easy steep strawed with roses 'T is but a yeelding to Sathan a passing from sinne to sinne from evill purposes to evil practises from practise to custom c. Sed revocare gradum but to turne short again and make straight steps to our feet that we may force through this strait gate so strait that as few can walk in it so none can halt in it but must needs go upright 〈◊〉 labor hoc opus est opus non pulvinaris sed pulveris this is a work of great pains a duty of no small difficulty Many I say unto you shall seek to enter but seeking serves not turn men must strive and strive lawfully run and run lustily tug and take pairs till they sweat and faint to get through this strait gate this perplext way as unpleasant to nature as the way to Niniveh was to Ionas as rough and rugged as that was to the Church Hos. 2 6. as little traced and trod as the high 〈◊〉 to Sion-hill which were over-grown with grasse because few or none came to the solemn feasts And few there be that finde it So hard is it to hit and as dangerous to 〈◊〉 Many by-waies there are these are so many high-wayes to 〈◊〉 〈◊〉 false-guides and back-biasses not a few to divert us The devil with his false directions leading men hood-winkt to hell as Elisha did the Syrians to Samaria The world with it's allurements and affrightments Oh how hardly scape we through the corruptions that are in the world through lust Our own hearts how heavy are they to be drawn this way a bear comes not so 〈◊〉 to the stake It goes hard with a man when he must peremptorily deny himself when he must deny all ungodlinesse and werldly lusts as dear unto him as himself and be 〈◊〉 to live holily righteously and soberly in this present world making conscience of those duties which the most mens hearts rise at as to be hot in religion servent in spirit precise in his whole course conscientious and cautelous of the least sin c. Heaven is a stately pallace with a narrow portall hence so few enter it The proud man with his high looks cannot stoope to it The ambitious with his aspiring thoughts cannot bend to it The malicious is swollen too big for it The covetous with his load of 〈◊〉 clay cannot get through it The drunkard with his rotten lungs the adulterer with his wasted loines can have no admittance into it There can in no wise enter any thing filthy or loathsome abhominable or detestable which a man would abhorre for the ill savour as the word signifieth Reve. 21. 27. such as for the basenesse thereof cannot be 〈◊〉 named it is so noysome to the 〈◊〉 Assoon may 〈◊〉 men finde 〈◊〉 swimming in a wood 〈◊〉 trees growing in the sea heaven in hell as enter into the 〈◊〉 gate not living strictly Which 〈◊〉 few can frame to but 〈◊〉 those that do counting and calling them as the Spaniards are said to do the Partugalls pocosy locos few and foolish therefore few are saved Our Saviour calleth his flock a little little 〈◊〉 two diminutives Luk 12. 42. standing as that small army 〈◊〉 Israel in Ahahs time like two little flocks of kids when the wicked as those Syrians then 〈◊〉 the countrey Was it not 〈◊〉 when Hierome complained that the whole world was turned Arrian and Basil cryed out An Ecclesias suas prorsus dereliquit 〈◊〉 Hath God utterly forsaken his Church c. The love of many shall wax cold but he that endureth to the end c. It is but a He in the singular that endureth to the end the Many fall away from their former stedfastnes Verse 15. Beware of false Prophets which come to you c. This is another dangerous rock that the lesse carefull may easily split against Take heed rherefore lest whiles ye shun a shelf ye fall not into a whirle-poole By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both He circuiteth the world seeketh whom to devour and 〈◊〉 beginneth with violence and cruelty If this take not then he puts off the frock of a wolfe and makes his next encounter in sheeps-clothing Now what havock he hath made by this means of silly soules laden with lusts who knows not The old Church was pestred with false Prophets Deut. 1. 3. 1. 2 Pet. 2 1. There were false Prophets among the people and there shall be false teachers among you who privily shall bring 〈◊〉 haeresies and many shall follow their pernicious waies This was Peters prophecy and Paul saith the same Act. 20. 30. Grievous wolves shall enter in amongst you in sheeps-clothing you must think speaking perverse things whiles they pervert the scriptures to the defence of their own devices to draw away disciples after them The word signifieth to pull them limmeal as wolves use to do the sheep they seize upon A like expression there is Deut. 13. 13. where these 〈◊〉 men are said to thrust or drive away folk from the true God as Jeroboam is said to have driven Israel from following the Lord. This they do not so much by 〈◊〉 as by craft by force as by fraud deceitfull workers St Paul calles them transforming 〈◊〉 into the Apostles of Christ and ministers of righteousnesse and by good words and fair speeches 〈◊〉 the hearts of the simple and 〈◊〉 This they have learned of the devil that grand jugler who can soon transform himself into an Angel of light St John in his first 〈◊〉 tells us of many petty Antichrists even then gon out who professing Christs name did yet oppose his truth And in his 〈◊〉 that the beast which is the great Antichrist hath two 〈◊〉 like the lambs but speaks like the Dragon The locusts also which are his limbs and agents have faces like women insinuative and flattering Tertullian tells us that the 〈◊〉 haereticks had a trick to perswade before they taught whereas the Truth 〈◊〉 by teaching doth not teach by perswading And how much hurt Julian the Apostate did by this art in the Church of God is better known then that I need here to relate it It was not therefore without good ground of reason that Placilla the 〈◊〉 when Theodosius senior desired to conferre with 〈◊〉 the 〈◊〉 disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie 〈◊〉 knew their cunning and as it were cogging of a dye Ephe. 4. 14. where the Apostle compareth seducers to cheaters and false gamesters who have a device by cogging of a dye to deceive the unskilfull and further telleth us that they are wittily wicked by methods and crafty conveyances winding up and down and turning every way to get the greatest advantage Neither was that good Empresse ignorant how catching we are this way and inclinable to
Bernard who seek straws to put out their eyes withall If we break not off our sins by repentance that there may be a lengthening of our tranquillity a removall of our Candleslick may be as certainly fore-seen and fore-told as if visions and letters were sent us from heaven as once to the Church of Ephesus God may well say to us as to them of old Have I been a wildernesse unto Israel a land of darknesse Or as Themistocles to his Athenians Are ye weary of receiving so many benefits by one man Bona à tergo formosissima Our sins have long since sollicited an utter dissolution and desolation of all and that we should be made a heap and a hissing a waste and a wildernesse Quod Deus aveâ—tat Verse 2. And saying Repent ye Change your mindes now at the preaching of the Gospel as they changed their garments at the promulgation of the Law Rent your hearts and not your garments plough up the fallows of your hearts grieve for your sins even to a transmentation as those Corinthians did and as Simon Peter counselled Simon Magus that snake that had cast his coat but kept his poison For although he caâ—ried the matter so cleanly and cunningly that Philip took him for a true convert and baptized him yet Peter soon saw that he was in the gall or venome of bitternesse for the word used Deut. 29. 18. whereunto the Apostle alludes signifieth both and therefore prescribes him an Antidote the very same that John doth here this generation of vipers Repent if perhaps the thoughts of thy heart may be forgiven thee His wicked thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly change of minde that the Apostle perswadeth him unto is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that by some mischance hath drunk poison must cast it up again as soon as he can ere it get to the vitals Repentance is the souls vomit which is the hardest kinde of physick but the wholsomest Happy is he that by the dung-port of his mouth in a sorrowfull confession can disburden himself of the sinne that both clogs and hazards his soul to death eternall We râ—n from God by sin to death and have no other way to return but by death to sin For the kingdom of heaven is at hand q. d. Ye have a price put into your hands a fair opportunity of making your selves for ever Will ye like the vine and olive in â—othams parable not leave your sweetnesse and fatnesse your dilecta delicta beloved sins although it be to raign yea and that in Gods kingdome Knowest thou not that the goodnesse of God should lead thee to repentance Is there not mercy with God therefore that he may be feared should not men rent their hearts because God is gracious and turn to the Lord because he will multiply pardon To argue from mercy to liberty is the devils logick and makes God repent him of his favours to such as David did of his kindenesse to Nabal Rather we should argue from mercy to duty as Joseph did to his master in a temptation from deliverance to obedience with David Psal. 116 8 9. And therefore return to our fathers house with the Prodigall because there is bread enough therefore repent because his Kingdome is at hand and would be laid hold on As John Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts Verse 3. For this is he which was spoken of Whether these be the words of the Baptist or of the Evangelist it appears not skils not The most say of the Evangelist concerning the Baptist. By the Prophet Isaias Thus one Testament infolds another as those wheels in Ezekiel And the Law preacheth faith in Christ as well as the Gospel Rom. 10. 6. 7. The voice of one crying Loudly and lustily lifting up his voice as a trumpet or as the sound of many waters Semblably S. Paul was ordained to be a crier 1 Tim. 1. â—1 and so is every faithfull Preacher 2 Tim. 4. 2. He must cry and be instant stand to the work and stand over it Sta cum diligentia saith the Syriack there clangite clamate Jer. 4. 5. Ye have to doe with deaf men dead men living carcases walking sepulchres of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth So must Christs Ministers when they speak to such as lie rotting and stinking in the graves of their corruptions cry aloud Awake thou that sleepest and stand up from the dead that Christ may give thee light Ecclesia the Church is a word in use among the Athenians and signifies an Assembly of Citizens called out of the multitude as it were by name or in their ranks by the voice of the publike Crier to hear some speech or sentence of the Senate The Church in like sort is a company called out of the kingdome of Satan by the voice of Gods Ministers as it were criers to hear the doctrine of the Gospel revealed from heaven There are that observe that John Baptist entered upon his calling in the year of Jubilee which used to be proclaimed by a Crier with the sound of a trumpet and that in allusion thereunto he is called The voice of a crier Prepare ye the way of the Lord. 〈◊〉 the terrours of the Lord to seize upon your souls take not up bucklers against the stroaks of Gods Law bring not your buckets to quench the motions of his Spirit knocking at your hearts by the hammer of his Word Make much of the least beginnings of grace even those they call repressing since they prepare the heart for conversion Open the everlasting doors that the King of glory may come in that Christ may dwell in your hearts by faith As Esther leaned upon 〈◊〉 two maids when she came before the King So let the soul 〈◊〉 upon attrition of the Law and contrition of the Gospel so 〈◊〉 the King of glory stretch out the golden Scepter of his grace and we shall live As Iohn Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts for he that repenteth not the Kingdom of God is far from him he cannot see it for his lusts that hang in his light Make his paths straight Walk exactly precisely accurately 〈◊〉 line and by rule walk as in a frame make straight steps to your feet or else there is no passing the strait gate so strait that as few can walk in it so none can halt in it but must needs goe upright Plain things will joyn in every point one with another not so 〈◊〉 and rugged things In like sort plain spirits close with Gods truths not those that are swoln c. The old heart will never hold out the hardship of holines Verse 4. And the same Iohn had his raiment
constitution and conversation from worse to better Recover your lost wits with the Prodigall who repenting is said to come to himself and become 〈◊〉 after your folly Pull down the very frame of the old man unmake your selves as St 〈◊〉 hath it 1 Pet. 2. 24. Undoe what you had done before and be ye 〈◊〉 and metamorphosed by the renewing of your 〈◊〉 For Except a man be born again not 〈◊〉 〈◊〉 but 〈◊〉 from above but a 〈◊〉 time as Nicodemus understood our Saviour except he goe over all again that is past rejecting it as unprofitable and begin anew he cannot see the Kingdom of God where old things are past all things are become new 2 Cor. 5. 17. a whole new creation For the kingdom of heaven is at hand See what is said to this whole verse Chap. 3 2. For this was the summe and substance of the Baptists our Saviours and his Apostles Sermons and had need to be daily pressed and preached sith it is our pensum diurnum the first and continuall work of Gods Spirit in the faithfull who because they cannot wash their hands in innocency wash them in tears and by renewing their repentance work and wear out all brackish and sinfull dispositions as sweet water will doe the salt sea coming into it as wine or honey casteth out the 〈◊〉 as fast as it ariseth Christ biddeth us as oft to pray Forgive us our trespasses as we pray Give us this day our daily bread He not only waits for repentance from the wicked but would also have his dearest children daily meet him condemning themselves Luk. 13. 5. If ye repent not also more and more when ye see the examples of Gods wrath upon others ye shall likewise perish Besides some sins are past in time that are not past in deed if we dwell not in the undoing and reversing of them Ezra 10. 11 12. and 9. 15. They were to begin anew their repentance because they had not considered their marrying of strange wives Verse 18. 〈◊〉 Iesus walking by the sea of Galilee Not for recreation sake or to deceive the time for he had a great multitude attending upon him to 〈◊〉 the Word of God as St Luke noteth 〈◊〉 as laying hold on the opportunity of calling Peter and Andrew and after that 〈◊〉 and 〈◊〉 to the Apostleship Our Saviour knew that a well chosen season is the greatest advantage of any action which as it is seldom found in haste so is it too often lost in delay The men of Issachar were in great account with David because they had understanding of the times to know what Israel ought to doe and when to doe it So are they in great account with the sonne of David who regard and improve as he did here the season of well-doing which they that lose are the greatest losers and the wastfullest prodigals For of 〈◊〉 other 〈◊〉 two may be had together but two moments of time how much lesse two opportunities of time cannot be 〈◊〉 together Some are semper victuri as Seneca saith ever about to doe better they stand futuring and whiling out the time so long till they have trifled and fooled away their own salvation Let us sit ready in the door of our hearts as Abraham did in the door of his 〈◊〉 to apprehend occasions of doing good as he to entertain passengers to set a word or work upon it's wheels that it may be as apples of gold and pictures of silver pleasant and profitable for every thing is beautifull in it's season and how forcible are right words As the Bee so soon as ever the Sunne breaks forth flies abroad to gather honey and wax So be thou ready to every good work waiting the occasions thereof Tit. 3. 1. Now now saith David and after him Paul because for ought we know it is Now or Never to day or not at all Opportunities are headlong and once past irrecoverable Ex hoc momento pendet aeternitas God hath hanged the heaviest weights upon the weakest wires Be quick therefore and abrupt in thine obedience Thou knowest not what a great-bellied day may bring forth Yea thou maist the very next hour be cut off from all further time of repentance acceptation and grace for ever He saw two brethren He knew them and admitted them into his friendship well nigh a year before 〈◊〉 1 39. but now calleth them from being fishers to be fishers of 〈◊〉 Peter is famous for his first draught Act. 2. whereby he caught and brought to the Church three thousand souls Casting their net into the sea God calleth men when they are busie Satan when they are idle For idlenesse is the hour of 〈◊〉 and an idle person the devils Tennis-ball which he tosseth at pleasure and sets awork as he liketh and listeth God hath ordained that in the sweat of his brow man should eat his bread The Hebrew hath it In the sweat of his nose for he must labour till the sweat runne down his nose Which if 〈◊〉 doe God hath promised that manus molitans the diligent nimble handed man shall not stay long in a low place He shall stand 〈◊〉 Princes as these painfull fisher-men were to stand before the Prince of Peace and to be of his constant retinue As till then their busie attendance on their calling was no lesse pleasing to Christ then an 〈◊〉 diate devotion Happy is that 〈◊〉 whom his Lord when he comes 〈◊〉 〈◊〉 serving 〈◊〉 and man with his fat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 in Iothams Parable For they were fishers 〈◊〉 〈◊〉 〈◊〉 us 〈◊〉 〈◊〉 one sed 〈◊〉 in 〈◊〉 〈◊〉 dona dedit ministeria Christ sends forth none to preach but whom he gifteth where the comfort is that a small 〈◊〉 may threed a needle and a little 〈◊〉 doe better in a small river then a great 〈◊〉 Verse 19. He saith unto them Follow me And together with his Word 〈◊〉 went forth a power inclining them to follow whereby it appears that they were not only of the many that are called but of those few that are chosen The Lord knoweth who are his saith St Paul But this knowing of his is carried secret as a river under ground till by 〈◊〉 calling he 〈◊〉 them from the rest 〈◊〉 they can call upon the Name of the Lord and depart from evil This when they are once 〈◊〉 of Christ they must be acting when he hath tuned and touched us we must make musick and 〈◊〉 the 〈◊〉 embreaths us we must turn about as the Mill and follow the Lambe wheresoever he 〈◊〉 as these 〈◊〉 did And I will make you fishers of men Of live men as 〈◊〉 desire to catch fish alive because they are more vendible An apt metaphor wherein 1. The world is compared to the sea for it's unsetlednesse 〈◊〉 the oppression that is in it
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
it is to be Almoner to the King of heaven that by 〈◊〉 out upon such you lay hold upon eternall life that the Apostle 2 Cor. 8. 2. setteth 〈◊〉 liberality by a word 〈◊〉 signifieth simplicity in opposition to that crafty wilinesse that is in the covetous to defend themselves from the danger as they think of liberality that the liberall man deviseth 〈◊〉 things and by liberall things he shall stand When a man would thinke he should fall rather he takes a right 〈◊〉 to stand and thrive He laies up for himself a sure foundation Verse 43. Thou shalt love thy neighbour and hate thine 〈◊〉 This later they drew as an inference from the former 〈◊〉 the rule of contraries But Logick being the rule of reason 〈◊〉 now is corrupt is it self in some respect corrupt also Sure we are be it what Logick it will it is but carnall Divinity Sutable it is to 〈◊〉 nature but so much the more suspicious The Pharisees taught 〈◊〉 and were applauded The Papists also little better for the 〈◊〉 are fled and hid in the Papists as one saith the ancient 〈◊〉 are in the Monks they teach that in two cases only we 〈◊〉 bound to help our enemies in the case of extremity and of 〈◊〉 For other things to love them to pray for them or do them good in other cases it 's but a counsell our Saviour gives and 〈◊〉 commandment If men can doe it it s well but if they cannot 〈◊〉 not required Thus say they But what saith Christ the Law-maker and so the truest Interpreter thereof Verse 44. But I say unto you Love your enemies A hard task 〈◊〉 must needs say but hard or not hard it must be done be it never 〈◊〉 contrary to our foul nature and former practice The spirit 〈◊〉 is in us lusteth after envy but the Scripture teacheth better 〈◊〉 And what are those To go no further then the present 〈◊〉 1. Love your enemies for the inside be tenderly affected 〈◊〉 them as heartily wishing their good every way being glad of their welfare and grieved when it falls out otherwise Thus David was a sorrowfull man when his enemies were in affliction and put on sackcloth 2. Seal up our love to them by all good expressions which are here referred to these three heads 1. Blesse them that is speak kindly to them and of them let them 〈◊〉 your good word 2. Doe good that is be ready to help them and 〈◊〉 them at all assayes 3. Pray for them that God would pardon their sins and turn their hearts This is our Saviours precept and this was his practice He melted over Jerusalem the 〈◊〉 house of his Saints and himself and was grieved at the hardnesse of their hearts Next for words he called Judas Friend not devil and prayed Father forgive them And for deeds he not only not called for fire from heaven or legions of Angels against them but did them all good for bodies and souls for he healed Malchus ear washt Judas his feet c. like that good Samaritan he was at pains and cost with them instructing them with patience and proving if at any time he might pull them out of the snare of the devil by whom they were taken alive at his pleasure Which also he did For he converted the thief on the crosse who at first had reviled him and graciously received those three thousand souls that had embrued their villanous hands in his innocent bloud Acts 2. Thus our Saviour full of grace and truth And of his fullnesse of redundancy of his over-measure we 〈◊〉 all received and grace for grace as the childe receiveth from 〈◊〉 father limme for limme part for part c. He is the father 〈◊〉 eternity and all his children in all ages of the Church have 〈◊〉 him somewhat in this sweet property Abraham 〈◊〉 his nephew Lot that had dealt so discourteously 〈◊〉 him 〈◊〉 〈◊〉 the wrong done him by Abimelech and his servants and forgiveth and feasteth them Absolom inviteth 〈◊〉 to a 〈◊〉 and Alexander Philotus to kill them thereat but 〈◊〉 I 〈◊〉 doth it to shew there was no grudge or purpose of 〈◊〉 Jacob was faithfull to Laban who changed his wages 〈◊〉 〈◊〉 times and ever for 〈◊〉 worse Ioseph entertained his 〈◊〉 〈◊〉 at his house And whereas their guilty hearts 〈◊〉 them that he 〈◊〉 himself upon them thereby he feasted them 〈◊〉 purpose to be reconciled unto them As the Romanes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which were invited none but kinfolks to 〈◊〉 love and to 〈◊〉 reconciliation if there had been any breach 〈◊〉 to 〈◊〉 forward Moses stands up in the gap for them that 〈◊〉 so 〈◊〉 〈◊〉 him 〈◊〉 marcheth all night and fighteth 〈◊〉 day for the 〈◊〉 that had deceived him Samuel 〈◊〉 and God forbid he should doe otherwise for an ungratefull people that had rejected him David put on sackcloth he wept and 〈◊〉 when his enemies were afflicted he spared Sauls life and 〈◊〉 Shimeis when Abishais fingers even itched to be 〈◊〉 〈◊〉 their heads 〈◊〉 set bread and water before the 〈◊〉 that came to 〈◊〉 him and provided a table for them that had provided a grave for him The Disciples were 〈◊〉 of the salvation of the 〈◊〉 that had accused them at the same time to our Saviour Mat. 15. 12. St Stephen prayes beartily for his 〈◊〉 and prevailed as S. Austin thinketh for Pauls conversion And being reviled 〈◊〉 he we 〈◊〉 being defamed 〈◊〉 pray Doe my Lord of Canterbury a shrewd turn und then 〈◊〉 may be sure to have him your friend while he liveth This 〈◊〉 grown to a common proverb concerning Archbishop 〈◊〉 And Lawrence 〈◊〉 the Martyr being sent to prison by 〈◊〉 Gardner Bishop of Winchester who 〈◊〉 Carry away this 〈◊〉 c. praised God for a place of rest and quiet 〈◊〉 to pray for the Bishops conversion Verse 45. That 〈◊〉 may be the children of your father That ye may appear to be and well approve your selves to be the sons of God without rebuke amidst a perverse and crooked nation Whilest 〈◊〉 resemble him not in outward lineaments only as an image doth man but in nature and disposition as a childe doth his father Now God to make known his power and patience endureth with much 〈◊〉 suffering the vessels of wrath fitted to destruction such 〈◊〉 devils as march up and down the earth with heart and hands 〈◊〉 full as hell with all manner of mischief lewdnesse and rebellion 〈◊〉 doth he 〈◊〉 with them only but gives them the Gospel 〈◊〉 call them to repentance and strives with them by his Spirit 〈◊〉 they desperatly resist yea despite hardning their hearts 〈◊〉 the nether milstone 〈◊〉 to be reformed hating to be 〈◊〉 till at length they 〈◊〉 all passive power also of escaping the 〈◊〉 〈◊〉 hell 〈◊〉 is a conformity to the very devils
who preferred his part in Paris before his part in Paradise Doe not sound a trumpet before thee As the Pharisees did under a shew of assembling the poor to take doal but indeed to notifie 〈◊〉 liberality If they had been truly liberall they had made no 〈◊〉 of it Those vessels yeeld most sound that have least liquor As the 〈◊〉 doe From whom as the Saints differ in 〈◊〉 so 〈◊〉 should in practice We should have nothing 〈◊〉 with them no more then a chaste matron desires to have with a 〈◊〉 〈◊〉 〈◊〉 27. The spouse desireth to know where Christ feedeth that she may 〈◊〉 〈◊〉 to him for why should I 〈◊〉 〈◊〉 〈◊〉 as one that turneth aside or that is covered and veiled which was the habit of harlots Gen. 38. 15 15 why should I be reputed a light houswife whilest I turn aside by the flocks of thy 〈◊〉 she would shun and be shie of all appearance of dishonesty so should we of hypocrisie Those Christians of Corinth are much condemned by the Apostle that carried themselves so carnally that a man could hardly discern them from other men That they 〈◊〉 have glory of men As Iehu Come see what a 〈◊〉 I have for the Lord of hosts Is thine heart upright as 〈◊〉 c. A gracious heart is not a blab of his tongue but rests and 〈◊〉 〈◊〉 in the conscience of a secret goodnes Not 〈◊〉 the hypocrite the 〈◊〉 the stage-player for so the word hypocrite properly signifieth such as though little better then rogues yet sometimes represent the persons of Princes and carry themselves with other faces then their own that they may have glory of men that they may get a 〈◊〉 And here with agree all the former expressions whatsoever these men doe is meerly theatricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocriticall histrionicall They sound a trumpet as is usuall on stages they doe their devoir in the Synagogues publike assemblies and streets as stage-players act in open places and by drums and outcries get as much company together as they can And as they can act to the life those whom they personate yea out-strip them in outward actions so doe hypocrites the true Christian. Doth the Publican fix his eyes on the ground those hypocrites in Isaiah will hang down their heads like bullrushes Doth Timothy weaken his constitution with abstinence the false Pharisee will not only weaken his constitution but wither his complexion with fasting Doth Zacheus give half of that he hath to the poor the pretender to piety and charity will bestow all his goods to feed the poor and besides give his body to be burned as Servetus did at Geneva Anno 1555. And all for a name for a little glory among men which is but a breath and yet not able to blow so much as one cold blast upon hypocrites when they shall be cast into 〈◊〉 〈◊〉 when God 〈◊〉 wash off their varnish 〈◊〉 rivers of brimstone No naturall face hath so clear a 〈◊〉 and red as the painted No rush is 〈◊〉 green and 〈◊〉 as the bullrush He is curious to a miracle that can finde a knot in it yet within is nothing but a uselesse and spongy pith Over fair shews are a just argument of unsoundnesse Verily I say unto you q. d. You would little thinke it and themselves will hardly beleeve it for they are an impudent kinde of people and will not soon be said But I assevere and assure you of it in the word of Amen the faithfull and true witnes Rev. 3 14. all the words of whose mouth are in righteousnesse there is nothing froward or perverse in them Prov. 8. 8. that this is the very truth and time will prove it so 〈◊〉 that have fed on hemlock are so stupified thereby that they lye for dead and feel not till half their hides be hileded off then they rise and run away with a 〈◊〉 noise So 〈◊〉 They have their reward Paid them down upon the nail in ready money and have given their acquittance They take up all their wages afore the years-end they receive it now and leave none till hereafter It s all they are ever like to have and let them make them merry with it Egregiam verò laudem spolia ampla refertis A poor reward God wot but 't is that they would have 'T is their own reward not Gods saith S. Hierom. As Judas went to his own place a place of his own providing so these have their own reward much good may it doe them Here they have their consolation with Dives Let them look for no further reward in the day of refreshing if they do they are like to be disappointed 〈◊〉 the Judge To themselves they bore fruit Hos. 10. 1. and shall therefore be turned off as empty vines ib. when the faithfull Spouse that laies up her fruit for Christ Cant. 7. ult shall hear Thou art like a green firre-tree from me is thy fruit found And albeit in her works of charity in 〈◊〉 and without hope of reward from men he may seem to cast her bread upon the waters down the river as we say or on the sea to feed fishes yet after many daies he shall be sure to finde it That labour of love cannot be lost that we resolve to cast away as the world accounts it upon Christ. Verse 3. But thou when thou dost thine alms The godly Christian must walk in a divers way to a world of wicked people as Noah did really reproving their darknesse by his 〈◊〉 their pride by his 〈◊〉 their vain-glory by his 〈◊〉 their ostentation by his 〈◊〉 devotion not only planet-like keeping a constant counter motion to the corrupt manners of the most but also shining forth fair with a singularity of heavenly light spirituall goodnesse and Gods sincerer 〈◊〉 in the 〈◊〉 mid night of 〈◊〉 impiety Let not thy left-hand know c. A proverbiall speech q. d. 〈◊〉 thy self as much as may be cast away the vain affectation of humane 〈◊〉 Let not thy left-hand if it had so much skill understand what thou givest and to whom how much how oft at what time c. God sets down every circumstance in his book of remembrance as our Saviour that true Arch-deacon as well as Arch-shepherd sate and viewed the estate minde and gift of every one that cast money into the treasury and as he took 〈◊〉 observation of those that came to hear him how farre they had come how long they had been there how little opportunity they had of providing for themselves and how soon they might faint if sent away empty c. In pugillaribus suis omnia notat I know thy work and thy 〈◊〉 saith Christ to that Church so to us I know thine alms and thy privacy Many give much and are little noted or noticed It matters not saith our Saviour though thy left-hand should
Verse 〈◊〉 For where your treasure is c. i. e. Where your chief happinesse is there your affections will be setled Where the carcase is there will the Eagles be also Beetles delight 〈◊〉 muck-hils but Christs Eagles are never in their pride till farthest off from the earth they are said even here to be set 〈◊〉 with Christ in heavenly places The Church in the Canticles hath this given her for an high commendation That she had a nose like the tower of Lebanon Siverborum faciem spectemus saith an Interpreter 〈◊〉 poter it mag is dici ridiculum The words at first sight seem somewhat strange for what so great a praise is it to have 〈◊〉 nose like a tower But by this 〈◊〉 is notably set forth that spirituall sagacity and sharpnesse of 〈◊〉 whereby the Saints resent and savour the things above being carried after Christ the true carcase with unspeakable desire and delight The earthly-minded that have their bellies filled with Gods hid treasure the 〈◊〉 of this world and take it for their portion these have their heads so stuft and their eyes so stopt with the dust of 〈◊〉 that they neither see nor savour heavenly things As they are of the earth so they speak of the earth and the earth hear's them As the Grashopper is bred liveth and dieth in the same ground so 〈◊〉 terrigenae fratres these muck-minded men are wholly earth in their whole 〈◊〉 And as the Grashopper hath wings but flieth not sometimes she hoppeth upwards a little but falleth to the ground again so these have some light and short motions to 〈◊〉 when they hear a piercing Sermon or feel a pressing affliction or see others snatcht away by sudden death before them but this is not of any long continuance they return to their former worldlinesse The devil hath got full possession of them as once of Judas by this sin and could a man 〈◊〉 up their hearts he might finde there fair-written The God of this present world He holds his black hand before their eyes lest the light of the 〈◊〉 Gospel should shine upon them We cry O earth earth earth Hear the Word of the Lord but the devil hath made a path way 〈◊〉 their hearts so that the seed cannot enter Earth 〈◊〉 cold and 〈◊〉 so are earthly-minded men to any holy duty Earth is heavy and bears downward so do earthly affections Earth doth often keep down the hot exhalations that naturally would ascend so do those holy motions and meditations Earth stands still and hath the whole circumference carried about it so are Gods mercies and judgements about earthly-minded men and they are no whit moved thereat Grace on the other side as fire is active and aspiring And as Moses would not be put off with an Angel to go before the people he would have God himself or none so the true Christian must have Christ or nothing will give him content Christ is his treasure and hath his heart all his cry is None but Christ none but Christ. As the Sun draws up 〈◊〉 so doth the Sun of righteousnesse the affections of his people And as the hop in it's growing windeth it self about the pole alwaies following the course of the Sun from East to West and can by no means be drawn to the contrary chusing rather to break then yeeld so the Saints as well militant as triumphant do follow the Lamb wheresoever he goeth and being risen with Christ and spiritualized by him they seek the things that are above their thoughts feed upon the fairest objects such as are those set down by the Apostle Phil. 4. 8. and run with much content upon that firmament and those starrs in Daniel That inheritance undefiled and unfadable in Peter those palms and white robes in the Revelation They take ever and anon a turn or two on Tabor and are there transfigured with Christ or on Mount Olivet where he was taken up and have thence continuall ascensions in their hearts And as our Saviour in the Interim between his Resurrection and Ascension whiles he walked here on the earth spake of the things pertaining to the Kingdom of God and waited for his exaltation into heaven So the faithfull Christian that hath his part in the first resurrection walks in his measure 〈◊〉 Christ walked talks as he talked he speaks of the things concerning the King and therein his tongue is as the pen of a ready Writer Of Origen it is said that he was ever earnest but never more then when he treats of Christ. And of S. Paul it is well observed that when he speaketh of heaven he useth a 〈◊〉 lofty kinde of language his speech riseth higher and higher as 2 Cor. 4. 17. a degree above the superlative so Phil 1. 23. to be with Christ is far far the better so 1 Thess. 2. 19. See how the Apostles mouth is opened his heart enlarged he cannot satisfie himself nor utter his conceptions This a Christian can do he can sigh out a cupio dissolvi I desire to be with Christ whom as he more or 〈◊〉 〈◊〉 here in the same measure he is merry like as 〈◊〉 never sing so sweetly as when they are 〈◊〉 in the air or on 〈◊〉 top of trees As when Christ with-draws his gracious 〈◊〉 and influence he is all amort you may take him up for a 〈◊〉 man 〈◊〉 cries after Christ as idolatrous Micah did after his lost gods And as King Edward the third having the King of 〈◊〉 prisoner here in England and feasting him one time most 〈◊〉 pressed him to be merry the French King answered 〈◊〉 can we sing songs in a strange land So the good soul is in great 〈◊〉 while Christ absents himself and never heartily 〈◊〉 till she get home to him till she lay hold on him whom her 〈◊〉 loveth Verse 22. The light of the body is the eye c. Here our 〈◊〉 Saviour illustrateth what he had said before of laying up not 〈◊〉 earth but in heaven by a fit similitude Like as the eye is the light of the whole body so is the minde of the whole man If therefore thine eye be single that is if thy minde be sincere If 〈◊〉 have that one eye of the Spouse in the Canticles that one heart promised in the new Covenant set upon God alone and not divided and as it were cloven asunder which is to have a heart 〈◊〉 a heart but minding the one thing necessary as the main and be not double-minded or corrupted from the simplicity of Christ then shall thy whole body that is thy whole both constitution and 〈◊〉 be lightsom diaphanous transparent as a 〈◊〉 that hath a candle in it or as a crystall glasse with a light in the midst which appeareth through every part thereof There will be an uniformity aequability ubiquity and constancy of holinesse running thorow thy whole course as the warp doth
better sort sometimes here nothing talke of nothing so willingly as they do of other mens faults Psal. 50. 20. thou sittest and speakest against thy brother c. There is no discourse that men will sit so long at and be so taken with as this The words of the tale-bearer are as 〈◊〉 and they go down to the bowels of the 〈◊〉 Many are never well longer then they are holding their fingers in other 〈◊〉 〈◊〉 amplifying and aggravating their 〈◊〉 and failings not onely most 〈◊〉 but almost tragically not once mentioning their good parts and practises These are like crows that fasten onely upon carrion or the Horse-fly that if he happen into a field that is 〈◊〉 so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and upon that onely will he light David compareth such as these to the Aspe that is quick of hearing but very ill sighted having his eyes not in his forehead but in his 〈◊〉 weak but full of poison Herein onely is the difference That poison that Aspes vent to the hurt of others they keep within them without hurt unto themselves But the malicious censurer is his own worst enemy for as he sets his mouth against heaven and his tongue walketh thorow the earth Psal 73. 9. so by misjudging out of an inward hatred of another all 〈◊〉 actions and intentions he pulls upon himself the hatred both of heaven and earth for his trampling upon Gods jewels because a little 〈◊〉 God doth unwillingly see the faults of his children Numb 6. 23 21. yea he passeth by their iniquity transgression and sinne Micah 7. 18. with one breath both these are reported The high-places were not removed yet neverthelesse Asaes heart was perfect c. So 1 Pet. 3. 6. compared with Gen. 18 12. Sarabs whole sentence was vile and profane not one good word in it but this that she called her husband Lord. God of his goodnesse takes notice of that word and records it by St Peter to her eternall commendation He spyeth out and severeth gold though but a dramme from a messe of drosse good grain though but a handfull from a heap of chaffe cuts out that which is perisht as men do out of a rotten apple and preserves the rest Be ye therefore followers herein of God as dear children And walke in love c. 〈◊〉 thinketh not evil but beleeveth all things hopeth all things strains to hold a good opinion where it hath least probability to induce it rashly rejects none in whom it seeth signes of grace according to that of our Saviour See that ye despise not one of these little ones neither for errour in judgement Rom. 14. 3. 10. nor for slips and infirmities in life and conversation and that because God despiseth them not but guards them by his 〈◊〉 vers 10. and saveth them by his Sonne whom he sent for the purpose vers 11. And 1 Thes. 1. 4. Knowing brethren beloved your 〈◊〉 of God viz. by your effectuall saith laborius love 〈◊〉 hope vers 3. although they were so compassed with infirmities as he doubted lest the Tempter had rempted them and his labour had been in vain he feared their utter Apostacy So Heb. 5. 10. he could not but be perswaded of them better 〈◊〉 and such as accompany salvation though he had justly and sharply reproved them for their dulnesse of hearing and slownesse of proceeding 〈◊〉 〈◊〉 before their eyes that terrour of the Lord upon Apostles to quicken their pace and excite them to proficiency I am black 〈◊〉 the Church but comely as the tents of Kedar as the curtains of Solomon The Kedarites dwelt in tents and open fields where all was exposed to the parching Sunne in the 〈◊〉 but in Arabias 〈◊〉 and they were very rich and glorious see Ezek. 27. 21. Jer. 49. 28 29 Isa. 21. 13 16 17. full of precious jemms gold and pleasant odours Arabia lookt 〈◊〉 yet by searching it regularly there were to be found things of 〈◊〉 price So is it with many of Gods people especially 〈◊〉 the scorching heat of temptation desertion or outward affliction c. He that 〈◊〉 his own conjecture may condemne a deer child of God and approve a detestable heretick as Philip did Simon Magus If his eyes be too fast fixed either on the Saints infirmities or the hypocrites fair pretences they may bring forth as Jacobs sheep did spotted fruits But considerest not the beam that is in thine own eye Most mens mindes are as ill set as their eyes they can turne neither of them inwards They tell us of a kinde of witches that stirring abroad would put on their eyes but returning home they boxed them up again The Philosophers call upon us to look to the hinder part of the wallet And St James saith Be not many 〈◊〉 or teachers and mark the reason which he prescribeth as a remedy For in many things we sinne all Now those that in the sense of their own sinfulnesse are poore in spirit will soon be meek and mercifull to their fellow sinners they that have proved their own works and found all to be not good and very good as God did his but naught and starke naught as the figgs in Jeremy will be content to bear one anothers burdens and restore such as are overtaken in a fault with the spirit of meeknesse considering themselves lest they also be tempted They will be as willing to lend mercy now as they may have need to borrow mercy another time And consciousnesse of their own corruptions will make them compassionate towards others in this kinde The 〈◊〉 word that signifieth to censure signifieth also and in the first place to be idle Whereunto agreeth that of St Paul speaking of 〈◊〉 widdows they learn to be idle wandring about from house to house and not onely idle but 〈◊〉 also and busy-bodies speaking of things that they ought not Those that travel not with their own hearts have both leasure and list to be medling with others Verse 4. Or how wilt thou say to thy brother c. How impudent are hypocriticall finde-faults that can say such things to others when themselves are most obnoxius whence is this but either from a secret desire of purchasing an opinion of freedome from the faults they so boldly censure in others or that they may thereby the sooner insiouate and ingratiate with them they deal with The Vulgar Translation reads here Frater sine c. Brother let me pull out the mote that is in thine eye c. 〈◊〉 lips and a wicked heart are like a potsheard covered with silver drosse When he speaketh fair believe him not for there are seven abhominations in his heart but there lyes a great beam of hypocrisy between him and himself that he cannot discern them These are they that by good words
and fair speeches deceive the hearts of the simple as the serpent did Eve You would think by their 〈◊〉 soothing hony-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
that I may Enitar sane saith Gerson and I with him I will endeavour out of other mens good 〈◊〉 and Collections to frame to my self but for thy use some sweet honey-comb of truth by mine own art and industry in mine own words and method And then envy it self cannot likely say worse of me it cannot truly say so bad as one doth of Hugo de Sancto Victore Ivonis deflorator est saith he quem per omnia ferè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur He hath pickt the best out of Ivo and transcribed him word for word almost I never envied Zabarel that arrogant brag of his Hoc ego primus vidi I was the first that ever found out this and yet I hate extreamly to be held a plagiary Remigius and Haymo seem to be but two Friers under one hood Cedrenus his Imperiall History is read a great part ofit under the name of Joannes Curopalates That 's a foul blur to one of them but to which I know not And that 's no praise to Lactantius in Erasmus his judgement that having read Aristotle and Pliny writing of the same subject that he did and borrowing much out of them he never so much as once mentioneth them as he doth Tully whom he nameth indeed but disparageth Atqui candidius erat nominare eos per quos profecit quam eum quem notat saith Erasmus I have not spared to professe by whom I have profited to tell out of whom I have taken ought and that I hope shall excuse me for that matter with the more ingenuous what fault else soever they may finde with me Faults will escape a man betwixt his fingers let him look to it never so narrowly saith B. Jewel Some plain solecismes and harsh expressions have been found even in Tullies own works as Augustin noteth And Erasmus addeth Qualia nonnunquam excidunt horum temporum scriptoribus in his mihi quoque Our times are as one well observeth partly accurately judicious partly uncharitably censorious The one likes nothing not exquisite not sublimated the other nothing at all Let them please themselves for me I am of Hieroms minde Si cui legere non placet nemo compellit invitum If any think good to read what I have written let him if otherwise let him do as he will but let him know That every man cannot be excellent that yet may be usefull Honestum est ei qui in primis non potest in secundis tertiisve consistere saith the Oratour An iron key may unlock the door of a golden treasure yea ferrum potest quod aurum non potest Iron can do some things that gold cannot A little boat may land a man into a large continent and a little hand threed a needle as well as a bigger Philadelphia had but a little strength yet a great door opened Revel 3. 8. Quintilian saith it is a vertue in a Grammarian aliquid ignorare to be ignorant of some things but say a man knew never so much yet in Plinies judgement it no lesse becomes an Oratour sometimes to hold his tongue then to speak his minde Apelles was wont to say That those Painters were in a fault qui non sentirent quid esset satis that understood not when they had done enough And he 's a good huntsman saith Nannius qui plures feras capit non omnes that can catch some beasts though he take not all Lysippus that famous 〈◊〉 was wont to set forth his best pieces to publike view with this underwritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lysippus hath somewhat more to doe at this work Nihil perfectum aut a singulari consummatum industria saith Columella Nothing can be perfected at first Let it be a praise proper to our Lord Christ to be Authour and finisher all at once and out of the mouths of babes and sucklings to perfect praise 〈◊〉 first actions are usually but essaies and enterprizes review may 〈◊〉 things and second thoughts mend that which former faulted in But I cease to say more by way of Preface or Apology having as Octavius said to Decius a captain of Anthonies to the understanding spoken sufficient but to the ignorant or ill-affected too much had I said lesse Doe thou good Reader but observe Epictetus his rule to take 〈◊〉 by that handle whereby I may best be held and then all shall be well betwixt us There is yet one thing more that I have to tell thee before we part that what thou here readest are verba vivenda non legenda words that thou must live as well as read Lest else some learned Linaker observing such a vast difference betwixt our laws and our lives break out again into this patheticall protestation Profectò aut hoc non est Evangelium aut nos non sumus Evangelici For certain either this is not the Gospel or we are not right Gospellers The Epistle to the Reader READER THE worth of the Authour of this Book is already well known in the Church of Christ by same former labours of his which are extant and they which are well acquainted with him 〈◊〉 but know and teftifie that he is a man of singular Prudence and 〈◊〉 of 〈◊〉 acute wit of a sound judgement and of an indefatigable spirit who 〈◊〉 wholly devoted and given up himself to the service of Gods Church and doth naturally care for the good thereof witnesse his 〈◊〉 preaching even whilst the burthen and care 〈◊〉 a 〈◊〉 School lay upon him and now in these 〈◊〉 and bloudy times 〈◊〉 he 〈◊〉 suffered 〈◊〉 being driven from his charge and forced to shrowd himself in a 〈◊〉 of the Parliaments yet notwithstanding his daily labours amongst the souldiers and in the midst of the noises of gunnes and 〈◊〉 he hath betaken himself to writing of 〈◊〉 upon the sacred Scriptures and besides this present Book he hath prepared for the Presse some notes upon Genesis and now by the good hand of Gods providence compleated a 〈◊〉 upon the whole new Testament the first volume whereof presents it self unto thee in this Book and the later part is hastening after it which thou mayest expect with all expedition I presume that it will be superfluous for me to tell thee how usefull and advantagious 〈◊〉 labours in this kinde may be for though we have many Comments in Latine yet but few in English and 〈◊〉 want thereof and a right understanding of the Scripture daily 〈◊〉 shews how wofully many persons are led aside into 〈◊〉 waies For that which the Apostle Peter saith of S. Pauls Epistles is true of all the word of God 2 Pet. 3. 13. That therein some things are hard to be understood which they that are unlearned and unstable pervert to 〈◊〉 own destruction Blesse God therefore for stirring up the hearts of those who are pious
fallen by the hand of this vile strumpet the world who by laying forth her two fair brests of profit and pleasure hath cast down many wounded as Solomons harlot Prov. 7. 26. And by the glistering of her pomp and 〈◊〉 hath 〈◊〉 〈◊〉 as the going fire leads men into hedges and ditches 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 which when she cannot over take the 〈◊〉 〈◊〉 doth with her 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 so that they have no power to 〈◊〉 away till she have 〈◊〉 them to death Verse 9. And he saith unto him All these things will I give thee A great catch sure even just nothing for he shewed out Saviour only shews and shadows apparitions and resemblances of things The word also used in the former verse for glory 〈◊〉 an opinion or imagination So St Luke stiles all Agrippa's 〈◊〉 but a fantasie David tels us that man walketh in a vain shadow Now a shadow is something in appearance nothing in 〈◊〉 So the Apostle calleth all these things that the devil 〈◊〉 our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accidentall mathematicall figure without solidity or substance And further tels us that this figure 〈◊〉 away is ever in transitu like the streams of a river that 〈◊〉 by the sides of a City no man can stop or if we could retain the things of this life yet not the world only passeth away saith the Apostle but the lusts thereof So that a man 〈◊〉 make his heart delight in the same thing still 〈◊〉 〈◊〉 〈◊〉 fastidio sunt We loath after a while what we lusted 〈◊〉 as Amnon did Tamar and quickly finde a satiety yea an unsatisfy ingnesse in the creature For he that loveth silver shall not be satisfied with silver nor though he could heap up his hoards to the stars and ingrosse a monopoly of all the wealth in the world Non 〈◊〉 satiatur cor 〈◊〉 quà m corpus aurâ You may assoon 〈◊〉 a bag with wisdome a chest with 〈◊〉 or a circle with a triangle as the heart of man with any thing here below All that earth can afford is fumus 〈◊〉 saith one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another Vanity and vexation saith Solomon the wise To whose impartiall verdict grounded upon so good 〈◊〉 we shall doe well to subscribe without believing the 〈◊〉 crakes or trying any further conclusions The Centurists 〈◊〉 All these things will I give thee thus I will make thee Pope And indeed many Popes were advanced to that Sea 〈◊〉 by the devil as Histories relate Who had they but 〈◊〉 what is usually done at their inthronization would never have been so hasty For before the Pope is set in his Chair and puts on his tripple Crown a peece of row or wad of straw is set on fire 〈◊〉 him and one appointed to say Sic transit 〈◊〉 The glory of this world is but a 〈◊〉 This is only 〈◊〉 of form and Ceremony As is also that that one day in the year the 〈◊〉 Almoner rideth before him casting abroad to the 〈◊〉 certain peeces of brasse and lead saying Silver and gold have I none but such as I have I give you Whereas that 〈◊〉 〈◊〉 holds a golden cup in her hand and her merchants that trade with her are the Grandees of the earth Revel 18. and are 〈◊〉 rich by her vers 15. The Cardinall of Toledo hath a hundred thousand pound a year comming in The Arch-bishops of Germany are 〈◊〉 〈◊〉 many of them and have revenues accordingly Petrarch reporteth that in the treasury of Pope John the 22. were found after his death 250. tuns of gold And of Boniface the eighth it is storied that when he was taken by Philip the fair King of France and his palace rifled there was more treasure found then all the Kings of the earth were able to shew again Otto one of the Popes Mice-catchers as the story 〈◊〉 them sent hither by Gregory 9. after three years raking 〈◊〉 of money by most 〈◊〉 arts at last departing 〈◊〉 he left not so much money in the whole Kingdom as he either 〈◊〉 with him or sent before him Judge by this what they did thorowout all Christendom The Pope saith one could never want money so long as he could hold a pen in his hand Thus it was then but how now Bellarmine complains that since by us the Pope was cried down for Antichrist his Kingdom 〈◊〉 not only not encreased but every day more and more decreased And Cotton the 〈◊〉 〈◊〉 That the authority of the Pope of Rome is incomparably lesse then it was And that now the Christian Church is but a diminutive Hereupon also the Cardinals who 〈◊〉 wont to meet oftener meet but once a week because the 〈◊〉 of the Court of Rome grow 〈◊〉 And albeit the 〈◊〉 good and 〈◊〉 bloud his honours and manners rose together yet abates he as little of his former pomp and pride as the 〈◊〉 doth since his fall in taking upon him here to dispose of all the Kingdoms of the earth as his and requiring our Saviour the true Lord of all to 〈◊〉 down and worship him The Cardinals he still createth with these words Estote fratres nostri principes mundi And as another 〈◊〉 who was the first that 〈◊〉 that honour he holdeth forth his feet to be kissed having the sign of the 〈◊〉 shining with pearls and 〈◊〉 stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucem Christi derideat saith mine 〈◊〉 〈◊〉 In 〈◊〉 word with his pomp and primacy gain and 〈◊〉 〈◊〉 and riches fat Bishopricks and Cardinalships as he 〈◊〉 〈◊〉 〈◊〉 Luther and gain him to his side so he gets and 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 to that rotten religion Pauper Lutherus 〈◊〉 〈◊〉 〈◊〉 said Erasmus it being then the ready way to 〈◊〉 to write and rail against Luther as Eccius 〈◊〉 〈◊〉 others found it But Christ will one day whip such 〈◊〉 〈◊〉 and their customers out of his house as he did 〈◊〉 〈◊〉 the Gospel chase them out of his presence as Nehemiah did 〈◊〉 son in Law Curse them with a curse that runne 〈◊〉 after the errour of 〈◊〉 for 〈◊〉 Let the Romish 〈◊〉 offer as large as the devil doth here every one that hath any thing of Christ in him will answer with that noble Italian 〈◊〉 Galeacius Caracciolus Marquesse of Vico in 〈◊〉 who being tempted by a Jesuite to revolt for money 〈◊〉 out Let their money perish with them who esteem all the gold in the world worth one daies society with 〈◊〉 Christ and his holy Spirit And cursed be that Religion for ever c. If thou wilt fall down and worship me Luke saith Worship before me So that to worship before an Idol is to worship the Idol whatever the Romanist pretend and plead to the contrary And not only so but to fall down as the devil would have had our Saviour here though it
58. 10 11. Or if he be sick the Lord will strengthen him upon the bed of languishing he will make all his bed in his sicknes As he did for that faithfull and 〈◊〉 Preacher of Gods Word while he lived M. 〈◊〉 Whately Pastour of Banbury whom for honours sake I here name the most 〈◊〉 Minister to the poor I thinke saith a learned Gentleman that knew him thorowly in England of his means He abounded in works of mercy saith another grave Divine that wrote his life he set apart and expended for the space of many years for good uses the tenth part of his yearly commings in both out of his temporall and 〈◊〉 means of maintenance A rare example And God was not behinde hand with him for in his sicknesse he could comfort himself with that precious promise Psal. 41. 1 3. Blessed is he that considereth the poor Qui praeoccupat vocem petituri saith Austin that prevents the poor mans cry as he did for he devised liberall things seeking out to finde objects of his mercy and not staying many times till they were offered Therefore by liberall things 〈◊〉 stood as God had promised his estate as himself often testified prospered the better after he took that course above-mentioned For in the next place not getting but giving is the way to wealth as the 〈◊〉 found it whose barrell had no bottome and as Solomon 〈◊〉 it Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store 〈◊〉 〈◊〉 shall be exalted with honour and thou 〈◊〉 not 〈◊〉 Say not then How shall our own doe hereafter Is not mercy as sure a grain as vanity Is God like to break Is not your Creatour your Creditour Hath not he undertaken for you and yours How sped Mephibosheth and Chimham for the kindenesse their fathers shewed to distressed David Were they not plentifully provided for And did not the Kenites that were born many ages after 〈◊〉 's death receive life from his dust and favour from his hospitality 1 Sam. 15. 6. Verse 8. Blessed are the pure in heart That wash their 〈◊〉 from wickednesse that they may be saved Jer. 4. 14. Not their hands only with Pilate but their inwards as there How long shall thy vain thoughts lodge within thee These however the world censure them for every fool hath a bolt to shoot at that purity which yet they 〈◊〉 and pray for are the Lords darlings that purifie themselves in some truth of resemblance as God is pure Pura Deus mens est purâ vult mente vocari Et puras jussit pondus habere preces He will take up in a poor but it must be a pure heart in a 〈◊〉 but it must be a cleanly house in a low but not in a 〈◊〉 lodging Gods Spirit loves to lie clean Now the heart of man is the most unclean and loathsome thing in the world a den of dragons a dungeon of darknesse a stie and stable of all foul lusts cage of unclean and ravenous birds The Embassadours of the Councel of Constance being sent to Pope Benedict the 〈◊〉 when he laying his hand upon his heart said Hic est Arca 〈◊〉 Here is Noahs Ark they tartly and truly replied In Noahs Ark were few men but many beasts intimating that there were seven abominations in that heart wherein he would have them to believe were lodg'd all the laws of right and religion This is true of every mothers childe of us The naturall heart is 〈◊〉 throne he filleth it from corner to corner Act 5. 3. he sits abrood upon it and hatcheth all noisome and loathsome lusts Ephes. 2. 2. There as in the sea is that Leviathan and there are creeping things innumerable crawling bugs and baggage vermine Now as many as shall see God to their comfort must cleanse 〈◊〉 from all filthinesse of flesh and spirit and perfect 〈◊〉 sse in the fear of God This is the mighty work of the holy Spirit which therefore we 〈◊〉 pray and strive for beseeching God to break the heavens and come down yea to break open the prison doors of our hearts by his Spirit and to cleanse this 〈◊〉 stable He comes as a mighty rushing winde and blows away those litters of lusts as once the East-winde of God did all the locusts of AEgypt into the red Sea And this done he blows upon Gods garden the heart and causeth the spices thereof so to flow forth that Christ saith I am come into my garden my sister my spouse I have gathered my myrrhe with my spice Cant. 5. 1. For they shall see God Here in a measure and as they are able hereafter in all fullnesse and perfection they shall see as they are seen Here as in a glasse 〈◊〉 or as an old man thorow spectacles but there face to face Happier herein then Solomons servants for a greater then Solomon is here A good man is like a good Angel ever beholding the face of God He looketh upon them with singular complacency and they upon him to their infinite 〈◊〉 He seeth no iniquity in them they no indignation in him He looketh upon them in the face of Christ And although no man hath seen God at any time yet God who commanded the light to shine out of darkenesse hath shined in our hearts saith the Apostle to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glasse or crystall hath light comming thorow not so stone iron or other grosser bodies In like sort the pure in heart see God he shines thorow them And as the pearl by the beams of the Sun becomes bright and radiant as the Sun it self so we all with open face beholding as in a glasse the glory of the Lord 〈◊〉 transformed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Verse 9. Blessed are the peace-makers There are that like Salamanders live alwaies in the fire and like Trouts love to swim against the stream that with Phocion thinke it a goodly thing to dissent from others and like Sampsons foxes or Solomons fool carry about and cast abroad fire-brands as if the world were made of nothing but discords as Democritus imagined But as St John speaketh in another case these are not of the Father but of the world He maketh great reckoning of a meek and quiet 〈◊〉 because it is like to his own minde which is never stirred nor moved but remaineth still the same to all eternity He loves those that keep the staffe of binders unbroken Zech. 11. 7 14. that hold the unity of the spirit and advance the bond of peace among others as much as may be The wicked are apt as dogs to enter tear and woorry one another and although there be not a disagreement in hell being but the place of retribution and not of action yet on earth
there is no peace among the workers of iniquity that are trotting apace towards hell by their contentions Rom. 2. 8. But what pity is it that Abraham and 〈◊〉 should fall out that two Israelites should be at strife amid the Egyptians that Johns disciples should join with Pharisees against 〈◊〉 that 〈◊〉 for their contentions should hear carnall and walke as men that Lutherans and Calvinists should be at such deadly fewd Still Satan is thus busie and Christians are thus malicious that as if they wanted enemies they flee in one anothers faces There was no noise heard in setting up the Temple In Lebanon there was but not in Sion whatever tumults there are 〈◊〉 't is fit there should be all quietnesse and concord in the Church Now therefore although it be for the most part a thankelesse office with men to interpose and seek to take up strife to peece again those that are gone aside and asunder and to sound an Irenicum yet do it for Gods sake and that ye may as ye shall be after a while called and counted not medlers and busie-bodies but the sons of God Tell them that jarre and jangle upon mistakes for most part or matters of no great moment that it is the glory of a man to passe by an infirmity and that in these ignoble quarrels every man should be a law to himself as the Thracians were and not brother go to law with brother because he treads upon his grasse or some such poor businesse ubi vincere inglorium est alteri sordidum Now therefore there is utterly a fault amongst you because ye go to law one with another saith the Apostle Not but that the course is lawfull where the occasion is weighty and the minde not vindictive But the Apostle disgraceth in that text revenge of injuries by a word that signifieth disgrace or losse of victory And a little before I speak to your shame saith he Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren and compromise the quarrell Servius Sulpitius that heathen Lawyer shall rise up in judgement against us quippe qui ad facilitatem aequitatemque omnia contulit neque constituere litium actiones quam controversias tollere maluit as Tully testifieth Concedamus de jure saith one ut careamus lite And ut habeas quietum tempus perde aliquid Lose something for a quiet life was a common proverb as now amongst us so of old 〈◊〉 the Carthaginians as St Austin sheweth It were happy surely if now as of old the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one soul. And as in one very ancient Greek copy it is added that there was not one controversie or contention found amongst them For they shall be called the children of God They shall both be and be said to be both counted and called have both the name and the note the comfort and the credit of the children of God And if any Atheist shall object What so great honour is that Behold saith St John what manner of love the Father hath bestowed upon us that we should be called the sonnes of God It was something to be called the son of Pharaohs daughter to be son in law to the King with David to be heir to the Crown with Solomon but farre more that God should say of him I will be his father and he shall be my sonne and I will establish his Kingdom 2 Sam 7. 14. This is the happy effect of faith for to them that beleeve on his name gave he power and priviledge to become the sonnes of God Now faith ever works by love and love covereth a multitude of sins not by any merit or expiation with God but by seeking and setling peace among men And this is as sure and as sweet a signe of a son of the God of peace as the party-coloured coats were anciently of the Kings children Verse 10. Blessed are they that are persecuted To be persecuted as simply considered is no blessed thing for then it were to be desired and praid for But let a man love a quiet life and labout to see good daies said those two great champions David and Peter who themselves had indured a world of persecution and paid for their learning The like counsell gives St Paul and the Authour to the Hebrews For they felt by experience how unable they were to bear crosses when they fall upon them It was this Peter that denied his master upon the sight of a silly wench that questioned him And this David that changed his behaviour before Abimelech and thereupon gave this advice to all that should come after him For righteousnesse sake This is it that makes the Martyr a good cause and a good conscience Martyrem facit causa non supplicium saith one Father Not the suffering but the cause makes a Martyr And Multum interest qualia quis qualis quisque patiatur saith another It greatly skilleth both what it is a man suffereth and what a one he is that suffereth If he suffer as an evil-doer he hath his mends in his own hands but if for righteousnesse sake as here and if men say and do all manner of evil against you falsly and lyingly for my sake as in the next verse and for the Gospels sake as Marke hath it this is no bar to blessednesse Nay it is an high preferment on earth Phil. 1. 29. and hath a crown abiding it in Heaven beyond the which mortall mens wishes cannot extend But let all that will have share in these comforts see that they be able to say with the Church Psal. 144. 21 22. Thou knowest Lord the secrets of the hearts that for thy sake we are 〈◊〉 continually Upon which words excellently St Austin Quid est inquit novit occulta quae 〈◊〉 c. What secrets of the heart saith he are those that God is here said to know Surely these that for thy sake we are slain c. slain thou maist see a man but wherefore or for whose sake he is slain thou knowest not God only knoweth Sunt qui causâ humanae gloriae paterentur as that Father goeth on There want not those that would suffer death and seemingly for righteousnesse sake only for applause of the world and vain glory As Lucian telleth of Peregrinus the Philosopher that meerly for the glory of it he would have been made a Martyr The Circumcelliones a most pernicious branch of the haeresie of the Donatists were so 〈◊〉 to obtain by suffering the praise of Martyrdom that they would seem to throw themselves down headlong from high places or cast themselves into fire or water Al xander the 〈◊〉 was near martyrdom Acts 19. 33. who yet afterward made shipwrack of the faith and
it it is a poor plea to say I have gotten a custom of swearing and must 〈◊〉 be born with For who is it but the devil 〈◊〉 saith to such as the Iews to Pilate Doe as thou hast ever done The Cretians when they wished worst to any one they wished that he might take delight in an evil 〈◊〉 Break off 〈◊〉 this ili use by repentance and though you cannot suddenly turn the stream yet 〈◊〉 against it bite in thine oathes and with bitternesse 〈◊〉 them swear to God as David did thou wilt swear no more and by degrees out-grow this ill custom For it is his footstool And should be ours For he hath put all things under our feet Psal. 8 6. He saith not under our hands but under our feet that we might trample upon them in a holy contempt as the Church is said to tread upon the Moon and the way of the righteous is said to be on high to depart from hell below It is a wonder surely that treading upon these minerals gold silver precious stones c. which are but the guts and garbage of the earth we should so admire them God hath hid them in the bowels of the earth and in those parts that are farthest off from the Church Where they grow little else grows that is ought no more doth grace in an earthly 〈◊〉 But to return from whence we are 〈◊〉 Earth is Gods footstool How ought we then to walke 〈◊〉 that we provoke not the eyes of his glory There is an honour due even to the footstools of Princes when they are in the throne especially 〈◊〉 〈◊〉 thou in the fear of the Lord all day long saith 〈◊〉 walke in the sense of his presence and light of his countenance He is not very farre from any one of us saith the Apostle not so farre as the barke from the tree or the slesh from the bones This one God and father of all is not only above all and from his throne beholdeth all that 's done here below but also through all and in you all Ephes. 4. 6. Therefore no corner can secret us no cranny of the heart can escape his eye Al things are for the outside naked and for the inside open dissected quartered and as it were cleft thorow the back-bone as the word signifieth before the eyes of him with whom we deal Neither by Jerusalem for it is the City of the great King The place of his rest the seat of his Empire and they the people of his praise and of his purchase Glorious things are spoken of thee thou City of God There was the adoption and the glory the 〈◊〉 and the giving of the Law the service of God and the promises c. Constantinople was acknowledged by Tamerlane to be for her situation an Imperiall City and such as was made to command the world Strasborough in Germany is called by some compendium Orbis an abridgment of the world But Ierusalem by a better Authour is stiled Princesse of Provinces the joy of the whole earth the pleasant land c. It must needs be pleasant where God himself 〈◊〉 〈◊〉 But how is the faithfull City become a harlot It was full of judgement righteousnesse 〈◊〉 in it but now murderers Her silver is become drosse her wine mixt with 〈◊〉 Bethel is become Bethaven and Ierusalem turned into Ierushkaker It fell again into the power of the Turks and Infidels Anns 1234. after that the most warlike souldiers of Europe had there as it were one common sepulchre but an eternall monument of 〈◊〉 misguided valour and so remaineth still a poor ruinous City governed by one of the Turks Sanzacks and for nothing now more famous then for the sepulchre of our Saviour again repaired and much visited by the Christians and not unreverenced by the Turks themselves There are not to be found there at this time 100. housholds of Jews and yet there are ten or more Churches of Christians there Of the great King The Jews much admired the greatnesse of Herod and especially of the Romanes whose tributaries they were at this time Our Saviour mindeth them of a greater then these One that is great greater greatest greatnesse it self Nebuchadnezzar stileth himself the great King and brags of his Babel The rich miser thinks himself no small thing because of his counerey of Corn. Ahashuerosh taketh state upon him because he reigned from India to Ethiopia Darius his flatterers held it meet that no man should ask a petition of any God or man for thirty dayes save of him Diocletian would needs be worshipped as a God and was the first that held forth his feet to be kissed after 〈◊〉 Amurath the third Emperour of the Turks stiled himself God of the earth Governour of the whole world the Messenger of God and faithfull servant of the great Prophet And the great Cham of Tartary is called by the simple vulgar The shadow of spirits and sonne of the immortall God And by himself he is reputed to be the Monarch of the whole world For which cause every day if all be true that is reported of him as soon as he hath 〈◊〉 he caused his 〈◊〉 to be sounded by that signe giving 〈◊〉 to other 〈◊〉 and Princes to go to dinner These be the 〈◊〉 of the earth and think no mean things of themselves But compare them with the Great King here mentioned and what 〈◊〉 of all their supposed greatnesse All Nations 〈◊〉 〈◊〉 are but as the dust of the balance or drop of a bucket 〈◊〉 〈◊〉 tuistius guttae particula saith a Father If all Nations are to God but as the drop of a bucket oh what a small pittance must thou needs be how great soever of that little drop And as he is great so he looketh to be praised and served according to his excellent greatn sse We should if it were possible fill up that vast distance and disproportion that is betwixt him and us by the greatnesse of our praises and sincerity at least of our services in presenting him with the best 〈◊〉 〈◊〉 a great King saith God and he stands upon his seniority Offer it now to thy Prince will he accept thy refuse braid-stuffe c. It is verily a most sweet meditation of St Bernard whensoever we come before God in any duty we should conceive our selves to be entring into the court of Heaven wherein the King of Kings sitteth in a stately throne 〈◊〉 with an host of glorious Angels and crowned Saints With how great humility therefore reverence and godly fear ought a poor worm crawling out of his hole a vile frog creepng out of his mud draw nigh to such a Majesty The Seraphims clap their wings on their faces when they stand before God Isa. 6. as men are wont to do their hands when the lightning
and hardly 〈◊〉 〈◊〉 who but a bankrupt will lay the 〈◊〉 〈◊〉 in his house to 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 they are not ours to pledge for 〈◊〉 have plighted 〈◊〉 already to God Lastly He that pawneth them so oft will easily forfeit them at length as the pitcher 〈◊〉 not so often to the well but at last it comes broken home A man 〈◊〉 soon swear away his faith and troth and it is marvell if he that oft sweareth doth not too oft forswear and so forfeit all Swear not therefore at all in this sort These petty oaths as they count them are great faults and to be refused in our talk as poison in our meat The dishonour of them redounds to God though he be not named in them But of 〈◊〉 see more Verse 35. Verse 37. But let your communication be Yea Yea Nay Nay That is as St Basil interpreteth it Yea in speech and Yea in 〈◊〉 Nay in speech and Nay in heart Or thus let your common communication be plain true and sincere that your bare word may be taken without any further asseveration Not but that asseverations may be lawfully used as Verily Truly Indeed c Sed parciùs ista tamen not frequently or slightly but advisedly and seriously as our Saviour If thou be a creditable person and 〈◊〉 made faith of thy fidelity with Quod dixi dixi thy word will be taken Or if it will not that credit is dear bought that is got by sin Christ must be obeyed though no man will beleeve us But a good mans oath is needlesse a bad mans bootlesse for he that feareth not an oath neither will he scruple a lye but credit will follow honesty Whiles therefore the communication is ours as Christ here 〈◊〉 that is in our own power and of our own accord let 〈◊〉 yea be yea and nay nay and let it appear that ordinarily and in common conversation our word is as 〈◊〉 to be taken as our oath But when for the glory of God and cleering of the truth an oath is required of us then it is not our communication but anothers And in this case for the manifestation or confirmation of a needfull but doubtfull truth an oath may be safely and boldly taken for an end of controversies and satisfaction of neighbours Heb. 6. 16. yea we may lay it up among our best services and expect a blessing upon it if rightly taken according to Jer. 4. 2. as well as upon hearing or reading because it is an ordinance of God Deut. 10. 20 Isa 65. 16 c. Some of the Ancients I 〈◊〉 as Hierom Theophylact 〈◊〉 were in the errour that the Lord did only permit swearing in the old Testament as he did divorcement that he approved 〈◊〉 〈◊〉 that in this text our Saviour did quite take it away But Christ came not to destroy the Law but to fulfill it Gods holy 〈◊〉 is still to be 〈◊〉 by taking a 〈◊〉 oath upon just 〈◊〉 〈◊〉 when 〈◊〉 the Magistrate imposeth it or when some 〈◊〉 〈◊〉 will 〈◊〉 〈◊〉 a 〈◊〉 truth without an oath and we cannot 〈◊〉 demonstrate it Thus Iacob sware to Laban Boaz to 〈◊〉 Ionathan to David And if it be lawfull in private betwixt two or more to admit God as a Judge why may he not as well be called as a witnesse provided ever that this be done 〈◊〉 and 〈◊〉 using it not as food but as physick to help 〈◊〉 〈◊〉 in 〈◊〉 Our 〈◊〉 Henry 6. was never heard to swear an 〈◊〉 〈◊〉 greatest 〈◊〉 being Forsooth Forsooth Verily Verily I my self have used saith Latimer in mine earnest matters to say 〈◊〉 by St Mary which indeed is naught For whatsoever is more commeth of evil This is of the devil That which St Matthew calleth the wicked one chap. 13. 38. the self-same word with that in this text St Marke calleth Satan and St Luke the 〈◊〉 Now can any good come out of such a Nazareth Swearing is the devils drivel and swearers the devils drudges acted and agitated by that 〈◊〉 〈◊〉 And though they be not 〈◊〉 drunk 〈◊〉 they 〈◊〉 yet are they not their own men For 〈◊〉 ye not saith that great Apostle that his servants ye are to whom ye obey His work 〈◊〉 do as those Jews did in the Gospel and his wages they shall receive for they fall hereby into hypocrisie as some copies have it Iam. 5. 12. whiles they daily pray But deliver us from that evil one and yet entertain him by this sin Or rather as other copies and our Translation have it they fall into condemnation And at the last day when the master of the harvest shall gather out of his kingdom all such botches and scandals he will say to the reapers Gather ye first the tares and binde them in bundles swearers with swearers drunkards with drunkards c. sinners of a kinde with their fellow-sinners and cast them into the fire there shall be weeping and gnashing of teeth Good therefore is the counsel of S. Iames. Above all things my brethren swear not Whatever ye do look to that 't is a 〈◊〉 sinne and that which maketh the tongue to become not a City not a Countrey but a world of iniquity Iam. 36 It is the devils hook without a bait as having neither profit nor pleasure many times to draw to it and that 's no small aggravation The 〈◊〉 fell without a tempter and are therefore left without a Saviour Other sinners usually kill not till provoked steal not till 〈◊〉 whore not till entised But what hath God done to these monsti 〈◊〉 men that they should thus fly in his face chop as much as they may his heart in 〈◊〉 and upon 〈◊〉 small occasion shoot such chain-shot as if they would make the windows of 〈◊〉 to shake and totter 〈◊〉 Naboth was said to have blasphemed Iezabel proclaimed a fast When our Saviour was accused of that sinne the High-Priest rent his garments When Rabshakeh had 〈◊〉 it indeed Hezekiah fell to his prayers and humbled himself before God Did these doe thus for others and wilt not thou doe as much for thy self God hath against thee and is comming out armed with plagues and power Oh meet him upon the way with entreaties of peace as Abigail did David as Iacob did Esau quench his flames with flouds of tears Learn of Shimei when he 〈◊〉 reproached David and knew himself obnoxious to be with God with the first as he was with the King 2 Sam. 19. 18 19 20. and as Iosephs brethren supplicated him for grace whom they had 〈◊〉 and misused Gen. 50. 17. do you the like This doe or you are undone for ever This doe and doe it seriously and God must either forswear himself or forgive thee thy swearing if thou forgoe it Verse 38. Ye have heard that it hath been said An eye for an eye c. This law of like for like which also was in use
not know what thy right-hand doth there 's no losse in that Some talents are best improved by being laid up A treasure that is hid is safer from theeves Steal we therefore benefits upon men as Joseph did the money into the sacks And as he made a gain of the 〈◊〉 and bought AEgypt so may we of the poor we relieve and buy heaven Luke 46. 9. Rom. 2. 10. Verse 4. Thy father that seeth in secret And best accepteth of secret service Cant. 2. 14. O thou that art in the clefts of the rocks let me see thy face let me hear thy voice c. He is all 〈◊〉 he searcheth the hearts and trieth the reins those most abstruse and remotest parts of the body seats of lust And as he is himself a Spirit so he loveth to be served like himself in Spirit and in truth He sets his eyes upon such as the word here signifieth he looketh wishtly fixedly steddily he seeth thorow and thorow our secret services not to finde faults in them for so he may soon do not a few but those he winks at where the heart is upright but to reward them as a liberall pay-master rich to all that 〈◊〉 upon him or do him any other businesse Who is there even 〈◊〉 you that shuts the door for nought that kindleth fire upon mine altar 〈◊〉 nought Mal. 1. 10. that gives a cup of cold water and hath not his reward David would not serve God on free cost but was he not paid for his pains and had his cost in again with 〈◊〉 ere the Sunne went down Let him but resolve to 〈◊〉 his sins and God or ere he can do it forgiveth him the iniquity of his sinne that in it that did most gall and grieve him 〈◊〉 him but purpose to build God a house God promiseth thereupon for his good intentions to build David an house for ever So little is there lost by any thing that is done or suffered for God He sends a way his servants that do his work many times and the world never the 〈◊〉 as Boaz did Ruth with their bosome full of blessings as David did 〈◊〉 with a royall 〈◊〉 as Solomon did the Queen of Sheba with all the desire of her heart as Caleb did his daughter Achsah with upper and nether springs or as once he did Moses from the Mount with 〈◊〉 face shining He shone bright but knew not of it yea he 〈◊〉 his glorified face with a vail and had more glory by his 〈◊〉 then by his face How farre are those spirits from this which care only to be seen And sleighting Gods secret approbation 〈◊〉 only to 〈◊〉 others eyes with admiration not caring for unknown riches Our Saviour besides the vail of his humanity saies See you tell no man It s enough for him that he can 〈◊〉 to his father I have 〈◊〉 thee on earth I have finished the work that thou gavest me to do His work he accounts 〈◊〉 gift 〈◊〉 wages he looks for in another world vers 5. He was content his treasures of wisdome should be hid Colos. 2. 3. And shall we fret our selves when our pittances of piety and charity are not admired 〈◊〉 it not enough for us that we shall appear with him in glory and then be rewarded openly Shall reward thee openly I but when at the resurrection of the just Luk. 14. 14. at that great assize and generall Assembly he will make honourable mention in the hearing of Angels and men of all the good deeds of his children How they have fed the hungry clothed the naked c. that which they had utterly forgotten not so much as once mentioning their misdoings Matth. 25. Yea he shall take them to heaven with him where the poor mens hands have built him a house afore hand and they shall receive him into everlasting habitations But what shall he do in the me an while Feed on faith as some read that text Psal. 37. 3. 〈◊〉 upon reversions 〈◊〉 but while the grasse grows the 〈◊〉 starves But so cannot a mercifull man for he shall have 〈◊〉 Matth. 5. 7. Such a mercy as rejoyceth against judgement Yea he that can tender mercy to God may challenge 〈◊〉 from God by vertue of his promise as David doth Preserve 〈◊〉 ô God for I am mercifull Psal. 86. 2. 〈◊〉 he shall obtain 1. In his soul which shall be like a watered garden fresh and flourishing For the liberall soul 〈◊〉 be made fat Prov. 〈◊〉 25. and he that watereth shall be watered himself The spirits of wealth distilled in good works comfort the conscience 2. So they do the body too when sick and languishing Psal. 41. 2 3. Mercy is the best cordiall a pillow of repose a 〈◊〉 remedy For if thou draw out thy soul to the hungry thy health shall spring forth speedily Isa. 58. 3. For his name the liberall are renowned in the earth as Abraham that free-hearted house-keeper or peny-father and Obadiah that hid and fed the Prophets by fifty in a cave Zacheus and Cornelius Gaius and Onesiphorus how precious are their names How sweet their remembrance Who honours not the memoriall of Mary for her Spikenard and of Dorcas for her coats and garments Whereas the vile person shall no more be called liberall in Christs Kingdom nor Nabal Nadib the churl bountifull 4. For his estate The most gainfull art is 〈◊〉 giving saith Chrysostome The poor mans bosom and the Orphans mouth are the surest chest saith another Whatsoever we scatter to the poor we gather for our selves saith a third What we give to the poor we lend to the Lord who accounts himself both 〈◊〉 and ingaged thereby Prov. 19. 17. Neither will he fail to blesse the liberall mans stock and store Deut. 15. 10. so that his righteousnesse and his riches together shall endure for ever Psal. 〈◊〉 2. 3. 5 Lastly His seed shall be mighty upon earth vers 21. The son of such a tenant that paid his rent duly shall not be 〈◊〉 out of his farm Psal 37. 26. And that Proverb is proved false by common experience Happy is that sonne whose father goeth to the 〈◊〉 〈◊〉 il-gotten goods usually come to nothing the third heir seldome enjoyeth them unlesse it be here and there one that by repentance breaketh off and healeth his fathers sinne by mercifulnesse to the poor that the property may be altered and so his 〈◊〉 lengthned Oh therefore that rich men would be rich in good 〈◊〉 ready to distribute willing to 〈◊〉 which was a peece of praise used to be ascribed to the ancient Kings of AEgypt This this were the way To lay up for themselves a sure 〈◊〉 yea to lay fast hold on eternall life when those that with-hold their very crums 〈◊〉 not obtain a drop with Dives whom to vex and upbraid Lazarus was laid in the bosome of 〈◊〉 〈◊〉 Verse 5. And when thou praiest A duty of
but he was praying presently Acts 9. 11. The spirit of grace is a spirit of supplication and teacheth to cry Abba father or Father Father And this very naming of the Name of God in prayer though it be no more so it be done in faith entitles a man to heaven 2 Tim. 2. 19. if withall he depart from iniquity When such as have the gift of Prophecy and of doing miracles shall miscarry and be turned off at last day because workers of iniquity Matth. 7. And albeit Gods weaker children cannot utter their minde unto him in wel couched words and variety of expressions yet 〈◊〉 their broken 〈◊〉 come from a broken heart it avails more then affectation of Rhetorike without affection of prayer Men are better pleased with the stammering and lisping of their own little ones then with all the 〈◊〉 speech of all the children in the Town besides Yea because the soul is sick the service is twice welcome As if a sick childe reach us up a thing we count it more then to send another of a 〈◊〉 errand I will spare them saith he as a man spares his 〈◊〉 sonne that serveth him The businesse of prayer is more dispatched by sighs then speeches by desires and groans of the heart 〈◊〉 our father which is in secret whether we can expresse them 〈◊〉 words or no. The Spirit also helpeth our 〈◊〉 he 〈◊〉 with us and before us as the word signifies and maketh 〈◊〉 in us and for us with groans unutterable And be that 〈◊〉 〈◊〉 the hearts knoweth what is the minde of the spirit As 〈◊〉 heareth us without ears so he understandeth us without our words If we can but groan out Ah father it is an effectuall prayer The voice is not simply required Joh. 4. 24. There is great dispute 〈◊〉 one among the school-men about the speech of Angels 〈◊〉 this they agree in that one Angel speaketh thus to another 〈◊〉 any one hath a conceit in his minde of any thing with a will 〈◊〉 another should understand it and that God should understand 〈◊〉 that 's enough for the expression of it So is it with the spirit of man in speaking to God for the spirit agreeth to the Angels Yet we must pray for fit words also Hos. 14. 2. and strive to be 〈◊〉 in all utterance and in all knowledge 1 Cor. 1. 5. get 〈◊〉 habit of heavenly-mindednesse let the heart meditate a good matter and then the tongue will be as the pen of a ready writer Psal. 45. 1. first prepare the heart and then stretch out the hands Job 11. 13. The heart should be praying a good while before the 〈◊〉 〈◊〉 before the seven 〈◊〉 were sounded at the 〈◊〉 〈◊〉 〈◊〉 seal there was halfe an hours silence in heaven 〈◊〉 〈◊〉 if there be an honest heart and a good 〈◊〉 an 〈◊〉 of prayer usually is in us though we know it not as a man may have money about him and not know so much till 〈◊〉 〈◊〉 him willing to search and glad to finde it Remember 〈◊〉 〈◊〉 promise of the Spirits assistance and Gods acceptance and know that as in singing so in praying the pleasing melody is in the heart The voice which is made in the mouth is nothing so sweet 〈◊〉 that which comes from the depth of the brest As the deeper or hollower the belly of the lute or violl is the pleasanter is the sound the fleeter the more grating and harsh in our ears And thy father which seeth in secret And heareth too as he did Moses when he cried to God but said nothing and 〈◊〉 when she moved her lips but uttered not her self in an audible voice and Nehemiah when he lift up his heart to God as he spake to the King and as he doth still his praying people His ears 〈◊〉 into their prayers saith S. Peter after David that though their prayers are so weak they cannot ascend to him he will 〈◊〉 to them He hearkned and heard those good souls in 〈◊〉 chap. 3 16. as loth to lose any part of their precious language Thus the eyes of the Lord are upon the righteous when they are praying especially and his ears are open to their prayers He seeth his Church when she is in the clefts of the rocks when she is gotten into a corner and praying he looks upon her with singular delight and with speciall intimations of his love as Ahashuerosh dealt with Esther and saith unto her as he what 〈◊〉 thy petition and it shall be given thee And oh that every faithfull soul whiles it is sitting and feasting with God by secret prayer and other holy duties would bethinke it self what speciall boon it hath to beg what Haman to hang up what corruption to be subdued what grace to be encreased c. How should they be gratified and their request granted even to the whole of Gods kingdom The truth is they might have any thing and that which 〈◊〉 said to his Courtiers flatteringly God performeth to his people really The King is not he that can doe any thing against you Luther was wont to say that prayer was after a sort omnipotent for whatsoever God can doe that prayer can doe Of Luther himself for his wrestling with God and prevailing as he was mighty and happy that way it was said That man can have any thing at Gods hands Will reward you openly Here in part hereafter in all perfection He never said to the house of Israel Seek 〈◊〉 me in vain This poor man for instance praid saith David pointing to himself and the Lord heard him and delivered him out of all his distresses God is known by hearing of prayers 't is one of his Titles Psal. 65 3. 't is his praise above all Heathen gods Isa. 45. 19 20. By this Manasses knew him to be God 2 Chron. 33. 15. and all Israel 1 King 18. 37 39. when it came to a matter of competition Verily verily I say unto you whatsoever ye shal 〈◊〉 〈◊〉 father in my name he will give it you If we can finde a praying heart he will finde a pitying if we open our mouthes God will fill them and he is worthily 〈◊〉 that will not make himself happy by asking Of some Heathen Princes it is said 〈◊〉 they never 〈◊〉 away their suitors sad or discontented this is most true of God let a man bring right petitions 〈◊〉 clear conscience faith in the promises and hope to wait the accomplishment and 〈◊〉 shall not fail of the thing he asketh or a better As when God 〈◊〉 David the life of the childe but assured him of his 〈◊〉 I shall go to him c. So he denied his Mother her particular 〈◊〉 for that time and when his Disciples asked him curious question Wilt thou at this time restore the Kingdom 〈◊〉 Israel c That 's not for you to know saith he but a better thing
before we aske as he did David Psal. 32. He prevents us with many mercies we never sought him for that our praises may exceed our prayers I am found of them that sought me not saith God but yet in the same place it is said I am sought of them that asked not for me Importing that we never seek to him for grace till effectually called by his grace Howbeit no sooner is any truly called but he presently prayeth Say not then if God know our needs what need we open them to him The truth is we doe it not to inform him of that he knows not or to stir up mercy in him who is all bowels and perfectly pitieth us but 1. Hereby we acknowledge him as a childe doth his father when he runs to him for food 2. We run that course of getting good things that he hath prescribed us Jer. 29. 11 12. Which Moses and Elias knew and therefore the former turned Gods predictions the later his promises into prayers 3. Hereby we prepare our selves holily to enjoy the things we crave for prayer both sanctifieth the creature and encreaseth our love and thankfullnesse Psal. 116 1. 4. Prayer prepareth us either to go without that we beg if God see fit as David when he prayed for the childes life and was fitted thereby to bear the losse of it or else to part with that we have got by prayer for the glory of God the giver of it Those that make their requests known to God with thanksgiving shall have at least the peace of God that passeth all understanding to guard their hearts and mindes in Christ Iesus They shall have strength in their souls the joy of the Lord shall be their strength the glory of the Lord shall be their rereward In their marching in the wildernesse at the fourth Alarm arose the standard of Dan Asher and Nepthali these were the rereward of the Lords host and to these were committed the care of gathering together the lame feeble and sick and to look that nothing was left behinde Unto this the Prophet Isaiah seems in that text to allude and so doth David Psal. 27. 10. When my father and mother forsake me the Lord will gather me And this comfortable assurance was the fruit of his prayer Verse 9. After this manner therefore pray ye Forms of wholesome words are profitable A set form of prayer is held fittest for the publike and for such weak Christians as are not yet able to expresse their own desires in their own words The utterance of wisdom is given to some Christians only 1 Cor. 12. 8. yet are all to strive unto it that the testimony of Christ may be confirmed in them 1 Cor. 1. 5 6. God will take that at first that afterwards will not be accepted If words be wanting pray that God that commands thee to take words and come before him to vouchsafe thee those words wherewith thou mayest come before him Speak as the poor man doth supplications so did the prodigall Forecast also with him what thou wilt say Praemeditate of the matter disposing it in due order as one would doe that is to speak to a Prince God is a great King Mal. 1. 23. Some thinke we must never pray but upon the sudden and extraordinary instinct and motion of the spirit This is a fancy and those that practise it cannot but fall into idle repetitions and be confused going forward and backward like hounds at a losse saith a good Divine and having unadvisedly begun to speak they know not how wisely to make an end This to prevent premeditate and propound to thy self fit heads of prayer gather catalogues of thy sinnes and duties by the decalogue observe the daily straits of mortall condition consider Gods mercies your own infirmities troubles from Satan pressures from the world crosses on all hands c. And as you cannot want matter so neither words of prayer The Spirit will assist and God will accept if there be but an honest heart and lawfull petitions And albeit we cannot vary them as some can our Saviour in his agony used the self-same words thrice together in prayer and so may we when there is the same matter and occasion He also had a set form of giving thanks at meat which the two Disciples at Emaus hearing knew him by it A form then may be used we see when it is gathered out of the holy Scriptures and agreeable thereunto Neither is the spirit limited hereby for the largenesse of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection Besides if forms were unlawfull then neither might we sing Psalms nor join in prayer with others nor use the forms prescribed by God Our Father which art in Heaven Tertullian calls this prayer a breviary of the Gospel and compend of saving doctrin It is framed in form of the decalogue the three former Petitions respecting God the three later our selves and others Every word therein hath its weight Our there 's our charity Father there 's our faith In heaven there 's our hope Father is taken sometimes personally as in that of our Saviour My father is greater then I sometimes essentially for the Whole Deity so here Now that God is in Heaven is a notion that heathens also have by nature and do therefore in distresse lift up eyes and hands thither-ward And lest man should not look upward God hath given to his eyes peculiar nerves to pull them up towards his habitation that he might direct his prayer unto him and look up Psal. 5. 3. that he might feelingly say with David Whom have I in heaven but thee Unto thee lift I up mine eyes ô thou that dwellest in the heavens Behold as the eyes of servants look to the hand of their Masters c. Psal 123 1 2. It is reported of 〈◊〉 that he preached so powerfully that he seemed to thunder and prayed so earnestly that he seemed to carry his hearers with him up into heaven Hallowed be thy Name 1. Honoured be thy Majesty According to thy Name O God so is thy praise Psal. 48. 10. Now Gods Name is holy and reverend Psal. 111. 9. Great and terrible Psal. 99. 3. Wonderfull and worthy Psal. 8. 1. Jam. 2. 7. High and honourable Isa. 12. 4. Dreadfull among the Heathen Mal. 1. 14. and exalted above all praise 〈◊〉 9. 5. His glory is as himself eternally infinite and so abideth not capable of our addition or detraction The Sun would shine though all the world were blinde or did wilfully shut their eyes Howbeit to try how we prize his glory and how industrious we will be to promote it God lets us know that he accounts himself as it were to receive a new being by those inward conceptions of his glory and by those outward honours we do him when we lift up his Name
as he knows it 2. An uniformity without prejudice or partiality I 〈◊〉 5. 21. without 〈◊〉 the balance of one side Inequality of the leggs 〈◊〉 〈◊〉 and an unequall pulse argues bodily 〈◊〉 so doth an unsuitable carriage an unsound soul. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same at home as abroad in the closet as in the 〈◊〉 and mindes secret as well as open 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 the same in his masters house in the 〈◊〉 and at 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 not like the planet 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 with good and bad with bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unfained 1 Tim. 1. 5. his love 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 ndissembled 〈◊〉 3. 17. his repentance a renting of 〈◊〉 〈◊〉 〈◊〉 2. 12. his 〈◊〉 an afflicting of the soul. with 〈◊〉 〈◊〉 till 〈◊〉 heart be as sore within him as the 〈◊〉 〈◊〉 〈◊〉 the third day aster circumcision Lev. 16. 31. 23. 37. He truly 〈◊〉 at pleasing God and not at by-respects This is truth in the inwards Psal. 51. 6. this is that 〈◊〉 and truth 1 Cor. 5. 8 that simplicity and godly sincerity 2 〈◊〉 1. 12. A dainty word It is a Metaphor saith one from such things as are tried by being held up against the beams of the Sun as chap-men doe in the choice of their wares to see what faults or flaws are in them It is properly used saith B. Andrews of 〈◊〉 wares such as we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth and shew them in the Sun And as a godly man is sincere without wax or grosse matter as he is unmingled and true of heart so he doeth truth Joh. 3. 21. he will not lye Isa. 63. 9. that great reall lye especially Hypocrites in doing good they doe lyes by their delusion as grosse hypocrites by their collusion as close hypocrites Thus Ephraim compassed God with lyes His knowledge was but a form his godlinesse a figure his zeal a flash all he did a semblance as these Pharisees only appeared to fast and doe 〈◊〉 duties But every fowl that hath a seemly feather hath not the sweetest flesh nor doth every tree that beareth a goodly leaf bring good fruit Glasse giveth a clearer sound then silver and many things glister besides gold A true Christian cares as well to approve his inside to God as his outside to the world And it is a just question whether the desire of being or dislike of seeming sincere be greater in him He 〈◊〉 his worst to men and best to God as Moses did when going to the mount he pulled off his veil and shents himself oft before God for 〈◊〉 which the world applauds in him God he knows seeth in secret there 's no tempting him with Ananias and Saphira to try whether he tryeth the hearts or not His sharp nose easily discerneth and is offended with the stinking breath of rotten lungs though the words or outward actions be never so sented and persumed with shews of holinesse Thy Father which seeth in secret shall reward thee openly He is the rewarder of all that diligently seek him in this soul fatting 〈◊〉 which as it was seen and allowed by the Lord Christ Luk. 5. 33. so it was never rightly used without effect It is called the day of Reconciliation or Attonement and hath most rich and precious promises Ioel 2. 13. to the 21. It s sure God will pardon our sins and that carries meat in the mouth of it Psal. 42 1 2. It s probable that 〈◊〉 leave a blessing 〈◊〉 him and the rather that we may therewith chearfully serve him even a meat-offering and a drink-offering to the Lord our God according to that of the 〈◊〉 There is mercy with thee that thou mayest be feared i. e. served Fullnesse of bread was Sodoms sin and in those sacrificing Sodomites Isa. 1. 10. it was noted for an inexpiable evil Isa. 22. 14. They that fast not on earth when God calls to it shall be 〈◊〉 with gall and 〈◊〉 in hell they that 〈◊〉 not among men shall howle among devils whereas those that sow in 〈◊〉 shall reap in joy they that mourn in time of sinning shall be 〈◊〉 in time of punishing and as they have sought the Lord 〈◊〉 fasting so shall he yet again be sought and found of such with 〈◊〉 feasting as he hath 〈◊〉 and performed to his people in all 〈◊〉 of the Church not an instance can be alledged to the contrary 〈◊〉 three great fasters met gloriously upon mount Tabor The Israelites fasting and not till then were 〈◊〉 Iudg. 20. 〈◊〉 was delivered Esther and her people reprived Daniel 〈◊〉 visions from heaven Ezra help from heaven And surely if with fasting and prayer we can wrestle with God as Iacob we need not fear Duke Esau with his 600 cut-throats comming against us Si Deus nobiscum quis contra nos Numa being told that his enemies were coming upon him as he was offering sacrifices thought it sufficient for his safety that he could say At ego rem divinam facio but I am about the service of my God When 〈◊〉 had once established a preaching Ministery in all the Cities of Iudah then and not till then the fear of the Lord fell upon the neighbour Nations and they made no warre albeit he had before that placed forces in all the fenced Cities Leotine Prince of Wales when he was moved by some about him to make warre 〈◊〉 our Henry the third replied thus I am much more afraid of his alms then of his Armies Frederike the Electour of Saxony intending warre against the Archbishop of Magdeburg sent a spy to search out his preparations and to hearken out his designes But understanding that the Archbishop did nothing more then commit his cause to God and give himself to fasting and prayer Alius inquit insaniat c. Let him fight said he that hath a minde to it I am not so mad as to fight against him that trusts to have God his defender and deliverer It is reported that at the siege of 〈◊〉 the people of God using daily humiliation as their service would permit did sing a Psalm after and immediatly before their 〈◊〉 forth with which practice the enemy coming acquainted ever upon the singing of the Psalme after which they expected a sally they would so quake and tremble crying They come they come 〈◊〉 though the wrath of God had been breaking out upon them The souldiers that went against the 〈◊〉 where God was sincerely serv'd amidst a whole Kingdom of Papists told their Captains they were so astonished they could not strike Some others said that the Ministers with their 〈◊〉 and praier conjured and 〈◊〉 them that they could not fight It was the custome of this poor people so soon as they saw the enemy to approach to cry all together for aid and
they shall be hungry they shall fret themselves 〈◊〉 〈◊〉 their King and their God and look upward And they 〈◊〉 〈◊〉 unto the earth where they have laid up their 〈◊〉 but now 〈◊〉 their hopes and behold trouble and darknesse 〈◊〉 of 〈◊〉 and they shall be driven into darknesse Isa. 8. 21 22. utter darknesse where their Never-enough shall be quitted with 〈◊〉 〈◊〉 but a black fire without the least glimpse of light or 〈◊〉 Where moth and rust doth corrupt and where 〈◊〉 c. A 〈◊〉 〈◊〉 〈◊〉 earthly-mindednesse 〈◊〉 the 〈◊〉 of riches 〈◊〉 〈◊〉 〈◊〉 to a double danger or waste 1. Of 〈◊〉 in 〈◊〉 2. Of violence from others rust or robbery 〈◊〉 undo us As the fairest flowers or fruit-trees breed a worm 〈◊〉 that eats out the heart of them As the Ivy killeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it so of the matter of an earthly treasure 〈◊〉 moth or rust that 〈◊〉 it 〈◊〉 ward things are of a 〈◊〉 nature they perish in the use they melt away betwixt our 〈◊〉 S. Gregory upon those words in Job Qui ingreditur in 〈◊〉 nivis Who hath entered into the treasures of the snow 〈◊〉 that 〈◊〉 treasures are treasures of snow We see 〈◊〉 children what pains they take to rake and scrape snow 〈◊〉 to make a snow-ball which after a while dissolves and 〈◊〉 to nothing Right so the treasures of this world the 〈◊〉 that wicked men have heaped when God entreth 〈◊〉 〈◊〉 come to nothing He that trusteth to his riches shall fall 〈◊〉 11. 28. as he shall that standeth on an hillock of ice or heap 〈◊〉 snow David when got upon his mountain thought 〈◊〉 cock-sure and began to crow that he should never be 〈◊〉 But God to 〈◊〉 him had no sooner hid his face but 〈◊〉 〈◊〉 troubled What 's the air without light The AEgyptians had no joy of it no more can a Christian have of wealth without Gods favour Besides what hold is there of these earthly things more then there is of a 〈◊〉 of birds I cannot say they are mine because they sit in my yard Riches have wings saith Solomon great Eagles wings to flee from us saith a Father but to follow 〈◊〉 us Ne passerinas 〈◊〉 not so much as small sparrows wings Whereupon Solomon rightly argues Wilt thou set thine 〈◊〉 upon that which is not that hath no reall subsistence that is nothing and of no more price then meer opinion 〈◊〉 upon it The world cals wealth substance but God gives that name to wisdom only Heaven is said to have a foundation earth to be hanged upon nothing So things 〈◊〉 said to be 〈◊〉 heaven as in a mansion but on earth on the surface only as ready to be shaken off Hence the world is called a sea of glasse frail and fickle mingled with fire of temptations and tribulations The very firmament that 〈◊〉 name from its firmnesse shall melt with servent heat and the whole visible fabrick be 〈◊〉 by the fire of the last 〈◊〉 Solomon sets forth the world by a word that betokeneth 〈◊〉 for its mutability And S. Paul when 〈◊〉 telleth us That 〈◊〉 fashion of the world passeth away useth a word of art that signifieth a bare externall mathematicall figure Cui veri aut selidi nihil 〈◊〉 saith an Interpreter that hath no truth or solidity in it at all Gilliner King of Vandals being conquered and carried in 〈◊〉 by Bellisarius the Roman Generall when he stood in the 〈◊〉 field before the Emperour Justinian and beheld him sitting 〈◊〉 his throne of State remembring withall what an high pitch himself was fallen from he broke out into this speech Vanity of 〈◊〉 all is vanity That was Solomons verdict long since delivered up upon well-grounded experience But men love to 〈◊〉 conclusions and when they have done What profit saith 〈◊〉 hath a man of all his pains what 〈◊〉 and remaining fruit 〈◊〉 the word signifieth to abide with him When all the 〈◊〉 subducted his happinesse resolved into it's finall issue and 〈◊〉 there resteth nothing but ciphers A Spider 〈◊〉 himself and wasteth his own bowels to make a web to catch 〈◊〉 〈◊〉 so doth the worldling for that which profiteth not but 〈◊〉 in the use Or say that it abide yet himself perisheth when to 〈◊〉 the things he hath gotten might seem a happines as the rich fool Alexander Tamberlain others Most of 〈◊〉 〈◊〉 gat nothing by their adoption or designation 〈◊〉 ut citius interficerentur that they might be the sooner slain All 〈◊〉 most of them till 〈◊〉 died unnaturall deaths and in the best of their time He that gettethriches and not by right 〈◊〉 leave them in the 〈◊〉 of his daies and at his end shall be a fool God will make a poor fool of him As he came forth of his 〈◊〉 womb naked shall he return to go as he came and shall take nothing of his labour which he may carry away in his hand Say his treasure escape both rust and robber death as a thief will break in and leave him not 〈◊〉 a groat Who would not then set light by this pelf and put on that Persian resolution Isa. 13. 17. Not to regard silver nor be desirous of gold Who would not tread in the steps of faithfull Abraham and answer the devil with his golder offers as he did the King of Sodome God forbid that I should take of thee so much as a shoe-latchet When great gifts were sent to Luther he refused them with this brave speech 〈◊〉 〈◊〉 me 〈◊〉 fic satiari a Deo I deeply protested that 〈◊〉 should not put me off with such poor things as these The Heathenish Romans had for a difference in their Nobility a little 〈◊〉 in the form of a Moon to shew that all worldly honours were mutable and they did wear it upon their shooes to shew that they did tread it under their feet as base and bootlesse This is check to many Christians that have their hands elbow-deep in the world and dote as much upon these earthly vanities as Xerxes once did upon his Plane-tree or Jonas upon his 〈◊〉 There is a sort of men that say of the world as Solomons 〈◊〉 It is naught it is naught but when he is gone apart he boasteth and closeth with the world S. Paul was none of these for neither at any time 〈◊〉 he used we flattering words as ye know nor a cloak of covetousnesse God is my witnesse No he looked upon the world as a 〈◊〉 dung-hill and cared to glory in nothing save in the crosse of Jesus Christ whereby the world was crucified to him and he to the world So David My soul saith he is even 〈◊〉 a weaned childe that cares not to suck though never so fair and 〈◊〉 a brest So Luther confesseth of himself that though he were a 〈◊〉 man and subject to imperfections yet the infection of 〈◊〉 never
the Gospel and know no other happinesse 〈◊〉 to have and to hold these have their eyes blinded by the god of this world as Isaac had his wels stopped up with earth by the Philistines And as a small dish being held near the eyes hideth from our sight a great mountain and a little hill or cloud the great body of the Sun though it be farre bigger then the whole earth So these earthly trifles being placed near mens 〈◊〉 do so shadow and over-cloud those great and glorious excellencies that are above that they can neither truly behold them nor rightly judge of them When men travell so farre into the South that the sight of the North-pole is at length intercepted by the earth it is a signe they are farre from it so is it that men are farre from heaven when the love of the earth comes in betwixt their souls and the sight thereof Earth-damps quench the spirits lamp Much water of affliction cannot quench that love that yet a little earth may soon do Verse 24. No man can serve two Masters c. The Mammonists minde must needs be full of darknesse because utterly destituted of the Father of lights the Sun of the soul for ye cannot serve two Masters God and Mammon By Mammon is meant earthly treasure worldly wealth outward abundance especially when gotten by evil arts it commeth to be the gain of ungodlinesse the wages of wickednesse riches of unrighteousnesse filthy 〈◊〉 When Joseph was cast into the pit by his bloudy brethren What gain saith Judah will it be if we kill him The Chaldee there hath it What Mammon shall it be What can we make of it What profit shall we reap or receive thereby Now these two God and Mammon as they are incompatible Masters so the variance between them is irreconcileable Amity with the world is 〈◊〉 with the Lord Jam. 4. 4. Emnity I say in a sense both active and passive for it makes a man both to hate God and to be 〈◊〉 by God so there 's no love lost on either side If any man love the world the love of the Father is not in him that 's flat But the 〈◊〉 any one is drowned in the world 〈◊〉 more desperately he is divorced from God who requireth to be served truly that there be no halting and totally that there be 〈◊〉 halving Cambden reports of Redwald the first King of the East Saxons that was 〈◊〉 that he had in the same Church one Altar for Christian religion and another for sacrifice to devils And Callenucius telleth us of a Noble-man of Naples that was 〈◊〉 profanely to say that he had two souls in his body one for God and another for whomsoever would have it The Ebionites 〈◊〉 Eusebius would keep the Sabbath with the Jews and the Lords-day with the Christians as if they were of both religions 〈◊〉 in truth they were of neither So Ezekiels hearers sate devoutly before the Lord at his publike Ordinances and with their 〈◊〉 shewed much love but their heart meanwhile was on their half-penny it went after their covetousnesse So the Pharisees heard Christs Sermon against the service of Mammon and derided him and while their lips seemed to pray they were but chewing of that murthering-morsell those widdows houses that their throats as an open sepulchre swallowed down soon after Thus filled they up the measure of their fathers those ancient Idolaters in the wildernesse who set up a golden calfe 〈◊〉 then caused it to be proclaimed To morrow is a feast to Jehovah And such is the dealing of every covetous Christian. S. Paul calleth him an idolater S. James an adulterer for he goeth a whoring after his gods of gold and silver And although he bow not the knee to his mammon yet with his heart he serveth it Now obedience is better then sacrifice and Know ye not saith the Apostle that his servants ye are to whom ye obey c Inwardly he loves it delights in it trusts on it secures himself by it from whatsoever calamites Outwardly he spends all his time upon this Idol in gathering keeping increasing or honouring of it Hence the jealous God hateth him and smites his hands at him Ezek. 22. 13. and hath a speciall quarrell against 〈◊〉 that blesse the covetous whom the Lord abhorreth As for his servants he strictly chargeth them to 〈◊〉 their conversation without covetousnesse Heb. 13. 5. yea their communication Ephes. 5. 3. yea their cogitation 2 Pet. 2. 14. branding them for 〈◊〉 children that have so much as their thoughts exercised that way He will not have his hasten to be rich or labour after superfluities 〈◊〉 nor anxiously after necessaries For worldlinesse 〈◊〉 not 〈◊〉 when men oppresse themselves with multiplying of 〈◊〉 or suffer their thoughts and affections to be 〈◊〉 〈◊〉 taken up with minding these things on earth as a main hinderance from heaven It fills the heart with cares and so unfits 〈◊〉 deads it to divine duties The thoughts as wings should carry 〈◊〉 in worship even to the mansions of God which being laden 〈◊〉 thick 〈◊〉 they so glue us to the earth that the 〈◊〉 of 〈◊〉 word and ordinances cannot draw us one jot from it The 〈◊〉 is also hereby made like a mill where one cannot hear 〈◊〉 〈◊〉 noise is such as takes away all intercourse If conscience call 〈◊〉 them to take heed of going out of Gods way they are at as little 〈◊〉 to listen as he that runs in a race who many times 〈◊〉 with so much violence that he cannot hear what is said unto him 〈◊〉 it never so good counsel And having thus set their hearts and 〈◊〉 their hopes upon earthly things if ever they 〈◊〉 them as it 〈◊〉 falleth out they are filled almost with unmedicinable sorrows 〈◊〉 as they will praise the dead above the living and wish they had 〈◊〉 been born Eccles. 4. 1 2 3. Lo this is the guise and guerdom of those Inhabitants of the earth those viri divitiarum as the 〈◊〉 stiles them those miserable muck-worms that prefer Mammon before Messias gold before God money before mercy earth before heaven as childish a weaknesse as that of Honorius the Emperour that preferred a Hen before the City of Rome 〈◊〉 saith one is a monster whose head is as subtill as the serpent whose mouth is wide as hell eyes sharp as a Lizard scent quick as the Vulture hands fast as Harpyes belly insatiable as a Wolfe feet swift to 〈◊〉 as a Lionesse robbed of her whelps Ahab will have Naboths vineyard or he will have his bloud Judas was both covetous and a murderer and therefore a murderer because covetous He is 〈◊〉 also a thief and why a thief but 〈◊〉 a Mammonist 〈◊〉 draws a man from all the Commandments Psal. 116. 36. And there want not those that have drawn the covetous person thorow all the Commandments and proved him
bonds Jer. 5. 5. Hence they are so soon sated and their attentions tired out and jaded as it were The people were astonished at his doctrine They were strangely transported and rapt with an ectasie of admiration and amazement They were at 〈◊〉 a passe that they could neither say nor do but stood amazed with their eyes set in 〈◊〉 heads as the word importeth And surely the word never worketh so kindely as when it is received with admiration yet may we not rest in that as too many do but get it mingled with 〈◊〉 in our 〈◊〉 that works by love holding fast the faithfull word as Paul bids Timothy that part of it especially that in hearing he is pleased to sweeten unto us by the taste of his speciall goodnes Verse 29. For he taught them as one having authority Never man spake as he spake said those Catch-poles that came to take him but were taken by him For matter his doctrine was not his own but his Fathers that sent him For manner this Prince of Preachers had the tongue of the learned yet without 〈◊〉 of learning he delivered himself so plainly that the simplest might conceive him and so powerfully that his enemies could not but confesse that he was true and taught the way of God 〈◊〉 And for end he 〈◊〉 sought his Fathers glory in the salvation of mens souls A fair president for Preachers who should thus seek to get within the people and to maintain the credit of their ministry that their words may carry an authority and command attention And not as the 〈◊〉 Who first stuck in the bark of the law and pierc'd not into the heart and sense of it 2. Delivered for doctrines the commandements of men about washings tithings c. 3. They sought not the glory of God but praise of men and were therefore mad at our Saviour as one that bare away the bell from them for a powerfull preacher 4. They rejected Publicans and sinners though penitent So did not Christ. 5. They taught coldly and carelesly but he zealously and imperiously as the Law-giver and not as an Interpreter onely as that Prophet like unto me saith Moses yea farre beyond him or any other that ever spake with a tongue For he could and did speak to the hearts of his hearers Together with his word there went forth a power as to heal the bodies of those Luk 5. 17. so the souls of his elect he was a Minister of the spirit and not of the letter onely c. CHAP. VIII Verse 1. Great multitudes followed him MAny thousands as Bondinus De claritate Christi proveth out of ancient Writers This drew upon our Saviour the envy of the Pharisees those cankerd carls who Sejanus-like thought all lost that fell besides their own lips as Nero they spited all those whom the people applauded and Tigre-like laid hold with their teeth on all the excellent spirits of their times as it is said of Tiberius Verse 2. And behold there came a Leper This leprosy was 〈◊〉 rife in our Saviours time God so ordering that Judea was sickest when her Physitian was nearest The 〈◊〉 are still a nasty people And this kinde of leprosy seems to have been 〈◊〉 to them as Plica Polonica Morbus Gallicus Sudor Anglicus No stranger in England was touched with this disease and yet the English were chased therewith not in England onely but in other Countreys abroad which made them like tyran's both feared and avoided where ever they came So were these Jewish lepers Hence that fable in Tacitus that the Israelites were driven out of Egypt for that lothsome disease This said one Malevolent Heathen is the cause why they rest every seventh day Bodinus observes it for a speciall providence of God that in Arabia which bordereth upon Judea there are no swine to be found lest that most leprous creature saith he should more and more infest and infect that people who are naturally subject to the leprosy And another good Authour is of opinion that God did therefore forbid the Iews to eat either swines-flesh or haresflesh Quòd ista caro facilè in malè 〈◊〉 corporibus putrescat because in diseased bodies it easily 〈◊〉 and turns to ill humours And worshipped him Which he would hardly ever have done haply had he not been a leper Diseases saith S. Ambrose are the shop of vertues King Alfred found himself ever best when he was worst and therefore praied God to send him alwaies some sicknesse Gehezies leprosy cured him his white forehead made him a white soul. If thou 〈◊〉 thou canst c. So Another came with If thou 〈◊〉 doe any thing help us We never doubt of Christs will to doe us good saith a great Divine but in some degree we doubt also of his power True faith doubts of neither but believes against sense in things invisible and against reason in things incredible Sense corrects imagination Reason corrects sense but Faith corrects both Verse 3. And Josus put forth his hand c. The law forbad contactum contagionis non sanationis The high-Priest might enter a leprous house c. We have not an high Priest that cannot be touched with the feeling of our infirmities Better might he say then S. Cyprian Cum singulis pectus meum copulo maeroris funeris pondera luctuosa participo cum plangentibus plango cum deflentibus 〈◊〉 c. Then S. Paul Who is weak and I am not weak Who is afflicted and I burn not It 〈◊〉 held a great condescention in King Alphonsus to use his skill for the recovery of one of his sick Subjects What was it here in Christ the King of Kings and Lord of Lords Verse 4. See thou tell no man Christ despised popular 〈◊〉 accounting it no other then a little stinking breath Some doe all for a name But we have not so learned Christ. His treasures were hid Col. 2. 3. He sought not himself but to set up him that sent him Joh. 8. 50. Shew thy self to the Priest That they may see that I am He that should come that Iehovah the Physitian that Sun of righteousnesse with health under his wings c. that I came not to destroy the Law as they slanderously give out but to fulfill it that God may be glorified and the mouth of malice stopped Offer the gift c. This is that pepper-corn we pay to God who is content that we have the benefit of his favours so He may have the glory of them Not lepers onely but all sorts after sicknesse were bound to offer to God the ransom of their lives Exod. 31. Hezekiah made a song and left it to posterity for a seal of his thankfulnesse Heathens in this case would consecrate something to their gods to their Teraphim The very word in Greek that 〈◊〉 to heal framed from Teraephim signifies first to worship and serve God
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
see themselves Christ 〈◊〉 creatures Need not the Physitian And the Physitian needs them as 〈◊〉 he came not oares not for them they have as much help from him as they seek Presumption is as a chain to their neck and they believe their interest in Christ when it is no such thing They 〈◊〉 a bridge of their own shadow and so fall into the brook they perish by catching at their own catch hanging on their own fancy which they falsly call and count faith Verse 14. But goye and learn what c. In the history of Ionas Christ found the mystery of his death buriall and resurrection Rest not in the shell of the Scriptures but break it and get out the kernel as the sense is called Iudg. 7. 15. stick not in the bark but pierce into the heart of Gods Word Lawyers say that Apices juris non sunt jus The letter of the Law is not the Law but the meaning of it Iohn never rested till the sealed book was opened Pray for the spirit of revelation plow with Gods heifer and we shall understand his riddles provided that we wait in the use of all good means till God irradiate both organ and object I will have mercy Both that which God shews to us and that which we shew to others spirituall and corporall Steep thy thoughts saith one in the mercies of God and they will dy thine as the dy-fat doth the cloth Col. 3. 12. I came not to call the righteous Those that are good in their own eyes and claim heaven as the portion that belongs unto them Scribonius writes of 〈◊〉 Cedar Quòd viventes res putrefacit perdit putridas autem 〈◊〉 conservat So Christ came to kill the quick and to quicken the dead But sinners to repentance Not to liberty but duty Tertullian speaketh of himself that he was born to nothing but repentance This is not the work of one but of all our daies as they said Ezra 10. 13. Some report of Mary Magdalen that after our Saviours resurrection she spent thirty years in Gallia 〈◊〉 in weeping for her sins And of S. Peter that he alwaies had his eyes full of tears insomuch as his face was furrowed with continuall weeping Let not him that resolves upon Christianity dream of a delicacy Verse 14. Then came to him the Disciples of John These sided with the Pharisees against our Saviour out of emulation and self-love the bane and break-neck of all true love yea they were first in the quarrel A dolefull thing when brethren shall set against brethren Hebrews vex one another Exod. 2. and Christians as if they wanted enemies flie in the faces one of another S. Basil was held an heretike even of them that held the same things as he did and whom he honoured as brethren all the fault was that he out-shone them and they envied him the praise he had for opposing Arrianisme which was such as that Philostorgius the Arrian wrote that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius meerly out of a self-seeking humour and desire of preheminency How extream violent are the Lutherans against the Calvinists In the year 1567. they joyned themselves at 〈◊〉 with the Papists against the Calvinists And Luther somewhere professeth that he will rather yeeld to Transubstantiation then remit any thing of Consubstantiation Why doe we and the Pharisees fast often The Pharisees were perilous fasters when they devoured widows houses and swallowed il-gotten goods as Gnats down their wide 〈◊〉 which therefore Christ cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwards Their fasts were meer mock-fasts so were those of John Arch-bishop of Constantinople sir-named the Faster who yet was the first that affected the title of Universall Bishop so much cried down by Gregory the great These Pharisees had sided with and set on Johns Disciples in their masters absence like as the renegado 〈◊〉 to keep up that bitter contention that is between the Calvinists and 〈◊〉 have a practice of running over to the Lutheran Church pretending to be converts and to build with them Verse 15. And Jesus said unto them He makes apology for his accused Disciples so doth he still at the right hand of his heavenly Father nonsuting all accusations brought against us as our Advocate 1 Joh. 2. 1. appearing for us as the Lawyer doth for his Client Heb. 9 24. opening his case and pleading his cause He helpeth us also to make apology for our selves to God 2 Cor. 7. 11. and expecteth that as occasion requires we should make apology one for another when maligned and misreported of by the world Can the children of the 〈◊〉 c Our Saviour seeing them to sin of infirmity and by the instigation of the Pharisees who with their leaven had somewhat sowred and seduced them in their masters absence deals gently with them to teach us what to 〈◊〉 in like case A Venice-glasse must be otherwise handled then an earthen pitcher or goddard some must be rebuked sharply severely cuttingly Titus 1. 13. but of others we must bave compassion making a difference Jude 22. Mourn as long as the Bridegroom c. Mourn as at sunerals so the word signifieth This were incongruous unseasonable and unseemly at a feast It was a peevishnesse in Sampsons wife that she wept at the wedding sith that 's the day of the rejoycing of a mans heart as Solomon hath it Now Christ is the Churches Spouse He hath the bride and is the bridegroom as their master the Baptist had taught them Joh. 3. 29. and 〈◊〉 over every good soul as the bridegroom rejoyceth over the bride Isai. 62. 5. Should not the Saints therefore reciprocate But the daies will come Our Saviour 〈◊〉 much even many a little death all his life long and yet till his passion he accounts himself to be as it were in the bride-chamber Then it was especially that he alone 〈◊〉 the wine-presse and was rosted alive in the fire of his Fathers wrath c. When the Bridegroom 〈◊〉 be 〈◊〉 from them As now your master the Baptist is from you a just argument and occasion of your grief and fasting if possibly you may beg him of God out of the hands of Herod When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto Cardinall Wolsey being shortly after sent Embassadour beyond seas to make means for his release as he came thorow Canterbury to ward 〈◊〉 he commanded the Monks and the Quire to sing the Letany after this sort Sancta Maria ora pro Papa nostro Clemente Himself also being present was seen to weep tenderly for the Popes calamity Shall superstition do that that Religion cannot bring us to Shall we not turn again unto the Lord with fasting weeping and mourning if for nothing else yet that our poor 〈◊〉 may finde compassion Which is Hezekiah's motive to
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
Luthers books that in Augustine and Bernards works are read and regarded as pious and orthodox sentences So these passages were gathered as heresies out of Tindals works He is not a sinner in the sight of God that would be no sinner He that would be delivered hath his heart loose already It is impossible that the word of the crosse should be without affliction and persecution The Gospel is written for all persons and estates Prince Duke Pope Emperour We cannot be without motions of evil desires but we must mortifie them in 〈◊〉 them God made us his children and heirs while we were his enemies and before we knew him Men should see that their children come to Church to hear the Sermon c. Were not these perilous heresies Saith not the Scripture the same in sundry places Is not this to have the glorious faith of our Lord Jesus Christ in respect of persons Jam. 2. 〈◊〉 So the greatest errours that Henry Voes and John Esch Martyrs were 〈◊〉 of were that men ought to trust only in God for so much as men are liers and deceitfull in all their words and deeds and therefore there ought no trust or affiance to be put in them Verse 28. Then the kingdom of God is come unto you A certain signe of the setting up whereof among you is this casting out of devils by the spirit of God or as Luke hath it by the finger of God for the holy Ghost is the essentiall power of the Father and the Sonne Verse 29. A strong mans house c. The devil is strong but overpowred by Christ. He hath forcibly delivered us from the power of darknes snatcht us out of the devils danger so that though he shake his chain at us he cannot fasten his fangs in us Stronger is he that is in the Saints then he that is in the world through Christ we shall overcome him Rom. 8. 37. Verse 30. He that is not with me is against me But the devil is not with me saith Christ for all I doe or suffer is to destroy his works Let this sentence also be noted against Neuters and Nicodemites who stand halting betwixt two and will be sure to hold themselves on the warm side of the hedge howsoever Such were of old the Samaritans Nazarites Ebionites and those Corinthians that would neither be of Paul nor Apollos nor 〈◊〉 but of Christ that is as some Neuters say now-adaies they are neither Cavaliers nor Round-heads but good Protestants Others are neither Papists nor protestants but Christians that is 〈◊〉 nothing Atheists Christ hates neutrality and counts it enmity he 〈◊〉 luke warmnes accepts not of any excuse in that case Iudg. 5. 16 17. Dan and Ephraim are passed by in the reckoning up of the Tribes Rev. 7. as if they were Souldiers put out of pay and cut out of the rolls So are all detestable indifferents out of Gods book of remembrance Mal. 3. 17. Verse 31. All manner of sin and blasphemy c. All without exception yea though it be blasphemy Isa. 44. 22. God blots out the thick cloud as well as the cloud 〈◊〉 as well as infitmities Man cannot commit more then he can and will remit to the penitent The Sun by his force can scatter the greatest mist as well as the least vapour and the Sea by its 〈◊〉 drown mountains as well as mole-hills The grace of our Lord abounds to 〈◊〉 over saith S. Paul The blood of Jesus Christ cleanseth us from all sin saith S. John Ego admisi unde 〈◊〉 damnare 〈◊〉 me sed non amisisti unde tu salvare potes me saith S. Augustine And yet Novatus the proud Heretick denyed possibility of pardon to them that had any whit fallen off in times of persecution though they rose again by repentance But Gods thoughts of mercy are not as mans Isa. 55. 8. he can and will pardon such sins as no God or man can doe besides Micah 7. 18. Who is a God like unto thee For what That pardoneth all sorts of sins c. This 〈◊〉 can believe without supernaturall grace We are ready to measure God by our modell But the blasphemy against the holy Ghost c. This is nothing else saith Iohn Diazius to that 〈◊〉 his brother quam agnitam veritatem 〈◊〉 in sectari a malicious persecuting of the known truth A sin it is of malice after strong conviction exprest in words by a tongue set on fire by hell and in actions comming from a venemous spirit and tending to opposition and bitter persecution if their malice be not greater then their power This was committed by Saul Iulian Latomus of Lovaine Rockwood a chief perfecutour at Callice in Henry 8. daies who to his last breath staring and raging cryed he was utterly damned for that he had sought maliciously the deaths of a number of the honestest men in the town c. Steven Gardiner said as much also in effect of himself when he lay on his death-bed and so both stinkingly and unrepentantly died saith M. Fox Verse 32. And whosoever speaketh aword c. As Peter did through infirmity Paul through ignorance 〈◊〉 poor souls whom he haled to prison and for fear of death compelled them to 〈◊〉 Christ Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia quòd tormentis quosdam a proposito suo excidere fecerat that for spite that his own wife was turned Christian he forced many by 〈◊〉 them to reneague Christ. Pliny writes also to Traian the Emperour that where he was Governour there came to his hands a book containing the names of many that for fear of death 〈◊〉 themselves to be no Christians And when saith he they had at my command called upon the gods offered incense to the Emperours Image and cursed Christ which those that are Christians indeed will never be drawn to doe I thought good to dismisse them But whosoever speaketh against the 〈◊〉 Ghost Not his person or essence for many 〈◊〉 Eunomian Macedonian hereticks did so of old and repenting found mercy but his grace and speciall operation by the which God comes nearer to man then he is in nature or person This sin is against the immediate effect work and office of the holy Ghost against that shining light kindled by Gods spirit in mans soul and that sweetnes and comfort felt in Christ that taste of the good Word of God and of the powers of the world to come Heb. 6. 4 5 6. It shall not be for given him c. And why Not because it is greater then Gods mercy or Christs merits but first by a just judgement of God upon such sinners for their hatefull 〈◊〉 in despising his spirit Whence follows an impossibility of repentance Heb. 6. 6. and so of remission Luk. 13. 3. Secondly such a desperate sury invadeth these men that they maliciously
resist and repudiate the price of repentance Act. 5. 31. and the matter of remission 1 Joh. 1. 7. viz. the precious blood of Jesus Christ whereby if they might have mercy yet they would not but continue raving and raging against both physick and Physitian to their unavoidable ruth and ruine How bold therefore is Bellarmine who interpreteth this text of the difficulty and rarity only of remission and not of an utter impossibility Verse 33. Either make the tree good c. q. d. Your blasphemy is therefore irremissible because it is the fruit of so base a root of bitternes as the desperate malice of your hearts wilfully crossing your consciences a wretched despising and despiting of God and the work of his spirit out of revenge Heb. 10. 29. Draw not therefore a fair glove over so foul a hand but 〈◊〉 your selves in your own colours Verse 24. How can ye being evil c. The stream riseth not above the fountain the bell is known of what mettall by the clapper what is in the well will be in the bucket what in the ware-house will be in the shop so what is in the heart will be in the mouth AEra puto noscitinnitu pectora verbis Sic est namque id sunt utraque quale sonant Verse 35. Out of the good treasure c. Out of his habit of heavenly mindednes out of that law of grace in his heart his mouth speaketh wisdom and his tongue talks of judgement Psal. 〈◊〉 30. 31. Works not done from a principle of life within are dead works saith the Authour to the Hebrews be they for the matter never so good and praise worthy This moved Luther to say that good works make not men good but good we must be first ere good can be done by us This moved Austin to say that Omnis vita infidelium peceatum est the whole life of an unbeleever is sin though Spira the Popish Postiller censure that saying for a cruell sentence An evil man out of the evil treasure c. Carnall hearts are stews of unclean thoughts shambles of cruell and bloudy thoughts exchanges and shops of vain thoughts a very forge and mint of false politick undermining thoughts yea oft a little hell of confused and black imaginations as one well describeth them Verse 36. That every idle word c. Idle and waste words are to be accounted for what then evil and wicked Therefore let thine own words grieve thee as David somewhere hath it thy frivolous and fruitlesse speeches for among a thousand talents of common communication saith Cassiodore a man can scarce finde an hundred pence of spirituall speeches imò nec decem quidem obolos nay not ten halfpence truly It may be observed saith another that when men get into idle company which perhaps they like not the very complement of discoursing extracteth idle if not evil speaking to fill up the time Plato and Xenophon thought it fit and profitable that mens speeches at meals and such like meetings should be written And if Christians should so doe what kinde of books would they be Verse 37. For by thy words thou shalt be justified Our Saviour 〈◊〉 upon this subject because by words they had sinned against the holy Ghost A mans most and worst sins be his words St Paul making the anatomy of a naturall man stands more on the organ of speech then all the other members Rom. 3. St James saith that the 〈◊〉 is not a city or countrey but a world of iniquity Jam. 3. 6. It can 〈◊〉 all the world over and bite at every body when the devil fires it especially Peraldus reckons up four and twenty severall sins of the tongue he might have made them more God hath set a double hedge afore it of teeth and lips to keep it up he hath also placed it between the head and heart that it might take counsel of both Children he will not suffer to speak till they have understanding and wit and those that are deaf are also dumb because they cannot hear instruction nor learn wisdom that they may speak advisedly Verse 38. Then certain of the Scribes and Pharisees 〈◊〉 not these as one said of Nero Os ferreum cor plumbeum an iron face a leaden heart that could call for a signe after so many signes But it is a signe from heaven they would have as Moses called for Manna from thence Samuel for rain Elias for fire c. and much the near they would have been should our Saviour have gratified them But he never meant it They were now so clearly convinced of their blasphemy that they had nothing to say for themselves but fawningly to call him Master whom before they had called Beelzebub and to pretend themselves to be willing to learn if they might see a signe They could not see wood for trees as they say And who so blinde as he that will not see Sic fit ubi homines majorem vitae partem in 〈◊〉 〈◊〉 ut 〈◊〉 solem quafi supervacuum fastidiant saith Seneca Men that have lived long in the dark may think the Sun 〈◊〉 Verse 39. An evil and adulterous generation c. Spuria soboles a bastardly brood So he calleth them because utterly degenerate from their fore-fathers faith and holinesse Seeketh after a signe Seeketh with utmost earnestnesse as if it were such a businesse as must be done or they were undone It is the guise of hypocrites to be hot in a cold matter to shew great zeal in nifles neglecting the main mean while But the signe of the Prophet Ionas Nor that neither but for a further mischief to them as their fathers had quails to choak them a King to vex them c. and as Ahaz had a 〈◊〉 whether he would or no to render him the more inexcusable Deus saepe dat iratus quod negat propitius God gives his enemies some 〈◊〉 gifts as Saul gave Michol to David to be a snare to him or as Christ gave Iudas the bag to discover the rottennesse of his heart Verse 40. For as Ion as was three daies c. In the history of Ionas Christ found the mystery of his death buriall and resurrection teaching us thereby to search the Scriptures to search them to the bottom as those that dig for gold content not themselves with the first or second oar that offers it self but search on till they have all This we should the rather doe because we need neither climbe up to heaven with these Pharisees nor descend into the deep with Ionas sith the word is nigh thee even in thy mouth and in thine heart c. Rom. 10. 7. 8. So shall the Sonne of man be three dayes c. Taking a part for the whole So Esther fasted three daies and three nights chap. 4. 16. And yet on the third day she went to the King chap. 5. 1. So then the fast lasted not three whole daies and nights but two
of heaven so let us to the wearing of our tongues to the stump as that Martyr expressed it preach and pray never so much men will on in their sins unlesse God give the blessing Paul may plant c. 4. As good seed if not cast into good ground yeelds no harvest so the word preached if not received into good and honest hearts proves 〈◊〉 The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour nay much the worse 5. As the harvest is potentially in the seed so is eternall life in the word preached Rom. 1. 16. As the rain from heaven hath a fatnesse with it and a 〈◊〉 influence more then other standing waters so there is not the like life in other ordinances as in Preaching None to that as David said of Goliahs sword Verse 5 6 7 8. Some fell upon stony places c. Our Saviour his own best interpreter explains all this to his Disciples vers 18. 19. The intent of these severall parables seems to have been to confirm that which he had said in the former chapter vers 50. that they that do the will of his heavenly Father shall be owned and crowned by him as his dearest relations and alliences As also to teach the people not to rest in hearing sith three parts of four hear and perish Which losse is yet sweetly repaired by the fruitfullnesse of the good hearers some whereof bring forth an hundred fold some sixty some thirty the fertilty of one grain making amends for the barrennesse of many so that the sower repents not of his pains It 's well worth while if but one soul 〈◊〉 to God by a whole lifes-labour Verse 9. Who hath ears to hear c q. d. Some have ears to hear some not So he divideth his hearers into Auritos surdos All men have not faith saith St Paul Mens ears must be boared as Davids their hearts opened as Lydias ere the word can enter Pray we that Christ would say Epphata unto us and that when he opens our ears and by them our hearts that he would make the bore big enough sith with what measure we meat it shall be measured to us and unto us that hear shall more be given 〈◊〉 4 24. The greater diligence we use in hearing the more apparent shall be our profiting Verse 10. And his Disciples came and said unto him They came to him for satisfaction Note this against those captious and capricious hearers that maliciously relate to others that which to them seems not so well or wisely said by the Preacher and come not to the Preacher himself who can best unfold his own minde all cannot be said in an hour and make his own apologie Some sit behind the pillar as Eli dealt by Hannah to watch and catch what they may carp and cavil at They content themselves to have exercised their criticismes upon the Preacher and that 's all they make of a Sermon 〈◊〉 never so savoury and seasonable These are 〈◊〉 hearers Verse 11. Because it is given to you Plutarch thinks that life is given to men meerly for the getting of knowledge And the Greeks call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inbred desire of light and knowledge that is naturally in all But desire we never so much none can attain to sound and saving knowledge but those only to whom it is given from above into whose hearts Christ lets in a 〈◊〉 of heavenly light Hence Prov. 30. 3. 4. to know heavenly things is to ascend into heaven And Luk. 12. 48. to know the Masters will is the great talent of all other there is a Much set upon it But to them it is not given By a secret but most just judgement of God who hath mercy on whom he will and whom he will he hardneth The reason of many things now hid from us we shall see at the last day Have patience and be content in the mean while with a learned ignorance Verse 12. For whosoever hath to him shall be given sc. If he have it for practise not else Zach. 11. 17. Men to the hearing of the word must bring with them the loan and advantage of former doctrine communicated to them if they mean to do any good of it And then as Manoah beleeved before the Angell vanished in the sacrifice and sought no such signe to confirm him yet had it so God will heap favours upon them and every former shall be a pledge of a future God gives grace for grace that is say 〈◊〉 where he findes one grace he gives another From him shall be taken away even that he hath That he seems to have saith St Luke for indeed all he hath is but a seeming a semblance he walketh in a vain shew he hath only the varnish of vertue which God shall wash of with rivers of brimstone Albeit hypocrites are commonly detected even in this life how else should their names rot as every wicked mans must Verse 13 Therefore speak I to them in parables Because their willfull blindenesse aad stubbornesse deserves I should do it They are sinuers against their own soules let them rue it therefore And hearing they hear not Audientes corporis sensu non 〈◊〉 〈◊〉 〈◊〉 saith Augustine Verse 14. In 〈◊〉 is fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again fulfilled q. d. It is 〈◊〉 with 〈◊〉 now as it was with those then The same fable is acted 〈◊〉 〈◊〉 only changed Mens hearts are as hard as ever they were 〈◊〉 grace of the Gospel hath not mended them a whit nor ever will do till God strike the stroke And shall not understand Deus ijs in lingua sua 〈◊〉 qui in Christo suis Atticus their wit serves them not in spiritualls Seeing ye shall see and not perceive As Hagar saw not the fountain that was afore her till her eies were opened Verse 15. For this peoples heart c. A fat heart is a fearfull plague Their heart is fat as grease but I delight in thy law Psal. 119 70. None can delight in Gods law that are fat hearted Feeding cattel we know are most brutish and blockish And Phyfiognomers observe that a full and fat heart betokens a dull and doltish disposition Eglons fat paunch would not part with the ponyard and Pliny tells of bears so fat that they felt not the tharpest prickles Their ears are dull of hearing So were the believing Hebrews for the which they are much taxed and 〈◊〉 by the Apostle Surdaster erat M Crassus sed illud pejus quid malè audiebat saith Tully These here hear very ill for their no better hearing Their eies they have closed Or they wink hard with their eies they shut the windowes lest the light should come in 〈◊〉 liberiùs peccent libentèr ignorant they do not what they might toward the work Lest at any time they should see See we may here in that which they should have
seen and done the right order of repentance to salvation never to be repented of The blinde eie is opened the deaf eare unstopped the dull heart affected c. God first puts his lawes into mens mindes that they may know them and then writes the same in their hearts that they may have the comfort feeling and 〈◊〉 of them And then it is I will be to them a God and they shall be to me a people Heb. 8. 10. Verse 16. But blessed are your eies c. Demarathus of Corinth was wont to say that those Grecians lost a great part of the comfort of their lives that had not seen great Alexander sitting on Darius his throne St Austin wished but to have seen three sights Romam in flore Paulum 〈◊〉 Christum in corpore Rome in the flourish Paul in the pulpet Christ in the 〈◊〉 And your 〈◊〉 for they hear The turtles voice the joyfull sound the 〈◊〉 Oracles the precious promises of the word therefore called the word by a specialty because our ears should listen after no other word but that Origen chides his hearers for nothing so much as for this that they came so seldom to hear Gods word and that when they came they heard it so carelessely rectè judicans saith Erasmus hinc esse praecipuum pietatis profectum aut defectum as one that well knew that mens growth in grace is according to their heed in hearing Verse 17. Desired to see those things that ye see c. They saw them and saluted them only a farre off and in the dark glasse of the ceremonies But we all with open face c. 2 Cor. 3. 18. The sea about the altar was brazen and what eyes could pierce thorow it Now our sea about the throne is glassie like to crystall clearly conveying the light and sight of God to our eyes All Gods ordinances are now so clear that you may see Christs face in them Yea as the glasse set full against the Sun receives not only the beams as other dark bodies do but the image of the Sun so the understanding with open face beholding Christ is transformed into the image and similitude of Christ. Verse 18. Hear ye therefore the Parable c. The Disciples had asked him concerning the multitude vers 10. Why speakest thou to them in Parables They pretended that the multitude understood him not and therefore he should do well to shew them the meaning They were ashamed belike to bewray their own ignorance but our Saviour calls to them also to hear the Parable explained We are all willing to make the best of our own case to hide our crooked legs with long garments c. Nature need not be taught to tell her own tale Verse 19. The word of the Kingdom So called because it points to and paints out the way to the Kingdom and is therefore also called The word of life the power of God to salvation Heaven is potentially in it as the harvest is in the seed as above I noted And understandeth it not Considereth it not as the Syriack here hath it using the same word that David doth Psal. 41. 1. Blessed is the man that wisely considereth the poor and needy Consideration 〈◊〉 on the Word when it hath been heard which else lies loose and is driven away as chaff before the winde maketh it to become 〈◊〉 ingraffed Word as the science graffed into the stock or as a tree rooted by the rivers side that removes not Then cometh the wicked one The troubler of Israel the master of misrule he 's one at Church whosoever is the other A Doeg a devil may set his foot as far within the Sanctuary as a David The sons of God cannot present themselves before the Lord but Satan comes also amongst them to do ill offices And catcheth away that which was sown in his heart That is upon his heart for into his heart the seed never came because the devil had made a path-way over it People are now so Sermon-trodden many of them that their hearts like foot-paths grow hard by the Word which takes no more impression then rain doth upon a rock they have brawny brests horny heart-strings dead and dedolent dispositions Hence they become a prey to the devil as Abrahams sacrifice would have been to the fowls of the air had he not huffed them away Verse 20. And anon with joy receiveth it Anon or immediately Temporaries are too sudden and or ere they be soundly humbled will be catching at the comforts as children do at sweet-meat stuffing themselves pillows with the promises that they may sin more securely Praesumendo sperant sperando pereunt as one saith These are your 〈◊〉 Christians so hot at first that they can never hold out Swift at hand gives in ere night when soft and fair goes far With joy receiveth it Or with grief if the nature of the doctrine require it For by one affection we are to understand the rest also There 's no grace but bath a counterfeit Faciunt 〈◊〉 favos simiae imitantur homines The Sorcerers seemed to doe as much as Moses Many Apostates have had many meltings and much sudden strong joy so as they have 〈◊〉 the joy they have found at the hearing of the Word hath been so great that if it had continued but a while they could not have lived but their spirits would have expired Many examples there are of such Howbeit in these flashings 〈◊〉 truths of God saith a Divine passe by them as water thorow a conduit and leave a dew but soak not as water into the 〈◊〉 Verse 21. Yet hath he not root in himself These fleshy 〈◊〉 have not principles to maintain them and therefore come to nothing They are enlightned only as by a 〈◊〉 of lightening and not by the Sun-beam they do no more then taste of the good Word of God as Cooks do of their 〈◊〉 they 〈◊〉 nothing down they digest it not A good man is satisfied from himself saith Solomon hath a spring within his own brest Hic sat 〈◊〉 said Oecolampadius clapping his hand upon his heart This the temporary cannot say He is moved by some externall principle as are Clocks Winde-mils and the like The root of the matter is not in him He wants depth of earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith another Evangelist the plow hath not gone deep enough and therefore though the earth be good and the seed good yet being uncovered unburied it miscarries Exoriuntur sed exuruntur His roots are dried up beneath and above is his bud cut off Job 18. 16. For when tribulation or persecution ariseth As it will for 〈◊〉 〈◊〉 crucis saith one And opposition is Evangelij 〈◊〉 saith another It is but a delicacy to go about to divide Christ and his crosse By and by he is offended 〈◊〉 Christus cum suo 〈◊〉 saith he Let Christ keep his heaven
to himself if it can be had upon no other terms he is resolved to suffer nothing When it comes to that once he kicks up profession and may 〈◊〉 prove a spitefull adversary of the same ministry which he once admired as Herod and a proud contemner of the same remorse with which himself was sometime smitten as Saul Verse 22. He that received the seed among thorns So the love of money is called because it chokes the word pricks the conscience harbours vermine lusts Magna 〈◊〉 ut rei 〈◊〉 nominis 〈◊〉 vitiis Let rich men look to it saith Gregory that they handle their thorns without pricking their fingers that whiles they load themselves with earth they lose not heaven as Shimei seeking his servants lost himself Set not thy heart upon the Asses said Samuel to Saul sith to thee is the desire of all Israel Set not your hearts say I on this worlds trash sith 〈◊〉 things abide you Martha was troubled about many things but neglected that one thing necessary to sit as her 〈◊〉 did at Christs feet and hear his word This Christ checks her for And the deceitfulnesse of riches The world is a subtill sly enemy that doth easily insinuate and dangerously deceive We may safely say of it as he sometimes did of an Historian Both it's words and shews are full of fraud As the Panther hides his deformed head till the sweet sent have drawn other beasts into his danger so deals the world alluring men by the deceitfulnesse of riches and masking the monstrous and deformed head the end thereof under the gilded shew of good husbandry or disguised shape of sin In a word these outward things 〈◊〉 as hosts they welcome us into our Inne with smiling countenance yet unlesse we look better to them they will cut our 〈◊〉 in our beds And he becometh unfiu it full Because the 〈◊〉 over-top the corn whereas the good ground though it hath many thorns yet the corn ascends above them grace is superiour to corruption the fruit springs up and encreaseth as S. Mark hath it These thorny-ground-hearers though they stood out persecution and shranck not in the wetting as the stony-ground did yet because the plow had not gone so low as to break up the roots whereby their hearts were fastened to earthly contents they proved also unfruitfull See how far a man may go and yet be never the near after all The stony and thorny ground were nearer to the nature of the good ground then that of the high-way and yet fell short of heaven Verse 23. But he that received seed c. Which is but a fourth part if so much of those that have the word purely and powerfully preached unto them As at Ephesus so in our Church-assemblies the more part know not wherefore they are come together They will say to serve God and hear his Word but who this God is or how his Word is to be heard they neither know nor care If the belly may be filled the back fitted c. They have as much as they look after And of such dust-heaps as these 〈◊〉 corners are full Our Church is as much pestered and 〈◊〉 dark with these Epieures and Atheists who yet will not misse a Sermon as AEgypt was with the Grashoppers These are those last and loosest times wherein by reason of the over-flow of iniquity The love of many is waxen cold but he that endureth to the end shall be saved Where note that for many that lose their love to Gods word it is but a He in the singular number that holds out therein to the end Some an hundred fold As Isaac's seed did that he sowed in the land of Canaan This is not every mans happinesse yet we must propound to our selves the highest pitch And let as many as are 〈◊〉 be thus minded That man for heaven and heaven for him that sets up for his mark The resurrection of the dead Phil 3. 11. that is that perfection of holines that accompanieth the 〈◊〉 of the 〈◊〉 Some sixty some thirty It befals not every man to excell but it behoves every man to exact of himself such a growth in grace 〈◊〉 〈◊〉 profiting may appear to all and that he is neither barren 〈◊〉 unfruitfull in the knowledge of Iesus Christ. The vine is the weakest of plants yet bears abundantly Thyatira had but a little strength yet a great door opened The Colossians were but 〈◊〉 and not born yet preciously esteemed of God He accepteth according to that a man hath be it more or lesse he blesseth our buds Courage therefore though not so fruitfull as thou 〈◊〉 be 〈◊〉 earnest pantings inquietations and desires of better cannot but commend thee much to God Prima sequentem 〈◊〉 est in 〈◊〉 tertiisque consistere faith one And Summum 〈◊〉 affectantes satis honestè vel in secundo fastigio conspiciemur faith another Aspire to the highest pitch but be not discouraged though ye fall somewhat short of it Every man cannot excell Verse 24. The Kingdom of heaven viz. Here on earth For we have eternall life already 1. In pretio 2. Promisso 3. 〈◊〉 in the price promise first-fruits As God prepared Paradise for Adam so he hath heaven for his Howbeit he reserves not all for hereafter but gives a grape of Canaan in this wildernesse where by righteousnesse and peace and joy in the holy Ghost Gods people doe even eat and drink and sleep eternall life as it was once said of a reverend Divine of Scotland Which sowed good seed in his field Among the Romans it was 〈◊〉 censorium agrum malè colere a fault punishable by the Censors to be an ill seedsman And when they would highly commend any they would say He is an honest man and a good plow man Verse 25. But while men slept Christ the Lord of the husbandry neither slumbereth nor sleepeth but the under-labourers and land-holders to whom he lets out his vineyard are frequently 〈◊〉 to be supine and secure Zech. 4. 1. It fared with the good Prophet as with a drowsie person who though awake and set to work is ready to sleep at it And albeit we watch against greater yet lesser evils are ready to steal upon us at unawares as Austin hath it His enemy came This is the Ministers misery Other men finde their work as they left it but when Ministers have done their best 〈◊〉 one Sabbath-day the enemy comes ere the next and 〈◊〉 They sleep and are fearlesse he wakes for a mischief and is restlesse Learn for shame of the devil said father Latimer to carelesse Minister to watch over your flocks God will shortly send out summons for sleepers and the devil waketh and walketh seeking whom to devour His instruments also are wonderous active in evil O pray said a dying man in the beginning of the German Reformation that God would preserve
scorn their own 〈◊〉 because at hand though never so excellent and usefull to admire forrein things though nothing comparable Our corrupt 〈◊〉 〈◊〉 nothing we enjoy as the eye seeth nothing that lyes on it Copy of the best things breeds satiety God therefore usually teacheth us the worth of them by the want Bona a tergo ferè formosissima Good things are most beautifull on the backside Verse 58. He did not many mighty works Mark saith he could not doe much for them Christ that could doe all things by his absolute power could hardly doe any thing by his actuall power could not because he would not for unbeleevers Note here that this journey of his to Nazareth must be distinguished from that set down Luk 4. though the same things are said of both his countrymen we see were no changelings but continued as bad as before not a jot the better for that former visit 〈◊〉 of their unbelief A sin of that venomous nature that it 〈◊〉 as it were a dead palsie into the hands of 〈◊〉 This infectious sorceresse can make things exceeding good to prove exceeding evil CHAP. XIV Verse 1. At that time c VVHen he was cast out by his countrymen he was heard of at the 〈◊〉 The Gospel as the 〈◊〉 what it 〈◊〉 in one place it getteth in another But what had not Herod heard of Christ till now It is the misery of many good Kings that they seldom hear the truth of things 〈◊〉 King of Arragon bewailed it And of M. Aurelius one of the best 〈◊〉 〈◊〉 it is said that he was even bought and sold by his 〈◊〉 As for Herod he may seem to have been of 〈◊〉 religion even a meer irreligon He lay 〈◊〉 in filthy 〈◊〉 and minded not the things above Whoredom wine and new wine had taken away his 〈◊〉 S. Luke adds that he 〈◊〉 to 〈◊〉 Christ but yet never stirred out of doors to go to him Good mo ions make but a thorow 〈◊〉 of wicked mens hearts they passe away as a flash of lightning that dazleth the eyes only and 〈◊〉 more 〈◊〉 behind it Verse 2. And said unto his servants So seeking a diversion of his inward terrours and torments Perplexed he was and could finde no way out as S. Lukes word importeth Conscience will hamper a guilty person and fill him 〈◊〉 with unquestionable conviction and horrour As those that were condemned to be crucified 〈◊〉 their crosse that should soon after 〈◊〉 them So God hath laid upon evil-doers the 〈◊〉 of their own consciences that thereon they may suffer afore they suffer and their greatest enemier need not wish them a greater mischief For assuredly a body is not so torn with stripes as a minde with the remembrance of wicked actions And here 〈◊〉 runs to building of Cities Saul to the delight of musick 〈◊〉 to quaffing and carrousing Herod to his minions and Catamites so to put by if possible their melancholly dumps and heart-qualmes as they count and call 〈◊〉 terrours But conscience will not be pacified by these sorry Anodynes of the devil Wicked men may skip and leap up and down for a while as the wounded dear doth sed haeret lateri lethalis arundo the deadly dart sticks fast in their sides and will doe without true repentance till it hath brought them as it did Herod to desparation and destruction so that he 〈◊〉 violent hands upon himself at Lions in France whether he and his curtizan 〈◊〉 banished by Augustus This is 〈◊〉 the Baptist Herod had thought to have 〈◊〉 his Herodias without 〈◊〉 when once the 〈◊〉 was beheaded but it proved somewhat otherwise Indeed so long as he plaid alone he was sure to win all But now conscience 〈◊〉 in to play her part Herod is in a worse case then ever for he imagined 〈◊〉 that he saw and heard that holy head 〈◊〉 and crying out against him staring him also in the face at every turne as that Tyrant thought he saw the head of Symmachus whom he had 〈◊〉 〈◊〉 in the mouth of the fish that was set before him on the table And as Judge Morgan who gave the sentence of condemnation against the Lady Iane Gray shortly after he had condemned her fell mad and in his raving cryed out continually to have the Lady Iane taken away from him and 〈◊〉 ended his life Verse 3. For Herod had laid hold 〈◊〉 Iohn If Iohn touch Herads white fin And who will stand still to have his eyes pickt out Iohn must to prison without bail or mainprise and there not only be confined but bound 〈◊〉 a 〈◊〉 as a stirrer up of sedition 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 as Lipsius noteth upon Tacitus Neither bound only but beheaded without any law right or reason as though God had known nothing at all of him as that Martyr expresseth it All this befell the good Baptist for telling the truth Veritas odium parit If conscience might but judge how many of our hearers would be found to have an Herods heart towards their faithfull Ministers Were there but a sword of authority in their hand as he said to his Asse they would surely slay them They would deal by them no better then Saul did by David 1 Sam. 18. 10. whiles he was playing upon his harp to ease Sauls distracted minde he cast a 〈◊〉 at him The most savoury salt if they can doe withall must be cast out and trodden under foot as Calvin and other faithfull Ministers were driven out of Geneva at the first whereupon he uttered these gracious words Truly if I had served men I had been ill rewarded but it is well for me that I have served him who never 〈◊〉 his but will approve himself a liberall pay-master a 〈◊〉 rewarder And put him in prison Having first laid hold upon all the principles in his own head that might any way disturb 〈◊〉 course in 〈◊〉 and locked them up in restraint according to that Rom. 1. 18. wicked men 〈◊〉 the truth that is the light of their own consciences which is as another Iohn Baptist a Prophet from God this they imprison in unrighteousnesse and become fugitives from their own hearts as Austin hath it For Herodias sake his brother c. Quam vulpinando 〈◊〉 at as one phraseth it And he had her not only for his wife but for his 〈◊〉 for she ruled him at her pleasure as Iezabel did Ahab of which wretched couple it is said that Reginaerat Rex Rex vero 〈◊〉 But 〈◊〉 never goes well when the 〈◊〉 crowes How many have we known whose heads have been broken with their own rib Satan hath found this bait to take so 〈◊〉 that 〈◊〉 never changed it since he crept into Paradise And it is remarkeable that in that first sentence against man this cause is expressed Because thou obeyedst the voice of thy wife Verse 4. For Iohn had said unto him It is not
lawfull Others knew it to be so but none durst tell him so but Iohn In like sort Eliah told Ahab that he had troubled Israel those times and these did very much suit Iohn was another Elias Herod and Herodias answered to Ahab and Iezabel So Latimer presented for a New-years gift to K. Henry the eight a new Testament with a napking having this posie about it Whore 〈◊〉 and 〈◊〉 God will judge He also wrote a letter to the King after the Proclamation for abolishing English books where we may see and marvell at his great boldnesse and stoutnesse who as yet being no Bishop so freely and plainly durst to so mighty a Prince in such a dangerous case against the Kings Proclamation set 〈◊〉 in such a terrible time take upon him to write and to admonish that which no Councellour durst once speak unto him in defence of Christs Gospel King Asa though a godly Prince imprisoned the Prophet for dealing plainly with him Archbishop Grindall lost Q. Elizabeths favour and was confined for favouring Prophecies c. as it was pretended but in truth for condemning an unlawfull marriage of Iulio an Italian Physitian with another mans wife 〈◊〉 Leicester in vain opposed against his proceedings therein Gods truth must be told however it be taken and not be betrayed as it is too too oft by a cowardly silence It is not lawfull for thee to have her And yet the Pope frequently dispenseth with such incestuous marriages K. Philip the third of Spain were he now alive might call the Arch-duke Aldred both brother cousen nephew and son for all this were he unto him either by bloud or affinity being uncle to himself 〈◊〉 german to his father husband to his sister and father to his wife and all by Papall dispensation Abhorred filth Verse 5. And when he would have put him to death Why what had the good Baptist done that he must dye The people must be made believe that he suffereth for practising against the King But this was so thin a falshood that it might be transparently seen through Therefore Herod durst not kill him though 〈◊〉 much desired to do it lest the people should move and mutiny He knew himself hated by them already for his cruelty and other crimes Now if he should 〈◊〉 them afresh by executing the Baptist whom they highly honoured who knew what they would do 〈◊〉 how terrible soever have their fears that curb and keep them in for a time at least from 〈◊〉 notorious outrages In the beginning of Q. Maries reigne after the tumult at Bournes Sermon at the crosse where the people flang daggers and were ready to pull him limmeal out of the pulpet for 〈◊〉 them to Popery the L. 〈◊〉 and Aldermen were willed to call a common-Counsell and to signifie to said assembly the Queens determination sc. that albeit her 〈◊〉 conscience is staid in matter of Religion yet she graciously meant not to compell or strain other mens consciences otherwise then God shall as she trusted put in their hearts a perswasion of the truth that she is in through the opening of the word unto them by godly vertuous and learned Preachers Verse 6. But when Herods birth-day was 〈◊〉 All this was a meere plot as St Mark also intimateth in those words of his chap. 6 21 And when a convenient day was come This birth-day then was the day appointed long before by Herod and his Harlot for the acting of this tragedy A great feast must be prepared the states invited the damosell must dance the King swear the Baptists there upon be beheaded that the Queen may be gratified And this tragedy was new-acted at Paris 〈◊〉 1572. when the French 〈◊〉 was committed under pretence of a wedding royall Cardinall Lorrain gave a great summe of 〈◊〉 to him that brought the first news thereof to Rome and the Pope caused it to be painted in his pallace The daughter of 〈◊〉 〈◊〉 Tripudiabat tripped on the toe in a most immodest manner as they used to do in their Bacchanals as the word 〈◊〉 This old Fornicator seemed to be so taken and tickled with the sight that like a mad man 〈◊〉 swears to give her her request to the half of the kingdome which yet was more then he could do the kingdome being not his 〈◊〉 the Emperour of Romes to dispose of So as Robert Duke of Normanáy passed through Falaise he beheld among a company of young maids dauncing one 〈◊〉 a skinners daughter whose nimblenesse in her daunce so enamoured the Duke that he tooke her for his Concub ne and one 〈◊〉 begat our William the Conquerer Such and no better commonly are the effects of mixt dauncings which made Chrysostom say where dauncing is there the devil is And another Ancient calleth dauncing a circle whose center is the devil blowing up the fire of concupisence in the hearts both of the actours and spectatours Augustine saith that every caper in the daunce is a leap into a deep jakes No sober man doth daunce saith Cicero And pleased Herod Who was now well heat with wine as an oven Prov. 23. 31 33. for then his eies were apt to behold strange women and his heart to utter perverse things Gula Veneris vestibulum Et Venus in vinis ignis 〈◊〉 igne furit But what a monstrous thing is it to behold green apples on a tree in winter to finde youthfull lusts in old 〈◊〉 goats Verse 7. He promised with an oath He not only swore rashly but confessed himself bound thereby to perform his oath as the Greek word signifieth to give her whatsoever she would ask as Judah did Tamar and as wantons use to do to their sweet-hearts Ask me never so much dowry and gift saith 〈◊〉 and I will give according as ye shall say unto me but give 〈◊〉 the damosell to wife Verse 8. And she being before instructed c. Partus sequitur ventrem the birth follows the belly Here was like mother like daughter neither good bird nor good egge as they say The mother and daughter both had an aking tooth at the Baptist and sought an opportunity to be meet with him which now having gotten they pursued to the utmost The damosell came with haste to the King saith St Mark chap. 6. 25. when once she had her 〈◊〉 as fearing belike she should come too late Such another huswife as this was Dame Alice Pierce concubine to our Edward the third For when as at a Parliament in the fiftieth year of that Kings reigne it was petitioned that the 〈◊〉 of Lancaster the Lord Latimer Chamberlain and this 〈◊〉 Alice might be a moved from Court and the Petition was vehemently urged by their speaker St Peter la Mare this Knight afterwards 〈◊〉 the suit of that impudent woman working upon the Kings impotencies was committed to perpetuall imprisonment at Notingham And another such history we have of one Diana Valentina Mistris
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
shall sooner stand still then the trade of godlinesse and that continuall intercourse that is betwixt God and the Christian soul. Verse 32. And Iesus stood still See the admirable power of fervent prayer Christ stands and 〈◊〉 for all the haste of his journey to Ierusalem which till he had finished oh how was he 〈◊〉 Luk. 12. 50 to hear the blinde beggers petition So the sun once stood still in Gibeon and the moon in the vally of 〈◊〉 upon the prayer of worthy Ioshua who set the trophies of 〈◊〉 victorie in the very orbs of heaven Verse 33. Lord that our eyes might be opened Truely the light is sweet and a pleasant thing it is for the eyes to behold the sun 〈◊〉 11. 7 And yet how little is this mercy 〈◊〉 because common Our corrupt natures heed nothing that we enjoy as the eye seeth nothing that lies on it but things at a distance it discerns clearly Bona a tergo formosissima Copy of good things breeds satiety and makes them no dainties till God for our folly many times makes us see the worth of them by the want of them and so commends and indears his favours to us But what a blindnesse is this worse then that of Bartimeus never to see the face but the back only of benefits Verse 34. And Iesus had compassion on them He made their case his own Misericordia sounds as much as misery laid to heart Christs bowels sounded upon the sight and suit of these blinde beggers and this was beyond all almes should he have done no more for them For when one gives an alms he gives somewhat without himself but by compassion we relieve another by somewhat within and from our selves whiles we draw out 〈◊〉 〈◊〉 not our sheaf only to the hungry Isa. 58. 10. And immediatly their eyes received sight This is not every blinde mans happinesse that yet prayes for sight But there is a better eye-sight then that of the body which if God vouchsafe to any in bodily blindenesse as he did to that blinde boy of Glocester that had suffered imprisonment there for confessing the truth it may be said to such surely as Bishop Hooper the Martyr did to him Ah poor boy God hath taken from thee thy outward sight but hath given thee another much more precious c. The like favour God shewed to Didymus Alexandrinus who though blinde from his childhood yet was not only an excellent Artist but an able Divine and wrot certain Commentaries on the Psalmes and likewise on the Gospels being now saith Jerome who relates it above 83 years of age Trithemius and Bozius report the like things concerning one Nicasius de 〈◊〉 a dutch-man who being struck blinde at three years old became neverthelesse an excellent scholar and skilfull in the laws which he publikely professed at Collen Afterwards he proceeded Master of Arts at Lovain Licentiate in Divinity at the same Vniversity and lastly Doctour of the laws at Cullen where after he had printed his publike Lectures he died and was buried in the Cathedrall-Church Anno Dom. 1491. 17. Calend. Septem CHAP. XXI Verse 1. And when they drew nigh to Jerusalem IN this one verse our Evangelist closely comprizeth all that St John sets down of our Saviours oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five moneths and ten daies for Christ rode not into the city till the fifth day before his last Passeover Joh. 12. 12. having the day before been 〈◊〉 by Mary at Bethany Joh. 12. 1. called here Bethpage or the Conduit-house Verse 2. An Asse tied and a colt with her There are that by the Asse understand the Jews laden with the Law and by her foal the Gentiles that wandred whither they would That Canonist made the most of it that said that children are therefore to be baptized because the Apostles brought to Christ not only the 〈◊〉 but the colt too Verse 3. The Lord 〈◊〉 need of them The Lord of all both beasts and hearts for else how could he so soon have obtained the Asse of her master Some read the text thus The Lord hath 〈◊〉 of them and 〈◊〉 presently send them back 〈◊〉 to teach us to be no further burdensome or beholden to others then needs must Verse 4. All this was done that c. Here is the mystery of the history which would otherwise seem to some ridiculous and 〈◊〉 little purpose He hereby declared himself that King of his Church forepromised by the Prophets how poor and despicable 〈◊〉 as the world accounts it Verse 5. Tell ye the daughter of Sion Here was that also of the Psalmist fulfilled God is my King of old working salvation in the midst of the earth Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very center and navell of the habitable earth as if it were fatally founded to be the city of the great King Thy King cometh unto thee All in Christ is for our behoof 〈◊〉 benefit 1 Cor. 1. 30. Micah 4. 8 9. Unto thee shall it come 〈◊〉 daughter of Zion even the 〈◊〉 dominion the kingdom shall come to thee daughter of Jerusalem Why then dost thou cry out aloud Is there no King in thee Is thy counsellour 〈◊〉 A Mandamus from this King will do it at any time Psal. 〈◊〉 4. Meek and 〈◊〉 upon an Asse Not upon a stately palfrey as Alexander Julius Caesar c. no such state here Christ Kingdom was of another world He came riding meek and his word the law of his kingdom is both to be taught and received with 〈◊〉 2 Tim. 2. 25. Jam. 1. 21. At Genua in Italy they shew the tail of the Asse our Saviour rod on for 〈◊〉 holy relique and bow before it with great devotion Neither will 〈◊〉 〈◊〉 be reclaimed from such fond foperies being herein the Italian Asses which feeding upon the weed hen-bane are so 〈◊〉 that they lye for dead neither can they be wakened till 〈◊〉 Verse 6. And the Disciples went With a certain blinde obedience they went on Christs errand though not very likely to speed Their Masters sole authority 〈◊〉 them on against all difficulties and absurdities When 〈◊〉 commands us any thing we may not dispute but dispatch argue but agree to it captivate our 〈◊〉 exalt our faith Verse 7. And put on them their clothes Teaching us to honour God with the best of our substance and to 〈◊〉 our selves wholly to the Lord our God 〈◊〉 stripped himself for his friend David of the robe that was upon him and his 〈◊〉 even to his sword and his girdle Christ suspended his glory for a season laid aside his rich and royall robes 〈◊〉 a cast suit of 〈◊〉 that he might cloth us with his righteousnes And shall we think much to cloth him in his naked members c. to part with any thing for his 〈◊〉 and service And they
hatred And hence now-adaies those Popish questions to the Professours of the truth By what authority do 〈◊〉 these things where had you your calling your ordination Where was your Religion before Luther Where unto it was well answered by one once in the Bible where yours never was Verse 24. I also will ask you one thing Our Saviour could have answered them roundly that what he did he did by the will and appointment of his heavenly father But 〈◊〉 he had avouched that so oft and they beleeved him not 〈◊〉 he took another course We must be ready to 〈◊〉 〈◊〉 on of 〈◊〉 faith but then it must be when we see it will be to 〈◊〉 good purpose as if otherwise forbear or untie one knot with another as Christ here 〈◊〉 Verse 25. The baptisme of John whence was it That is the whole ministry of John As if our Saviour should have 〈◊〉 know ye not by what authority I do these things have ye not heard Iohns testimony for me And can ye deny that he had his authority for what he spake from God How is it then that ye ask me any 〈◊〉 idle question as this do ye not go 〈◊〉 to your 〈◊〉 〈◊〉 Verse 26. We fear the people Lest they should be stoned and the 〈◊〉 feared them lest they should be excommunicated Thus they were mutuall executioners one to another for all fear 〈◊〉 torment 1 Joh. 4. 18. Verse 27. We cannot tell Lie and all they could tell and would 〈◊〉 Their reasonings within themselves vers 25. testifie that they knew the truth but would not acknowledge it they 〈◊〉 their ignorance rather And such dealing we have from many learned Papists Thus Bellarmine 〈◊〉 that he never read in all the Bible a promise of pardon made to 〈◊〉 that 〈◊〉 their sinns to Almighty God Baronius cannot see that Peter was in fault at Antioch but Paul a great deal more for taking him up for halting Gal. 2. The wit of hereticks will 〈◊〉 〈◊〉 them to 〈◊〉 a thousand shifts to delude the truth then their pride will suffer them once to yeeld and subscribe to it Verse 28. But what think you Christ reporteth himself to 〈◊〉 own consciences whiles he proveth Iohn Baptists ministry to be from heaven by the happy 〈◊〉 he had in converting the vilest sinners see Ier. 23. 22. 1 Cor. 9. 2. The peoples fruitfulnesse is the Ministers testimoniall 2 Cor. 3. 2. If but one of a city or two of a family be gained to God it is a signe that the Pastours are according to Gods own heart Ier. 3. 14 〈◊〉 Verse 29. I will not This is the language of most mens hearts when prest to duty and as 〈◊〉 〈◊〉 〈◊〉 discover an headstrong 〈◊〉 in 〈◊〉 that is uncouncellable As Pharaoh 〈◊〉 not down under the miracle but 〈◊〉 for Magicians so do these 〈◊〉 the word comes 〈◊〉 to their 〈◊〉 send for carnall arguments And though the word doth eat up all they can say as Moses rod did yet they harden their 〈◊〉 with Pharaoh they 〈◊〉 their brows with him in the 〈◊〉 that 〈◊〉 I will not 〈◊〉 said the Israelites but we will have a King And as for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee said those Ier 44. 16. But afterward he 〈◊〉 So do but few Men will be as big as their words though they 〈◊〉 for it lest they should be accounted inconstant These are niggardly of their reputation but prodigall of their souls Verse 30. I go Sir I but when Sir Stultus semper incipit 〈◊〉 Hypocrites purpose oft and promise fair to do better but drive off and fail in the performance their morning cloud is soon disperst their earthly dew is quickly dried up 〈◊〉 〈◊〉 〈◊〉 come to nothing 〈◊〉 modò 〈◊〉 habent 〈◊〉 The 〈◊〉 liked not such as are semper victuri alwaies about to live better but never begin Verse 31. Go into the Kingdom of heaven before you And it were an arrant 〈◊〉 to be 〈◊〉 behinde by such as that 's a very 〈◊〉 we 〈◊〉 that will not follow though she will not lead the way But 〈◊〉 proud Pharisees hated to be in the same heaven with penitent Publicans And as Quintilian said of some in his time that they might have proved excellent scholars had they not been so perswaded of their own scholarship already In like 〈◊〉 these over-weeners of themselves might have had place in heaven had they not taken up their 〈◊〉 in heaven afore-hand Verse 32. John came unto you in a way of right Which he both 〈◊〉 and lived Nos non eloquimur 〈◊〉 〈◊〉 vivimus Johns practice was a transcript of what he preached he burned within himself he shone forth to others Joh. 5. 35. Ye repented not afterwards No not after his death though ye saw me 〈◊〉 to him and preaching and pressing the same things upon 〈◊〉 that John did An hypocrite comes 〈◊〉 to heaven then a 〈◊〉 sinner and 〈◊〉 far more obstacles As he that must be stripped is not 〈◊〉 soon clothed as one that is naked and as he climbs not a tree so soon that must first come down from the top of another tree where he is perked So is it here Verse 33. Planted a vineyard and hedged it Of all possessions saith Cato Nulla majorem operam requirit None requires more pains then that of a vineyard 〈◊〉 comes up and 〈◊〉 alone Mark 4. 28. Injussa 〈◊〉 gramina saith the Poet but 〈◊〉 must be dressed supported 〈◊〉 sheltered every day almost 〈◊〉 15. 2. 〈◊〉 Church is Gods continuall care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isa 27. 3. and he looks for an answerable return offruits Act. 12. 48. Regnum Angliae regnum Dei said Polydor Virgil long since The Kingdom of England is the Kingdom of God It may weil be said so since the Reformation 〈◊〉 neither is there any thing more threatneth us then our 〈◊〉 〈◊〉 〈◊〉 The Cypresse tree the more it is watered the lesse fruitfull so many of us the more taught the more untoward And went into a farre countrey As the impious husband-men imagined who put far away the evil day But God shall 〈◊〉 〈◊〉 such with an arrow suddenly shall they be wounded Psal. 64. 7. As a bird is with the bolt whiles he 〈◊〉 at the bow Morae dispendium foener is 〈◊〉 pensatur God 〈◊〉 men at length for the new and the old Verse 34. He sent his servants seil His Prophets and Ministers whom the Lord sendeth to his people continually not to teach them only but to take account of their 〈◊〉 to urge and exact of them growth in grace according to the means 〈◊〉 they receive not the grace of God in vain Verse 35. Beat one and killed another This is the worlds wages this is the measure Gods Ministers meet with from the sons of men never have any out of hell suffered more
Conf 〈◊〉 and further alledge thot the generall deluge fell out in the year of the worlds creation 1657. The end of the world saith another will be in the year of Christ 1688 three jubilees and an half or thereabouts after the Reformation of Religion by Luther c. Joachimus Abbas had long since set the year 1258. Arnoldus de villa nova the year 1345. Michael Stiphelius Saint Lukes day in the year 1533. 〈◊〉 Leonitius the year 1583. Ioannes Regiomontanus the year 1588. Adelbertus 〈◊〉 the year 1599. April 3. Nicolaus Cusanus the year 1700. Cardanus 1800. Picus Mirandula 1905. c. So great hath been the folly and sinne of many learned men who have thus childishly set their wits to play in so serious a businesse as one well censureth it But my Father only Ordine 〈◊〉 seiendi à se non ab 〈◊〉 The son knoweth it not but from his Father like as he neither subsisteth nor worketh but from the Father The set time of the generall judgement God hath hid from us 1. For his own glory Prov. 25. 2. Rom. 11. 36. 2. For our good that we may watch alwaies and not wax secure as we would do with the evil servant vers 48. till the very day and hour if we knew it The harlot in the Proverbs grew bold upon this that her husband was gone forth for such a time Verse 37. So shall the coming of the Son of man be Sudden and unexpected Luther observeth that it was in the Spring that the floud came when every thing was in it's prime and pride and nothing lesse looked for then a floud men sinned securely as if they had lived out of the reach of Gods rod but he found them out Security 〈◊〉 the certain usher of destruction as at 〈◊〉 Ziklag Before an earthquake the air will be most quiet and when the winde lies the great rain fals Frequentissimum initium calamitatis securitas saith the Historian Verse 38. They were eating and drinking Wine likely because our Saviour hereupon bids his Apostles take heed to themselves lest their hearts at any time should be overcharged with surfetting and drunkennesse c Luk. 21. 34. Like as some do not improbably conjecture that Nadab and 〈◊〉 were in their drink when they offered strange fire because after they were devoured by fire from the Lord. Aaron and the Priests are charged to drink no wine nor strong drink when they go into the 〈◊〉 of the Congregation lest they dye Levit. 10. 12 8 9. St Luke delivers the matter more roundly by an elegant Asyndeton They ate they drank they married c. q. d. they passed without intermission from eating to drinking from drinking to marrying c. they followed it close as if it had been their work and they born for no other end Of Ninias second King of Assyrians Nephew haply to these Antedihunian belly-Gods it is said that he was old excellent at eating and drinking And of Sardanapulus one of the same line Tully tells us that his gut was his god Summum bonum in ventre aut sub ventre posuit and 〈◊〉 that he hired men to devise new pleasures for him See my Common-place of Abstinence Untill the day They were set upon 't and would loose no time Their destruction was foretold them to a day they were nothing bettered by it no more would wicked men should they foreknow the very instant of Christs coming to judgement Joseph had foretold the famine of Egypt and the time when it 〈◊〉 come but fullnesse bred forgetfullnesse saturity security None observed or provided for it Verse 39. And knew not i.e. They took no kuowledge of 〈◊〉 predictions or their own peril Their wits they had buried in their guts their brains in their bellies As of the Asse-fish it is said that contrary to all other living creatures he hath his heart in his belly whoredom wine and new wine take away the heart Hos. 4 11. Carnall sins disable nature and so set men in a greater distance from grace which is seated in the powers of nature I read of some desperate wretches that drinking together when one of them had drunk himself stark dead the other no whit warned by that fearfull example of Gods wrath powred his part of drink into the dead mans belly And took them 〈◊〉 away Men are never lesse 〈◊〉 then when they are most secure Babylon bore it self bold upon the twenty years provision laid up aforehand to stand out a siege When it was neverthelesse taken by Cyrus some part of the city would not know or beleeve of three daies after that there was any such matter Verse 40. The one 〈◊〉 〈◊〉 the other left The 〈◊〉 took all away in a manner but at Christs coming there shall be found a considerable company of such as shall be saved He shall separate his Saints with a wonderfull separation and make himself to be admired in all them that believe 2 Thess. 1. 10. How 〈◊〉 then should we work out our salvation and ensure to our selves our election by good works Verse 41. Two women shall be grinding at the 〈◊〉 A poor trade a hard task 〈◊〉 would have every man in his honest occupation to humble himself by just labour and so to accept of the punishment of their iniquity Levit. 26. 41. But one of these two poor grinders at the mill is left by Christ for her pride and profanesse Many are humbled but not humble low but not lowly To these Christ will say Perdidist is 〈◊〉 〈◊〉 miserrimi facti estis pessimi 〈◊〉 Misery hath no whit mended you woe be to you Verse 42. Watch therefore c. 〈◊〉 simus non securi c. Whilst 〈◊〉 〈◊〉 〈◊〉 upon his bed at noon 〈◊〉 and 〈◊〉 took away his head Hold fast that thou hast that no man take 〈◊〉 crown from thee Whilst the Crocodile sleepeth with open mouth the Indian rat gets into him and 〈◊〉 his entrails Satan works strongest on the fancy when the soul is drousie The 〈◊〉 therefore promiseth to get up early 〈◊〉 7. 〈◊〉 to shake 〈◊〉 security and not to 〈◊〉 found henceforth supine and 〈◊〉 but to stand upon her watch as of Scanderbed it is said that from his first coming to 〈◊〉 he never slept above two hours in a night but with restlesse labour prosecured his affairs Aristotle and some others would not sleep but with brasen balls in their hands which falling on 〈◊〉 purposely set on their beds sides the noise did difswade immoderate sleep Our Saviour pronounceth them three times happy that watch Luke 12. 37 38. 43. The blessed Angels are called Watchers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 4. 10. For ye know not what hour your Lord c. He may haply come upon you as Epaminondus did upon 〈◊〉 sentinell whom finding asleep he thrust through with his sword and being chid for
I will but c. Here Christ doth not correct his former request for then there should have been some kinde of fault in it but explicateth only on what condition he desired deliverance and becometh obedient unto death even the death of the crosse Philip. 2. 8. crying out Not as I will but as thou wilt which shews that he had a distinct humane will from the will of his Father and so was very man as well as God And here Aristotle that great Philosopher is clearly confuted For he denies that a magnanimious man can be exceeding sorrowfull for any thing that befalls him Our Saviour his Churches stoutest Champion was exceeding sorrowfull even to the death and yet of so great a spirit that he yeelds up himself wholly to God Magnus est animus qui so-Deo tradidit pufillus degener qui obluctatur saith Seneca He is a brave man that trusts God with all Verse 40. And he cometh unto the Disciples They were his care in the midst of his agony so was Peter upon whom he found time to look back when he stood to answer for his life So was the penitent thief whose prayer Christ answered even when he hung upon the tree and was paying dear for his redemption Our high-priest bears the names of all his people on his shoulders and on his breast so that he cannot be unmindfull of them Behold he hath graven them upon 〈◊〉 palms of his hands their walles are continually 〈◊〉 him Isa. 49. 16. he loveth to look upon the houses where they dwell And findeth them asleep When he should have found them at prayer for him Prayer is 〈◊〉 creature of the holy Ghost and unlesse he hold up mens eyes there while even Peter James and John will fall asleep in prayer and put up yawning petitions to God And saith unto Peter Who had promised so much forwardnesse and stood in so great danger above the rest Luk. 22. 31. For Satan earnestly desired to deal with him he challenged Peter forth as Goliah called for one to combate with And was it for them to sleep then or with Agrippa's dormouse not to awake till boyled in lead What could you not watch with me c. How then will ye do to dye with me as erst ye promised me If the footmen have wearied you how will ye contend with horses Jer. 12. 5. If you cannot endure words how will you endure wounds If ye cannot strive against sin how will you resist unto bloud Heb. 12. 4 If ye cannot burn your finger with Bilney your right-hand with Cranmer how will you bear the burning of your whole body Alice Coberly being pitiously burnt in the hand by the Keepers wife with a hot key which she cunningly sent her to fetch revoked Verse 41. Watch and pray Yea watch whiles ye are praying against corruption within temptations 〈◊〉 Satan will be interrupting as the Pythonisse did Paul praying Act. 16. 16. as the fowls did Abraham sacrificing Gen. 15. 11. as the enemies did 〈◊〉 with his Jews building who therefore praid and watcht watcht and praid Amongst all actions Satan is ever busiest in the best and most in the best part of the best as in the end of praier when the heart should close up it self with most comfort Watch therefore unto praier Set all aside for it and wait on it as the word imports Coloss. 4. 2. while praier stands still the trade of godlinesse stands still Let this therefore be done whatever is left undone Take heed the devil take you not out of your trenches as he did David likely 2 Sam. 11. 2. Out of your strong-hold as Joshua did the men of Ai. 〈◊〉 children saith Saint John abide in God keep home keep close to your Father if you mean to be safe if that evil one shall not touch you 1 Joh. 5. 18. nor thrust his deadly sting into you c. The spirit indeed is willing q. d. Though the spirit purpose otherwise yet the flesh will falter and ye will be foiled else Or our Saviour speaks this by way of excuse of their infirmity q. d. I see you are willing so farre as you are spirituall and regenerate but the flesh is treacherous and tyrannicall It rebels ever and anon and would gladly raign It hangs off when called to suffer and makes shy of the businesse So Peter was carried whether he would not Joh. 21. 18. So Hilarion chides out his soul which plaid loth to depart with Egredere ô anima c. So M. Saunders Martyr in a letter to his wife a little afore his death Fain would this flesh said he make strange of that which the spirit doth embrace O Lord how loth is this loitering sluggard to passe forth in Gods path c So M. Bradford going to his death Now I am climing up the hill said he It will cause me to puff and blow before I come to the 〈◊〉 The hill 〈◊〉 steep and high my breath is short and my strength is feeble Pray therefore to the Lord for me pray for me pray for me for Gods sake pray for me See more in the Notes on 〈◊〉 21. 18. Verse 42. The second time and praid Praier is that arrow of deliverance that would be multiplied God holds off on purpose that he may hear oft of us that we may ply the throne of grace and give him no rest The Church Psal. 80. commenceth thrice the same sute but riseth every time in her earnestnesse 〈◊〉 3 7 19. If thy petition be not lawfull never preferre it as if it 〈◊〉 never give it over God suspends thee to 〈◊〉 thee If this cup may not passe except I drink It passeth then even while we are drinking of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold our faith and 〈◊〉 It is but a storm and will soon be over It is but a death and that 's but the day-break of eternall brightnesse It is but winking as that Martyr said and thou shalt be in heaven presently Verse 43. He came and found them asleep again After so sweet 〈◊〉 admonition so soveraign a reproof Who knows how oft an 〈◊〉 may recurre even after 〈◊〉 See it in 〈◊〉 in 〈◊〉 in these Apostles for their 〈◊〉 Who should 〈◊〉 greatest c. For their eyes were heavy For sorrow saith S. Luke which exhausting the spirits renders a man more sluggish and hindering concoction sends up vapours to the brain and so causeth sleep This was somewhat but not sufficient to excuse them Christ took them with him into the garden for their society and 〈◊〉 But they not only not help him but wound him by their dulnesse unto duty and instead of wiping off his bloudy sweat they draw more out of him Judas had somewhat else to do now then to sleep when Peter was fast and could not hold up 〈◊〉 the Prophet lay under such a like drowsie distemper chap. 4. 1. for though awaked and set to work he was even
then those of Salomon Christ hath many retainers few fast and faithfull servants that follow him in the regeneration There are those that will wear his livery but serve themselves Verse 16. And Simon he sirnamed Peter Not now but after that famous confession of his Matth. 16. V. 17. Boanerges Syr. Benai-regeschi filii fragoris Naz. saith they were so called for the bignesse of their voyce Farellus was famous for his loud speaking when the envious Monks rang the Bells to drown his voyce as he was preaching at Metis ille 〈◊〉 ad ravim usque vocem intendit nec vinci se à strepitu ullo passus est But there may be a great deale of force in a low language Basill was said to thunder in his preaching lighten in his life Hierom was called Fulmen Ecclesiasticum Athanasius Magues Adamas A Loadstone for his sweetnesse and an Adamant for his stoutnesse The Apostles had fiery tongues but yet cloven Barnabas and Boanerges The son of Consolation and of Thunder make a good mixture The good Samaritan poures in wine to search the sores and oyle to supple them Discretion must hold zeal by the heel as Jacob did his brother these two must be as the two Lions that supported Salomons Throne He that hath them may be a Moses for his meeknesse and a Phineas for his fervour It was a good caution that Oecolampadius gave Farellus Evangelizatum non maledictum missus c. laudo zelum 〈◊〉 non desideretur mansuetudo Thou art sent not to raile but to reveale holy truths in meeknesse of wisdome Verse 18. And Bartholomew See the Note on Matthew 10. 3. Verse 19. And they went into the house But could not rest in the house for a demoniack was brought home to him and the multitude met to hear and Christ gratified them with the neglect of himself Now to all his he saith as Abimelech did to his souldiers What yee have seen me do make haste and do as I have done Verse 21. They went out to lay hold on him Some read to lay hold on the multitude as madde because fo eager and earnest that they left not our Lord liberty for his necessary repose and repast But if it be meant of Christ his mother also may seem to have been in the common errour Uerse 31. Verse 22. By the Prince of Devils c A devilish blasphemy occasioned perhaps by the former calumny of his kinsmen What advantages make our adversaries of our smaller differences Every subdivision is a strong weapon in the hand of the contrary party Verse 23 24 25 c. See the Note on Matth. 12. 25 26. Verse 29. Hath never forgivenesse and yet Bellarmine teacheth that the sin against the holy Ghost may be forgiven Lib. 2. de poenitentia cap. 16. But it may be he was of their opinion that taught here in England in the reign of Henry 3. that to question the Popes sanctions was the sinne against the holy Ghost Verse 31. Then came his brethren Here the Evangelist returneth to the History he had begun to set forth verse 21. Verse 33. Who is my mother c. Bishop Ridley is likewise said to have been very kind to his kinsfolks yet not bearing with them any otherwise then right would require CHAP. IV. Verse 2. He taught them many things by Parables MInisters must like wise fetch comparisons from things most familiar and best known to their hearers as the Prophets from when they have to deale with the Egyptians from flocks and herds when with the Arabians from Merchandise and Navigation when with the Tyrians and Sidonians c. And as our Saviour from fishing when he dealeth with fishers from sowing when with seedsmen c. Verse 3. Hearken behold Christ well knew the ficklenesse of mens spirits and how every small matter calls them off when most earnestly set to hear See the Note on Matth. 13. 3. Verse 4 5 c. See the Notes on Matth. 13. 3 4 5 c. Verse 8. Fruit that sprang up and increased This is spoken in opposition to the thorny ground where the thorns grow up together with the corn and over-top it Whereas the good ground brings forth fruit increasing and ascending and although it have many thorns yet grace is superiour to corruption and keeps it under Verse 11. Unto them that are without That are in the Church but not of the Church Shee hath her hang-byes that are as Wens or botches to the body Verse 12. See the Note on Matth. 13 14 c. Verse 16. Immediatly they receive it with gladnesse As children run away with sweet-meats But the new-birth is seldome without pain and without a flux of mortification Leap-Christians prove Apostates Verse 21. Is a candle brought Or lighted q. d. Take the benefit of the light of the Gospel suffer it not to stand under a bed or bushell for there is nothing hid viz. in our hearts but it shall be opened viz. by the power of the word most plainly Lex lux the word is a curious critick Heb. 4. 12. Verse 24. Take heed what you hear As the husbandman is very curious in the choyce of his seed Verse Ibid. Shall more be given sc. If you bring with you a 〈◊〉 of your former hearings He that hears as he ought every time he hears he grows something more rich he picks up the Gospels pearls and presents them to God the next time that he may have more The good soul cannot be without some daily comings in from Christ. Verse 25. For he that hath to him shall be given Grace grows by exercise and impairs by idlenesse As that side of the teeth which is least used in chewing is apt to have more rhume settle upon it Though both armes grow yet that which a man useth is the stronger and bigger so is it in grace God giveth grace for grace and his righteousnesse is revealed from faith to faith that is from a lesse measure to a greater Whereas it is easie to observe an Eclipse and decay of Gods gifts in them that use them not till at last they may say with Zedekiah When went the spirit of God from me Verse 26. So is the Kingdom of God God sows and reaps in the Church though none observes it and hath his fruit in due season Verse 27. And should sleep Ministers must rest secure of the successe of their endeavours having diligently done their duties The Word may work many a year after as they say of the Elephant that she brings not forth till thirteen years after shee hath conceived Verse 28. First the blade then the 〈◊〉 And the husbandman looks upon it with delight in hope of an harvest so doth God take in good part our weak beginnings whiles we strive to better the blessing that is upon our very buds Esay 44. 3. The first springs in the womb of grace are precious to him Ephes. 2. 1. Verse
it as great a 〈◊〉 to eate with unwashen 〈◊〉 as to commit fornication Do not our Modern Pharisees the Papists as much Fornication is a mony matter with them but to eate an Egge in Lent or the like a deadly sin You may see them sometimes in Italy go along the streets with a great rope about their necks as if they were dropped down from the gallowes And sometimes they wear a sawsedge or a swines-pudding in place of a silver or gold chain Is not this sufficient to deserve heaven by Verse 4. 〈◊〉 of Cups Gr. Baptismes The Pharisees were great washers of the out-side Whence Justin Martyr calls them Baptists by a peculiar Epithite Verse 5 6. See the Note on Matt. 15. 2 3. Verse 8. Yee hold the tradition of men Gr. With tooth and naile ye hold it Mordicus retinetis as if on that hinge hung all your happinesse Verse 9. Full well ye reject q. d. It s finely done of you is it not Ironicè yeare wise men therewhile This was 〈◊〉 to other masterships Sapientes sapienter in infernum 〈◊〉 saith a Father The worlds wizards have not wit enough to escape hell Verse 12. Ye suffer him i. e. Ye license him to deny his Parents any further succour Verse 14. Called all the people For he saw there was no good to be done upon the Pharisees and that he did but wash a tilestone or a Blackmoore he turns him therefore to the commonsort Pearls must not be cast to pigs Verse 15 16 c. See the Note on Matt. 15. 11. Verse 19. And goeth out into the draught Or into the long and lowermost gut as Physitians use the word and as it is 1 Sam. 5. 9. 12. Robert Smith Martyr made one of Bonners Doctors that examined him say that his God must needs enter into the belly and so fall into the draught To which he Answered What derogation was it to Christ when the Jewes spit in his face If the Jewes said Smith being his enemies did but spit in his face 〈◊〉 we being his friends throw him into the draught which of us deserveth the greater damnation Verse 20. That defileth the man Farre worse then any jakes Sinne is the Devils excrement Verse 22. An evill eye Envious and rejoycing at the miseries of others which is the property of Edomites abjects witches and devills Those that are bewitched are said to be over-lookt sc. with an evill and malicious eye 〈◊〉 quis teneros c. Verse 23. All these evill things Should God but break open that sink of sin that is within us we should never indure the stench but rid our selves out of the world as Judas Ahitophel c. Verse 24. Would have no man know c. There was therefore two wills in Christ the one whereof rightly willed that which the other justly and wisely nilled But he could not be hid He is a God that 〈◊〉 himself we must fetch him out of his retiring roome by our 〈◊〉 prayers Verse 25. For a certain woman Of an heroicall faith felt her want of Christ and 〈◊〉 out for him Verse 27. To cast it unto Dogs Gr. unto whelps for more contempt-sake as Beza 〈◊〉 The Pope made Dondalus the 〈◊〉 Embassadour to come before him tied in iron chains and to wallow under his table with dogs whilest his Holinesse sate at supper Unde ei Canis cognomentum apud suos saith Kevius He was ever after called the Dog-Embassadour Verse 28. Yes Lord See the Note on Matth. 15. 27. Verse 33. And he took him aside c. Though these mens faith was but weak yet he yeeldeth unto them at the first word who held off the Syrophenisse before to the third Petition Hee knew the strength of her faith The skilfull Armourer trieth not an ordinary peece of Armes with Musquet shot The wise Lapidist brings not his softer stones to the stithy The good Husbandman turnes not the wheele upon his cumin nor his 〈◊〉 upon his fetches For his God doth better instruct him Esay 28. 26 29. Verse 34. He sighed As if himself had felt and fainted under the same burden so the word signifieth And he was so much the more sensible as well weighing the cause Verse 35. His 〈◊〉 〈◊〉 opened So are the eares of all that belong to Christ and their tongues loosed to his praise which before were bound by Satan O pray that God would make the boare of our eares as wide as may be and teach us that pure language Zeph. 3. 9. that our tongues may run as the pen of a ready writer Verse 36. So much the more Eò magis praefulgebat utique quia non visebatur as Tacitus saith of Brutus the more he sought to secret himself the more he was noticed Verse 37. He 〈◊〉 done all things well Praise we him much more for his spirituall cures of like kind upon our selves and others CHAP. VIII Verse 1. The multitude being very great YEt not so great as the five thousand before fed with fewer loaves and more leavings To teach us that Gods blessing and not the muchnesse of meat feeds and satisfies Verse 2. I have compassion c. See the Notes on Matthew 15. 32 33 34 c. Verse 3. They will faint Their sine 〈◊〉 will be loosened as it useth to fare with men in fainting fits Physitians sometimes let bloud usque ad deliquium animae so doth God as he did David often See the Note on Matth 15. 32. Verse 4. With bread That is with the coursest fare 〈◊〉 opponit panem libis placentis Lib. 1. Ep. 10. Bread is used for homely provision Verse 5 6 7 c. See the Notes on Matth. 15. 34 35 36. Verse 12. And he sighed deeply His heart was straightned as the word signifies and would have burst but for a vent Expletur lachrymis egeriturque dolor So those marked mourners sighed and cried for others who were altogether insensible of their own miseries So Habacuc trembled and quivered for the Chaldeans calamities cap. 3. 16. Verse 13. And he left them See the Notes on Matthew 16. 1 2. Verse 15. Of the leaven of Herod Of the Sadduces saith Matthew to the which Sect some conceive that Herod had now joyned himself the better to still the noise of his conscience by making himself beleeve there was no judgement to come Verse 18. Do ye not remember All 's loft that is not well laid up in this pot of Mannah the sanctified memory 1 Cor. 15. 2. Verse 19 20. See the Note on Matth. 16. 10 11 c. Verse 21. How is it that yee do not understand It is very ill taken when we improve not experiments Of all things God can least abide to be forgotten Verse 23. He took the blind man by the hand He could have delivered him to his friends to lead him but he did it himself as holding it an honour a
the Arabick calleth him his Vicar-Generall or Protetrach This Court-Lady followeth Christ so did Serena the Empresse who was therefore Martyred by her husband Diocletian So Elizabeth Queen of Denmark of whom Luther testifieth that she died a faithfull professour of the Reformed Religion and addeth Scilicet Christus etiam aliquando voluit Reginam in coelum vehere Christ would once save a Queen which he doth not often Verse 4. And when much people c. See the Notes on 〈◊〉 13. 2 3 c. Verse 12. Taketh away the word Least if it should lie long upon their hard hearts it should break through them with its weight as being able to save their souls Verse 14. Go forth c. Viz. About their worldly businesses which as the lean kine in Pharaohs dreame devour the fat and it is nothing seen by them After a while they remember no more then the man in the Moon doth what they had heard delivered Verse 15. In an honest Referred to the end and intent in the action And good heart In respect of inward renewed qualities Having heard the word keep it As food or physick which if not kept profiteth not They incorporate it into their souls so as it becomes an ingrafted word they are transformed into the same image conformed to the heavenly patterne With patience Or with tarriance for the fit season Not as that rath-ripe fruit vers 13. and Psal. 129. Verse 16. No man when he hath lighted c. q. d. Though to you it is given to know Mysteries c. as verse 10. yet not for your owne use onely but that your light may shine before men Verse 18. Take heed therefore how ye hear For else ye shall neither bear good fruits nor be born with for your barrennesse All shall out and you shall smart for it Verse 25. Where is your faith It is not the having faith but the living by it the actuating of it that helps us in an exigence Verse 27. A certain man which had devils All Pharaohs cruelty exercised over the Israelites was nothing to this Oh then the unexpressible torments of the damned Utinam ubique de Gehenna dissereretur saith a Father I could wish men would discourse much and oft of hell Verse 29. And was driven of the devill As a horse is by his rider so the word signifieth or a ship with oares All wicked men are acted and agitated by the devill Eph. 2. 2. Persecutors especially Quod si videris aliquando persecutorem tuum nimis saevientem scito quia ab ascensore suo Diabolo perurgetur If Persecutors sometimes be more moderate it is because the devill spurs not so hard Verse 30. And he said Legion We must be ready and well appointed to resist for the devil sets upon us not without military discipline and singular skill Cataphractus incedit Satan saith Luther The devill marcheth well armed and in good array Verse 33. And the herd ran violently So would the possessed man soon have done but that God preserved him Verse 35. Sitting at the feet of Jesus As fearing least if he departed he should be repossessed So we see its an old error and weaknesse for men to be too strongly conceited of Christs corporeall presence CHAP. IX Verse 7. And he was perplexed PEndebat animi dubius He stood amused and amazed he stuck in the mud as it were and could find no way out This is the import of the Greek word Thus the wicked in the fulnesse of his sufficiency is in straits as Zophar hath it Job 15. 22. Verse 9. And he desired to see him with a faint and fruitlesse desire for he never stirred out of doors to see Christ though he beleived that God had raised him from the dead So true is that of Abraham Luke 16. 31. Perhaps he desired to see whether it were John or not Verse 11. And he received them Weary though he were yet never weary of wel-doing Verse 13. Except we should go c. Which is a thing not only improbable but impossible They held it an absurd motion Verse 18. As he was alone praying Examinationi preces praemittendae All our sacrifices should be salted with this salt Verse 19. But some say Elias This Pythagorean transanimation is held by the Jewes to this day viz. ut singuli tertio renascantur against so many cleer testimonies of Scripture to the contrary Verse 28. About eight dayes Putting the two utmost dayes also into the reckoning See the Notes on Matthew 17. 1. c. Verse 29 And as he prayed Dum ipsius mens tota Deose immergeret saith one Christians whiles they are praying are oft-times carried out and beyond themselves See Matt. 17. 2 3. and the Notes there Verse 31. And spake of his decease Gr. Of his Exodus in reference to that expedition or departute of Israel out of AEgypt It signifieth a translating from a condition and state of hardship and is also used by Saint Peter 2 Epistle 1. 15. Death to the Saints is but an out-going to heaven a loosing from the shore of life and launcing out into the maine of Immortality Verse 34. There came a cloud See the Note on Matthew 17. 5. Verse 39. And bruising him As in the falling sicknesse it falls out Verse 44. Let these sayings sink c. Ponite reponite lay up the sayings of my sufferings notwithstanding this peoples vain applauses The best balm cast into water sinks to the bottom the baser sort flotes on the top Verse 51. That he should be received up The word implies a Metaphor from fathers owning and acknowledging their children after long absence He set his face He steeled his forehead against all discouragements Verse 53. And they did not receive him Such is the hatred that Idolaters bear against all Gods true worshippers Illam Domum in qua inventus fuerit haereticus diruendam decernimus It was a Decree of the Counsell of Tholouse against the Albigenses Verse 54. And when his disciples These two brethren sons of thunder how soon was their choler up they had quick and hot spirits Wilt thou that we command It were to be wished that we would first consult with Christ in his word ere we stirre hand or foot to revenge Verse 55. But he turned and rebuked them He did it not slightly and by the by but seriously and on set purpose so must we rebuke and rebate our vindictive spirits our unruly lusts when like kine in a strait they rush and ride one upon the back of another Ye know not what manner of spirit ye are of Not of Elias his spirit as ye imagine this wild-fire was never kindled on Gods hearth as his zeal was you are men of another mould then Elias He was a Minister of indignation you of consolation his actions fit not you because your persons are not like his It is a rare thing to be of an heroicall Spirit