebusites at this day Iulius Caesar was slain in the Senate-house by more of his friends then of his enemies quorum non expleverat spes inexplebiles saith Seneca But the wound that went nearest his heart was that he received from his son Brutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this peirced him worse then any ponyard Q. Elizabeths grief and complaint was that in trust she had found treason Verse 24. The sonne of man goeth That is dyeth suffereth Death was to him but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Luke 9. 31. that is an outgoing or a departure It was no more betwixt God and Moses but Go 〈◊〉 and dy as it was said to another Prophet Up and eat He that hath conversed with God here cannot fear to go to him cannot hold death either uncouth or unwelcome But woe unto that man by whom c. He bewails not himself but Iudas So should we do those by whom we are traduced and injured They poor wretches have the worst of it Let us pity them and pray for them as the holy Martyrs dealt by their persecutours Ah! I 〈◊〉 the infidelity of England said Mr Philpot. Ah! great be the plagues that hang over England yea though the Gospel should be restored again Happy shall that person be whom the Lord shall take out of the world not to see them Verse 25. Master is it I Desperate impudency debauched hypocrisie Had he the face to ask such a question He could not but know that Christ knew all yet hoped he perhaps that of his wonted gentlenesse he would conceal him still as he had done for certain daies before But incorrigible and incurable persons are no longer to be born with He heareth therefore Thou hast said it that is Thou art the man I mean Thus Christ pulls of his vizour washeth off his varnish and maketh him to appear in his own colours a covetous caytiffe an impudent dog a breathing devil as Chrysostom hath it Verse 26. Iesus took bread From bread and wine used by the Jews at the eating of the Paschall lamb without all command of Moses but resting upon the common reason given by the Creatour Christ autorizeth a seal of his very flesh and blood And as the housholder at the end of that solemn supper blessed God first taking bread and again taking wine so that we should not turn his seal into superstition he followeth that plainnesse 〈◊〉 miseri mortales in istorum mysteriorum usu in rebus terrestribus haereant 〈◊〉 as Beza gives the reason For which cause also saith he even in the old Liturgy they used to cry out to the people at the Lords table Sursum corda Lift up your hearts that is Look not so much to the outward signes in the Sacraments but use them as ladders to mount you up to Christ in heaven This 〈◊〉 my body This is referred to Bread by an 〈◊〉 of the gender the like whereof we finde Ephes. 5. 6. and so the Apostle interpreteth it 1 Cor. 10. 16. 11. 26. The sense then is This bread is my true essentiall body which is given for you that is by an ordinary metonymy This bread is the signe of my body as circumcision is called the covenant that is the signe of the covenant and seal of the righteousnes of faith Rom. 4. 11. And as Homer calls 〈◊〉 sacrifices covenants because thereby the covenants were confirmed Virgil calleth it fallere dextras to deceive the right hands for to break the oath that was taken by the taking of right hands c. Transubstantiation is a meer fiction and the learnedest Papists are not yet agreed whether the substance of the bread in this Sacrament be turned into the substance of Christs body productivè as one thing is made of another or whether the bread goes away and Christs body comes into the room of it adductivè as one thing succeeds into the place of another the first being voided 〈◊〉 is for the first Bellarmine for the latter sense And yet because Luther and Calvin agree not upon the meaning of these words This is my body the Jesuites cry out Spiritus sanctus a seipso non discordat Hae interpretationes discordant Ergo for Luther interpreteth the