though fearfull stir not at the great noise of the sea whereunto they are accustomed and as birds that build in a belfree startle not at the tolling of the bell Shake off the dust of your feet In token that you sought not theirs but them and that you will not carry away so much as any of their accursed dust that you will not have any communion at all with them wait no longer upon them that the dust of those feet that should have been beautifull shall be fatall and ferall to them that God shall hence-forward beat them here as small as dust with his heavy judgements as with an iron-mace and that hereafter he shall shake them off as dust when they come to him for salvation at the last judgement Verse 15. It shall be more tolerable God can better bear any thing then the abuse of his free grace in the offers of mercy Profligate professours and Profane Gospellers shall one day wish Oh that I had been a Sedomite that I had neuer heard a Sermon or oh that I might hear but one Sermon more c. Should Solemon forsake that God that had appeared unto him twice Good turns aggrauate unkindnesses and nothing more torments those in hell then to think that they might have been happy had they been worthy their years as they say Verse 16. Bebold I send you forth c. This might seem incredible to the Disciples sith they were sent among the lost sheep of Israel But strange though it seem 't is not so strange as true Look for it therefore Behold Christ was in no such danger from Herod that fox as from those wolves the Pharisees As sheep in the midst of wolves Who would make it their work to worry the flock and suck their bloud as did Saul that wolfe of the Tribe of Benjamin and the Primitive Persecutours Under Dioclesian seventeen thousand Christians are said to have been slain in one moneth amongst whom also was Serena the Empresse Those ten Persecutions were so cruel that St Hierom writes in one of his Epistles that for every day in the year were murdered 5000. excepting only the first day of January St Paul fell into the hands of that Lion Nero qui orientem fidem primus Romae cruentavit as Tertullian hath it who therefore also calleth him Dedicatorem damnationis Christianorum All the rest of the Apostles are reported to have died by the hands of tyrants save only St Iohn who in contempt of Christianity and of Christ that is by interpretation Gods Anointed was cast by Domitian into a vessel of scalding oyl but came forth fresh and unhurt by a miracle After this the Arrian hereticks raged extreamly and made great havock of the innocent Lambs of Christ. Giezerichus an Arrian King of Vandals is said to have exceeded all that went afore him in cruelty towards the Orthodox side of both sexes In that Laniena Parifiensis 30000. Protestants were basely butchered in one moneth 300000. in one year Stokesly Bishop of London boasted upon his death-bed that he had been the death of fifty hereticks in his time His successour Bonner was called the common cut-throat and flaughter-slave generall to all the Bishops of England And therefore said a good woman that told him so in a Letter it is wisdome for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can Especially seeing you have such store already that you are not able to drink all their bloud lest you should break your belly and 〈◊〉 let them lye still and die for hunger Thus she But that above all is most horrid and hatefull that is related of the Christians in Calabria Anno 1560. For being all thrust up in oue house together saith M. Fox as in a sheepfold the Executioner comes in and among them takes one and blindfolds him with a muffler about his eyes and so leadeth him forth to 〈◊〉 larger place where he commandeth him to kneel down Which being so done he cutteth his throat and so 〈◊〉 him half dead Then taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leadeth them one after another and dispatcheth them all to the number of 88. All the aged went to death more chearfully the younger were more timerous I tremble and shake saith a Romanist out of whose Letter to his Lord all this is 〈◊〉 〈◊〉 to remember how the 〈◊〉 held his bloudy knife between his teeth with the bloudy mufler in his hand and his arms all in gore bloud up to the elbows going to the fold and taking every one of them one after another by the hand and so dispatching them all no otherwise then doth a butcher kill his calves and sheep Be ye therefore wise as serpents c. Let 〈◊〉 be mixt with warinesse saith 〈◊〉 that it 〈◊〉 be the meeknesse of wisdome Jam. 3 13. We must be neither foxes nor yet asses Meeknesse many times brings on injuries a crow will stand upou a sheeps back pulling off wool from her side Now therefore as we must labour for columbine simplicity and be no horned beasts to pelt or gore others as the word here signifies so for serpentine subtilty too that we cast not our selves upon needlesse dangers The Roman rule was nec fugere nec sequi Christianity callethus not to a weak simplicity but allowes us as much of the serpent as of the dove The dove without the serpent is easily caught the serpent without the dove stings deadly Religion without policy is too simple to be safe Policy without Religion is too subtle to be good Their match makes themselves secure and many happy A serpents eye is a singular ornament in a doves head Harmlesse as doves That neither provoke the hawke not project revenge but when pursued they save themselves if they can by flight not by fight Sometimes they sit in their dove-cotes and see their nests destroyed their young ones taken away and killed before their eyes neither ever do they offer to rescue or revenge which all other fouls doe seem in some sort to doe Verse 17. But beware of men Absurd and wicked men saith Paul bruitish men skilfull to destroy saith the Prophet Men-eaters saith the Psalmist Cannibals that make no more conscience to mischief Gods people then to eat a meals meat when they are hungry These be those Lycanthropi those wolves mentioned in the former verse These are those mankinde men that St Paul met with at Ephesus 1 Cor. 15. 32. He fought wiih beasts after the manner of men that is as some interpret it men fought with him after the manner of beasts Such a man was that monster of Millain in Bodin de Repub. Such were the Primitive Persecutours and such are the Pseudo-Catholicks of these times A Dutch-woman they buried alive for religion with thorns under her Another they shamefully defiled
〈◊〉 who professe to eat Christ corporally 〈◊〉 censure so bitterly Verse 8. The sonne of man is Lord of the Sabbath q. d. Say they were not innocent yet have you no cause to condemn them for Sabbath-breach sith I am Lord of the Sabbath and may 〈◊〉 with mine own as me seems 〈◊〉 True it is that Christ hates sinne by nature not by precept only and therefore cannot dispense with the breach of his own laws those that be morall in themselves such as are all the ten but the fourth The fourth Commandment is morall not by nature but by precept saith one and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath Verse 9. He went into their Synagogue These were Chappels of ease to the Temple of ancient use Act. 15. 21. and divine authority Psal. 74. 8. This here is called the Pharisees Synagogue because they did Dominari in concionibus Rom. 2. 19 20. and are for their skill called Princes 1 Cor. 2. 8. Verse 10. Which had his hand withered So have all covetous 〈◊〉 who may well be said amidst all their 〈◊〉 to have 〈◊〉 currant coyn no quick-silver They sit abrood upon what they have got as Euclio in the 〈◊〉 and when by laying 〈◊〉 their money they might lay hold on eternall life they will not 〈◊〉 drawn to it But as Alphonsus King of Spain when he stood to be King of the Romans was prevented of his hopes because he being a great Mathematician was drawing lines saith the Chronicler when he should have drawn out his 〈◊〉 So here Verse 11. What man shall there be c. If a 〈◊〉 slipt into a slowe must be relieved how much more Christs reasonable sheep all which bear golden fleeces and every thing about whom is good either 〈◊〉 〈◊〉 or ad usum Verse 12. Is it lawfull to do 〈◊〉 Nay it is needfull sith not to do well is to do ill and not to save a life or a soul is to destroy it Mar. 3. 4 Not to do justice is 〈◊〉 〈◊〉 and not to shew 〈◊〉 is 〈◊〉 〈◊〉 then cruelty Verse 13. And he stretched it forth So would our 〈◊〉 〈◊〉 out their hands to the poor would they but 〈◊〉 to Christ and hear his voice as this man did But till then they will as easily part with their bloud as with their good All their strife is who like the 〈◊〉 shall fall asleep with most earth in his paws As when they die nothing grieves them more then that they must leave that which they have so dearly 〈◊〉 whiles alive I reade of one wretch who being at point of death clapt 〈◊〉 piece of gold in his own 〈◊〉 and said Some wiser then some I mean to have this with me howsoever Verse 14. How 〈◊〉 might destroy him All envy is bloudy Men wish him out of the world whom they cannot abide and would rather the Sun should be 〈◊〉 then their candle 〈◊〉 David durst never trust Sauls protestations because he knew him to be an envious person Nero put Thraseas to death for no other cause but for that it was not expedient for Nero that 〈◊〉 worthy a man as he should live by him Verse 15. Great multitudes followed him Maugre the malice of earth and hell They lose their labour that seek to quell Christ and subvert his Kingdom Yet have I set my King upon mine holy hill of Sion Psal. 2. 6. The Kingdom of heaven suffereth violence 〈◊〉 11. 12. Or as Melanctbon rendereth that text Vierumpit procedit enititur vi scilicet 〈◊〉 ut sol enititur per nubes ergo irriti 〈◊〉 conatus it bursts thorow all Verse 16. That they should not make him known This his 〈◊〉 〈◊〉 who sought to get credit and glory among men by his 〈◊〉 works upbraid him with Joh. 7. 4. If thou 〈◊〉 these things shew thy self to the world say they and so proclaim that they believed not in him Joh. 7. 5. with Joh. 5. 44. Joh. 12. 43. Verse 17. That it might be fulfilled The old Testament is the new fore-told the new Testament is the old 〈◊〉 Ezekiel saw a wheel within a wheel This is saith 〈◊〉 the one Testament in the other Verse 18. Behold my servant My servant the Messias as the Chaldee 〈◊〉 renders and expounds it The Septuagint somewhat obscure the text by adding to it Behold my servant Jacob and mine elect Israel They are said to have 〈◊〉 against 〈◊〉 wils no 〈◊〉 then they deal not so faithfully Sure it is that they have perverted sundry 〈◊〉 Prophecies 〈◊〉 Christ as 〈◊〉 for instance which therefore our Evangelist and the rest of the Apostles alledge not out of their translation but out of the Hebrew 〈◊〉 The Latins drink of the puddles the 〈◊〉 of the 〈◊〉 but the Hebrews of the 〈◊〉 said Iohan. Reuchlin Whom I have chosen my beloved c Ecce electum dilectum The Latines have a proverb Deligas quem 〈◊〉 Chuse for thy love and then love for thy choice God hath also chosen 〈◊〉 in the beloved Ephes. 1. 6. that we should be the beloved of his soul or as the Septuagint there emphatically render it his belived soul. And he shall shew judgement That is the doctrine of the Gospel whereby is convey'd into the heart that spirit of judgement and of burning Isa. 4. 4. or the sweet effect of it true grace which is called judgement a little below vers 20. Verse 19. He shall not strive To bear away the bell 〈◊〉 others Nor cry Nor lift up his voice saith the Prophet as loth to lie hid and 〈◊〉 making an O yes as desirous of vain-glory and popular applause Laudes nec curat nec 〈◊〉 〈◊〉 He despiseth it as a little stinking breath or the slavering of mens lips which he disdains to suck in Verse 20. A bruised reed shall he not break A reed shaken with the winde is taken for a thing very contemptible at the best how much more when bruised The wick of a candle is little worth and yet lesse when it 〈◊〉 as yeelding neither light nor heat but only stench and annoiance This men bear not with but tread out So doth not Christ who yet hath a sharp nose a singular sagacity and soon resents our provocations He 〈◊〉 also feet like burning brasse to tread down all them that wickedly depart from his statutes Psal. 119. 118. But so do not any of his and therefore he receiveth and cherisheth with much 〈◊〉 not the strong oaks only of his people but the bruised reeds too nor the bright torches only but the smoaking wick He despiseth not the day of small things Smoak is of the same 〈◊〉 with flame for what else is flame but smoak set on fire So a little grace may be true grace as the filings of gold are as good gold though nothing so much of it as the whole wedge The least spark of fire if cherished
offenders that betrayed him to lust therefore are they first pulled out and he led a blinde captive to Gaza where before he had lustfully gazed on his Dalilah It is true the blindenesse of his body opened the eyes of his minde But how many thousands are there that die of the wound in the eye Physicians reckon 200 〈◊〉 that belong to it but none like this for by these loop-holes of lust and windows of wickednesse the devil windeth himself into the soul. Death entreth in by these windows as the Fathers apply that text in leremie The eye is the light of the body saith our Saviour and yet by our abuse this most lightsome part of the body draweth many times the whole soul into utter darknesse Nothing I dare say so much enricheth hell as beautifull faces whiles a mans eye-beams beating upon that beauty reflect with a new heat upon himself Ut uidi ut perij Looking and lusting differ in Greek but in one letter When one seemed to pity a one-eyed man he told him he had lost one of his enemies a very thief that would have stolen away his heart Democritus but in that no wise man pulled out his eyes And the Pharisee little wiser would shut his eyes when he walked abroad to avoid the sight of women insomuch that he often dashed his head against the walls that the bloud gushed out and was therefore called 〈◊〉 impingens How much better and with greater commendation hid these men taken our Saviours counsel in the following verses Verse 29. And if thy right ere offend thee pluck it out That is if it be either so naturall or habituall to thee to go after the fight of thine eyes which Solomon assigneth for the source of all youthfull outrages Eccles. 11 9. that thou hadst as lieve lose thy right eye as not look at liberty out with such an eye though a right eye 〈◊〉 it out and rake in the hole where it grew rather then that any filth should remain there Pluck it out of the old Adam and set it into the new man Get that oculum irretortum that may look forth-right upon the mark without idle or curious prying into or poring upon forbidden beauties A Praetor said the Heathen should have continent eyes as well as hands And the 〈◊〉 〈◊〉 〈◊〉 and worthily ubraided a certain wonton that he had not pupils but punks in his eyes And Archesilaus the 〈◊〉 observing one to have wanton eyes told him that the difference was not great whether he plaid the naughty-pack with his upper parts or his nether Lot might not look to ward Sodom And Peter Martyr observeth out of Nathans Parable that lust though it once prevailed over David yet it was but a stranger to him had enough of that once for it cost him hot water His eye became a fountain he washed his bed which he had defiled yea his pallet or under-bed with tears So did Mary Magdalen once a strumpet her hands were bands her words were cords her eyes as glasses where into while silly larks gazed they were taken as in a day-not She therefore made those eyes a fountain to bath Christs feet in and had his bloud a fountain to bath her soul in Zech. 13. 1. To conclude the sight is a deceitfull sense therefore binde it to the good abearance call it in from its out-strayes check it and lay Gods charge upon it for the future Chast Joseph would not once look on his immodest mistresse she looked and caught hold on him and that when she was abed but her temptation fell like fire upon wet tinder and took not It must be our constant care that no sparkle of the eye flee out to consume the whole by a flame of lust but upon offer of wanton glances from others beat them back as the North winde driveth away rain A Kirg that sitteth in the throne of judgement and so any other man that sets seriously upon this practice of mortification scattereth away all evil with his eyes Prov. 20. 8. And this is to pluck out and cast a way the right eye that offendeth us as being an occasion of offence unto us He that shall see God to his comfort shuts his eyes from 〈◊〉 of 〈◊〉 For wanton and wandring eyes like spiders gather 〈◊〉 out of the 〈◊〉 flowers and like Jacobs sheep being too firmely fixed on beautifull 〈◊〉 they make the 〈◊〉 oft-times bring 〈◊〉 〈◊〉 fruits For it is 〈◊〉 for thee that one of thy members perish An eye is better lost then a soul. For every unmortified one shall be 〈◊〉 with 〈◊〉 〈◊〉 up as it were and preserved for eternall 〈◊〉 and every sacrifice acceptable to God shall be salted with salt of mortification and self-deniall Mark 9 49 And not that 〈◊〉 whole body should be cast into hell As otherwise it will be For if ye live after the 〈◊〉 ye shall die c. In Barbary 〈◊〉 present death for any man to see one of the 〈◊〉 〈◊〉 and for them too if when they see a man though 〈◊〉 thorow a 〈◊〉 they do not suddenly 〈◊〉 out So here a 〈◊〉 and lewd eye hazards the whole to hell fire And is it nothing to lose an immortall soul to purchase an everliving death A man would be loth to fetch gold out of a fiery crucible because he knows it 〈◊〉 burn him Did we as truly 〈◊〉 the everlasting burning of that infernall fire we durst not offer to fetch either 〈◊〉 or profits out of those flames Bellarmine is of opinion that one glimpse 〈◊〉 hells horrour were enough to make a man not only turn Christian and sober but Anchorite and Monke to live 〈◊〉 the strictest rule that can be And there is a 〈◊〉 of one that being vexed with fleshly lusts laid his hands upon hot burning coles to minde himself of hell-fire that followeth upon fleshly courses Verse 30. And if thy right hand offend thee c. By wanton touches by unclean dalliance a farther degree of this sin and 〈◊〉 greater incentive to lust as we see in Josephs mistresse when she not only cast her eyes but proceeded to lay hand upon him she became much more inflamed towards him and had not his heart been seasoned with the true fear of God there was so much the greater danger of his being drawn thereby to commit not that trick of youth as the world excuseth it but that great wickednesse as he there counts and cals it Visus colloquium contactus osculum concubitus are the whoremongers five descents into the chambers of death Off therefore with such a hand by all means cry out of it as Cranmer did of his unworthy right-hand wherewith he had subscribed And as John Stubbes of Lincolns-Inne having his right-hand cut off in Queen Elizabeths time with a cleaver driven thorow the wrist with the force of a
that make it because there is a third person ingaged in the businesse and that is God to whom the bond is made and if afterward they break he will take the forfeiture This David understood and therefore upon his adultery cried out Against thee thee only that is chiefly have I 〈◊〉 and done this evil in thy sight Psal. 51. 4. A sin it is against the father whose Covenant is broken against the son 〈◊〉 members are made the members of an harlot and against the holy Ghost whose temple is defiled 1 Cor. 5. Verse 33. Thou shalt not for swear thy self An oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge which a man may not break It must not be 〈◊〉 without necessity Hence the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nishbang is a passive and 〈◊〉 to be sworn rather then to swear For if the doubt or 〈◊〉 may be asloiled or ended by Verily or Truly or such naked 〈◊〉 we are by the example of our Saviour to forbear an oath But having sworn though to his 〈◊〉 a man must not change Psal 15. 4. upon pain of a curse yea a book full of 〈◊〉 〈◊〉 5. 3 4. It is not for men to play with oaths as children doe with nuts to slip them at pleasure as monkies doe their collars to snap them asunder as Samson did his cords It was an impious and blasphemous speech of him that 〈◊〉 My tongue hath 〈◊〉 but my minde is unsworn And who can but detest that abominable doctrine of the 〈◊〉 of old and their heirs the Jesuites alate Jura perjura secretum prodere noli God will be a swift witnesse against perjured persons Mal. 3. as those that villainously abuse his Majesty making him an acceslary yea a partner in their sin thinking him like themselves and therefore calling him to justifie their untruths Had Shimei peace that brake 〈◊〉 oath to Solomon Or 〈◊〉 that kept not touch with the King of Babylon Or Ananias and Saphira that but uttered an untruth swore it not God punisheth perjury with destruction men with disgrace saith a fragment of the twelve Tables in Rome The AEgyptians and 〈◊〉 punished it with death So did Philip Earl of Flanders and others But where men have not done it God hath hanged up such with his own hands as it were as our Earl Godwin Rodolphus Duke of Suevia that rebelled against his master Henry Emperour of Germany to whom he had sworn allegiance Ladeslaus King of 〈◊〉 at the great battell of Varna where the raging Turk provoked by his perjury appealed to Christ Michael Paleologus Emperour of Constantinople who for his perjury and other his foul and faithlesse dealings lieth obscurely shrowded in the sheet 〈◊〉 defame saith the History Richard Long souldier at Calice deposing falsly against William Smith Curate of Calice shortly after upon a displeasure of his wife desperately drowned himself And within the memory of man Feb. 11. 1575. Anne 〈◊〉 forswore her self at a shop in Woodstreet London and praying God she might sinke where she stood if she had not paid for the wares she took fell down speechlesse and with an horrible stinke died soon after Thus God hangeth up evil-doers in gibbets as it were that others may hear and fear and doe no more so But shalt perform unto the Lord thine oaths As David I have 〈◊〉 and I will perform c. Psal. 119. 106. And yet David was not alwaies as good as his oath as in the case of 〈◊〉 c. Nor did 〈◊〉 of a long time perform his vow 〈◊〉 28 21 though once at least admonished Gen. 31. 13. till he was 〈◊〉 arrouse by the 〈◊〉 of the Shechemites and 〈◊〉 own 〈◊〉 danger to go up to Bethel and doe as he had promised The font in baptisme is Beersheba the well of an oath there we 〈◊〉 swear our selves to God which S. Peter calleth the stipulation of a good conscience This oath we renew when we come to the other Sacrament and often besides when the Lord 〈◊〉 siege to us by some disease or other distresse what promises and protestations make we as Pharaoh and those votaries Psal. 78 But sciapato il morbo fraudato il Dio as the Italian Proverb hath it the disease or danger once over God is defrauded of his due See it in those Jer. 34. who forfeited their fidelity though they had cut the calf in twain and passed thorow the parts thereof a most solemn way of sealing up Covenants and are sorely threatned for it that God would in like sort cut them in twain and destroy them which was the import of that Ceremony Verse 34. Swear not at all Not at all by the creatures which the Pharisees held no fault nor yet by the name of God in common talk lightly rashly and 〈◊〉 for such vain oaths the land mourneth Oaths alas are now become very interjections of speech to the Vulgar and phrases of gallantry to the braver He that cannot swear with a grace wanteth his tropes and his figures befitting a Gentleman Not to speak of those civilified complements of Faith and Troth which are counted light matters Who hears not how ordinarily and openly ruffianly oaths and abhorred blasphemies are darted up with hellish mouths against God and our Saviour whom they can swear all over and seldome name but in an oath 〈◊〉 can these pray Hallowed be that Name that they so daily dishallow Some cannot utter a sentence without an oath yea a fearfull one an oath of sound if enraged especially O the tragedies the blusters the terrible thunder-cracks ot fierce and furious language interlaced with oaths enough to make the very stones crack under them Yea to such an height and habituall practice hereof are some grown that they swear and foame out a great deal of filth and perceive it not Had these men such distemper of body as that their excrements came from them when they knew not of it it would trouble them So it would I dare say did they believe the holy Scriptures threatning so many woes to them yea telling them of a large roll ten yards long and five yards broad full of curses against the swearer yea resting upon 〈◊〉 house where he thinkes 〈◊〉 most secure Brimstone is scattered 〈◊〉 the house of 〈◊〉 〈◊〉 saith Iob as ready to take fire if God but lighten upon it They walk as it 〈◊〉 upon a 〈◊〉 of gunpowder and it may be just in God they 〈◊〉 be blown up when their hearts are full of hell and their mouths 〈◊〉 big with hellish blasphemies Surely 〈◊〉 damnation 〈◊〉 〈◊〉 〈◊〉 hath vowed he will not 〈◊〉 them 〈◊〉 〈◊〉 these 〈◊〉 shall 〈◊〉 enter into his rest And for 〈◊〉 those that 〈◊〉 but any ingenuity abhor and shun their company The very Turks have the Christians blaspheming of Christ in 〈◊〉 and will punish then prisoners sorely when as through impatience or
interrupt the course of his ever-flowing overflowing 〈◊〉 If thou wilt enter into life keep the Commandments That is saith Luther Morero die out of hand for there is no man lives that sinnes not It 〈◊〉 storied of Charles the fourth King of France that being one time affected with the sense of his many and great sinnes he fetcht a deep sigh and said to his wife now by the help of God I will so carry my self all my life long that I never offend him more which word he had no sooner uttered but he presently fell down and died It is not our Saviours 〈◊〉 here to teach that heaven may be had or earned by keeping the law for Adam in his innocency if he had so continued could not have merited heaven neither do the Angels nor could Christ himself had he been no more then a man None but a proud Luciferian would have said as Vega the Popish Perfectionary did Coelum gratis non accipiam I will not go to heaven for nought or on free-cost But our Saviour here shapes this young Pharisee an answer according to his question He would 〈◊〉 be saved by doing Christ sets him that to do which no man living can do and so 〈◊〉 him his errour He sets him to school to the law that hard schoolmaster that sets us such lessons as we are never able to learn 〈◊〉 Christ our elder-brother teach us and do our exercise for us yea brings us forth to God as that schoolmaster in Livy did all his scholars the flower of the Romane Nobility to Hannibal who if he had not been more mercifull then otherwise they had all perished Verse 18. Thou shalt do no murther Our Saviour instanceth the Commandments of the second table only as presupposing those of the first for the second table must be kept in the first and the whole Law say the Schools is but one copulative The two tables of the law saith a Reverend Divine are in their object answerable to the two natures of Christ For God is the object of one man of the other And as they meet together in the person of Christ so must they be united in the affections and endeavours of a Christian. Verse 19. Thou shalt love thy neighbour c. Which because thou doest not as appears because thou wilt not part with thy possessions to relieve the poor 〈◊〉 much lesse doest thou love God and therefore art not the man thou takest thy self forCivil men overween themselves and boast of their morall 〈◊〉 yet make no conscience of the lesser breaches of the second table nor yet of contemplative wickednesse which yet angreth God Gen 6. 6. and lets in the devil 2 Cor. 10. And these are the worlds very honest men for lack of better as a cab of doves-dung was dear meat in the famine of Samaria where better could not be come by Verse 20. All these things have I kept Lie and all as now the Popish Pharisees dream and brag that they can keep the Law and spare They can do more then then any that ever went before them Psal. 143. 3. Job 15. 14. Jam. 3. 2. Oecolampadius saith that none of the 〈◊〉 lived out a full thousand years which is a number of perfection to teach us that here is no perfection of 〈◊〉 Davids heart smote him for doing that which 〈◊〉 highly r commended him for What 〈◊〉 I yet Gr. Wherein am I yet behinde with God He thought himself somewhat aforehand and that God belike was in his debt Truely many now-a daies grow crooked and aged with over-good opinions of themselves and can hardly ever beset right again They stand upon their comparisons I am as good as thou nay upon their disparisons I am not as this Publican No for thou art worse yea for this because thou thinkest thy self better This arrogant youth makes good that of Aristotle who differencing between age and youth makes it a property of young men to think they know all things and to affirm lustily their own placits He secretly insults over our Saviour as a triviall teacher and calls for a lecture beyond the 〈◊〉 worthy therefore to have been sent to Anticyra surely as when Drusus in his defence against a nimble Jesuite that called him 〈◊〉 alledged that 〈◊〉 must be in sundament is fidei the 〈◊〉 replied that even that assertion was heresie So when this young man affirmed that he had ever kept the Commandments and asked what lack I yet Christ might well have said thou art therefore guilty of the breach of all the Commandments because thou takest thy self to be keeper of all and thou therefore lackest every thing because thou thinkest thou lackest nothing Verse 21. If thou 〈◊〉 be perfect As thou boastest and aimest and which never yet any man was nor can be here The 〈◊〉 of this text made some of the Ancients count and call it consilium perfectionis a counsell of perfection such as whosoever did observe should do something more then the law required and so merit for themselves an higher degree of glory in heaven then others had Hence Bernard writeth that this sentence of our Saviour filled the Monasteries with Monks and the deserts with Anchorites Goe sell all c. A personall command for triall and discovery as was that of God to Abraham Go kill thy sonne 〈◊〉 Christians may possesse but yet as if they possessed not they must 〈◊〉 loose to all outward things and be ready to forgoe them when called to loose them for Christ. And give to the poor So shalt thou clear thy self from all suspition of coveteousnesse which properly consists in pinching and saving and so is distinguished by the Apostle from extortion which stands 〈◊〉 immoderate getting 1 Cor. 6 10. 1 Tim. 3. 3. And 〈◊〉 〈◊〉 have treasure in heaven Far beyond the 〈◊〉 of Egypt which yet is called Rahab Psal. 89. 10. because of the riches power and pride thereof Oh get a Patriarchs eie to see the wealth and worth of heaven and then we shall soon make Moses his choice In the year of grace 759 certain Persian 〈◊〉 fell into that madnesse that they perswaded themselves and sundry others that if they sold all they had and gave it to the poor and then afterwards threw themselves naked from off the walls into the river they should presently be admitted into 〈◊〉 〈◊〉 hac insaniâ 〈◊〉 saith mine Author 〈◊〉 〈◊〉 cast away by this mad enterprize How much better if without superstition and opinion of merit Amadeus Duke of 〈◊〉 who 〈◊〉 asked by certain Embassadours that came to his court what hounds he had for they desired to see them shewed them the 〈◊〉 day a pack of poor people feeding at his table and said these are the hounds wherewith I hunt after heaven Verse 22. He went away sorrowfull That 〈◊〉 should require that which he was not willing to perform If heaven be to be had upon no other terms
history One thing in the narration of his acts is very remarkable He placed forces in all the fenced cities yet is it not said thereupon that the fear of the Lord fell on the neighbour Nations But when he had established a preaching ministry in all the Cities then his enemies feared and made no warre Solidissima regiae politiae basis saith Paradinus est verum Dei cultum ubivis stabilire Alias quî potest aut Deus Reges beare a quibus negligitur aut populus fideliter colere qui de obsequio suo non recte instituitur The ordinances of God are the beauty and bulwark of a place and people And Jehosaphat begat Joram That lived undesired and died unlamented While he lived there was no use of him and when he died no misse of him no more then of the paring of the nails or sweeping of the house He lived wickedly and died wishedly as it is said of King Edwin And Joram begat Ozias Here Ahaziah Joash and Amaziah are written in the earth not once set down in the roll perhaps it was because they were imped in the wicked family of Ahab This Uzzias though a King yet he loved husbandry 2 Chron. 26. Thrift is the fuell of magnificence He was at length a leper yet still remained a King Infirmities may deform us they cannot dethrone us The English laws saith Camden pronounce that the crown once worne quite taketh away all defects whatsoever Sure it is that when God once crowns a man with his grace and favour that man is out of harms-way for ever Verse 9. And Ozias begat Joatham A pious Prince but not very prosperous Grace is not given to any as a target against outward affliction And Joatham begat Ahaz A sturdy stigmatick a branded rebell The more he was distressed the more he trespassed This is that Ahaz 2 Chron. 28. 22. How many now adaies are humbled yet not humble Low but not lowly Qui nec fractis cervicibus inclinantur as Hieron complaineth quos multo facilius fregeris quam flexeris as another hath it These are like the 〈◊〉 called Monoceros who may be kild but not caught Plectimur a Deo saith Salvian nec flectimur tamen corripimur sed non corrigimur But if men harden their hearts against correction God will harden his hand and hasten their destruction Ahaz begat Hezekiah Who stands betwixt his father Ahaz and his sonne Manasseh as a lily between two thornes or as a Fuller between two 〈◊〉 or as that wretched Cardinall of Toledo in his preface before the Bible printed at Complutum in Spain said that he set the Vulgar Latine betwixt the Hebrew and Greek as Christ was set betwixt two theeves Here observe by the way that Judah had some enterchange of good Princes Israel none and that under religious Princes the people were ever religious as under wicked Princes wicked Most people will be of the Kings religion be it what it will be as the Melchites were of old and the Papists still if M. Rogers our Protomartyr in Q. Maries daies may be beleeved The Papists saith he apply themselves to the present state yea if the state should change ten times in the year they would ever be ready at hand to change with it and so follow the cry and rather utterly forsake God and be of no Religion then that they would forgoe lust or living for God or Religion Verse 10. And Ezechias begat Manasses Who degenerates into his grandfather Ahaz as the kernell of a well-fruited plant doth sometimes into that crab or willow which gave the originall to his stock This man was till converted as very a Nonsuch in Judah as Ahab was in Israel Yet no King of either Iudah or Israel reigned so long as he It was well for him that he lived so long to grow better As it had been better for Asa to have died sooner when he was in his prime But they are met in heaven I doubt not whither whether we come sooner or later happy are we And Manasses begat Amon Who followed his father in sin but not in repentance And thou his son ô Belshazzar hast not humbled thine heart though thou 〈◊〉 all this But hast lifted up thy self against the Lord c. It is a just presage and desert of ruine not to be warned This was a bloody Prince therefore lived not out half his daies Q. Maries raign was the shortest of any since the Conquest Richard the third onely excepted Yet she was non natur â sed 〈◊〉 arte ferox say some And Amon begat Iosias Of whom that is true that S. 〈◊〉 writes of another In brevi vitae 〈◊〉 virtutum multa replevit Or as M. Hooker speaketh of K. Edward 6. He departed soon but lived long for life consists in action In all these is the life of my spirit saith Hezekiah Isa. 38. 15 16. but the wanton widow is dead while she liveth 1 Tim. 5 6. That good King lived apace and died betime being 〈◊〉 Orbis as Titus was called and Mirabilia mundi as Otho having at his death as it is said of Titus one thing onely to repent of and that was his rash engaging himself in a needlesse quarrell to the losse of his life and the ruine of that state 〈◊〉 Epaminondas was once slain his countreymen were no longer famous for their valour and victories but for their cowardise and calamities When Augustine departed this world we feared saith one the worlds ruine and were ready to wish that either he had never been borne or never died When God took away Theodosius he took away with him almost all the peace of that Church and State So he did of this with Josiah that heavenly spark that plant of renown that precious Prince Qui Regum decus invenum flos spesque bonorum Deliciae saecli gloria gentis 〈◊〉 as Cardanus sang of our English Iofiah K. Edward the sixth Verse 11. And Iosias begat Iechonias Rob. Stephanus restoreth and rectifieth the text thus Iosias begat Iakin and his brethren and Iakin begat Iechanias For otherwise the middle fourteenth whereby S. Matthow reckoneth would want a man Iehoahaz younger brother to Iakin had after his fathers death stept into the Throne but was soon ejected 〈◊〉 prospers not Abimelechs head had stollen the crown and by a blow on his head he is 〈◊〉 at Shechem What got most of the Caesars by their hasty advancement nisi ut citius inter ficerentur As one hath it Notandum saith the Chronologer quod nullus Pontificum egregij aliquid a tempore Bonifacij tertij pro sedis Romanae tyrannide constituens diu supervixerit Quod huic Bonifacio accidit It is remarkable that no Pope of any note for activity in his office was long of life Verse 12. And after they were brought to Babyton This the Evangelist 〈◊〉 and rings often in the
called an overshadowing Luk. 1. 35. Where also 〈◊〉 any should mistake this Of in the text for the materiall cause as if the holy Ghost had begotten him of his own substance as fathers do their children the whole order and manner of this conception so far as concerneth us to know is declared by the Angel Verse 19. Then Joseph her husband 〈◊〉 a just man And yet withall a mercifull tender man of the Virgins credit Hence that conflict and fear within himself lest he should not doe right And not willing to make her a publike example That is to wrong her as the same word is used and expounded by the Authour to the Hebrews of the Son of God as here of the mother of God Heb. 6. 6. with Heb. 10. 29. Was minded to put her away privily Which yet he could hardly have done without blame to 〈◊〉 and blemish to her So farre out we are the best of us when destitute of divine direction How shamefully was that good Josiah miscarried by his passions to his cost when he went up against Pharaoh Necho without once advising with Ieremiah Zephany Huldah or any other prophet of God then living by him Verse 20. But while he thought on these things And was not so well advised upon his course God who reserveth his holy hand for a dead lift expedites him The Athenians had a conceit that Minerva their goddesse drove all their ill counsels to a happy issue The superstitious Romanes thought that an Idol which they called Vibilia kept them from erring out of their way The divine providence is our Vibilia that will not suffer us to misearry so long as we have an eye to the paterne that was shewed us in the 〈◊〉 Exod. 25. 40. In the Mount will the Lord be seen Behold the Angel of the Lord appeared unto him As of old he had done to Daniel being caused to flee swiftly or with 〈◊〉 of flight as the Hebrew hath it with so good a will he did it as thinking he could never come soon enough Joseph thou sonne of David Albeit a poore Carpenter A man may be as high in Gods favour and as happy in russet as in Tissue I know thy poverty saith Christ to that Church but 〈◊〉 nothing thou art rich Feare not to take unto thee viz. From the hands of her parents who have by all right the dispose of their children as a cheif part of their goods Therefore when Satan obtained leave to vex Job and to touch him in his possessions he dealt with his children also For that which is conceived in her That holy thing Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily that is personally and is called the Sonne of God saith the Angel there Yet not in respect of his humane nature for then there should be in the person of Christ two sonnes viz. one of the Father and another of the holy Ghost Besides Heb. 7. 3. he is without father as Man and without mother as God All that can be gathered out of that place in Luke is that he that was so conceived of the holy Ghost 〈◊〉 the naturall Son of God The union of three Persons into one nature and of two natures into one Person these are the great mysteries of Godlines The well is deep as she said and we want wherewith to draw Is of the Holy Ghost As the Efficient not as the Materiall cause The virtus formatrix the formative faculty which the Virgin had not is ascribed to the power of the Holy Ghost framing and fashioning Christ of the substance of the Virgin sanctified miraculously and without mans help But if no mother knows the manner of her naturall Conception what presumption shall it be for flesh and bloud to search how the Sonne of God took flesh of his creature It is enough for us to know that he was conceived of the holy Ghost not spermatically but 〈◊〉 yet secretly and mystically the Virgin her selfe knew not how Fearfully and wonderfully he was made and curiously wrought in the lowest parts of the earth Psal. 139. 14 15. with Ephes. 4. 9. Verse 21. And she shall bring forth a Sonne Shiloh the Son of her secundines that Son that Eve made account she had got when she had got Cain For said she I have gotten a man from the Lord. Or as others read it and the Original rather favours it I have gotten the man the Lord. But how farre she was deceived the issue proved 〈◊〉 〈◊〉 spes bona 〈◊〉 suo Hope comes halting home many times And thou shalt call his name Iesus Not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale as some Hellenists would have it Although it be true that he is Iehovah Rophe the Lord the Physician by whose 〈◊〉 we are healed But of Iashang whence 〈◊〉 Iesus Two in the old Testament had this name The first when he was sent as a spy into Canaan 〈◊〉 13. 16. had his name changed from Oshea Let God save to 〈◊〉 God shall save Under the Law which brings us as it were into the wildernes of SIN we may wish there were a Saviour but under the Gospel we are sure of salvation 〈◊〉 our Iehoshuah hath bound himself to fulfill all righteoufnes and had therefore this name imposed upon him at his circumcision For he assumed it not to himself though knowing the end of his coming and the fullnesse of his sufficiency he might have done it nor received it from men but from God and that with great 〈◊〉 by the ministery of an Angel who talked with a woman about our salvation as Satan sometime bad done about our destruction For he shall save his people from their sinnes This is the notation and Etymon or reason of his name Jesus A name above all names Phil 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Oratour is a word so emphaticall that other tongues can hardly finde a word fit to expresse it Salvation properly notes the negative part of a Christians happinesse viz. preservation from evil chiefly from the evil of sin which is the mother of all our misery from the damning and 〈◊〉 power thereof by his merit and Spirit by his value and vertue Jesus therefore is a short Gospel and should worke in us strongest affections and egressions of soul after him who hath saved us from the wrath to come The 〈◊〉 being set free but from bodily servitude called their deliverer a Saviour to them and rang it out Saviour Saviour so that the fowls in the aire fell down dead with the cry Yea they so pressed to come neer him and touch his hand that if he had not timely withdrawn himself he might have beseemed to have lost his life The Egyptians preserved by Joseph called him Abrech or Tender-Father The daughters of Ierusalem met David returning from the slaughter of the Philistims with singing and
he might make sure work but God 〈◊〉 him I kept the ban-dogs at staves-end saith Nicol. Shetterden Martyr not as thinking to escape them but that I would see the foxes leap above ground for my bloud if they can reach it c. Verse 17. Then was fulfilled that which was spoken Fulfilling of Prophecies is a-convincing argument of the divinity of the Scriptures Mises had fore-told that God should dwell between Benjamins shoulders This was fulfilled 440 years after when the Temple was set up in the Tribe of Benjamin so the prophecies of the coming of Christ and of Antichrist and others in the Revelation which we see daily accomplished Verse 18. Lamentation weeping and great mourning How impatient was Iacob in the losse of Ioseph David of 〈◊〉 c Grief for sin then which 〈◊〉 more deep and soaking is set forth by this unparalleld lamentation Zech. 12. 10. 〈◊〉 5. 4. 〈◊〉 are they that mourn as men do at the death of their dearest children But let such say to God as St 〈◊〉 adviseth a friend of his in like case Tulisti liberos 〈◊〉 ipse 〈◊〉 non contristor quod recepisti ago 〈◊〉 quod 〈◊〉 Thou hast taken away whom thou hadst given me I grieve not that thou hast taken them but praise thee Lord that was pleased to give them Rachel weeping That is 〈◊〉 in the way whereto Rachel died in child-birth and was buried Give me children or 〈◊〉 I die Give her children and yet she dies For her children Those dear pledges and pieces of our selves called Chari by the Latins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks darlings in whom is all our delight Ezek 〈◊〉 24. 25. yet are they certain cares but uncertain comforts And would not be comforted This confutes him in Plautus that said Mulier nulla 〈◊〉 cordicitus ex animo These mourned beyound measure utterly refusing to be comforted by any fair words of the murtherers excusing the matter likely to the miserable mothers and promising amends from the King by some other means or by any other way But immoderate sorrow for losses past hope of recovery is more sullen then usefull our stomack may be bewrayed by it not our wisedom and although something we may yeeld to nature in these cases yet nothing to 〈◊〉 Because they were not A just judgement of God upon them for their unnaturallnesse to the Son of God whom they shut our into a stable The dullnesse and 〈◊〉 of these 〈◊〉 required thus to be raised and rowsed up as by the sound of a Trumpet or report of a Musket Happy for them if they had hearts to hear the rod and who had appointed it But we many times mistake the cause of our misery groping in the darke as the Sodomites crying out upon the instrument seldom reflecting our mindes being as ill set as our eyes we turn neither of them inwards Verse 19. But when 〈◊〉 was dead Not long after this butchery at Bethlehem he fell into a foul and 〈◊〉 disease whereof he died so did Sylla that bloudy man before him so did Maximinus and others after him Iohn de 〈◊〉 a cruell 〈◊〉 and Inquisitioner who used to fill 〈◊〉 boots with boyling grease and so putting them upon the leggs of those whom he examined to tie them backward to a form with their leggs 〈◊〉 down over a small fire c. was smitten by God with an incurable disease so loathsome that none could come nigh him so swarming with vermine and so rotten that the slesh fell away from the bones by peece-meal c. Twiford who was executioner of Frith Bayfeild Bainham Lambert and other good men died rotting above ground that none could abide him So did Alexander the cruell 〈◊〉 of New-gate and Iohn Peter his son in law who commonly when he would affirm any thing used to say If it be not true I pray God I rot ere I die Stephen Gardner rejoycing upon the news of the Bishops burnt at Oxford was suddenly ceized by the terrible hand of God as he sate at meat continuing for the space of 15 daies in such intolerable torment that he could not void by ordure or otherwise any thing that he received whereby his body being miserably inflamed who had inflamed so many good Martyrs before was brought to a wretched end his tongue hanging out all black and 〈◊〉 as Archbishop 〈◊〉 did 〈◊〉 him But to return to Herod when he saw he should die indeed that there might not be no mourning at his funerall he commanded the 〈◊〉 Nobility whom he had 〈◊〉 for that purpose in the Castle of 〈◊〉 to be all 〈◊〉 as soon as ever he was dead And being at point of death he 〈◊〉 his son Antipater to be executed in the prison whom but a 〈◊〉 afore he had declared heir of the Kingdom In November 1572. appeared a new Star in Cassiopeia and continued 16 〈◊〉 Theodor Beza 〈◊〉 applied it 〈◊〉 Mr 〈◊〉 to that Star at Christs birth and to the infanticide there and warned Charles 〈◊〉 9th to beware in this verse Tu verò Herodes sanguinolente time The fifth moneth after the vanishing of this Star the said Charles after long and grievous pains died of exceeding bleeding Constans fama 〈◊〉 illum dum è varijs corporis 〈◊〉 〈◊〉 emanaret in lecto saepè volutatum inter horribilium 〈◊〉 diras tantam sangninis vim projecisse 〈◊〉 〈◊〉 post hor as mortuus 〈◊〉 〈◊〉 as they say of the Devil go out with a 〈◊〉 Arius saith one voiding out his guts sent his soul as a harbinger to hell to provide room for his body He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople and his death was precationis opus non morbi So likely was 〈◊〉 Behold an Angel Glad of an office to serve the Saints Heb. 1. 14. They rejoice more in their names of office then of honour to be called Angels Watchmen c. then Principalities powers c. It was long 〈◊〉 Ioseph heard from 〈◊〉 but Gods time he knew was the best And allthough he leave his people to their thinking yet he forsakes them not Not 〈◊〉 he doth 〈◊〉 saith the Author to the Heb. Verse 20. For they are 〈◊〉 which 〈◊〉 the young 〈◊〉 life God hid him as it were for a litle moment untill the indignation was 〈◊〉 So he did 〈◊〉 Baruch 〈◊〉 Luther in his Pathmos as he used to call the 〈◊〉 of 〈◊〉 where when the Pope 〈◊〉 excommunicated him and the Emperour proscribed him the Lord put into the heart of the 〈◊〉 of Saxony to hide him for 〈◊〉 moneths In which 〈◊〉 the 〈◊〉 dyed the Emperour had his hands full of the French wars and the Church thereby obtained an happy Halcyon At which 〈◊〉 a pretty spectacle it was to behold Christ striving with Antichrist for 〈◊〉 For whatsoever the Pope and
to grace his own ordinance for us Verse 14. But John for bad him Flatly forbad him and kept him out of the water with both hands earnestly not out of disobedience but reverence though faulty and erroneous The very best have their blemishes Omnibus malis punicis inest granum putre dixit Crates And the fairest Apple-tree may have a fit of barrennesse But for involuntary infirmities and those of daily incursion there is a pardon of course if sued out And although Satan stood at the right hand of Jehoshuah the high Priest because as some will have it his accusation was as true as vehement and so Satan seemed to have the upper hand of him Yea although he was so ill clothed yet he stood before the Angel Christ did not abhor his presence nor reject his service I have need to be baptised of thee There can be no flesh without filthinesse as a grave Divine noteth upon this text Neither the supernaturall conception nor austere life of John could exempt him from need of baptisme And commest 〈◊〉 to me Amica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a friendly falling out but quickly made up Most of our jarrings grow from mistakes Be swift to hear slow to wrath easily satisfied Not 〈◊〉 〈◊〉 which being once broken cannot be peeced again Quae modò pugnârant jungunt sua 〈◊〉 〈◊〉 〈◊〉 Verse 15. Suffer it to be so now Or Let be now for the Baptist seems to have laid hands upon Christ to keep him off Our Saviour assents to that John had said but yet shews cause why he should suffer it so to be for present To fullfill all righteousnesse Not legall only and of equality but that of his present condition also and of equity to the end that all kinde of sinners might have all kinde of comfort in Christ an absolute and all-sufficient Saviour Then he suffered him The wisedom from above is gentle and easie to be perswaded when better 〈◊〉 is alledged as in Peter Joh. 13. 8. first peremptory but after conviction pliable An humble man will never be an heretick shew him his errour and he will soon retract it Joannes Bugenhagius a Reverend Dutch Divine lighting upon Luthers book de captivitate Babylonica and reading some few pages of it as he sate at supper rashly pronounced him the most pestilent and pernicious heretick that ever the Church had been troubled with since the times of Christ. But a few daies after having seriously read over the book and well weighed the businesse he returned to his Collegioners and recanted what he had said amongst them affirming and proving that Luther only was in the light and all the world besides in grosse darknesse so that many of them were converted by him to the truth Ioannes 〈◊〉 a learned Bavarian held this heresie That no man or Devil should be damned eternally because God willeth that all should be saved and Christ saith There shall be one shepherd and one sheep-fold But being an humble minded man he was convinced and converted by Oecolampadius and died of the plague but piously at Basile Anno 〈◊〉 Of 〈◊〉 the heretick because he praid ardently and lived unblameably Bucholeerus the Chronologer was wont to say that his heart was good but his head not well regulated But how that could be I see not so long as he lived and 〈◊〉 in his detestable opinions and would not 〈◊〉 them If the 〈◊〉 were gotten into the head the Priest was to pronounce such utterly unclean Levit. 13 44. And the Prophet pronounceth 〈◊〉 soul that is lifted up with pride and pertinacy not to be upright in him Verse 16. And Iesus when he was baptised Many of the Ancients held that the day of Epiphany was the day of our Saviours baptisme But that I think is but a 〈◊〉 The Habassines a kinde of 〈◊〉 〈◊〉 in Afrique baptise themselves every year on that day in lakes or 〈◊〉 thereby to keep a memoriall of 〈◊〉 Saviours baptisme in Iordan This is as 〈◊〉 was wont to say of a like matter to passe by the provision and lick the signe-post Went up straightway out of the 〈◊〉 And stood upon the shore apart from the company that all might see and hear what was now to be done St Luke addeth that he fell thereupon his knees and prayed thereby teaching us with what deep devotion we are to receive the Sacraments Which are given us of God to signifie as by signe to assure as by seal and to convey as by instrument Jesus Christ and all his benefits the Father Son and holy Ghost are there one in covenanting and working thy salvation 〈◊〉 up thy self therefore to hope and faith at the Sacrament speak to thy faith as Deborah did to her self Awake awake Deborah 〈◊〉 a song Give glory to God lay claim to the covenant lean on Christs bosom at that supper and be think thy self with Hesther at the feast what suit thou hast to commence what Haman to hang up what lust to subdue what grace chiefly to get growth in c. But for most communicants urge them to prayer afore in and after Sacrament and they must say if they say truly as David did of Sauls armour I cannot go with these for I have not been 〈◊〉 omed to them And lo the heavens were opened unto him As he was praying for prayer is the 〈◊〉 of heaven wherewith we may take out of Gods treasury plentifull mercy for our selves and others He 〈◊〉 possibly be poor that can pray Rom. 10. 12. One said of the Pope that he could never want money so long as he could hold 〈◊〉 pen in his hand of the faithfull Christian it may safely be affirmed He cannot want any good thing while he can call to God for it If he can finde a praying heart God will finde a pitying heart and a supplying hand Now he is worthily miserable that will not make himself happy by asking The Ark and the Mercy-seat were never separated God never said to Israel Seek ye me in vain The hand of faith never knockt at Heaven gates but they were opened and the Spirit descended though not so visibly as here at the baptisme of our Saviour nor a voice heard so audibly from Heaven as then yet as truly and effectually to the support of the poor suppliant Who while he prayeth in the holy Ghost Jude 20. 〈◊〉 new supplies of the Spirit Phil. 1. 19. and is sweetly but secretly sealed up thereby to the day of redemption And he saw the Spirit of God descending From the Father who spake from the most excellent glory upon the Son who stood upon the shore so that here was concilium augustissimum a most majesticall meeting of the three Persons in Trinity about the worke of mans redemption as once about his creation Gen. 1. 26. Let us make 〈◊〉 The Hebrews interpret it I and my Iudgement-hall by which
sake though under pretexts of fear of sedition because of the great multitudes that followed and admired him as Iosephus hath it This hath ever been an ordinary 〈◊〉 cast upon the most 〈◊〉 to be 〈◊〉 of sedition and 〈◊〉 of the State 〈◊〉 〈◊〉 held and called a Traitour Elijah a troubler of Israel Paul a pest Luther tuba rebellionis the Trumpet of rebellion c. Iuvenies apud Tacitum quentatas accusationes Majestatis unicum crimen eorum qui crimine vacabant saith Lipsius There was some colour of right yea of piety laid upon the French massacre and by edicts a fair cloak sought to cover the impious fraud as if there had been some wicked conspiracy plotted by the Protestants against the King the Queen-mother the Kings brethren the King of Navarre and the Princes of the bloud For there was coyn stamped in memory of the matter in the fore-part whereof together with the Kings picture was this inscription Virtus in rebelle◠And on the other side Pietas excitavit justitiam Not many years before this Francis King of France when he would excuse to the Princes of Germany whose friendship he then sought after that cruelty he had exercised against the Protestants he gave out that he punished Anabaptists only that bragged of Enthusiasmes and cried down Magistracy stirring up the people to sedition as they had done not long before in Germany This foul aspersion cast upon true Religion gave occasion to Calvin then a young man of 25. years of age to set forth that incomparable work called his institutions of Christian Religion Concerning which Paulus Melissus long since sang Praeter Apostolicas post Christi tempora chartas Huic peperere libro saecula nulla parem Since Christs and the Apostles time no such book hath been written He departed into Galilee Succenturiatus prodit Ioanni saith a learned Interpreter He therefore went into Galilee which was under Herods government to be as it were a supply and successour to Iohn whom Herod had imprisoned How well might the tyrant say of the Church as those Persians did of the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We overturn them and yet they fall not we wound them and yet they fear not St Basil bad the persecuted Christians tell the tyrants with a bold and brave spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye prevail again yet surely ye shall be overcome again For there is neither power nor policy against the Lord. Charles the fifth then whom all Christendome had not a more prudent Prince nor the Church of Christ almost a sorer enemy when he had in his hand Luther dead and Melancthon and Pomera◠and certain other Preachers of the Gospel alive he not only determined not any thing extreamly against them or violated their graves but also entreating them gently sent them away not so much as once forbidding them to publish openly the doctrine that they professed For it is the nature of Christs Church the more that persecutours spurn against it the more it flourisheth and encreaseth as the Palme-tree spreadeth and springeth the more it is oppressed as the bottle or bladder that may be dipt not drowned as the Oak that taketh heart to grace from the maims and wounds given it and sprouts the thicker as Fenugreek which the worse it is handled saith Pliny the better it proves This made Arrius Antoninus a cruell persecutour in Asia cry out to the Christians who came by troops to his tribunall and proclaimed themselves Christians so offering themselves to death O miseri si libet perire num vobis rupes aut restes desunt O Wretched men of ye be so desirous to die have you neither rocks nor halters wherewith to dispatch your selves Diocletian after he had in vain done his utmost to blot out Christs Name from under heaven and could not effect it such was the constancy of the Primitive Christians that no sufferings could affright or discourage them but that they grew upon him daily doe what he could to the contrary laid down the Empire in great discontent and betook himself as Charles the fifth also did to a private course of life As Lambs breed in winter and Quails came with the winde So good Preachers and people spring most in hard times No fowl is more prey'd upon by hawks kites c. then the Pigeon yet are there more doves then hawks or kites for all that saith Optatus So the sheep and so the sheep of Christ A little little flock he calleth it but such as all the Wolves on earth and devils in hell cannot possibly devour The Christians of Calabria suffered great persecution Anno 1560. for being all thrust up in one house together as in a sheep-fold the Executioner cometh in and amongst them taketh one and blindfoldeth him with a muffler about his eyes and so leadeth him forth into a larger place where he commandeth him to kneel down Which being done he cutteth his throat and so leaving him half dead and taking his butchers knife and muffler all of gore bloud cometh again to the rest and so leading them one after another he dispatcheth them all to the number of 88. All the elder went to death more cheerfully the younger were more timorous I tremble and shake saith a Roman-Catholike out of whose letter to his Lord this is transcribed even to remember how the executioner held his bloudy knife between his teeth with the bloudy muffler in his hand and his arms all in gore-bloud up to the elbows going to the fold and taking every of them one after another by the hand and so dispatching them all no otherwise then doth a butcher kill his calves and sheep Notwithstanding all which barbarous cruelty the Waldenses or Protestants were so spread not in France only their chief 〈◊〉 but in Germany also many years before this that they could travell from Collen to Millain in Italy and every night lodge with hosts of their own profession It is not yet a dozen years since Pope Urban the eighth that now sitteth upon the surrender of Rochel into the French Kings hands sent his Breve to the King exasperating him against the Protestants in France and eagerly urging yea enforcing the destruction of all the heretikes stabling in the French vineyard as his Inurbanity is pleased to expresse it But what shall be given unto thee Or what shall be done unto thee thou foul tongue Sharp arrows of the mighty with coals of Juniper Psal. 120. 4 5. which burn vehemently and smell sweetly God shall shortly put into the hearts of the Kings of the earth and this King among the rest of the ten to hate the whore to eat her flesh and to burn her with fire Revel 17. 16. There are not many ages past since one of his predecessours broke open the gates of Rome 〈◊〉 the wals dispersed the Citizens and condemned the
became a bitter enemy to the truth that he had profesled 1 Tim. 1. 19 20. 4. 14 15. Faelix 〈◊〉 an Anabaptist of 〈◊〉 being put to death for his obstinacy and ill practices at Tigure praised God that had called him to the sealing up of his truth with his blood was animated to constancy by his mother and brother and ended his life with these words Lord into thy hands I commend my spirit What could any hearty Hooper trusty Taylour or sincere 〈◊〉 have said or done more in such a case It is not then the suffering but the suffering for righteousnesse sake that proveth a man 〈◊〉 and entitleth him to heaven The Philistims died by the fall of the house as well as Samson sed diver so fine ac fato as one saith Christ and the theeves were in the same condemnation Similis paena sed aissimilis causa saith Austin their punishment was all alike but not their cause Baltasar 〈◊〉 the Burgundian that slew the Prince of Orange 1584. Iun. 30. endured very grievous torments But it was pertinacy in him rather then patience stupidity of sense not a solidity of faith a wretchlesse disposition not a confident resolution Therefore no heaven followed upon it because he suffered not as a Martyr but as a malefactour For theirs is the Kingdom of Heaven Surely if there be any way to heaven on horseback it is by the crosse said that Martyr that was hasting thither in a fiery charet The Turks account all them whom the Christians kill in battell Mahometan Saints and Martyrs assigning them a very high place in Paradise In some parts of the West-Indies there is an opinion in grosse that the soul is immortall and that there is a life after this life where beyond certain hills they know not where those that died in defence of their countrey should remain after death in much blessednesse which opinion made them very valiant in their fights Should not the assarance of Heaven make us valiant for the truth should we not suffer with joy the spoiling of our goods yea the losse of our lives for life eternall should we not look up to the recompence of reward to Christ the authour and finisher of our faith who stands over us in the encounter as once over Stephen with a Crown on his head and another in his hand and saith Vincenti Dabo to him that overcommeth will I give this Surely this son of David will shortly remove us from the ashes of our forlorn 〈◊〉 to the Hebron of our peace and glory This son of Jesse will give every one of us not fields and vineyards but Crowns Scepters Kingdoms glories beauties c. The expectation of this blessed day this nightlesse day as one calleth it must as it did with Davids souldiers all the time of their banishment digest all our sorrows and make us in the midst of miseries for Christ to over-abound exceedingly with joy as Paul did Q. Elizabeths government was so much the more happy and welcome because it 〈◊〉 upon the stormy times of Q Mary She came as a fresh spring after a sharpe winter and brought the ship of England from a troublous and tempestuous sea to a safe and quiet harbour So will the Lord Christ do for all his persecuted people Ye see said Bilney the Martyr and they were his last words to one that exhorted him to be constant and take his death patiently ye see saith he when the mariner is entred his ship to sail on the troublous sea how he for a while is tossed in the billows of the same but yet in hope that he shall once come to the quiet haven he beareth in better comfort the troubles that he feeleth So am I now towards this sayling and whatsoever storms I shall feel yet shortly after shall my ship be in the haven as I doubt not thereof by the grace of God c. Lo this was that that held the good mans head above water the hope of Heaven And so it did many others whom it were easie to instance Elizabeth Cooper Martyr being condemned and at the stake with Simon Miller when the fire came unto her she a little shranke thereat crying once ha When Simon heard the same he put his hand behind him toward her and willed her to be strong and of good chear For good sister said 〈◊〉 we shall have a joyfull and sweet supper Whereat she being strengthned stood as still and as quiet as one most glad to finish that good course Now I take my leave of you writeth William Tims Martyr in a letter to a friend of his a little before his death till we meet in Heaven And hie you after I have tarried a great 〈◊〉 for you And seeing you be so long in making ready I will tarry no longer for you You shall finde me merrily 〈◊〉 Holy holy holy Lord God of Sabaoth at my journies end c. And I cannot here let slip that golden 〈◊〉 wherewith those 40 Martyrs mentioned by St Basil comforted one another when they were cast out naked all night in the winter and were to be burned the next morrow Sharpe is the winter said they but sweet is Paradice painfull is the frost but joyfull the fruition that followeth it Wait but a while and the Patriarks 〈◊〉 shall cherish us After one night we shall lay hold upon eternall life Let our 〈◊〉 feel the fire for a season that we may for ever walke arm in arm with Angels let our hands fall off that they may for ever be lifted up to the praise of the Almighty c. Verse 11. Blesse are ye when men shall revile you and persecute you and shall say all manner of 〈◊〉 against you falsly for my sake There are tongue-smiters as well as hand-smiters such as maligne and molest Gods dearest children as well with their virulent tongues as violent hands Such as will revile you saith our Saviour 〈◊〉 and upbraid you with your profession hit you in teeth with your God as they dealt by David and that went as a murthering weapon to his soul and 〈◊〉 your precisenesse and 〈◊〉 in your dish This is the force of the first word Further they shall persecute you eagerly pursue and follow you hot-foot as the hunter doth his prey The word betokeneth a keen and eager pursuit of any other whether by law or by the sword whether by word or deed For 〈◊〉 also are persecutours as Ismael and for such shall be arraigned Jude 15. And cruell mockings and scourgings are set together by the Authour to the Hebrews as much of a kinde chap. 11. 35. Especially when as it follows in the text they shall say all manner of evil against you call you all to peeces and thinke the worst word in their bellies too good for you This is collaterall blasphemy blasphemy in the second table
to do any thing for them or theirs The whole Law is say the Schoolmen but one copulative Any condition not observed 〈◊〉 the whole lease and any Commandment not obeyed subjects a man to the curse And as some one good action hath 〈◊〉 ascribed and assured to it as peace-making Matth. 5. 9. so he that shall keep the whole Law and yet offend in one point is guilty of all When some of the Israelites had broken the fourth Commandment God challengeth them for all Exod. 16. 28. Where then will they appear that plead for this Zoar for that Rimmon a merry lye a petty oath an idle errand on the Lords day c. Sick bodies love to be gratified with some little bit that favoureth the disease But meddle not with the murthering morsels of sin there will be bitternesse in the end Jonathan had no sooner tasted of the honey with the tip of his rod only but his head was forfeited There is a 〈◊〉 fullnesse in sin a lye in these vanities give them an inch they 'l take an ell Let the serpent but get in his head he will shortly winde in his whole body He playes no small game but meaneth us much hurt how modest soever he seemeth to be It is no 〈◊〉 then the Kingdom that he seeketh by his maidenly 〈◊〉 as Adoniah As therefore we must submit to 〈◊〉 so we must resist the devil without expostulation 1 Pet. 5. 7. throw water on the fire of temptation though but to some smaller sin and stamp on it too Behold how great a matter a little fire kindleth saith St James A little poison in a cup a little leak in a ship or breach in a wall may ruin all A little wound at the heart and a little sin in the soul may hide Gods face from us as a cloud Therefore as the Prophet when a cloud as big as a mans hand only appeared knew that the whole heaven would be overcovered and 〈◊〉 the King to betake himself to his charret so let us to 〈◊〉 shelter for a company comes as she said when she bore her 〈◊〉 Gad After Jonathan and his Armour-bearer came the whole host and when Dalilah had prevai'ed came the Lords of the Philistims He that is fallen from the top of a ladder cannot stop at the second round Every sin hardneth the heart and gradually disposeth it to greater offences as lesser wedges make way for bigger After Ahaz had made his wicked Altar and offered on it he brought it into the Temple first setting it on the brazen Altar afterwards bringing it into the house and then lastly setting it on the Northside of Gods Altar Withstand fin therefore at first and live by Solomons rule Give not water passage no not a little Silence sin as our Saviour did the 〈◊〉 and suffer it not to sollicite thee If it be importunate answer it not a word as 〈◊〉 would not Rabshakeh or give it a short and sharp answer yea the blew eye that St Paul did This shall be no grief unto thee hereafter nor offence of heart as she told David the contrary way It repented St Austin of his very excuses made to his parents being a childe and to his schoolmaster being a boy He retracts his ironyes because they had the appearance of a lye because they looked ill-favouredly B. Ridley repents of his playing at Chesse as wasting too much time Bradford bewaileth his dullnesse and unthankfullnesse Davids heart smote him for cutting the lap of 〈◊〉 coat only and that for none other intent then to clear his own innocency that in which Saul commended him for his moderation There are some that would shrink up sin into a narrow scantling and bring it to this if they could that none do evil but they that are in goales But David approves his sincerity by his respect to all Gods Commandments and hath this commendation that he did all the wills of God Solomon also bidds count nothing little that God commandeth but keep Gods precepts as the sight of the eye Those venturous spirits that dare live in any known sin aspire not to immortality Phil. 2. 12. they shall be least that is nothing at all in the Kingdom of heaven And teacheth men so As the Pharisees did and all the old and modern heresiarches In the year 1559. it was maintained by one David George that Arch heretike that good works were pernicious and destructory to the soul. The Anabaptists and Socinians have broached many doctrines of devils not fit to be once named amongst Christians The Pneumatomachi of old set forth a base book of the Trinity under St Cyprians name and sold it at a very cheap rate that the poorest might be able to reach it and reade it as 〈◊〉 complaineth In those Primitive times those capitall haeresies concerning the Trinity and Christs Incarnation were so generally held that it was a witty thing then to be a right beleever as Erasmus phraseth it All the world in a manner was turned Arian as St Hierome hath it 〈◊〉 telleth us that the 〈◊〉 being desirous to be instructed in the Christian religion requested of 〈◊〉 the Emperour to send them some to preach the faith 〈◊〉 〈◊〉 He being himself an 〈◊〉 sent them Arian Doctours who set up that heresie amongst them By the just judgement of God therefore the same Valens being overthrown in battle by the 〈◊〉 was also burnt by them in a poor cottage whether 〈◊〉 had fled for shelter Heretikes have an art of pythanology whereby they cunningly insinuate into mens affections and many times 〈◊〉 wade before they teach as it is said of the 〈◊〉 It was therefore well and wisely done of Placilla the Empresse when her husband Theodosius senior desired to conser with Eunomius she earnestly disl 〈◊〉 him lest being perverted by his speeches he might fall into his haeresie Shall be least in the Kingdom of heaven That is nothing at all there as Matth 20. 16. Either of these two sins here 〈◊〉 exclude out of heaven how much more both If single sinners that break Gods Commandments and no more shall be damned those that teach men so shall be double damned If God will be avenged on the former seven-fold 〈◊〉 he will on the later seventy-fold seven-fold When the beast and the Kings of the earth and their armies shall be gathered together toward the end of the world to make war against Christ the multitud shall 〈◊〉 〈◊〉 with the sword the poor seduced people that were carried along many of them as those two-hundred that followed Absolom out of Jerusalem in the simplicity of their hearts and understood not the matter shall have an easier judgement But the beast was taken and the false Prophet and were both cast 〈◊〉 not slain with the sword and so cast to the infernall vultures to be
held captive of infidels and 〈◊〉 with divers pains and ignominious taunts being demanded by way of scorn Tell us what miracle thy Christ hath 〈◊〉 he answered He hath done what you see that I am not moved at all the cruelties and contumelies you cast upon me Godly people can bear wrongs best of any and although corrupt nature in them bustles eftsoons and bestir it self yet they soon club it down they reason themselves patient as David and pray down their distempers as Paul And albeit with those two sonnes of thunder they could finde in their hearts to call for fire from heaven upon their adversaries yet they 'll doe nothing without leave As they came to Christ and said Wilt thou that we command fire from heaven c. which when Christ disliked and denied they were soon satisfied We must take up our crosses and when God bids us yoke he is the wisest man that yeelds his neck most willingly Our Saviour gave Judas his mouth to be kissed when he came to betray him leaving us a patern of like equanimity and patience Verse 42. Give to him that asketh thee Yet with discretion and choice of a sit object Which having met with be not weary of well-doing for in due season ye shall reap if ye faint not Giving is compared to sowing which in good ground is usually with increase Therefore a worthy Minister upon occasion asking his wife whether there were any money in the house she answered that she knew but of one three-pence well saith he we must go sowe that is give something to the poor knowing that to be the way of bringing in Prov. 11. 24 25. Deut. 15. 10. The mercy of God crowns our beneficence with the blessing of store Happy was the Sareptan that she was no niggard of her last handfull The more we give the more we have it increaseth in the giving as the loaves in our Saviours hands did Never did a charitable act go away without the retribution of a blessing How improvident therefore are we that will not offer a Sacrifice of alms when God sets up an altar before us It were an excellent course surely if Christians now as they of old at Corinth would 〈◊〉 up weekly a part of their gettings for pious and charitable uses and that men would abound in this work of the Lord as knowing that their labour is not in vain in the Lord I speak of them that are able for we may not stretch beyond our staple and so spoil all We read of a Bishop of Lincoln that never thought he had that thing that he did not give And of one Bishop of Rome though that 's a rare thing that was so liberall to the poor that when he was asked by certain Embassadours whether he had any hunting-dogs to shew them he answered Yes And bringing them to a great sort of poor people whom he daily relieved at his table These are the dogs saith he wherewith I hunt after heaven Bishop Hooper also had his board of beggers Twice I was saith M. Fox in his house in Worcester where in his common-hall I saw a table spread with good store of meat and 〈◊〉 full of beggers and poor folk And this was his daily custom And when they were served and catechised then he himself sate down to dinner and not before Queen Anne Bullin carried ever about her a certain little purse out of which she was wont daily to scatter some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands The Savoy Bride-well and another Hospitall founded by King Edward the sixt upon a Sermon of B. Ridleys doe speak and testifie both 〈◊〉 tender heart and his bountifull hand Bonfinius relateth of Stephen King of Hungary and the same thing is reported of Oswald King of England that his right-hand rotted not for a long time after he was dead And well it might be so saith he that that hand should be kept from corruption that never suffered any to beg to hunger to lie in captivity or any other misery But these alas are the last and worst daies wherein love is waxen cold Mens hearts are frozen and their hands wither'd up A great deal of mouth-mercy there is as in S. James his time Goe thy waies and be fed clothed warmed but with what with a messe of words a sute of words a fire of words these are good cheap but a little handfull were better then a great many such mouth-fuls We may now a daies wait for some good Samaritan to come and prove himself a neighbour And after all complain There is no mercy in the land Mercifull men are taken away the liberall man faileth from among the children of men Elias lacketh his 〈◊〉 of Sarepta and Elisha the Shunamite Paul cannot finde the Purpurisse nor Peter the Currier Abraham we have not and Job we finde not Captain Cornelius is a black-swan in this generation that gave to him that asked and from him that would borrow of him turned not away c. And from him that would borrow of thee turn not away Some are ashamed to beg and take alms who yet being 〈◊〉 with great necessity could be glad to borrow And a 〈◊〉 kindenesse it might be to lend them a bigger summe then to give them a lesser Here therefore a good man is mercifull and 〈◊〉 he will lend looking for nothing again not looking that a poor neighbour should earn it out or doe as much for him 〈◊〉 other way Nay we ought not in this case so to look for our own again as that that be the chief thing we aim at but to obey Christ and to doe a poor man a pleasure And what if the wicked borroweth and paieth not again let not others fare the worse for their fault The godly make great conscience of paying that they owe as the sonne of the Prophets that was so sorry for the 〈◊〉 of the axe Alas master it was but borrowed And Elisha 〈◊〉 the widow first pay her debts with her oil and then live of the 〈◊〉 Now from such borrowers turn not away plead not excuse 〈◊〉 not 〈◊〉 when it is in thy hand to help them presently He 〈◊〉 hideth his 〈◊〉 in this case shall have many a curse Not 〈◊〉 doe good in this kinde is to doe hurt not to save a life or 〈◊〉 a poor mans declining estate is to destroy it Carnall 〈◊〉 will here stand up and plead as Nabal did Shall I take my 〈◊〉 and my fl sh that I have provided for my shearers and give it 〈◊〉 strangers So 〈◊〉 I take my money or my means which I have provided for my children and give it or lend it to such and such Here then you must silence your reason and exalt your faith Consider how great an honour
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
an Arheist a Papist a perjurer a 〈◊〉 of Gods Sabbath an iron boweld wretch a murtherer an adulterer a thief a false witnesse or whatsoever 〈◊〉 the devil will And can this man ever serve God acceptably can he possibly please two so contrary masters No he may sooner reconcile fire and water look with the one eye upward and with the other eye downward bring heaven and earth together and gripe them both in a fist 〈◊〉 be habitually covetous and truly religious These two are as inconcurrent as two 〈◊〉 lines and as incompatible as light and darknesse They who bowed down on their knees to drink of the waters were accounted unfit souldiers for Gideon so are 〈◊〉 for Christ that stoop to the base love of the things of this life 〈◊〉 discredit it both his work and his wages 〈◊〉 Abraham would not that ancient and valiant souldier and servant of the most 〈◊〉 God For when Melchisedech from God had made him heir of all things and brought him bread and wine that is an earnest 〈◊〉 little for the whole c. he refused the riches that the King of Sodom offered him because God was his shield and his exceeding great reward His shield against any such enemies as 〈◊〉 omer and his complices had been unto him and his exceeding great reward for all his labour of love in that or any other service though he received not of any man from a thread to a 〈◊〉 Verse 25. Therefore I say unto you Take no carefull 〈◊〉 c. This life is called in Isaiah the life of our hands because it is maintained by the labour of our hands Neverthelesse let a 〈◊〉 labour never so hard and lay up never so much his life 〈◊〉 not in the abundance of the things that he possesseth saith our 〈◊〉 and therefore bids take heed and beware of covetousnesse There is in every mothers-childe of us a false presumption of self-sufficiency in our own courses as if we by our own diligence could build the house The devils word is proved too true He said we should be like Gods which as it is false in respect of divine qualities resembling God so is it true in regard of our sinfull 〈◊〉 for we carry the matter for most part as if we were petty gods within our selves not needing any higher power This self-confidence the daughter of unbelief and mother of carking care and carnall thought-fullnesse our Saviour 〈◊〉 by many arguments 〈◊〉 and 〈◊〉 Take no thoughtfull 〈◊〉 for your life what ye shall eat c. The word here used in the originall signifieth sometimes a commendable and Christian care as 1 Cor. 7. 33 34. He that is married careth how to please his wife Likewise she careth how to please her husband It implieth a dividing of the minde into divers thoughts casting this way and that way and every way how to give best content And 〈◊〉 should be all the strife that should be betwixt married couples This is the care of the head the care of diligence called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is another sort of 〈◊〉 here spoken against as unwarrantable and damnable the care of the heart the care of 〈◊〉 a doubtfull and carking care joyned with a fear of future events a sinfull sollicitude a distracting and distempering care properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it tortures and tears asunder the minde with anxious impiety and fretting impatiency This maketh a man when he hath done his utmost indeavour in the use of lawfull means for his own provision or preservation to sit down and with a perplexed heart sigh out Sure it will never be sure I shall die a beggaer be utterly 〈◊〉 c. Surely I shall one day perish by the hand of Saul were it not better for me to shift for my self and to 〈◊〉 speedily into the land of the Philistims 1 Sam. 27 1 A sinnefull consultation for had not God promised him both life and Kingdom after Saul but he said very wisely in his hasty fear All men are liars Prophets and all And again I said in my sudden haste I am cut off What ye shall eat or what ye shall drinke c. I would have you without carefulnes about these things saith the Apostle that ye may sit close to the Lord without distraction And again In nothing be carefull How then Why make your requests known to God in prayer as children make their needs known to their parents whom if they can please they know they shall be provided for Little thought do they take where to have the next meal or the next new 〈◊〉 neither need they 〈◊〉 but we have praid and yet are to seek Add to your prayer supplication saith the Apostle there strong cryes out of a deep sense of our pressing necessities and then see what will come of it I have done so to my poore power and yet it 〈◊〉 To thy supplication add thanksgiving for mercies already 〈◊〉 saith he Thanksgiving is an artificiall begging See 〈◊〉 in thy most carefull condition wherefore to be thankfull Praise God for what you have had have and hope to have What will follow upon this What The peace of God 〈◊〉 passeth all understanding shall keep as 〈◊〉 a guard or 〈◊〉 your hearts from cares and mindes from feares in Christ Jesus This shall be the restfull successe 〈◊〉 your praiers and praises And is it not good that the heart be 〈◊〉 with grace rather then the body forced with meats 〈◊〉 brave letters and how full of life were written by Luther to 〈◊〉 afflicting himself with continuall cares what would be 〈◊〉 issue of the Imperiall Diet held by Charles the fifth and 〈◊〉 States of Germany at Ansborough about the cause of 〈◊〉 Gospel Ego certè oro pro te saith he doleo te 〈◊〉 simam curarum hirudinem meas preces sic irritas facere I 〈◊〉 for thee and am troubled at it that thou by troubling thy self 〈◊〉 unnecessary cares makest my prayers of none effect for thee 〈◊〉 after many sweet consolations mixt with reprehensions he 〈◊〉 cludes But I write these things in vain because 〈◊〉 thinkest to rule these things by reason and killest thy self 〈◊〉 immoderate cares about them not considering that the 〈◊〉 Christs who as he needs not thy counsels so he will bring about 〈◊〉 own ends without thy carefullnesse thy vexing thoughts 〈◊〉 heart-eating fears whereby thou disquietest 〈◊〉 self 〈◊〉 measure Is not the life more then meat c And shall he that hath given us that which is greater and better deny unto us that which is lesse aud worse Shall we beleeve Gods promises in the 〈◊〉 but not Gods providence in the means as the Disciples 〈◊〉 they 〈◊〉 forgotten to buy bread and as Abraham in the case 〈◊〉 promise of issue of his body Excellent is that of the Apostle He
and fair speeches deceive the hearts of the simple as the serpent did Eve You would think by their 〈◊〉 soothing hony-words they were wholly set 〈◊〉 seeking your good when they meerly serve not the Lord Jesus Christ but their own bellies as those Popish flesh-flies Faithfull are the wounds of a friend fair they are and pleasant saith the Chaldee here but the kisses of an enemy are 〈◊〉 as were those of Ioab to Amasa and Iudas to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philo. Love is not alwaies in a kisse there are that 〈◊〉 and kill David would not taste of their dainties nor endure that 〈◊〉 should pouer upon him the 〈◊〉 oyntments as at 〈◊〉 it was the custome among that people Luke 7. 46. 〈◊〉 if the 〈◊〉 smite him he would take it for a singular 〈◊〉 Let him reprove me saith he it shall be an excellent oyle and shall soak into me as 〈◊〉 oyle doth into wooden 〈◊〉 It shall 〈◊〉 break my head my heart it may and so make way for the 〈◊〉 of Gods grace which is not poured save onely into broken 〈◊〉 for 〈◊〉 whole 〈◊〉 are full 〈◊〉 and so this precious 〈◊〉 would run over and be spilt on the ground as Bernard 〈◊〉 〈◊〉 Verse 5. Thou hypocrite This is a dull generation and must be 〈◊〉 sharply or cuttingly that they may be 〈◊〉 in the 〈◊〉 And Ministers by our Saviours example here must learn so to instruct as to sharpen and set an edge upon the word so as it may gore the 〈◊〉 consciences of their hearers with smarting 〈◊〉 that they may hear and fear and God may heal them 〈◊〉 13. 15. Christ turnes 〈◊〉 here to such and bitterly 〈◊〉 against them as elsewhere likewise he 〈◊〉 but 〈◊〉 〈◊〉 23. of the Gospel dragging them down to 〈◊〉 by a chain of eight 〈◊〉 〈◊〉 as so man links and closing up all with that 〈◊〉 〈◊〉 〈◊〉 serpents ye generation of vipers How 〈◊〉 ye 〈◊〉 the 〈◊〉 of hell verse 33. and all to shew us how such kinde of 〈◊〉 should be handled As for those that are 〈◊〉 proud and 〈◊〉 that none dare declare their way to 〈◊〉 〈◊〉 God will lay them in the slimy valleyes where are 〈◊〉 〈◊〉 like them and more shall come after them 〈◊〉 〈◊〉 they 〈◊〉 be brought forth to the day of wrath and 〈◊〉 〈◊〉 〈◊〉 they here Ite Maledicti go ye 〈◊〉 c. Thou hypocrite first cast out the beam c. St James telleth us that the 〈◊〉 from above is first 〈◊〉 and then peaceable without judging without hypocrisy And these two last are set 〈◊〉 to 〈◊〉 us that the greatest censurers are commonly the 〈◊〉 〈◊〉 and as any one is more wise he is more 〈◊〉 of his 〈◊〉 Hence also St Peter after he had said Lay 〈◊〉 〈◊〉 〈◊〉 guil hypocrisy envy addeth and evil 〈◊〉 to note that censuring and all other evils of the tongue are gendred of any of the fore-mentioned For wicked men are apt to 〈◊〉 as 〈◊〉 use as the envious devil accused God to our first parents of envy the covetous person thinkes all the world to be made of covetcusnesse Caligula did not believe there was any chast person upon earth And Bonner said to Mr 〈◊〉 the 〈◊〉 I dare say that Cranmer would recant if he might have his living again so measuring him by himself Those that have a blemish in their eye think the skie to be ever cloudy and such as are troubled with the 〈◊〉 see all things yellow so do those that are 〈◊〉 with malice and hypocrisie think all like themselves Contrarily Mary 〈◊〉 thought the gardiner should have had as much good-will to Christ as shee had Little did Jacob suspect that Rachel had stole her fathers Idols or the 〈◊〉 that Judas had harboured such a traytor in his heart as 〈◊〉 against his Master They rather suspected 〈◊〉 man himself then Iudas And when our Saviour bad him what thou doest do 〈◊〉 they thought he had meant of making provision or giving something to the poor Also when the woman poured the precious 〈◊〉 upon our Saviour and Iudas 〈◊〉 the fat as a waste though he did it because he was a thief and cared not a pin for the poor yet all the Disciples approved of what he said and are therefore made authors of his speech by one of 〈◊〉 〈◊〉 so little did they perceive his 〈◊〉 or his 〈◊〉 True goodnesse is not 〈◊〉 censorious quarellous It is for an Esau to complain of his fathers store Hast thou but one blessing of his brothers subtilty was he not rightly called Jacob The godly man casts the 〈◊〉 stone at himself and with Iacob 〈◊〉 out I am not worthy Lord the least of thy loving 〈◊〉 Loe I have 〈◊〉 and I have done wickedly 〈◊〉 these 〈◊〉 what have they done Let thine hand I pray thee be against me c. said David when he was come to himself who before this when he had 〈◊〉 his conscience with the stain and sting of 〈◊〉 both 〈◊〉 〈◊〉 fact of the cruel rich man complained of by Nathan with too much severity even above the Law and shortly after tortured the miserable Ammonites without all mercy putting them under saws harrows and axes of iron and making them passe thorow the brick-kilne c. This he did before 〈◊〉 conscience was awaked out of that dead Lethargy whereinto Satan had cast him by the trumpet of the Law before he was convinced of sinne by the sanctifying Spirit and purged thereby from those pollutions he had 〈◊〉 wallowed in But if God will but once more make him to hear of joy and gladnesse that his broken bones may 〈◊〉 if he will but restore unto him the joy of his salvation and stablish him with his free Spirit then insteed of censuring and setting against others he will teach transgressours Gods waies and sinners shall be converted unto him He will no longer insult but in meekness instruct those that oppose themselves if God peradventure will give them as he had done him repentance to the acknowledging of the truth and that they may awake 〈◊〉 of the 〈◊〉 of the devil who as the Ammonites were by David are taken captive by him at his pleasure Put them in minde saith Paul to speak evil of no man And why For we our selves also even I Paul and thou Titus were sometimes foolish disobedient deceived c. and have yet still a world of work within doors about the discovering and 〈◊〉 the mortifying and mourning over our own unruly lusts and unchristian practices A fincere heart is ever most censorious and severe against it self But it is set here by our Saviour as a visible brand upon the face of the 〈◊〉 that as he is ever tampering and medling with other mens motes so he never hath either leisure or pleasure to look into his own rotten heart and rebellious
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
So shewing us what they were wont to doe in case of cure But now-adaies sciopato il morbo fraudato il Santo as the Italian proverb hath it Sick men recovered deal as ship-wrackt men escaped they promise God as he in Erasmus his Naufragium did the Virgin a picture of wax as big as S. Christopher but when he came to shore would not give a tallow-candle This is a cursed kinde of cousenage Mal. 1. 14. Verse 5. There came unto him a Centurion Rarior est virtus veniens e corpore raro Souldiers are commonly fierce and godlesse creatures But this noble Centurion might well have made a Commander in that Thundering Legion and might well have had his hand in that Victoria Haleluiatica as it was called obtained by the Orthodox Brittans against the Pelagian Picts and Saxons here Victoriâ fide obtentâ non viribus as the story tells us a victory got by faith and not by force Verse 6. Lord my servant lyeth at home c. Not thrown out of doors not cast sick into a corner to sink or swim for any care his master would take of him No 〈◊〉 left to be cured at his own charges The good Centurion was not a better man then a master So was that renowned 〈◊〉 Thomas Lucy late of Charlecott in Warwick shire to whose singular commendation it was in mine hearing preached at his Funerall and is now since published by my much honoured friend Mr Robert Harris that among many others that would dearly misse him a housefull of servants had lost not a Master but a Physitian who made their sicknesse his and his cost and physick theirs Or as mine Alter Ego mine intire beloved kinsman 〈◊〉 Thomas Dugard expresseth it in his eligant Epitaph His servants sicknesse was his sympathy and their recovery his cost Verse 7. I will come and heal him Stupenda dignation A wonderfull condescending that the Lord of Lords should vouchsafe to visit a poor 〈◊〉 and restore him to health It was a great favour that Q. Elizabeth did Sir Christopher Hatton L. Chancellour who died neverthelesse of grief of minde that when she had broken his heart with a harsh word she was pleased to visit and comfort him though it were all too late What was it then for the Lord Christ in the shape of a servant to come down to the sick servants pallet Hunniades when he felt himself in danger of death desired to receive the 〈◊〉 before his departure And would in any case sick as he was be carried to the Church to receive the same saying that it was not fit that the Lord should come to the house of his servant but the servant rather to goe to the house of his Lord and master Verse 8. Lord I am not worthy c. Fidei mendica manus 〈◊〉 is an 〈◊〉 grace and makes a man cry out with 〈◊〉 〈◊〉 non sum dignus nihilominus tamen sum indigens By 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 him that is invisible Now the more a man 〈◊〉 of God the lesse he seeth by himself the neerer he 〈◊〉 to God the more rottennesse he feeleth in his bones Lord I am hell but thou art heaven said Mr Hooper Martyr at his death I am swill and a sink of sin but thou art a gracious God c. But speak the word onely c. The Centurions humility was not more low then his faith lofty That reacheth up unto heaven and in the face of humane weaknesse descries omnipotency Verse 9. For I am a man But thou Lord art more then a man for the Centurion here makes comparison with our Saviour both in respect of his person and of his power as of the lesse with the greater For his person he saith not For I also 〈◊〉 a man such as thou art as the vulgar here corruptly renders it But I am a man a meer man Thou art God also very God And for his power though subject to another have souldiers at my beck and check how much more hast thou who art over all an 〈◊〉 power over sicknes and death The palsy or as some say the Epilepsy was anciently called Morbus sacer or the holy disease For the Priests to enrich themselves perswaded the superstitious people that this disease as being suddain hidden and for most part incurable was an immediate hand of God and could be cured by none but Priests The medidicines they gave were much like that of the French Mountebank who was wont to give in writing to his patients for curing all diseases these following verses Si vis curari de morbo nescio quali Accipias herbam sed qualem nescio nec quam Ponas nescio quo curabere nescio quando They are thus Englished by one Your pain I know not what doe not fore slow To cure with herbs which 〈◊〉 I 〈◊〉 not know Place them well 〈◊〉 I know not where and then You shall be perfect whole I know not when And I say to this man 〈◊〉 and he goeth c. King Ferdinands 〈◊〉 being conducted into the camp of the Turks wondered at the perpetuall and dumb silence of so great a multitude the Souldiers being so ready and attentive that they were no otherwise commanded then by the beckning of the hand or nod of their Commanders Tamerlan that warlike Scythian had his men at so great command that no danger was to them more dreadfull then his displeasure And to my servant doe this and he doeth it Such a servant is every Saint to his God at least in his desire and endeavour Such a Centurion also is he over his own heart which he hath at his right hand as Salomon saith that is ready prest to obey God in all parts and points of duty There were seven sorts of Pharisees And one was Pharisaeus Quid 〈◊〉 facere faciam illud So they would needs be called But the true Christian onely is such 〈◊〉 one in good earnest as the Pharisee pretends to be Verse 10. He marvelled and said c. What can be so great a marvell as that Christ marvelleth So he wondered at his own work in Nathaniel Ioh. 1. 47. and at his own love to miserable man-kinde when he calls himself Wonderfull Counsellour c. Isa. 9. 6. He wondered not as the 〈◊〉 did at the magnificence of the Temple he was not a whit taken with all the beauty and bravery of the world set before him by the devil as it were in a land-skip but at the Centurions faith he much marvelled it being a work of his own almighty power which he puts not 〈◊〉 but for great purposes Ephes. 1. 19. Where is easy to observe in the Originall a sixfold gradation Verse 11. Many shall come from the East They shall fly as a cloud saith Isay speaking of the conversion of the Gentiles and so flock to the Church as if a whole flight of doves driven
by some hawk or tempest should scoure into the columbary and rush into the windows The Tyrians had a hand in building the Temple The molten Sea stood upon twelve Oxen which looked towards East West North and South The new Ierusalem hath twelve gates to shew that there is every way accesse for all sorts to Christ Who is also fitly called the second Adam The Greek letters of which name as S. Cyprian observeth doe severally signify all the quarters of the Earth He was born in an Inne to shew that he receives all comers His garments were divided into four parts to shew that out of what part of the world soever we come if we be naked Christ hath robes to clothe us if we be harbourlesse Christ hath room to lodge us Iether an I smaelite may become an Israelite 1 Chron 7. 17. With 2 Sam. 17. 25. and Arannah the 〈◊〉 may be made an exemplary 〈◊〉 2 Sam. 24. 18 with Zech 9. 7. Vide Iunium in 〈◊〉 Verse 12. But the children of the kingdom Those that had made a covenant with God by sacrifice Psal. 50. 5. And therefore held their heads on high as already destinated to the diadem Loe these in the height of their hopes and exspectancies shall be excluded A foul and fearfull disappointment Surely the tears of hell cannot sufficiently bewail the losse of heaven 〈◊〉 of Valoys was Son Brother Uncle Father to a King yet himself never was a King So here Into outer darknesse Into a darknesse beyond a 〈◊〉 into a 〈◊〉 〈◊〉 and beneath the prison In tenebras ex tenebris 〈◊〉 〈◊〉 infaeliciùs excludendi saith Augustin God shall surely 〈◊〉 to these unhappy children of the Kingdom when he casts them into condemnation as Aulus Fulvius said to his traiterous sonne when he slew him with his own hands Non Catilinae te 〈◊〉 sed patriae I called you not but to glory and vertue neither to glory but by vertue 2 Pet. 1. 3. As you liked not the later so never look for the former Every man is either a King or a caytiffe and shall either raign with Christ or rue it for ever with the devil Aut Casar 〈◊〉 nullus as he said to his Mother And as those in tho Turks Court that are born of the blood royall but come not to the kingdom They must die either by the sword or halter so here Verse 13. And as thou hast believed c. Faith hath an happy hand and never but speeds in one kinde or other It hath what it would either in money or moneys-worth Apollonius saith Zozomen never asked any thing of God in all his life that he obtained not This man saith One concerning Luther could have of God whatsoever he listed Verse 14. He saw his wives mother laid c. A wife then Peter had and if a good wife she might be a singular help to him in his Ministry As Nazianzens mother was to her husband not a companion onely but in some respects a guide to godlinesse S. Ambrose saith that all the Apostles were married men save John and Paul And those Pope-holy hypocrites that will not hear of Priests marriage but hold it far better for them to have and keep at home many harlots then one wife as that carnall Cardinall 〈◊〉 defended they might hear the contrary out of their own Cannon-law where it is written Distin. 29. Si quis discernit Presbyterum conjugatum tanquam occasione 〈◊〉 offerre non debeat anathema esto And again Distinct. 31. Siquis vituperat 〈◊〉 〈◊〉 cum viro suo fidelem religiosam detestatur aut culpabilem aestimat velut quae regnum Dei introire non possit anathemaesto They might 〈◊〉 to Paphnutius a famous Primitive Confessour who though himself an unmarried man mightily perswaded and prevailed with the 〈◊〉 〈◊〉 that they should not decree any thing against Priests marriage alledging that marriage was honourable in all and that the bed undefiled was true chastity They might 〈◊〉 Ignatius scholar to S. Iohn the Evangelist pronouncing all such as call marriage a defilement to be inhabited by that old Dragon the devil But there is a politike reason that makes these men deaf to whatsoever can be said to them by whomsoever and you shall have it in the words of him that wrote the history of the Councell of Trent a Councell carried by the Pope with such infinite 〈◊〉 and craft that the Jesuites those 〈◊〉 Commeritricitegae will even smile in the triumps of their own wits when they hear it but mentioned as a master-stratagem The Legates in Trent-Councell saith 〈◊〉 were blamed for suffering the Article of Priests Marriage to be disputed as dangerous Because it is plain that married Priests will turn their affections and love to wife and children and by consequence to their 〈◊〉 and countrey to that the strict dependance which the Clergy hath upon the Apostolike-sea would cease and to grant Marriage to Priests would destroy the Ecclesiasticall Hierarchy 〈◊〉 make the Pope Bishop of Rome only Verse 15. And he touched her hand A speedy and easie cure of the fever such as Hipocrates or Galen could never skill of They doe it not but by many evacuations long diet c. besides that much gold must be lavished out of the bag as it is 〈◊〉 46. 6. the poor patient crying oft out 〈◊〉 〈◊〉 whence AEger as some think Christ by his word and touch only doth the deed in an instant As he can blow us to destruction Iob 4. 9. nod us to destruction Psal 80. 16. so when Heman thinks himself free from the dead free of that company and the 〈◊〉 begin to go about the streets he can speak life unto us and keep us that we go not down to the pit She arose and ministred unto them Thereby to evince the truth of the miracle and to evidence the truth of her thankfullnesse Verse 16. When the even was come In the morning he sowed his 〈◊〉 and in the evening he withheld not his hand It is good to be doing whiles it is day Mr Bradford Martyr held that hour not well spent wherein he did not some good either with his tongue pen or hand Verse 17. Himself took our infirmities The Prophet speaketh of spirituall infirmities the Evangelist applieth it to corporall And not unfitly for these are the proper effects of those we may thank our sins for our sicknesses Rev. 2 22. She had stretcht her self upon a bed of security she shall be cast another while upon a bed of sicknesse Asa had laid the Prophet by the heels and now God layes him by the heels diseasing him in his feet Sin is an universall sicknesse like those diseases which the Physitians say are 〈◊〉 totius substantiae And our lives are fuller of sins then the firmament of stars or the furnace of sparks Hence all our bodily
in the sight of her husband and then forced her to draw a sword and give her husband a deadly wound her hands being ordered by them The Town of Barre in France being taken by the Papists all kinde of cruelty was there used Children were cut up the guts and hearts of some of them pulled out which in rage they gnawed with their teeth The Italians which served the King did for hatred of religion break 〈◊〉 into such fury that they did rip up a living childe and took his liver being as yet red hot and eat it as meat John Burgeolus President of Turon an old man being suspected to be a Protestant and having bought his life with a great summe of money was not withstanding taken and beaten cruelly with clubs and staves And being stript of his clothes was brought to the bank of the river Liger and hanged his feet upward and head downward in the water up to his breast Then he being yet alive they opened his belly pull'd out his guts and threw them into the river And taking his heart they put it upon a spear carrying it with contumelious words about the City Were these men or rather devils in the shape of men What should I instance further in those late Irish unheard of cruelties so well known and so much written of such as whereof the devil himself might be ashamed had he any shame in him Lithgow a Scot after he had with K. James his letters travelled thorow the greatest part of the known world was as he returned through Spain in the City of Maligo suprized by nine Sergeants and carried before the Governour By whose appointment they stripped him of his clothes robbed him of his money put him into a dark dungeon shackled him starved him wounded him c. In ten hours he received seventy severall torments At last all the Lords Inquisitours commanded him to receive eleven strangling torments at midnight and to be burnt body and bones to ashes though they had nothing against him but suspition of religion And yet after this God wonderfully delivered him He was brought on his bed to our King wounded and broken and made this relation to the face of Gundamor the Spanish Ambassadour They will scourge you John Fortune a Martyr in Q. Maries dayes was thus threatned by one Mr Foster You shall be whipt and burned for this year I trow His answer was I should be full glad of that For it is written They will scourge you in their synagogues And since the time that the sword of tyranny came into your hand I heard of none that were whipt Happy were I if I had the maidenhead of that persecution Verse 18. And ye shall be brought before Governours Yea they offered themselves to them crying Christiani sumus and so tyring them thereby that one of them in a great chafe cryed out O miseri si libet perire num vobis rupes aut restes de sunt Can ye finde no other way to dispatch your selves but that I must be troubled with you And before Kings for my sake As Paul before Agrippa and afterwards Nero Luther before Charles 5. Lambert before Hen. 8. Verse 19. Take no thought how or what ye shall speak Be not anxious about either matter or manner of your apology for your selves Ye shall be supplied from on high both with invention and elocution Demosthenes that great Oratour was many times 〈◊〉 when he spake to King Philip and sometimes so amated that he had not a word more to say Moses that great scholar feared he should want words when he was to stand before Pharaoh and professeth that since God had called him to that service he found lesse freedom of speech then before Latomus of Lovain a very learned man having prepared an eloquent Oration to Charles the fifth Emperour was so confounded in the delivering of it that he came off with great discredit and fell into utter despair No wonder therefore though the Apostles being ignorant and unlettered men were somewhat troubled how to doe when brought before Kings and Kesars Our Saviour here cures them of that care by a promise of helpe from heaven And they had it Acts 2. 4. 5. 7. And so had the Confessours and Martyrs in all ages of the Church Nescio unde veniunt istae meditationes saith Luther of himself in a letter to his friend And in his book of the Babylonish captivity he professeth that whether he would or no he became every day more learned then other How bravely did Anne Askew Alice Driâ—er and other poor women answer the Doctours and put them to a nonplus Was not that the spirit of the Father speaking in them Verse 20. But the Spirit of your Father Who borroweth your mouth for present to speak by It is he that forms your speeches for you dictates them to you filleth you with matter and furnisheth you with words Fear not therefore your rudenesse to reply There is no mouth into which God cannot put words And how oft doth he chuse the weak and unlearned to confound the wise and mighty as he did Balaams Asse to confute his master Verse 21. And the brother shall dâ—liver up the brother As Alphonsus Diarius did his own brother John at Neoberg in Germany So Doctour London made Filmer the Martyrs own brother witnesse against him cherishing him with meat and money and telling him he should never lack as long as he lived c. So one Woodman was delivered by his own brother into his enemies hands Of him and other Martyrs burnt with him White Bishop of Winchister after Gardiner falsly affirmed in a Sermon Good people these men deny Christ to God and the holy Ghost to be God c. In the civil warres of France the sonnes fought against their fathers and brothers against brothers and even women took up arms on both sides for defence of their religion This is the effect of the Gospel of peace but by accident And the father the childe As Philip K. of Spain who said he had rather have no subjects then hereticks as he called them And out of a bloudy zeal suffered his eldest son Charles to be murdered by the cruel Inquisition because he seemed to favour the Protestant-side Verse 22. And ye shall be hated 〈◊〉 perinde crimine incendij quam odio humani generis convicti sunt saith 〈◊〉 of those poor Christians that by Nero wore haled to death for setting the City of Rome on fire which was done by himself 〈◊〉 telleth us that their name and not their crime was punished in Christians So Luther complaineth that there was in his dayes no crime comparable to that of professing the Gospel But he that endureth to the end Apostacy looseth the things that it hath wrought 2 Joh. 8. Non quaeruntur in Christianis initia sed finis saith 〈◊〉 It is the evening that crowneth
〈◊〉 the 〈◊〉 And why stark naught 〈◊〉 another of 〈◊〉 〈◊〉 shall tell you Their 〈◊〉 saith he is 〈◊〉 〈◊〉 1. Because of so long standing 2. Because so far 〈◊〉 3. 〈◊〉 their shew of purity c. This paved a way for the great work which Luther began in Germany the last of October 1617. And it was strangely carried on 1. By diligent preaching 2. Printing good books 3. Translating the holy Scriptures into vulgar tongues 4. Catechising of youth 5. Offering publike disputation 6. Martyrologies Here in England was a great door opened at the same time but many 〈◊〉 The establishing of that Reformation how unpersit soever to be done by so weak and simple means yea by casuall and crosse means saith one against the force of so puissant and politick an enemy is 〈◊〉 miracle which we are in these times to look for It is such a thing saith another as the former age had even despaired of the present age admireth and the future shall stand amazed at K. Henry the eighth whom God used as an Instrument in the work had first written against Luther and afterwards established those six sacrilegious Articles And sitting in Parliament he thus complained of the stirs that were made about religion There are many saith he that are too busie with their new Sumpsimus and others that dote too much upon their old Mumpsimus The new religion though true he and they all for most part envyed the old though their own they despised John Frith withstood the violence of three of the most obstinate amongst them Rochester Moor and Rastall Whereof the one by the helpe of the doctours the other by wresting the Scriptures and the third by the help of naturall Philosophy had conspired against him But he as another Hercules saith Mr Fox fighting with all three at once did so overthrow and confound them that he converted Rastall to his part Rochester and Moor were afterwards both beheaded for denying the Kings supremacy Reformation hath ever met with opposition and never more then now men fighting for their lusts which they love as their lives and are loth to part with But Christ shall raigne when all 's done and those golden times are now at hand that the new 〈◊〉 which signifies the state of the Church in this world when it hath passed the furnace of 〈◊〉 presently upon it shall be all of fine gold Let us contribute thereunto our earnest prayers and utmost pains not abiding among the sheepfolds with Reuben nor remaining in ships with Dan c. Judg. 5. 16 17. not standing off and casting perils as the Priests and Levites in 〈◊〉 daies but beginning the Reformation as Gideon did at 〈◊〉 own hearts and houses lest with 〈◊〉 in stead of making up the breach we prove makers of breaches Were our dangers greater thy single reformation may doe much to prevent them Ier. 5. 1. As were our hopes greater thy sin and security may unravell them and undo all Eccles. 9. 18. One sianer destroyeth much good Be moving therefore in thine own orb and bestir thee as Nehemiah did trading every talent wherewith divine providence hath entrusted thee for Ierusalems welfare giving no rest either to thy self or to God as his remembrancer untill he have established and made her a praise in the whole earth Isa. 62. 6 7. Verse 32. Which indeed is the least of all seeds That is one of the least for there is as little or lesse then it as Poppy-seed c. Cypresse seeds are said to be so small that they can hardly be seen asunder and yet of them grows so great and tall a tree Nusquam magis tota natura quam in minimis saith Pliny Tremellius testifieth that things almost incredible are related of the wonderfull growth of the Jewish mustard-seed Maldonat also telleth us that in Spain he had seen little woods of mustard-seed-trees and that the bakers therehence fet fuell to heat their ovens and doe other offices The word of God a thing worth observation saith a modern Divine is in the Gospel compared to mustard-seed which as one gathereth out of Pythagoras of all seeds is most in ascent taketh deepest root and being mixt with vineger is soveraign against serpents Right so the word of God worketh effectually in us begets an ascent in our affections layes in us a sure foundation and though it touch us sharply as vineger yet is a most powerfull preservative against that old serpent Verse 33. The Kingdom of heaver is like unto leaven Which soon diffuseth it self into the whole lump The word of God is not bound though the Preacher haply be in bonds 2 Tim. 2. 9. but runnes and is 〈◊〉 2 〈◊〉 2. 1. In the beginning of Q. Maries raign almost all the prisons in England saith Mr Fox were 〈◊〉 right Christian schools and Churches During the time of Mr Bradfords imprisonment in the Kings-bench and Counter in the Poultrey he preached twice a day continually unlesse sicknesse hindred him where also the 〈◊〉 was administred And through his means the 〈◊〉 so well did bear with him such resort of good people was daily at his lecture and ministration of the Sacrament that commonly his chamber was well-nigh filled there with Concerning the Christian Congregation saith the same Authour in Q. Maries time there were sometimes 40 sometimes 100 sometimes 200 met together I have heard of one who being sent to them to take their names and to espie their doing yet in being among them was converted and cryed them all mercy Verse 34. And without a parable spake he not c. A singular judgement of God upon them for their contumacy and contempt of the Gospel So is it now upon many people that God taketh sometimes from their most illuminate teachers clearnesse and perspicuity of expression for a punishment of their unthankfullnesse and rebellion against the light Theeves and malefectors that affect darknesse because the light discovers their evil deeds are worthily cast into a dark dungeon so here Ezekiel by the just judgement of God upon them was no more understood by his hearers then if he had spoken to them in a strange language Heraclitus for his obscurities was called the Dark Doctour and it seems he affected it for he oft commanded his schollers to deliver themselves darkly A minister is studiously to shun obscuritie in his doctrine But if neverthelesse he prove obscure and hard to be understood let the people see a hand of God in it and rather accuse their own impiety then the preachers inability Verse 35. I will utter things c. I will freely and plentifully eventilate them as a fountain casteth out her waters constantly and without spare Charity is no churle True goodnesse is communicative and a counts that it hath not that good thing that it doth not impart as that Bishop of Licoln never thought he had that thing which he did not
the spirit is given to every man to profit withall 1 Cor. 12. 7. Verse 11. Not that which goeth into the man c. Whether with clean or 〈◊〉 hands taken meat 〈◊〉 not the 〈◊〉 guilty of Gods wrath What Not if abused to surfeting and drunkennesse saith Bellarmine who is angry with Christ for this doctrine as making against theirs directly and therefore seeks to disprove him We answer for and with Christ that he speaks here of the moderate use of meats which is indifferent As for the abuse of it to 〈◊〉 and excesse this is an evil that cometh out of the heart and defileth the man as being a flat breach of the law of God who every where condemns it But that which cometh out of the mouth That is out of the heart that muck-hill thorow the mouth as thorow a dung-port that defileth a man worse then any jakes can do Hence sin is called filthinesse abomination the vomit of a dog the devils excrements c. The very visible 〈◊〉 are 〈◊〉 by it and must therefore be purged by 〈◊〉 as those vessels were that held 〈◊〉 sin-offering As for the soul sin sets such engrained stains upon it as nothing can fetch out but the bloud of Christ that 〈◊〉 lamb Verse 12. Knowest thou that the Pharisees c. q. d. why dost thou then thus call the people to thee and exclude them It was a commendable charity in the 〈◊〉 to desire the better information of those that had 〈◊〉 accused 〈◊〉 v. 2. and to tender their salvation Be not overcome of evil but overcome evil with good Speciosiùs aliquantò injuriae 〈◊〉 sicijs vincuntur quam mutni odij pertinacia pensantur saith a 〈◊〉 Verse 13. Every plant which my heavenly Father hath not planted viz. By election and watered by vocation These Pharisees were reprobates designed to detection here and to destruction hereafter Therefore as it is no wonder so it is no matter though they stumble at the Word being disobedient sith hereunto they were appointed 1 Pet. 2. 8. Let them stumble and fall and be broken and snared and taken Isa 8. 15. Christ is to reprobates a rock of offence but such a rock as that Judg. 6. 21. out of which goeth fire and consumeth them Verse 14. Let them alone A dreadfull doom like that Hos. 4. 14. I will not punish your daughters when they commit whoredom c. No so great punishment as not to be punished And vers 17. of that same Chapter Ephraim is joyned to idols let him alone q. d. He hath made a match with mischief he shall have his belly-full of it Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and no more angry Ezek. 16. 42. A man is ever and anon medling with his fruit-trees paring and pruning c. but for his oaks and other trees of the forrest he lets them alone till he comes once for all with his axe to fell them Both shall fall into the ditch Though the blinde guides fall undermost and have the worst of it Verse 15. Declare unto us this parable It was no parable but a plain 〈◊〉 and easie to be understood had not they been dull of hearing and somewhat soured with the Pharisaicall 〈◊〉 of the necessity of washing hands afore 〈◊〉 though for that time by a singular providence of God 〈◊〉 neglected which both gave 〈◊〉 to the Pharisees quarrell and to this question whereto 〈◊〉 Saviour maketh a most plain and plenary 〈◊〉 Verse 16. Do not ye yet understand What Not at these years and after so long standing Will ye stand till ye waxe sour again and not give your selves wholly to these things that your profiting may appear to all Is it not a shame to have no more wit at sixty year old then at six to be alwaies learning yet never 〈◊〉 to the knowledge of the truth God expects a proportion of skill and 〈◊〉 according to the time and means men have had Heb. 5 12. Verse 17. Whatsoever entereth in at the mouth In nature Animantis cujusque vita est fuga Life were it not for the repair by daily 〈◊〉 would be soon extinguished Hence it is called The life of our hand because maintained by the labour of our 〈◊〉 But that which our Saviour here driveth at is to set forth the ridiculous 〈◊〉 of the Pharisees whiles they placed a kinde of 〈◊〉 in those things that were evacuated and thrown into the draught And do not Papists the very 〈◊〉 Qui gustavit ovum trahitur in carcerem cogiturque de haeresi causam dicere saith Erasmus To eat flesh or but an egg in Lent is punished with death Whereas in the year of Christ 330 Spiridion a godly Bishop in Cyprus having not what else ready to set before a guest that came to him in the Lent set him a piece of porke to feed on And when the stranger made scruple of eating flesh in Lent saying I am a Christian and may not do it Nay therefore thou maist do it said he because to the pure all things are pure and the 〈◊〉 of God consisteth not in meats and drinks c. Verse 18. Come foorth from the heart That source of sinne and fountain of folly for as a fountain casteth forth her waters so doth the heart of man cast out it 's wickednesse Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse Jam. 2. what is the heart that seminary of sinne wherein is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Empedocles saith in Aristotle In this sea are not only that Leviathan the devil who there sets up his forts and strong holds 2 Cor. 10. 4. and doth entrench and incage himself but creeping things innumerable Psal. 104. 26. making that which should be the Temple of God a den of theeves a pallace of pride a slaughter-house of malice a 〈◊〉 house of 〈◊〉 a raging sea of sinne Isa. 57. 20. a little hell of black and 〈◊〉 imaginations The 〈◊〉 man 〈◊〉 rotting in the grave of corruption wrapt up in the winding-sheet of hardnesse of heart and blindenesse of minde and 〈◊〉 a 〈◊〉 crawleth with wormes swarming with those 〈◊〉 lusts that were able to poison up an honest heart Verse 19. For out of the heart proceed evil thoughts These are the first and immediate issue of the sinfull soul words and deeds Borborology and enormity follow in their order And I dare be bold to say saith a reverend Divine that though the act contract the guilt because the lust is then 〈◊〉 up to an height so that it is come to an absolute will in execution yet the act of adultery and murther is not so abhominable in Gods 〈◊〉 as the 〈◊〉 of the spirit for it is the spirit that he mainly looks to c. Think not then that thought is free for as inward bleeding will kill so 〈◊〉 concupiscence whatever the Papists
with such grace and gravity as was admirable So when John Lawrence was burnt at Colchester the young children came about him and cryed in the audience of the persecutours Lord strengthen thy servant and keep thy promise Verse 16. Thou hast perfected praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast given it all its parts and proportions thou hast compleated and accomplished it The Hebrew saith Fundasti thou hast founded praise and well bottomed it Quae enim perfecta sunt firmissima Now there is no mouth so weak into which God cannot put words of praise And how oft doth he chuse the silly-simples of the world to confound the wise and learned See my notes on Psal. 8. 2. And here it is observable that our Saviour answers warily to the captious question so as he may neither offend 〈◊〉 by taking upon him to be a King nor stumble the people who took him for no lesse and he was well pleased there with Let our columbine simplicity be mixed with serpentine subtilty that we run not our selves heedlesly into unnecessary dangers Verse 17. And he left them As not willing to loose his labour to cast away his cost upon men so unthankfull untractable Ludit qui sterilâ— semina mandat humo Went out of the city into Bethany Happly for safety sake undoubtedly for his delight and to refresh himself with his friend Lazarus after his hard labour and little successe Verse 18. As he returned into the city There his work lay chiefly thither therefore he repaires betimes and forgat for haste to take his breakfast as it may seem for ere he came to the city he was hungry though it were but a step thither A good mans heart is where his calling is Such a one when he is visiting friends or so is like a fish in the aire whereinto if it leap for recreation or necessity yet it soon returns to his own element Verse 19. He came to it and found nothing He thought then to have found something there was some kinde of ignorance we see in Christ as man but not that that was sinfull His soul desired the first ripe fruits yea though they had not been ripe and ready hard hunger would have made them sweet and savoury as the shepherds bread and onions were to Hunniades when he was put to flight by the Turkes So well can hunger season homely cates saith the Historian Or this promising figtree our Saviour might say as Alciat of the Cypresse Pulchra coma est pulchro digâ—staeque ordine frondes Sed fructus nullos haec coma pulchra gerit Verse 20. They marvelled saying c. And well they might for no conjurer with all his skill could have caused this figtree so suddenly to whither with a word speaking For the figtree is the most juicefull of any tree and bears the brunt of winter-blasts Yea Plutarch tells us that there issueth from the figtree such a strong and most vehement vertue as that if a bull be tied unto it for some while he becomes tame and tractable though he were never so fierce and fell before No wonder therefore though the Disciples wondered at so sudden an alteration Verse 21. If ye have faith and doubt not Or dispute not the matter as probable only and somewhat uncertain but not altogether undoubted He that doubteth debateth it as it 〈◊〉 with himself 〈◊〉 the case to and fro sometimes being of one minde sometimes of another Now let not such a man think that he shall receive any thing of the Lord Iam. 1. 7. If ye will not beleeve surely ye shall not be 〈◊〉 Verse 22. What soever ye shall ask in prayer beleeving Faith is the foundation of prayer and prayer is the fervencie of faith Cast thy burden upon the Lord or thy request thy gift upon the Lord. Psal. 55. 22. that is whatsoever thou desirest that God should give thee in prayer cast it upon him by faith and it shall be effected Fidei mendica manus Faith and prayer are the soules two hands whereby she begs and receives of God all good things both for this and a better life Hence of old when the Saints praid they spred out the palmes of their hands as to receive a blessing from God 1 Kings 8. 22. Exodus 9. 29. Psalm 143. 6. Verse 23. And when he was come into the Temple Not into the Inne or victualing-house though he had been so hungry by the way He forgat that the zeal of Gods house had eaten him up it was his meat and drink to do the will of his heavenly father this he preferred before his necessary food And truly a man would wonder what a deal of work he did up in these three 〈◊〉 before his apprehension All those Sermons and discourses set down by Matthew from this place to chap. 26. by Mark from chap. 11. to chap. 14. by Luke from chap. 20. to chap. 22. and by Iohn from the 12. to 18. chap. were delivered by him in these three last daies of his liberty He dispatched them with speed as if he had been loth to have been taken with his task undone To teach us to get up our work and to work out our salvation Not work at it only Lazy spirits 〈◊〉 not to immortality The twelve tribes served God instantly day and night and found all they could do little enough Act. 26. 7. Came unto him as he was teaching Otiosum vel 〈◊〉 facilè tulissent saith an Interpreter 〈◊〉 he would have been quiet or silent they would never have questioned him A wolf flies not upon a painted sheep we can look upon a painted 〈◊〉 with delight It is your active Christian that is most spited and persecuted Luther was offered to be made a Cardinall if he would be quiet He answered no not if 〈◊〉 might be Pope And defends himself thus against those that thought him happly a proud fool for his refusall Let me be counted fool or any thing said he so I be not found guilty of cowardly silence The Papists when they could not rule him railed at him and 〈◊〉 him an Apostate He confesseth the action and saith I am indeed an Apostate but a blessed and holy Apostate one that had fallen off from the devil They called him devil But what said he Prorsùs Satan est Lutherus sed Christus vivit 〈◊〉 Amen Luther is a devil Be it so but Christ liveth and raigneth that 's enough for Luther So be it By what authority doest thou these things They saw that their kingdom would down their trade decay if Christ should be suffered thus to teach and take upon him in the Temple as a Reformer When Erasmus was asked by the Electour of Saxony why the Pope and his Clergy could so little abide Luther he answered For two great offences viz he had medled with the Popes tripple crown and with the Monks fat paunches 〈◊〉 illae lachrymae Hence all that
for mint signifies also a book of histories because in that one poor herb large stories of Gods wisdom might and love are described unto us In tithing this and other pot-herbs the Pharisees were over and above sollicitous and even superstitious and all for a name So in the year of grace 1435. Capistranus the Minorite being sent into Germany and other countreys by Pope Nicolas to preach obedience to the Sea of Rome gat a great deal of credit and respect to his Doctrine by putting down dicing carding dancing feasting masking enterludes c. although he taught not one syllable of sound doctrine touching Christ and his merits 〈◊〉 of faith patience of hope c. There are both Magnalia 〈◊〉 legis the great and the lesser things of the law both must be looked to Hypocrites are nice in the one but negligent of the other Judgement mercy and faith So of old to those bodily exercises and externall rites so stood upon by the hypocrites in their 〈◊〉 Isaiah opposeth judgement and justice Chap. 1. Hosea opposeth mercy and kindenesse Chap. 4. Zachary opposeth truth and fidelity Chap. 8. as more to be looked after and 〈◊〉 for Verse 24. Which strain at a gnat c. A proverbiall speech warranting the lawfull use of such expressions for illustration of a truth The Greeks have a like proverb to gargle down an image statue or colosse that is to make no bones of a foul fault when matters of lesse moment are much scrupled Saul kept a great stir about eating the flesh with the bloud when he made nothing of shedding innocent bloud Doeg was deteined before the Lord by some voluntary vow belike But better he had been further off for any good he did there The Priests made 〈◊〉 of putting the price of bloud into the treasury Matth. 27 6. who yet made no conscience of imbruing their hands in the innocent bloud of the Lamb of God The Begardi and Beginnae a certain kinde of heretikes Anno 1322. held this mad opinion that a man might here attain to perfection and that having attained to it he might do whatsoever his nature led him to That 〈◊〉 was no sin but to 〈◊〉 a woman was a mortall wickednesse c. Verse 25. Ye make clean the out-side True Ephraimites or rather Canaanites so they are called Hos. 12. 7 8. that is meer naturall men Ezek. 16. 4. the balances of deceit were in their hands they loved to oppresse yet so long as thereby they grew rich they flattered themselves and said In all my labours they shall 〈◊〉 none iniquity in me that were sinne Hypocrites if they can but make fair to the worldward it is enough But as the fish Sepia is bewraied by the black colour which she casteth out to cover her so the hypocrite is convinced by the very shew of godlinesse under which he hoped to have lurked God so discovers his deceitfull courses as that his wickednes is shew'd before the whole Congregation Pro. 26. 26. Verse 26. Cleanse first that which is within God loveth truth in the inwards Psal. 51. 6. O Jerusalem wash thy heart Jer. 4. 14. not thy hands only as Pilate did this breeds constancy and evennesse in all our outward behaviours Iam. 4. 8. Grace and nature both begin at the heart at the center and from thence goes to the circumference Art and hypocrisie begin with the face and outward lineaments Verse 27. Ye are like unto whited Sepulchres The Jews had their vaults or caves for buriall These the wealthier sort would paint garnish beautifie at the mouth or entrance of them And hereunto our Saviour alludeth Intùs Nero foris Cato 〈◊〉 hic ut Piso vivit ut Gallomus c. It was said of the Sarmatians that all their vertue was outward And of Sejanus that he had only a semblance of honesty Intùs summa adipiscendi libido within he was full of extortion and 〈◊〉 Hypocrites seem as gloworms to have both light and heat but touch them and they have neither The AEgyptian temples were beautifull on the out-side when within ye should finde nothing but some serpent or crocodile Apothecaries boxes oft have goodly titles when yet they hold not one dram of any good drug A certain stranger coming on 〈◊〉 unto the Senatours of Rome and colouring his hoary hair and pale cheeks with vermilion hiew a grave Senatour espying the deceit stood up and said What sincerity are we to expect at this mans hands whose locks and looks and lips do lie Think the same of all painted hypocrites Verse 28. But within ye are full c. Fair professours they were but foul sinners not close but grosse hypocrites such as knew themselves to be so like as Ieroboams wife knew her self to be disguised when she went to the Prophet and as the whore that offered sacrifice to cover her whoredom Prov. 7. 14. This hypocrisie goes worthily coupled 〈◊〉 with iniquity It ariseth from secret Atheisme as in Ananias and Saphira that noble pair of hypocrites and paveth a way to the unpardonable sin as in these Pharisees Verse 29. 〈◊〉 build the Tombs c. And lost their cost because they received not their doctrine So do the Papists at this day in their pretended honouring the ancient Saints and Martyrs whose religion and practices they persecute in the true professours How much better Rabus Crispin the French Chronicler 〈◊〉 Fox and others who have raised the Martyrs as so many Phaenices out of their ashes again by recording their holy lives and Christian deaths And how shall Cope and Kemp stink for ever in the nostrils of all good people The former 〈◊〉 fouling so much fair paper in railing at and casting reproach upon the holy Martyrs of the Protestant religion in his sixth dialogue especially The later for disgracing them some few years since excusing the powder traitours at same time in a Sermon at S. Maries in Cambridge Verse 30. If we had been in the daies Either these men grosly dissembled or their hearts greatly deceived them For certainly an Herod and Herodias to Iohn Baptist would have 〈◊〉 an Ahab and Iezabel to Elias But as it was said of Demosthenes that he was excellent at praising the worthy acts of 〈◊〉 〈◊〉 so at imitating of them In like sort may we say of the 〈◊〉 they could well declaim against their fore-fathers 〈◊〉 but not so well disclaim them They were adversus sua ipsorum 〈◊〉 facundi 〈◊〉 as one speaketh in a like case Shrill accusers of themselves Verse 31. Wherefore ye be witnesses c. Here our Saviour casts all their cost in their teeth as if thereby 〈◊〉 had meant to commend 〈◊〉 fathers curelty in killing the Prophets sith they 〈◊〉 it by persecuting him and his to the death 〈◊〉 is commonly hereditary and runs in the bloud and as we use to say of 〈◊〉 The older it is the stronger as in the
Themistocles to his friend for thou art not Themistocles Ye have done it unto me Christ saith Salvian is 〈◊〉 maximus as one that shareth in all the Saints necessities and who would but relieve 〈◊〉 Christ Look out some 〈◊〉 in whom we may seal up love to deceased 〈◊〉 My goodnesse extendeth not to thee saith David but to the Saints Christs receivers M. Fox never denied beggar that asked in Iesus name And being once asked Whether he knew a certain poor man who had received 〈◊〉 from him in time of trouble he answered I remember him well I tell you I forget Lords and Ladies to remember such Verse 41. Then shall he say also c. Then Judgement as it begins here at Gods 〈◊〉 so shall it at the last day The elect shall be crowned and then the reprobates doomed and damned Depart from 〈◊〉 ye cursed c. A sentence that breaths out nothing but fire and brimstone stings and horrours woe and alas 〈◊〉 without end and past imagination Mercy Lord saith the 〈◊〉 miser No saith Christ 〈◊〉 be packing Yet blesse me before I go Depart ye cursed To some good place then To hell-fire not materiall fire but worse in many respects But let me then come out again It is everlasting fire eternity of extremity This is the hell of hell this puts the damned to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever Lord torment us thus But they have a will to sin ever and being worthlesse they cannot satisfie Gods justice in any time therefore is their 〈◊〉 everlasting But let me have some good company in my 〈◊〉 The devil and his Angels But who appointed me this hard condition It was prepared of old The all-powerfull wisdom did as it 〈◊〉 set down and devise most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most formidable fire And here it is hard to say whether 〈◊〉 〈◊〉 〈◊〉 Depart from me ye cursed or that which followeth Into 〈◊〉 fire Pain of losse or pain of sense Sure it is that the 〈◊〉 of hell are not sufficient to be wail the losse of heaven the 〈◊〉 of grief gna 〈◊〉 〈◊〉 painfull as the 〈◊〉 burns If those good souls Act. 20. wept because they should see 〈◊〉 〈◊〉 no more how deplorable is the eternall deprivation of the beatificall vision Verse 42. For I was an hungred c. Ill works are the just causes of damnation as being perfectly evil But good works can be no such causes of salvation because due debts to God and at the 〈◊〉 imperfect Verse 43. I was a stranger c. These fools of the people 〈◊〉 a price in their hands to get 〈◊〉 as Joseph by his 〈◊〉 bought the Land of AEgypt but they had no 〈◊〉 〈◊〉 it 〈◊〉 son to Henry the third of England was elected King of 〈◊〉 being 〈◊〉 therein before 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 The Spaniard pretended and 〈◊〉 〈◊〉 have been first elected But being it seems a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing lines when he should have 〈◊〉 〈◊〉 his 〈◊〉 and so came prevented of his hopes And is not this many 〈◊〉 〈◊〉 〈◊〉 fault and folly Verse 44. Lord When saw 〈◊〉 c. They were 〈◊〉 and could not see Christ in poor Christians whom they should have looked upon as the only earthly Angels the dearly beloved of Christs soul Jer. 12. 7. The house of his glory Isa. 60. 7. An ornament of God Ezek. 7. 20. A royall diadem in the hand of Jehovah Isa. 62. 3. Verse 45. Inasmuch as ye did it not to one c. Omissions then are damnable 〈◊〉 Ammonites and Moabites were bastardized and banished the beauty of holinesse the Tabernacle of God to the tenth generation because they met not Gods Israel with bread and water in the wildernesse Not to do justice is injustice not to shew mercy is cruelty Where then will oppressours appear that grinde the faces of the poor that quaff their tears and make musick of their shreeks Go to now ye rich men weep and howl c. Iam. 5. 1 2 3. If not relieving of the poor damns men What shall robbing do but double damn Verse 46. And these shall go away c. The sentence began with the godly the execution with the wicked 〈◊〉 that the godly may see their desire upon their enemies Psal. 58. 10. and 79. 10. And also that in the others misery they may behold by the difference their own felicity and thereby be moved to lift up many an humble joyfull and thankfull 〈◊〉 to God CHAP. XXVI Verse 1. And it came to passe when c. THis is our Evangelists transition from the Ministery of Christs Doctrine to the Mystery of his passion He had hitherto taught salvation and now is declared how he wrought it He had done the office of a Doctour now of a Redeemer of a Prophet now of a Priest Verse 2. Is the feast of the passeover At which feast Christ 〈◊〉 〈◊〉 was sacrificed for us 1 Cor. 5. 7. and we were purchased by his bloud as Israel was typically out of the world by the bloud of the paschall lamb our hearts being sprinkled therewith by the 〈◊〉 bunch of faith from an evil conscience and our bodies washed with pure water Heb. 10. 22. Verse 3. Then assembled together c. Here was met a whole Councel of 〈◊〉 to crucifie Christ. Generall Councels may 〈◊〉 then in necessary and fundamentall points as the Councel of 〈◊〉 and Seleucia held in two Cities because no one was able to contain them for multitude yet 〈◊〉 for Arrius against the deity of Christ. The truth of 〈◊〉 〈◊〉 be locked up within the hearts of such a company as in competition of 〈◊〉 ages cannot make a greater part in a generall Councell Verse 4. Take Iesus by 〈◊〉 and kill him Craft and cruelty go commonly coupled in the Churches 〈◊〉 Neither of them wants their mate as the Scripture speaks of those birds of prey and desolation Isa. 34. 16. These 〈◊〉 and Elders were so bitterly bent against Christ 〈◊〉 nothing would satisfie them but his bloud All plants and other 〈◊〉 have their growth and encrease to a period and 〈◊〉 their declination and decay 〈◊〉 only the 〈◊〉 who grows bigger and bigger even till death So 〈◊〉 all passions and perturbations in mans minde their intentions and remissions except only malicious revenge This dies not many times but with the man if that as nothing 〈◊〉 quench the combustible slime in Samosaris nor the 〈◊〉 flame of the 〈◊〉 〈◊〉 but only earth Saint 〈◊〉 tells us That our Saviour being reviled did not only commit his cause to God but Himselfe to God as expecting the encrease of his enemies opposition till they had put him to death Verse 5. Not on the feast-day lest c. But God would have it on that feast-day and no other Act. 4. 27. And
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
saith the Moralist Every man cannot be an Elias or a Phineas Numb 25. 8. To that height of heat ordinary mens tempers ate not raised Verse 58. And Jesus said unto him Christ had felt his pulse and found his temper that he looked after outward things only and therefore he lets him know what to trust unto Verse 62. No man having put his hand Christ here haply 〈◊〉 to that which Elisha did 1 King 19. 19. CHAP. X. Verse 1. Other seventy also AS his heralds to foreshew his comming to Jerusalem and to proclaime the true Jubilee Verse 3. Go your wayes Christ had no sooner bidden them pray but he answers their prayers When we bid our children ask us for this or that it is because we mean to give it them As Lambs among Wolves Sed sollicitudo pastoris boni efficit 〈◊〉 〈◊〉 in agnos audere nil possint saith Ambrose The care of the good shepheard is the safety of the flock Verse 4. Salute no man For that your task is long your time is little Verse 8. Such things as they set before you Not seeking after dainties It becomes not a servant of the Highest to be a slave to his palat Epicurci dum palato prospiciunt coeli 〈◊〉 non suspiciunt saith the heathen Verse 11. That the Kingdom of God There is in unbeleif an odious unthankfulnesse Such judge themselves unworthy of eternall life Act. 13. 44. they are condemned already Joh. 3. Verse 16. He that despiseth you Julius 〈◊〉 complaining to the Emperour of wrong done to him by the Duke of Saxony received this answer from him Tuacausa erit meacausa so saith Christ to all his servants Causa ut sit magna magnus est 〈◊〉 author ejus neque enim nostra est saith Luther to 〈◊〉 Verse 17. And the seventy returned again with joy We are all naturally ambitious and desirous of vain-glory A small wind blowes up a bubble Pray down this vanity Verse 18. Fall from heaven That is from mens hearts which he accounts is heaven but is cast out by the mighty Gospel Verse 19. To tread on serpents See the Note on Mark 16. 18. Good Ministers tread so hard on the old Serpents head that it s no wonder he turns again and nibbleth at their heeles Verse 20. That your names are written That you are 〈◊〉 Burgesses of the new Jerusalem Paul by his priviledge of being a Roman escaped whipping we by this escape 〈◊〉 The sinner ingrosseth his name in the book of 〈◊〉 Verse 21. I thank thee ô father c. With this prayer the Anabaptists of Germany usually began their Sermons thinking thereby to excuse their lack of learning And then protested that they would deliver nothing but what was revealed to them from above Verse 23. Blessed are the eyes c. How blessed then are they that hear this Arch-prophet in heaven Moses and Elias conversing with Christ in the Mount could much better discourse of his decease and other divine doctrines then ever they could whiles here upon earth An infant of one day there is much beyond the deepest Doctor here Verse 24. Many Prophets and Kings Many righteous saith Matthew Righteous persons are Kings Verse 27. With all thy heart and c. Serviendum Deo toto corde id est amore summo more vero ore fideli re omni Hoc non fit verbis Marce ut ameris 〈◊〉 Here some weak Christians are troubled as conceiting that they love their children friends c. better then God But it is answered 1. When two streames run in one channell as here nature and grace do they run stronger then one st eam doth When a man loves God and the things of God grace is alone nature yeelds nothing to that 2. We must not judge by an indeliberate passion The love of God is a constant stream not a torrent but a current that runs all our life time but runs still and without noyse as the waters of Shiloh and of Nilus nullas confessus murmure vires that runs smoothly With all thy strength That is saith a Divine in our particular places A Magistrate must execute Justice for Gods sake c. Verse 30. And Jesus answering Gr. Taking the tale out of his mouth being ready with his answer For he is that Palmoni Ham me dabbar in Daniel that prime Prolocutour Verse 31. And by chance Indeed by the providence of God over ruling the matter as it doth in things that to us are meerly casuall and contingent Verse 32. Passed by on the other side For fear of legall pollution But two duties never meet so as to crosse one another the one of them yeilds and the execution of the yeilding duty for the present hath reason of an offence This Levites legall strictnesse was here a vice he should rather have shewed mercy to his brother in misery So that the Rule Negatives alwayes bind intends not that they are of an indispensable nature but that every particular instant of time is to be observed for their obedience while and where they stand of force Verse 33. A certain Samaritan Turnebus 〈◊〉 putat Parabolanos quasi aemulos Samaritani Hoc autem nomine vocabantur qui curandis debilium corporibus deputabantur Those that looked to sick people were hence called Parabolanes or Samaritans Verse 34. Powring in Oyle and Wine Wine to search and Oyle to supple Wine signifies the sharpnesse of the Law saith Melanchthon Oyle the sweetneste of the Gospel Now so great is the naturall sympathy and harmony between the vine and the olive that the olive being grafted into the vine brings forth both grapes and olives Verse 39. Sate at Jesus feet As his disciples Act. 22. 3. So the children of the Prophets of old whence that expression 2 King 2. 3. Knowest thou not that the Lord will take away thy Master from thy head to day Verse 40. Martha was cumbred Diversly distracted In multitude of worldly businesse the soul is like a mill where one cannot hear another the noise is such as taketh away al entercourse We should look at the world but only out at the eyes end as it were Verse 41. Thou art carefull Christ prefers attention before attendance To hearken is better then the fat of rammes 1 Sam. 15. 22. Verse 42. But one thing is necessary That bonum hominis Mic. 6. 8. that totum hominis Eccles. 12. 13. the happinesse the whole of a man CHAP. XI Verse 3. Our daily bread OUr super-substantiall bread so Erasmus rendreth it and interpreteth it of Christ for he thought that in so heavenly a prayer there should have been no mention of earthly things wherein he was greatly deceived For temporals also must be pray'd for Verse 4. For we 〈◊〉 forgive So that our forgiving of others seemeth for Gods promise sake to be as it were the intervenient cause or the sine Qua non of Gods forgiving us saith learned
rot in hony Verse 21. Then the master of the house being angry And good reason he had for Non modò plur is putare quod utile videatur quam quod honestum sed haec etiam inter se comparare in 〈◊〉 〈◊〉 〈◊〉 est saith the honest heathen Surely as Pharaoh said of the Israelites They are intangled in the land the wildernesse hath 〈◊〉 them in Exod. 14. 3. so may we say of many They are intangled in the creature the world hath shut them in they cannot come to Christ They are shut up in a 〈◊〉 as those five Kings Joshua 10. and have hardnesse of heart as a great stone rolled to the mouth and honours riches and pleasures as so many keepers c. Verse 26. And hate not his father c. Much more his farm and his oxen It was not these but the inordinate love of these that detained them as Christ here intimateth Your house home and goods yea 〈◊〉 and all that ever ye have saith that Martyr God hath given you as love-tokens to admonish you of his love to win your love to him again Now will he try your love whether ye set more by him or by his tokens c. Verse 28. Intending to build a tower Rodulphus Gualther being in Oxford and beholding Christ-Church-Colledge said Egregium opus Cardinalis iste instituit collegium absolvit popinam A pretty businesse A Colledge begun and a kitchin finished Counteth the cost Let him that intendeth to build the tower of godlinesse sit down first and cast up the cost left c. Verse 31. Sitteth not down first To consult and so with good advice to make War Romani sedendo vincunt saith Varro Thou shalt succour us out of the City 2 Sam. 18. 3. Verse 32. He sendeth an Embassage Mittamus preces lachrymas cordis legatos saith Cyprian Currat poenitentia ne 〈◊〉 sententia saith Chrysologus Repent ere it be too late Verse 33. That forsaketh not Gr. That bids not farwell to all Verse 34. Salt is good This was a sentence much in our Saviours mouth Matt. 5. 13. Mark 9. 50. And is here used to set forth the desperate condition of Apostates CHAP. XV. Verse 1. All the Publicans and sinners CHrist familiarized himself with these despised persons and thereby much wonne upon them 〈◊〉 easily allureth austerity discourageth as it did that honest citizen which having in himself a certain conflict of conscience came to Master Hooper the Martyrs door for counsell But being abashed at his austere behaviour durst not come in but departed seeking remedy of his troubled mind at other mens hands c. Verse 2. But the Scribes and Pharisees Being sick of the devils disease and doing his lusts Joh. 8. 44 Verse 7. Joy shall be in Heaven Would we then put harps into the Angels hands ditties into their mouths Repent Verse 8. If she lose one peice One Testor Drachma enim valebat septem denarios cum dimidio Breerwood de numb Jud. c. 1. See the margent of our new Translation And sweep the house Everrit not Evertit as the vulgar hath it corruptly and Gregory with others were deceived by it in their discants and glosses nothing to the purpose Verse 12. He divided unto them his living Gr. His life Our 〈◊〉 fe is called the life of our hands Isaiah 57. 10. because it is upheld by the labour of our hands Verse 13. Gathered all together Convasatis veluti omnibus With riotous living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not caring to save any part 〈◊〉 nihil reservans imò seipsum non servans being such as safety it self could not save whence the Latines call such a man Perditum an undone person Such were those of whom Seneca saith that singulis auribus bina aut terna dependent patrimonia hanged two or three good Lordships at their eares And such are those amongst us that turn lands into laces great rents into great ruffes c. The expences of Apicius his kitchin amounted to more then two millions of gold He having eaten up his estate and finding by his account that he had no more then 200000. crowns remaining thought himself poor and that this sufficed not to maintain his luxury whereupon he drank down a glasse of poyson Verse 16. 〈◊〉 he would faine have filled his belly The stomack of man is a monster saith one which being contained in so little a bulk as his body is able to consume and devoure all things Verse 17. And when he came to himself For till then he had been besides himself and not his own worthy Nebulo saith one cometh of Nabal foole of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of neer affinity Evill is Hebrew for a foole c. Wickednesse is called the foolishnesse of madnesse Eccles. 7. 25. Verse 18. Against heaven and before thee That is I have not only thee but the whole heaven for a swift witnesse against me of mine offences and out-bursts The heaven doth declare mine iniquity and the earth riseth up against me Job 20. 27. Verse 20. When he was yet a great way off Tantum velis 〈◊〉 tihi praeoccurret saith a Father The Prodigall was but conceiving a purpose to return and God met him Isaiah 65. 24. And kissed him One would have thought he should have kicked him or have killed him rather but God is Pater miserationum he is all bowels The prodigall came the father ran God is slow to anger swift to shew mercy Verse 21. Father I have sinned Confesse and the mends is made Homo agnoscit Deus ignoscit Acknowledge but the debt and he will crosse the book And am no more worthy c. Infernus sum domine said that holy Martyr Lord I am hell but thou art heaven I am soile and a sink of sin but thou a g acious God c. Verse 23. And bring hither the fatted calfe Christ is that fatted calfe saith Mr. Tindall Martyr slain to make penitent sinners good chear withall and his right eousnesse is the goodly 〈◊〉 to cover the naked deformities of their sinnes Verse 24. For this my sonne was dead c. So fareth it with every faithfull Christian. He was dead but now lives and cannot be insensible or ignorant of such a change Verse 29. And yet thou never gavest me a kid Much lesse a 〈◊〉 Hypocrites hold God to be in their debt and through discontent weigh not his favours as being never without some aylement Verse 30. But assoone as this thy sonne He sayth not This my brother he would not once owne him because in poverty Which hath devoured thy living q d. which you were so hasty to give unto him before your death which you need not have done and now he hath made a faire hand of it Verse 32. Was lost and is found Of himself he left his 〈◊〉 yet is he called the lost
son CHAP. XVI Verse 1. A 〈◊〉 rich man which had a Steward MAster 's had need look well 1. To the chusing of their servants Salomon saw Jeroboam that he was industrious and therefore without any respect at all to his Religion he made him 〈◊〉 over all the charge of the house of Joseph but to his 〈◊〉 disadvantage 〈◊〉 King 11. 28. with chapt 12. 3. 2. To the using of them Most men make no other use of their servants then they doe of their beasts whiles they may have their bodyes to doe their service they care not if their soules serve the Devill Hence they so 〈◊〉 prove false and 〈◊〉 Verse 2. Give an account of thy stewardship 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 putet said Cato Stewards should often account with their masters Verse 3. I cannot dig c. They that will get wisedome must both dig and beg Prov. 2. 3. 4. Verse 6. Take thy bill The scope of this parable is ut 〈◊〉 charitate erga pauperes compensemus saith Beza that we expiate as it were our prodigality by shewing mercy to the poore Dan 4. 27. Verse 8. And the Lord commended Gr. that Lord viz. the Steward Lord not the Lord Christ who relateth this 〈◊〉 〈◊〉 if we understand it of Christ as the Syriack here doth yet He herein no more approveth of this Steward 's false-dealing then he doth of the Vsurers trade 〈◊〉 5. 27. or the theeves 1 Thess. 5. 2. Or the dancers Matth. 11. 17. or the Olympick games 1 Cor. 9. 24. Because he had done wisely The worldlings wisedome serves him as the Ostriches wings to make him out-run others upon earth and in earthly things but helps him never a whit toward heaven Are in their generation wiser A swine that wanders can make better shift to get home to the trough then a sheepe can to the fold We have not received the spirit of this world 1 Cor. 2. 12. we cannot shift and plot as they can but we have received a better thing The fox is wise in his generation the serpent subtile so is the Devill too When he was but young he out-witted our 〈◊〉 parents 2 Cor. 11. 3. Then the children of light As the Angels are called Angels of light 2 Cor. 11. 14. Gods children are the onely earthly Angels have a Goshen in their bosomes can lay their hands on their hearts with dying Oecolampadius and say Hic sat lucis Verse 9. 〈◊〉 unto your selves friends quibus officia 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 Testifie your faith by your workes that God of his free-grace may commend and 〈◊〉 you Of the Mammon of 〈◊〉 The next odious name to the Devill himselfe This Mammon of iniquity This wages of wickednesse is not gain but losse They may receive you That is that 〈◊〉 the Angels or 〈◊〉 riches or the poore may let you into heaven Verse 11. In the unrighteous 〈◊〉 or the uncertaine 〈◊〉 deceitfull wealth of this world which yet most rich men trust in as if simply the better or safer for their abundauce Hence 〈◊〉 derives Mammon from 〈◊〉 which signifieth to 〈◊〉 Verse 12. In that which is another 〈◊〉 Riches are not properly ours but Gods who hath entrusted us and who doth usually agssine them to the wicked those men of his hand for their portion Psal. 17. 14. for all the heaven that they are ever to look for Better things abide the Saints who are here but forreiners and must doe as they may Who shall give you that which is your owne Quod nec eripi nec 〈◊〉 potest Aristotle relateth a law like this made by 〈◊〉 That he that used not another mans horse well should 〈◊〉 owne Verse 14. And they derided him Gr. They blew their noses at him in scorne and derision They fleared and jeared when they should have feared and fled from the wrath to come Verse 15. For that which is highly esteemed c. A thing that I see in the night may shine and that shining proceed from nothing but rottennesse There may be malum 〈◊〉 in bona 〈◊〉 as in 〈◊〉 Zeale Two things make a good Christian good actions and good aymes And though a good ayme doth not make a bad action good as in Vzzah yet a bad ayme makes a good action bad as in 〈◊〉 whose justice was approved but his pollicy punished Verse 19. There was a certaine rich man Not once named as 〈◊〉 was though never so little esteemed of men God knew him by name as he did Moses when the rich mans name is written in the earth rottes above-ground is left for a reproach Which was clothed in purple c. Gr. was commonly so cloathed It was his every-dayes weare as the word implyeth Verse 20. A certaine beggar named Lazarus Or Eleazar as Tertullian and Prudentius call him who having beene Abrahams faithfull servant now resteth in his bosome Verse 21. And desiring to be fed with the crumbs Many poore folk have but prisoners pittances which will neither keepe them alive nor suffer them to dye The dogs came and licked his sores When Sabinus was put to death for whifpering against Seianus his dog lay down by his dead body brought to his mouth the bread that was cast to him And 〈◊〉 Sabinus was thrown into the river Tiber the dog 〈◊〉 after him to keepe him up that he might not sinke into the bottome Verse 22. Into Abrahams bosome A Metaphor from feasts say some from fathers say Others who imbosome and hug their children when wearied with long running-about or 〈◊〉 met with a knock and come crying unto them And was carried by the Angels Thorough the ayre the Devils region doe the Angels conduct the Saints at death who may therefore call death as Jacob did the place where he met the Angels Mahanaim Genes 32. 2. For like as the 〈◊〉 man was let down with his bed thorough the tiling before Jesus Luke 5. 18. so is every good soule taken up in an heavenly couch thorough the roofe of his house and carried into Christs presence by these heavenly Courtiers And was 〈◊〉 Possibly with as much noysome stench and hurry in the ayre as at Cardinall Wolseyes buriall A terrible example there is in the book of Martyrs of one Christopher 〈◊〉 an unmercifull Courtier who suffering a poore Lazar to dye in a 〈◊〉 by him did afterwards perish himselfe in a ditch Verse 23. Being in torments Having punishment without pity misery without mercy sorrow without succour crying without compassion mischeife without measure torments without end and past imagination Verse 24. And coole my tongue In his tongue he was most tortured quia plus lingua peccaverat saith Cyprian So Nestorius the heretick had his tongue eaten up with worms So Thomas Arundell Arch-bishop of Canterbury and Steven Gardiner Bishop of Winchester two notorious persecutors dyed with their tongues thrust out big-swollen and black