in digging descents to hell If Saul seeking Asses found a Kingdom shall not we by seeking others finde heaven Ye make him two-fold more 〈◊〉 the childe of hell Either because they relapse to Gentilisme as finding you so vile and vitious in your lives Or because ye teach them only Ceremonies and superstitions Or because you keep them ignorant of Christ and plant in them an hatred of the truth as the Jesuites do in their proselytes So that of them we may say as Ambrose did of Polemo who of a drunkard by hearing 〈◊〉 〈◊〉 a Philosopher Si 〈◊〉 a vino 〈◊〉 〈◊〉 tamen 〈◊〉 sacrilegio Though he be now no drunkard yet he remains drunk 〈◊〉 with superstition Verse 16. Ye blinde guides which say His watchmen are blinde was an old complaint Isa. 56. 10. Which that it is a foul fault the Rabbines have there noted from one letter in the Originall of the word rendered Watchmen bigger then his fellows How many are there that thrust into the Ministery wanting both heart and art to teach the people These lead their flocks to the pits brink wherein if they perish themselves lie lowermost Whosoever shall swear by the gold of the Temple So by the gift on the altar vers 18. these they taught were tied the other 〈◊〉 for a summe of money be dispensed with that swore by the Temple or the altar Not so those that swore by the gold of the Temple that is decicated to the Temple or by the gift on the altar for these oaths brought these blinde guides in commodity which the swearer was forced presently to pay down The people also were hereby made more free and forward to offer gold for the Temple sacrifices for the altar because they were made believe that those presents were more precious then either Temple or altar Pretty devices these were to get money and are they 〈◊〉 still practised by Papists Philip Brasier was abjured in Henry the eighths time for saying That when any cure is done the Priests do noint the Images and make men believe the Images do sweat in labouring for them The rood of Grace and bloud 〈◊〉 Hails is not orious Our Lady of Loretto hath her Churches so stuffed with vowed presents and memories that they are fain to hang their cloysters and Church-yards with them They teach the people that as they may sooner go to Christ by S. Dominick then by S. 〈◊〉 so to swear by holy reliques and in swearing to lay hand on them is a more binding oath then to swear by God laying hand on the Bible Verse 17. Whether is greater the gold c. The cause must needs be more noble then the 〈◊〉 But the dust of covetoulnes had put out the eyes of these buzzards and expectorated their 〈◊〉 It is a besotting sin and bereaves a man of right reason Avidus 〈◊〉 non videndo Papists our modern Pharisees are most corrupt in those things where their honour 〈◊〉 or profit is ingaged In the doctrine of the Trinity that 〈◊〉 not upon these they are sound enough Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gold Solomons Temple was stone without and gold within to shew saith one the resplendent glory of divine Majesty lurking within a humane and humbled body Quid est templi illius aurum sive aurea claritas nisi ad dextram 〈◊〉 sedentis immortalitas atque impassibilitas saith Rupertus What is the gold of the Temple but the glory of Christ at Gods right hand Verse 18. But whosoever sweareth by the gift c. Vbi utilitas 〈◊〉 〈◊〉 saith Epictetus where there is gain there is godlinesse And Deos quisque sibi utiles 〈◊〉 〈◊〉 another All the worldlings plowing sailing building buying buts upon commodity 〈◊〉 knows no other deity These Pharisees strove to reduce all 〈◊〉 to their own purses and paunches though they rendred men thereby not only irreligious but unnaturall Mat. 15. 5 6. See the Notes there Verse 19. Ye fools and blinde The second time so For behold they have rejected the word of the Lord yea the Word the Lord Christ and what wisdom was in them Jer. 8. 9. True it is they were accounted the only 〈◊〉 men Where is the wise 〈◊〉 is the Scribe saith S. Paul As if wise and Scribe were terms convertible And for the Pharisees they did so carry away the hearts of the people that there was no holy man that was not termed a Pharisee as we finde in their 〈◊〉 And 〈◊〉 the most straitest sect of our religion I 〈◊〉 a Pharisee saith Paul Act. 26. 5. They were 〈◊〉 〈◊〉 and did utterly out-shine and obscure those other sects of Sadduces and Essenes the later whereof are not so much as mentioned in the Gospel And yet we see what esteem Christ had of them and what titles 〈◊〉 here bestows upon them To teach us not to rest in 〈◊〉 〈◊〉 nor to think it sufficient that others think well of 〈◊〉 But let every man prove his own work Galat. 6. 4. and know that not he that commends himself or is commended by others is approved but he whom the Lord 〈◊〉 2 Cor. 10. 18. Verse 20. Whoso therefore shall 〈◊〉 It was not lawfull to swear by the altar or by any creature whatsoever Jer. 5. 7. much 〈◊〉 by idols Amos 8. 14. I my self saith Latimer have used in mine earnest matters to say Yea by S. Mary which indeed is naught But though these oaths be formally naught yet they are finally binding and being broken they are plain perjury because they are all reduced to God himself no otherwise then if they had been taken expressely by the name of God Hence it is that the oaths of Papists Turks Heathens though superstitious are obligatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An oath is an hedge which a man may not break Verse 21. And by 〈◊〉 that dwelleth therein By his grace in his ordinances yea 〈◊〉 his glory which sometimes filled the temple This temple at Jerusalem together with that of Diana at Ephesus which was also built of Cedar in an apish imitation of Gods temple as Vitruvius 〈◊〉 others witnesse were destroy'd much about one and the same time Believe me saith Christ the hour cometh when ye shall neither in this mountain not yet at Jerusalem worship the father Demosthenes saith That mans heart is Gods best temple where he dwels with delight so it be beautified with modesty piety justice c. And this is the end of our creation saith another that man should be the Temple of God and God the Altar of man Verse 22. By the throne of God Heaven is his throne and earth his footstool yet may we not conceive that God is commensurable by the place as if he were partly here and partly elsewhere but he is every where all present See more in the Notes on Mat. 5. 34. Verse 23. Ye pay tithe of mint The Chaldee word
pleasure to do men in misery any office of curtesie And led him out of the town Either that the miracle he wrought might be the lesse noticed or as holding the inhabitants unworthy to behold it All Israel might see 〈◊〉 go towards the Rock of Rephidim none but the Elders might see him strike it Their unbeleif made them unworthy this priviledge so might their unthankfulnesse the men of Bethsaida Wo to thee 〈◊〉 It is no small favour of God to make us witnesses of his great works Verse 25. He saw every man clearly Procul dilucidè longè 〈◊〉 When we come to heaven we shall see as we are seen who now see but as in a glasse obscurely as old men do thorough Spectacles 1 Cor. 13. Verse 26. Neither go into the town Christ would not vouchsafe such an ungratefull people the benefit of one more Preacher though never so mean This was a greater judgement upon them then if he had turned some other way that arme of the sea that brought so much wealth into their town Verse 27 28. See the Note on Matth. 16. 13. Verse 29. Thou art the Christ This was much in few Here is not Thou art Peter and upon this Rock c. Which if either Saint Mark or Saint Peter had esteemed as Papists now do the foundation of the Christian Church it had not been here omitted as Beza well observeth sith it goes for currant among the Ancients that Saint Mark wrote this Gospel at Saint Peters mouth Verse 31. And after three dayes That is within three dayes or on the third day Verse 34. Whosoever will come after me See the Notes on Mat. 10. 38. and Mat. 16. 24. Take up his Crosse It is but a delicacy that men dream of to divide Christ and his Crosse. Every Christian must be a Crucian said Luther and do somewhat more then those Monks that made themselves woodden Crosses and carried them on their backs continually making all the world laugh at them Verse 35. For whosoever will save his life As that revolting 〈◊〉 Host to Philbert 〈◊〉 Martyr slaine by his enemy upon a private quarrell As those Angrognians that yeelded to the Papists that came against them and were more cruelly handled by them then their neighbours that continued constant in the truth As Denton the Smith of Welle in Cambridgshire that could not burn for Christ and was afterwards burned in his own house As West that was Chaplaine to Bishop Ridly who refusing to dye in Christs cause with his Master said Masse against his conscience and soone after pined away for sorrow If I shrink from Gods truth said Doctor Taylor Martyr I am sure of another manner of death then had Judge Hales who being drawn for fear of death to do things against his conscience did afterwards drowne himselfe Verse 36. For what shall it profit a man And yet many do as Shimei that to seek his servants lost himself And as Jonas that was content to be cast into the Sea that the Ship with her lading might come safe to shore Verse 38. In this adulterous sinfull c. The worse the times are the better we should be Stars are most needed in a dark night We may as well saith Zuinglius Adaram Jovis aut Veneris adorare ac sub Antichristo fidem occultare Antichrists limbs have their mark in their hand which they may shew or hide at pleasure but Christs members have their mark in their foreheads only Davids parents and brethren came down to him to the cave of Adullam though to their great danger 1 Sam. 22. 1. Onesiphorus was not ashamed of Pauls chain at Rome 2 Tit. 1. When he commeth in the glory David going against Goliah took only his sling and a few stones but when against Nabal he marched better appointed So Christ came at first in a mean condition but when he comes again to judgement he shall march furiously attended with troops of Saints and Angels CHAP. IX Verse 1. Shall not taste of death SAints only taste of death sinners are swallowed up of it they are killed with death Revelation 2. 23. Whereas the righteous do mori vitaliter death is to them neither totall nor perpetuall Rom. 8. 10 11. Verse 3. Became shining Gr. Glistring and sparkling as stars which twinckle and beckon to us as it were to remember their and our Creatour Verse 10. And they kept that saying With much adoe they kept it as the word imports for the rest of the Disciples were very inquisitive likely what was said and done in the Mount A friend that can both keep counsell and give counsell is worth his weight in gold Verse 12. Set at nought Vilified and nullified as an 〈◊〉 or one that had nothing in him Vermis sum et non 〈◊〉 I am a worm and no man saith the Psalmist in the person of Christ. Verse 15. Were greatly amazed To see him come in so opportunly in the very nick which is his usuall time See the Note on Matt. 17. 14. Verse 20. The spirit tare him Thus things oft goe backward ere they come forward as the corn grows downward before it comes upward Duplicantur lateres venit Moses This child had never such a sore fit as now that he was to be cured See verse 26. Verse 22. It hath cast him into the fire c. So doth blind zeal deal by them in whom it is But if thou canst doe any thing This wofull father had no further patience to parley but through weaknesse of faith and strength of affection to his distressed child breaks off his tale and begs present help Hee that beleeveth maketh no haste Esay 28. 16. Verse 24. I beleeve This act of his in putting forth his faith to beleeve as hee could was the way to beleeve as hee would Help thou mine unbeleefe That is my weak faith which hee counteth no better then unbeleef howbeit God counts the preparation of the heart to beleeve faith as in those Samaritanes Joh. 4. Doctor Cruuger cryed out on his death-bed Credo languidà fide sed tamen fide Much faith will yeeld unto us here our heaven and any faith if true will yeeld us heaven hereafter Verse 29. But by prayer and fasting The cause why they could not cure the child was unbeleef the cure of unbeleef is sought and wrought by fasting and prayer Verse 34. Who should be the greatest viz. In Christs earthly Kingdom in the which they vainly dreamt of a distribution of honours and offices as once in the dayes of David and Solomon Verse 37. Receiveth not me Non removet sed corrigit saith Erasmus He receiveth not me only but him that sent me Verse 38. And John answered him John was soon sated with that sad discourse of our Saviour and begins a relation of another businesse little to the purpose Verse 39. Forbid him not It is probable that this man would not forbear
A COMMENTARY OR EXPOSITION UPON The four Evangelists AND The ACTS of the APOSTLES Wherein the Text is explained some Controversies are discussed divers common places are handled and many remarkable matters hinted that had by former Interpreters been pretermitted Besides divers other Texts of Scripture which occasionally occur are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit to the judicious Reader By John Trapp M. A. Pastour of Weston upon Avon in Glocestershire Phil 1. 21. Only let your conversations be as becometh the Gospel of Christ. Profectò aut hoc non est Evangelium aut nos non sumus Evangelici Thomas Linaker Anglus Athenienses cùm haberent aequissima jura sed iniquissima ingenia moribus suis quà m legibus uti mallent Valer. Maximus LONDON Printed by A. M. for John Bellamie at the Sign of the three golden-Lions near the Royall-Exchange M.DC.XLVII TO THE VVORSHIPFVLL His much honoured Friend Colonell JOHN BRIDGES Governour of Warwick-Castle Justice of Peace for the County of Warwick and one of the Honourable Committee for the Safety of that County Worthy Sir THis book of mine doth at once both crave and claim Your Patronage for I cannot bethink me of any one that all things considered hath better right to it 〈◊〉 me then Yourself I must never 〈◊〉 how that being carried prisoner by the enemies You soon set me off by exchange and after that being by them driven from house and home You received me to harbour yea being driven out of one Pulpit where they thought to have surprized me You presently put me into another where I had a comfortable imploiment and a competent encouragement What hours I could then well spare from that pensum diurnum of praying and preaching I gladly spent in these Notes upon the New Testament as hating with the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruttlesse feriation and holding with Cato that account must be given not of our labour only but of our leisure also For that two-years-space well-nigh that I lived in Your Garison I think I may truly say with Seneca 〈◊〉 〈◊〉 per otium exiit dies partem etiam noctium studys vendicavi that I laboured night and day amidst many fears and tears for the labouring Church and bleeding State Vt ad vitam communem aliquem saltem fructum ferre possem that I might be some way serviceable to the Publike and to You. And albeit I was even sick at heart sometimes of the affliction of Joseph and even ready thorow faintnesse to let fall my pen as it befell Hierom when writing upon Ezekiel he heard of the sacking of the City of Rome by the Goths yet as God who comforteth those that are cast down gave us any lucida intervalla this last triumphant year especially I took heart afresh to set closer to the work which now by Gods grace is brought to some period And because I have ever held ingratitude a monster in nature a solecisme in manners a paradox in Divinity an ugly sinne yea if there be any sinne against the holy Ghost it is this said Queen Elizabeth in a Letter of hers to the King of France therefore I could doe no lesse then dedicate this piece of my pains unto You to whom I owe so very much it being penned most of it within Your walls and under Your wing where I so long sat and sang O Melihaee Deus nobis haec otia fecit The Stork is said to leave one of her young ones where she hatcheth them The Elephant to turn up the first sprig toward heaven when he comes to feed both out of some instinct of gratitude The AEgyptians are renowned in Histories for a thankfull people And the Israelites were charged not to abhorre an Egyptian because they were once strangers in his land and had tasted of his courtesies The unthankfull and the evil are fitly set together by our Saviour And Ingratum dixeris omnia dixeris said the Ancients All that I can do by way of retribution for Your many free favours is to make this publike acknowledgement thereof under mine hand that if any shall reap benefit by what I have written they may see to whom in part they are beholden Now the good Lord that hath promised a Prophets reward to him that receiveth a Prophet in the name of a Prophet He that ministreth seed to the sower and hath said That who so watereth shall be watered also himself He that is able to make all grace to abound toward You that You may abound to every good work The same God All-sufficient multiply Your seed and encrease the fruits of Your righteousnesse being enriched in every thing to all bountifulnesse which causeth through us thanksgiving to God This is and shall be Sr the daily desire of Your Worships affectionately observant John Trapp The Preface to the Reader THe manifestation of the Spirit is given to every man to profit withall saith S. Paul And as any man hath received the 〈◊〉 so let him minister the same to others saith S. Peter We therefore learn that we may teach is a Proverb among the Hebrews And I do therefore lay in and lay up saith the Heathen that I may draw forth again and lay out for the good of many Synesius speaks of some who having a treasure of rare abilities in them would assoon part with their hearts as their conceptions the canker of whose great skill shall be a swift witnesse against them How much better Augustus and Augustin Of the former Suetonius tels us that in reading all 〈◊〉 of good Authours he skilfully pickt out the prime precepts and paterns of valour and vertue sending the same to such of his servants and under-officers for tokens as he thought they might do most good unto And for the later he accounted nothing his own that he did not communicate and somewhere professeth himself in the number of those Qui scribunt proficiendo scribendo proficiunt That write what they have learned and learn yet more by writing His last works are observed to be his best And the reason is given by Melancthon Quia docendo didicit because by much trading his talent he had much improved it Of Melancthon himself one of his Countrey-men gives this testimony It appears saith he that Melancthon was on this wise busied abroad the world that seeing and hearing all he could he made profit of every thing and stored his heart as the Bee doth her hive out of all sorts of flowers for the common benefit 〈◊〉 labour like Bees but with this difference Quod illae faciant cibos hae condant That the Bees make their meat the Pismires gather it both have their proper praise and profit If I may be esteemed by thee Courteous Reader either the one or the other it is enough And
dancing When the Lord turned again the captivity of his people they were like them that dream Psal. 126 1. And Peter enlarged could scarce beleeve his own eyes with such an extasie of admiration was he rapt upon that deliverance Oh then how should our hearts rejoice and our tongues be glad Act. 2. 26 and how should we be vext at the vile dullnesse and deadnesse of our naughty natures that can be no more affected with these indelible ravishments Iacob wept for joy at the good news that Ioseph was yet alive Ioannes Mollius whensoever he 〈◊〉 of the Name of Jesus his eyes dropt And another Reverend Divine amongst us being in a deep muse after some discourse that passed of Jesus and tears trickling abundantly from his eyes before he was aware being urged for the cause thereof confessed 〈◊〉 it was because he could not draw his dull heart to prize Christ aright Mr Fox never denied begger that asked in that Name And good Bucer never disregarded any though different in opinion from him in whom he could discern aliquid Christi None but Christ said that blessed Martyr at the stake And another in the flames when judg'd already dead suddenly as waked out of sleep moved his tongue and jaws and was heard to pronounce this word Jesus Here also we have an excellent argument of our Saviours divinity and omnipotency forasmuch as the Angel ascribeth unto him that which the Psalmist affirmeth of Jehovah that he shall redeem Israel from all his iniquities Psal. 130. 8. with Hos. 13. 4. Verse 22. Now all this was done that it might be fulfilled An Angels testimony is not to be taken if it be beside or against the written word I am of them that keep the sayings of this book saith the Angel to the Apostle For ever O Lord thy word is setled in Heaven Psal. 119. 〈◊〉 Verse 23. Behold a Virgin c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Virgin fore-told Isa. 7. 14. That he should be the seed of the woman was made known to Adam but not of what Nation till Abraham nor of what Tribe till Iacob nor of what sex till David nor whether born of a virgin till Esay Thus by degrees was that great mystery of godlinesse revealed to mankinde If any Jew object saith Chrysostom How could a Virgin bring forth Dic 〈◊〉 〈◊〉 peperit 〈◊〉 vetula Ask him How could Sarah when old and barren bear a childe The Bees have young yet know not marriage The Phaenix they say hath no parents This head-stone of the corner was cut out of the mountaine without hands this flower of the 〈◊〉 this rose of Sharon hath Heaven for his father and earth for his mother Was it not as easie to frame this second Adam in the wombe as that first Adam out of the mire Herein see a miracle of mercy that the incomprehensible God that circle whose center is every where whose circumference no where should be circled and coop'd up for 9 moneths together in the narrow womb of a pure Virgin And shall bring forth a Son Who in the birth opened the womb Luk. 2. and so put her to pain likely as other women He hid the glory of his eternall nativity under a mean and temporary birth to purchase for us an heavenly and eternall birth Whether the blessed Virgin were Deipara the Mother of God raised great storms in the 〈◊〉 of Ephesus and came to commotions in the secular part and excommunications among the Bishops insomuch as the Emperour declared both sides Hereticks But forasmuch as she brought forth a Son that was God we doubt not to stile her the Mother of God not Mall Gods maid as one hath lately slandered some of us in print At Rome it is said was seen at the same time about the Sun the likenesse of a woman carrying a childe in her armes And a voice heard Pan the great God is now about to be born c. And they shall call his name Immanuel c. By a wonderfull and unsearchable Union the manner 〈◊〉 is to be beleeved not 〈◊〉 admired not pried into personall it is yet not of persons of natures and yet not naturall As soul and body are one man so God and man are one person saith Athanasius And as every beleever that is born of God 〈◊〉 another remains the same intire person that he was before receiving neverthelesse into him a divine nature which before he had not So Emmanuel continuing the same perfect person which he had been from eternity assumeth neverthelesse a humane nature which before he had not to be born within his person for ever This is so much the more wonderfull because the very Angels which are far greater in glory then man are not able to abide the presence of God Isa. 6. 2. But this is our ladder of ascension to God Ioh. 3. 12. Faith first layes hold upon Christ as a man and thereby 〈◊〉 by a mean makes way to God and embraceth the Godhead which is of it self a consuming fire And whereas sin is a partition wall of our own making denying us 〈◊〉 God is now with us and in Christ we have boldnesse and accesse with confidence by the faith of him Christs humanity serves as a skreen to save us from those everlasting burnings and as a conduit to derive upon us from the Godhead all spirituall blessings in heavenly places If any 〈◊〉 invade us we may cry as they of old The stretching out of his wings doth fill thy Land O Immanuel and we shall have help Verse 24. Then Joseph being raised from sleep did as the Angel c. As well assured that it was of God whom he was ready prest to obey without sciscitation Jussa sequi tam velle mihi quà m posse necesse est If some Princes will not endure that subjects should scan their laws but require absolute obedience If Generals excuse not in a souldier the neglect of their commands but severely punish even prosperous disorders If Jesuits exact blinde obedience of their wretched novices our Throgmorton durst not give up the ghost till he had obtained leave of his Superiour should not we much more 〈◊〉 God in his commands counsels promises prohibitions comminations all Verse 25. And knew her not till she had brought forth We thinke hardly of him that taketh to wife the widow and relict of another that is left great with childe before she hath laid down her burden how much more in this case Besides this might be part of the Angels charge to him that after she had brought forth her Son Jesus she continued still a virgin 〈◊〉 〈◊〉 but it is neither Article of our Creed nor principle of our Religion But that she vowed virginity is both false and absurd For how 〈◊〉 she promise virginity to God and marriage to Joseph sure it
of Camels hair Sutable to Elias in whose spirit and power he came who was thus habited So those worthies of whom the world was not worthy wandered about in 〈◊〉 〈◊〉 and Goat 〈◊〉 but they were like the Ark without covered with Goats-hair within all of pure gold God cloathed our first parents in leather when there was means of better cloathing to humble them 〈◊〉 and to shame all such as are proud of their cloathes which are the ensigns of our shame and came in with sin as it's 〈◊〉 And a leathern girdle about his 〈◊〉 So had Elias and God takes notice of it and records it when the pomp and pride of many Monarchs lie hid in obscurity buried in oblivion Such love beareth the Lord to his people that every thing in them is remarked and registred He thinks the better of the very ground they goe upon Psal. 87. 2 3 4 5 6. their walls are ever in his sight and he loveth to look upon the houses where they dwell Isa. 40. 16. And his meat was locusts These creatures have their name in Greek from the top of the ears of 〈◊〉 which as they fled they sed upon That they were mans meat in those Eastern Countries appears Levit. 11. 22. and Pliny testifieth as much Course meat they were but nature is content with little grace with lesse Cibus potus sunt divitiae Christianorum saith that Father 〈◊〉 and water with the Gospel are good chear saith another 〈◊〉 Saviour hath taught us to pray for bread not for manchet 〈◊〉 junkets but down right houshold bread and himself gave thanks for barley-bread and broiled fishes A little of the creature will serve turn to carry thee thorow thy pilgrimage One told a Philosopher If you will be content to please Dionysius you need not feed upon green herbs He replied And if you can feed upon green herbs you need not please Dionysius you need not flatter comply be base c. The Ancients held green herbs to be good chear and accounted it wealth enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be 〈◊〉 nor cold saith 〈◊〉 But what 〈◊〉 were 〈◊〉 Jews that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locusts read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet-meats as Epiphanius noteth against the Ebionites The best we see are liable to be belied And wilde honey Such as naturally distilled out of trees as did that which Jonathan tasted with the tip of his rod called honey of the wood 1 Sam 14. 27. God made 〈◊〉 suck honey out of the rock and oil out of the flinty rock Deut. 32. 13. Hence Iudea was called Sumen totius orbis And Strabo that spitefully affirmeth it to be a dry barren countrey had not so much ingenuity as that railing Rabshakeh 2 King 18. 32. 〈◊〉 5. Then went out to him Ierusalem Hitherto the prosopography of 〈◊〉 Baptist Follows now the resort that was made unto him for by his divine doctrine and austere life he had merited among many to be taken for the Messiah Joh. 1. And all Iudea That is very many as the word All is many times elswhere taken in the new Testament And all the 〈◊〉 round about Iordan Stirred up by the noise of that new preacher So sundry amongst us will be content 〈◊〉 hear if there goe a great report of the man or if he deliver some new Doctrine or deal in deep points as Herod Lu. 23. 8. But these soon grow weary and fall off as those Jews did from Iohn for the which they were justly taxed by our 〈◊〉 Verse 6. And were baptized of him in Iordan Baptizing of 〈◊〉 was in use among the Jews before the daies of Iohn Baptist. From this custome saith Broughton though without commandment and of small authority Christ authoriseth a seal of entring into his rest using the Jews weaknesse as an allurement thither As from bread and wine used with the Paschall Lamb being without all commandment of Moses but resting upon the common reason given by the Creatour he authoriseth a seal of his flesh and bloud In Iordan At Bethabara Joh. 1. 28. that is at that very place where the people of Israel passed over Jordan and 〈◊〉 the Land Baptisme then was there first administred where it had been of old fore-shadowed Here also we see that the acts of 〈◊〉 and Iesus took their happy beginning at one and the same place And like as the people after they had passed over 〈◊〉 〈◊〉 circumcised before they received the Land by lot of inheritance So after we have been baptized and thereby enrolled among the Citizens of the new Ierusalem the 〈◊〉 of sinne and super fluity of 〈◊〉 must be daily pared off by the practice of mortification ere we can come to the Kingdome of Heaven Confessing 〈◊〉 sins In token of their true repentance For as only the man that is wakened out of his dream can tell his dream so only he that is wakened out of his 〈◊〉 can clearly 〈◊〉 them And this confession of sin joyned with confusion of sin without the which confession is but winde the drops of contrition water is that which in baptisme we restipulate Not the putting away of the 〈◊〉 of the 〈◊〉 but the 〈◊〉 answer of a good conscience toward God 1 〈◊〉 3. 21. A 〈◊〉 〈◊〉 conscience a heart 〈◊〉 from wickednesse in this 〈◊〉 of regeneration the baptisme of repentance the washing of the new birth the being baptized with the holy Ghost and with fire this saveth saith S. Peter Not as the efficient cause of salvation for that is Christ alone nor yet as a 〈◊〉 instrument for that 's faith alone but only as a 〈◊〉 of the saved and a pledge of their salvation As on the other side God will not own a viperous brood though baptized that bring not forth fruits meet for repentance To such baptisme is not the mark of Gods childe but the brand of a fool that maketh a vow and then breaketh it Eccles. 5. 3. For the font is Beersheba The well of an Oath and there we swear as David did to keep Gods righteous judgements Now if Zedekiah and 〈◊〉 paid so dear for their 〈◊〉 for their fast and loose with men how will God revenge the quarrell of his Covenant The Spanish converts in Mexico remember not any thing of the promise and profession they made in baptisme save only their name which many times also they forget In the Kingdom of Congo in Africk the Portugals 〈◊〉 their first arrivall finding the people to be 〈◊〉 〈◊〉 God did enduce them to a profession of Christ and to be baptized in great abundance allowing 〈◊〉 the principles of religion till such time as the Priests prest them to lead their lives according to their profession which the most part of them in no case enduring returned again to their Gentilisme Such renegadoes we
thy light and that from the heart this is indeed to be able to do more then others this is to excell others in any excellency whatsoever if this be wanting Whose shoes I am not 〈◊〉 to bear Christ thought 〈◊〉 worthy to lay his hand on his holy head in baptisme who thinks not himself worthy to lay his hand under Christs feet The more fit any man is for whatsoever vocation the 〈◊〉 he thinks himself Who am I said Moses when he was to be sent to Egypt whereas none in all the world was comparably fit for that embassage Not only in innumerable other things am I utterly unskilfull faith S. Augustine but even in the holy Scriptures themselves my proper profession the greatest part of my knowledge is the least part of mine ignorance I in my little cell saith Hierom with the rest of the Monks my fellow-sinners dare not determine of great matters This is all I know that I know nothing said Socrates and Anaxarchus went further and said that he knew not that neither that it was nothing that he knew This is the utmost of my wisdom said David Chytraeus that I see my self to be without all wisdome And if I would at any time delight my self in a fool saith Seneca I need not seek farre I have my self to turn to Thus the heaviest ears of corn stoop most toward the ground Boughes the more laden they 〈◊〉 the more low they hang and the more direct the Sunne is over us the less is our shadow So the more true worth is in any man the lesse self conceitednesse and the lower a man is in his own eyes the higher he is in Gods Surely 〈◊〉 Baptist lost nothing by his humility and modesty here for our Saviour extols him to the multitude Math. 11. and there are that doubt not to affirm where they have it I know not that for his 〈◊〉 on earth he is dignified with that place in heaven from whence Lucifer fell Sure it is That he that humbleth himself shall be exalted If men 〈◊〉 us as we set selves God values us according to our abasements The Church was black in her own eyes fair in 〈◊〉 Cant. 1. 5 15. With the holy Ghost and with fire That is with that fiery holy Ghost that spirit of judgement and of burning wherewith the filth of the daughters of Zion 〈◊〉 washed away Isa. 4. 4. that they may escape that 〈◊〉 fire mentioned in the verse next following This fire of the spirit must be 〈◊〉 from heaven Lumen de lumine from the father of lights who giveth his spirit to them that ask it It must be a coal from his altar which when you have once gotten your heart must be the hearth to uphold it your hands the tongs to build it Gods ordinances the fuell to 〈◊〉 it the Priests lips the bellows to blow it up into a flame So shall we finde it according to the nature of fire 1. To illighten us as the least sparkes of fire lightens it selfe at least and may be seen in the greatest darknesse 2. To enliven and revive us for whatsoever is of the spirit is spirit that is nimble and active full of life and motion A bladder is a dull lumpish thing so is a bullet but put winde into the one and fire to the other in a Gun and they will flee farre Fire is the most active of all other elements as having much form little matter and therefore the Latines call a dull dronish man a firelesse man which God cannot away with What thou doest doe quickly said our Saviour to 〈◊〉 So odious to him is dulnesse in any businesse Baruch full of the spirit repaired the wall of Ierusalem earnestly Nehem 3. 20. Se accendit he burst out into heat and so finish'd his part in shorter time I presse toward the mark saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I persecute it Phil. 3. 14. Never was he so mad in persecuting the Saints Act. 26. 11. as after his conversion he was judg'd to be the other way 2 Cor. 5. 13. Paulus in omnia 〈◊〉 Nilactum credens cum quid superesset agendum 3. To assimulate As fire turns fuell into the same property with 〈◊〉 so doth the spirit inform the minde conform the will reform the life transform the whole man more and more into the likenesse of the heavenly patern it spiritualizeth and 〈◊〉 us as it were into the same image from glory to glory as the Sunne that fire of the world by often beating with its beams upon the pearl makes it radiant and orient bright and beautifull like it self 4. To elevate and carry the heart heaven-ward as fire naturally aspireth and the spark fleeth upwards to kindle our Sacrifices and make us heavenly-minded to break out at length though for a while it lie under the weight of sin that doth so easily beset us as fire may lie puffing and blowing under green wood as almost smoothered 5. To purifie us as fire doth metals from our drosse and to take away all our sinne 〈◊〉 1. 25. 1 Cor. 9. 11. For he is like a refiners fire and like fullers sope Mal. 3. 2. whereby we are purified by obeying the truth unto unfeigned love of the 〈◊〉 1 Pet. 1. 22. 6 And that 's the least property of the holy Ghost and of fire that I now insist upon Congregat 〈◊〉 segregat heterogenea it unites them to 〈◊〉 and separates them from sinners for what communion hath light with darknesse It maketh division from those of a mans house if not of his heart and yet causeth union with Gentile Barbarian Scythian if truly Christian Coloss. 3. 11. Oh'get this fire from heaven So shall you glorifie God Matth. 5. 16. and be able to dwell with devouring fire which hypocrites cannot doe Isa. 33. 14. get warmth of life and comfort to your selves give light and heat to others walk surely as Israel did by the conduct of the pillar of fire and safely as walled with a defence of fire And if any man shall hurt such fire shall proceed out of their 〈◊〉 to devour them So that a man were better anger all the witches in the world then one of those that are baptized with the holy Ghost and with fire c. especially if they be much mortified Christians such as in whom this fiery spirit hath done with the body of sin as the King of Moab did with the King of Edom Am. 2. 1. burnt its bones into lime Verse 12. Whose fanne is in his hand Though the devil and wicked men mightily strive to wring it out of his hand for what say they need this shedding and this 〈◊〉 This distinguishing and differencing of men into Saints and sinners Are not all the Lords people holy Is there any man lives and sinneth not but yet there is as wide a difference between sinner and sinner as is betwixt the bosome of
cruelly sprunt exceedingly Verse 3. Then came unto him the Tempter So called because he politikely feels our pulses which way they beat and accordingly 〈◊〉 us a peny-worth He setts a wedge of gold before covetous Achan a courtezan Cozbi before a voluptuous Zimri a fair preferment before an ambitious Absolom and findes well that a fit 〈◊〉 is half a victory So dealt his agents with those ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder they were tempted saith the Apostle to wit with the proffers of preferment would they but have renounced their religion and done 〈◊〉 to an Idol So the Pope tempted Luther with wealth and honour But all in vain he turned him to God Et valde 〈◊〉 sum saith he me nolle sic satiari abeo he said flat that God should not put him off with these low things Here was a man full of the Spirit 〈◊〉 Christ. The tempter came to Christ but found 〈◊〉 in him that matter was not malleable In vain shall the 〈◊〉 strike fire if we finde not 〈◊〉 In 〈◊〉 〈◊〉 he knock at the door if we look not out to him at the window Let us but divorce the flesh from the world and the devil can do us no 〈◊〉 Ita cave 〈◊〉 ut cave as 〈◊〉 From that naughty man my self good Lord deliver me said one If thou 〈◊〉 the Son of God As the 〈◊〉 quarrel'd and 〈◊〉 the Law given in Paradise as nought 〈◊〉 〈◊〉 so 〈◊〉 he here the voice from heaven as a meer imposture And this he did out of deep and desperate malice for he could not be ignorant nor doubtfull Neither is his dealing otherwise with us many times who are too ready at his instigation to doubt of our spirituall sonne-ship We need not help the tempter by holding it a duty to doubt this is to light a candle before the devil as we use to speak Rather let 〈◊〉 settle and secure this that we are indeed the sons of God and heirs of heaven by passing thorow the narrow womb of repentance that we may be born again and by getting an effectuall faith the property whereof is to adopt as well as to justifie viz. 〈◊〉 objecti by means of Christ the object upon whom faith laieth hold and into whom it engraffs the believer after an unspeakable manner Now ye are all the children of God by faith in Christ Jesus Gal. 3. 26. Ioh. 1. 12. who hath both laid down the price of this greatest priviledge Heb. 9. 15. Gal. 4. 5. and 〈◊〉 it up to us by his Spirit crying Abba Father in our hearts what ever Satan or our own misgiving hearts objects to the contrary Gal. 4. 6. Rom. 8. 15. Ephes. 1 13. Command that these 〈◊〉 be made bread And so distrust the providence of God for 〈◊〉 thy body in this hunger help thy self by working a preposterous miracle In this point 〈◊〉 Gods providence for this present life Satan troubled David and Jeremy and so he doth many good souls at this day who can sooner trust God with their souls then with their bodies and for a crown then for 〈◊〉 crust as those Disciples Matth. 16. 8. Verse 4. But 〈◊〉 answered and said It is written With this 〈◊〉 sore and great and strong sword of the Spirit doth the Lord here punish Leviathan that crooked 〈◊〉 serpent Isa. 27. 1. With these 〈◊〉 out of Gods quiver with these pibbles chosen out of the silver streams of the Scriptures doth he prostrate the 〈◊〉 of hell The Word of God hath a 〈◊〉 in it to quail and to quash Satans temptations farre better 〈◊〉 that woodden dagger that leaden sword of the Papists their holy water crossings grains dirty reliques c. It is not 〈◊〉 〈◊〉 of the crosse but the word of the crosse that overthrows Satan He can no more abide by it then an owl by the shining of the 〈◊〉 Set therefore the Word against the temptation and the sinne is laid Say I must not 〈◊〉 it I may not I dare not for it is forbidden in such a place again in such a place And be sure to have places of Scripture ready 〈◊〉 hand as Saul had his spear and pitcher ready at his head even while he slept that ye 〈◊〉 resist the devil stedfast in the faith grounded on the Word Joseph 〈◊〉 him by remembring the seventh Commandment And David by hiding this Word in 〈◊〉 heart Psal. 1 19. 11. Wicked therefore was that advice of D. Bristow to his Agents to labour still to get here ikes out of their weak and false Castle of holy Scriptures into the plain fields of 〈◊〉 and Fathers The Scriptures are our armoury sarre beyond that of Solomon whether we must resort and furnish 〈◊〉 〈◊〉 One 〈◊〉 sentence thereof shall doe us more service then all the pretty witty sayings and sentences of Fathers and 〈◊〉 or constitutions of Councels 〈◊〉 liveth not by bread alone Though ordinarily as having 〈◊〉 〈◊〉 property inherent in it for such a purpose yet so 〈◊〉 that the operation and successe is guided by Gods power and goodnesse whereon as on a staff this staff of life leaneth A wise woman builds her house Prov. 〈◊〉 1. As the Carpenter laies 〈◊〉 〈◊〉 of the house in his head first and contrives it so doth she 〈◊〉 cast and further the well-doing of her fam ly and 〈◊〉 except the Lord also build the house they labour in vain that build it Psalm 127. 1. So the diligent hand and the blessing of God meeting make 〈◊〉 Prov. 104. and 22. But by every word c. That is by any thing else besides bread 〈◊〉 soever God 〈◊〉 think good whatsoever he shall appoint and give power unto to be nourishment Therefore if bread 〈◊〉 feed on faith Psal. 37. 3. So Junius reads that text Jehosaphat found it soveraign when all other help failed him And the captive Jews lived by faith when they had little else to live upon and 〈◊〉 a good living of it Habak 2. 4. To this Text the Jews seem to allude in that fiction of theirs that Habakkuk was carried by the hair of rhe head by an Angel into Babylon to carry a dinner to Daniel in the den It was by faith that he stopped the mouths of Lions and obtained promises Heb. 11. 33. And by faith that she answered the pers cutours If you take away my meat I trust God 〈◊〉 〈◊〉 away my stomack 〈◊〉 made the ravens feed Elias that were more likely in that famine to have fed upon his dead car case and another time caused him to go fourty daies in the strength of one meal Merlyn was nourished a fortnight together with one egg a day laid by a hen that came constantly to that hay-mow where he lay hid during the massacre of Paris And who hath not read or heard how by a miracle of his mercy God relieved Rochel in a strait siege by an innumerable company of fishes cast in
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
3. sought to do but with ill successe For it tyeth and hampereth men with an Aut 〈◊〉 aut patiendum either you must have the direction of the Law or the correction either do it or die for it Thus the Law is a schoolmaster and such a one as that that Livy and 〈◊〉 speak of in Italy that brought forth his scholars to 〈◊〉 who had he not been more mercifull then otherwise they had all perished The comfort is that it is a schoolmaster to Christ who became bond to the Law to redeem us that were under the Law from the rigour bondage irritation and condemnation thereof So that the use that now we have of it is only to be as Pauls sisters son to shew us our danger and to send us to the chief Captain of our salvation who came not to destroy the Law but to fulfill it But to fulfill it To complete and accomplish it for he fulfilled all righteousnesse and finished the work that was given him to do A new commandement also gave he unto us that we love one another which love is the complement of the Law and the supplement of the Gospel Besides Christ is the end of the Law to every one that beleeveth and commandeth us no more then he causeth us to do yea he doth all his works in us and for us saith the Church Isa 26. 12. Thus Christ still fulfills the Law in his people into whose hearts he putteth a disposition answerable to the outward Law in all things as in the wax is the same impression that was upon the seal This is called the law of the minde Rom. 7. and answereth the law of God without as lead answers the mould as tally answereth tally as Indenture Indenture Heb. 8. 8 9 10. with 2 Cor. 3. 2 3. Rom. 6. 17. Verse 18. For verily I say unto you This is his ordinary asseveration which he useth in matters of weight only For a vain protestation comes to as much for ought I know saith a Worthy Divine as a vain oath Till heaven and earth passe And passe they must The visible heavens being defiled with our sins that are even 〈◊〉 unto them as Babylons sins are said to be Rev. 18. 5. shall be purged with the fire of the last day as the vessels of the sanctuary were that held the sin-offering The earth also and all the works that are therein shall be burnt up And this the Heathens had heard of and hammerd at that the world should at length be 〈◊〉 with 〈◊〉 as Ovid hath it and Lucretius disputeth it according to the naturall causes But Ludolfus of the life of Christ doth better when he telleth us that of those two destructions of the 〈◊〉 the former was by water for the heat of their lust and the later shall be by 〈◊〉 for the coldnesse of their love One jot Which is the least letter in the Alphabet 〈◊〉 calleth it a half-letter and Luther rendreth this text Ne minima quidem litera not so much as the least letter Or one tittle Not a hair-stroke an accent on the top of an Hebrew letter the bending or bowing thereof as a little bit on the top of a horn The 〈◊〉 have summed up all the letters in the bible to shew that one hair of that sacred head is not perished Shall in no wise passe from the Law The ceremoniall Law 〈◊〉 a shadow of good things to come saith the Apostle this good 〈◊〉 was Christ. When the Sun is behinde the shadow is before when the Sun is before the shadow is 〈◊〉 So was it in Christ to them of old saith one This Sun was behinde and therefore 〈◊〉 Law or shadow was before To us under the Gospel the Sun 〈◊〉 before and so now the 〈◊〉 of the Law those shadows 〈◊〉 behinde yea vanished away Before the passion of Christ wherein they all determined the ceremonies of the Law were 〈◊〉 dead nor deadly saith Aquinas After the passion till such time 〈◊〉 the Gospel was preached up and down by the Apostles though dead yet for the time they were not deadly But since that they are not only dead but deadly to them that use them as the Jews to this day As for the 〈◊〉 Law it is eternall and abideth for 〈◊〉 in heaven saith David And albeit some speciall duties of certain Commandments shall cease when we come to heaven yet the substance of every one remaineth We live by the same Law in effect as the Saints above doe and doe Gods will on earth as they in Heaven God himself cannot dispenle with the 〈◊〉 of those laws that be morall in themselves because he hath sin by nature not by precept only such are all the ten Commandments but the fourth The fourth Commandment say Divines is morall by precept not by nature and so the Lord of the Sabbath may 〈◊〉 with the literall breach of the Sabbath Of all the morall Law it is the opinion of some of our best Divines that since the comming of Christ it bindeth us not out of any fore-going 〈◊〉 as delivered to Moses in the mount but as it is 〈◊〉 to the Law of nature which is common to Jews and Gentiles and as it was explained and confirmed by our Saviour Christ in the Gospel To conclude the ministerials of this Law shall passe away together with this life the substantials shall 〈◊〉 into our 〈◊〉 natures and shine therein as in a mirrour for ever Verse 19. Whosoever therefore shall break one of these 〈◊〉 Commandments So the Pharisees called and counted these weightier things of the Law in comparison of their tithings Matth. 23 23. and traditions Matth. 15. 3. But albeit some Commandments are greater then some as those of the first table in meet comparison then those of the second yet that Pharisaicall diminution of Commandments that idle distinction of sins into Gnats and Camels veniall and mortall motes and mountains is by no means to be admitted The least sin is contrary to Charity as the least drop of water is to fire The least missing of the marke is an errour as well as the greatest and both alike for kinde though not for degrees Hence lesser sins are reproached by the name of the greater malice is called murther lustfull looks adultery sitting at idolatrous feasts though without all intent of worsh p 〈◊〉 See 〈◊〉 31. 27 28. Disobedience in never so small a matter as eating a forbidden apple gathering a few sticks on the Sabbath-day looking into or touching the Ark hath been 〈◊〉 punished Though the matter seem small yet thy malice 〈◊〉 presumption is great that wilt in so small a thing incurre the 〈◊〉 so high displeasure What could be a 〈◊〉 Commandment 〈◊〉 to abstain from bloud yet is their obedience herein urged with many words and that with this reason as ever they will have God
devoured by them as a prey but cast alive that they may feel those most exquisite pains into a lake of fire burning with brimstone wherewith 〈◊〉 are encompasled as fish cast into a pond are with water But whosoever shall doe and teach them First doe and thereby prove what that god holy and acceptable will of God is and then 〈◊〉 others what himselfe hath felt and found good by experience Come and I will tell you what God hath done for my soul. Come children hearken unto me I will teach you the fear of the Lord. I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye I will teach 〈◊〉 thy wayes and sinners shall be coverted unto thee Charity is no churle but cries I would to God that all that hear me this day were as I am Andrew calleth Simon and Philip 〈◊〉 the Samaritesse her neighbours and those good souls one another Hos. 6. 1. The love of Christ constrained the Apostles they could not but speak the things they had heard and felt as little as the holy Virgin could conceal the joy she had conceived upon the conception of God her Saviour They could not but be as 〈◊〉 in building stair 〈◊〉 for heaven as these Pharisees were in digging descents to hell Blinde guides they were of the blinde and both fell into the ditch but the guides fell undermost By corrupt teachers Satan catcheth men as a cunning fisher by one fish catcheth another that he may feed upon both Here they corrupted the Law by their false glosses as our Saviour sets forth But where they kept Moses chair warm sate close and said sooth All that they bid you observe that observe and doe saith he for a bad man may cry a good commodity and a stinking breath sound a trumpet with great commendation Balaam Satans spelman may be for the time Christs spokesman and preach profitably to others though himself be a cast-away as water when it hath cleanfed other things is cast into the sinke Hear such therefore saith our Saviour but do not after their works for they say and do not they speak by the talent but worke by the ounce their tongues are bigger then their hands their lives give the lye to their lips they shun the way themselves with that Priest and Levite which they shewed to others when mercy should be shewed to the wounded man Out of their own mouthes therefore will God condemn them And it is a fearfull thing to fall into the punishing hands of the living God As for those burning and shining lights that have Urim and thummim bels and pomegranates trumpets of sound doctrine in one hand and lamps of good life in the other as Gideons souldiers they shall be great in the Kingdom of heaven He that holdeth them in his right 〈◊〉 here shall set them at his right hand hereafter and give them to hear as Ezekiel did the noise of a great rushing saying Blessed be the glory of the 〈◊〉 Verse 20. Except your righteousnesse shall exceed the 〈◊〉 of the Scribes and Pharisees And yet they went far 1. In works of piety for they made long prayers c. 2. In works of charity for they gave much almes 3. In works of equity for they tithed 〈◊〉 anise and cummin 4. In works of courtesie for they invited Christ often c. They were the most exact and accurate sect of that religion as St Paul who once was one of them beareth them witnesse And so carried away the heart of the people that there was no holy man that was not tearmed a 〈◊〉 And therefore among the seven kindes of Pharisees in 〈◊〉 Talmud whereof one sort was Pharisaeus Quid debeo facere faciam illud such a one was he Luk. 18. 18. they make Abraham a Pharisee of love Job a Pharisee of fear c. Yea it was commonly conceited among the Jews that if but two of all the world were to go to heaven the one should be a Scribe and the other a Pharisee And what high opinions they nourished of themselves may be seen in that proud Pharisee Luk. 18. Like unto whom how many civil Justiciaries are there amongst us who if they can keep their Church give an alms bow their knee say their prayers pay their tythes and once a year receive the Sacrament it matters not how corrupt hearts how filthy tongues how false hands they bear can thanke God for their good estate to God-ward and take up their seats as it were in heaven afore-hand But our Saviour sayes nay to it in this text yea sets a double bolt upon heaven gates to keep out such And when they shall come knocking and bouncing with Lord Lord open unto us he shall say discedite depart ye or as once he did to their fellow-Pharisees 〈◊〉 are they which justified your selves before men that God knew your hearts And you shall now know to your small comfort that that which is highly esteemed amongst men is abomination in the sight of God Civility rested in is but a beautifull abomination a smooth way to hell The world highly applauds it because somewhat better then outragious wickednesse as a cab of doves-dung was sold in Samaria's famine at a very dear rate c. Verse 11. Ye have heard that it was said by them of old Antiquity 't is venerable and of witnesses Aristotle witnesseth that the more ancient they are the more to be credited as lesse corrupt New things are vain things saith the Greek proverb And the Historian condemneth his countrymen as despisers of old customs and carried after new But as old age is a crown if it be found in the way of righteousnesse Prov. 16. 31. and not otherwise So may it be said of these Kadmônin or the old Rabbins later then Ezra whom our Saviour here confuteth Much might have been attributed to their authority had they not rested upon the bare letter of the Law and wrested it sometimes to another meaning Antiquity disjoyned from verity is but filthy hoarinesse and deserveth no more reverence then an old leacher which is so much the more odious because old And as Manna the longer it was kept against the command of God the more it stanke so do errours and enormities Laban pretendeth antiquity for his god in his oath to Jacob The God of Abraham saith he and the God of Nahor the God of their father judge between us Bu Jacob sware by the 〈◊〉 of his father Isaac He riseth not higher 〈◊〉 his father and yet doubts not but he worshipped God aright It 's no good 〈◊〉 to say wee 'l be of the same religion with our forefathers 〈◊〉 we can approve it right by the holy Scriptures Plus valet malum inolitum quam bonum insolitum And that Tyrannus
1. Where then will they appear that say to the the King Apostata Job 34. 18. that send messages after him saying We will not have this man to raign over us that bespeak 〈◊〉 as that Hebrew did Moses Who made thee a Prince and a Judge amongst us should they not rather send a Lamb to this 〈◊〉 of the earth and bring a present to Fear should they not 〈◊〉 to his scepter and confesse his soveraignty And the power Some have Kingdoms that yet want power to help their subjects as that King of Israel that answered her that had 〈◊〉 her childe in that sharp famine of Samaria where an Asses head was worth four pounds If the Lord doe not help whence shall I help But the King of heaven is never at such a Non-plus He can doe 〈◊〉 he will and he will doe whatsoever is meet to be done for the good of his servants and suppliants Peter wanted power to deliver Christ 〈◊〉 wanted will but God wants neither what a comfort 's that Let us rest on his mighty arm and cast the labouring Church into his everlasting arms He is able to doe more then we can ask or think and will not fail to keep that which we have committed unto him against that 〈◊〉 2 Tim. 1. 14. And the glory To wit of granting our requests Praises will follow upon prayers obtained Psal. 50. 15. what a man winnes by prayer he will wear with thankfullnesse Now who so offereth 〈◊〉 he glorifieth me saith God And the Gentiles did not 〈◊〉 God neither were thankefull Rom. 1. 21 28. But the 24 Elders ascribe unto him glory and honour And this is a most powerfull argument in prayer as are also the two former And it pleaseth God well to hear his children reason it out with him 〈◊〉 as Iacob did and the woman of Canaan Because by shewing such reasons of their requests as our Saviour here directs us they shew proof of their knowledge faith confidence c. And befides they doe much confirm their own faith and stir up good affections in prayer Amen This Hebrew word 〈◊〉 remaineth untranslated in most languages is either prefixed or proposed to a sentence and 〈◊〉 it is a note of certain and earnest asseveration or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and four Gospels or of the will and affections for the obtaining of our petitions 1 Cor. 14. 16. how shall he say Amen at thy giving of thanks Of assurance next as in this place and many others It is the voice of one that beleeveth and expecteth that he shall have his prayers granted It is as much as so be 〈◊〉 yea so it shall be Verse 14. For if ye forgive men their trespasses Our Saviour resumeth and inculcateth the fifth petition with a repetition because upon charity which is chiefly seen in giving and forgiving hangeth after a sort the restfull successe of all our 〈◊〉 2 Tim. 2. 8. Malice is a leaven that swels the heart and 〈◊〉 the sacrifice 1 Cor. 5. 7 8. Out with it therefore that we 〈◊〉 keep the feast or holy day that we may as we ought to doe keep a constant jubilee nexus solvendo noxas remittende This 〈◊〉 and bloud will not easily yeeld to But we are not debters to the flesh we owe it nothing but the blew eye that S. Paul gave it When Peter heard that he might not recompense to any 〈◊〉 for evil but must studiously seek his conversion and salvation Lord saith he how oft shall my brother sinne against me and I forgive him till seven times this he thought a mighty deal a very high pitch of perfection Our Saviour tells him till seventy times seven times that is infinitly and without stint yet hē alludes to Peters seven and as it were alludes it and his rashnesse in setting bounds to this duty and prescribing how oft to him that was the wiledom of the Father This is when my brother returneth and saith It repents me But what if he doe not In forgiving an offendour say Divines there are three things 1. The letting fall all wrath and desire of revenge 2. A solemn profession of forgivenesse 3. Reacceptance into former familiarity The first must be done however For the second If he say I repent I must say I remit Luk. 18. To the third a man is not bound till satisfaction be given Your heavenly father will also forgive you Yet is not our forgiving men the cause of his forgiving us but a necessary antecedent The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake Isa. 43. 25. Neverthelesse forasmuch as he hath 〈◊〉 us this promise here our forgiving others saith learned Beza seemeth to have the nature of an intervenient 〈◊〉 a cause sine qua non of his forgiving us Verse 15. But if ye will not c. This is a matter much to be observed therefore so often inculcated Iudgement without mercy shall be to them that shew no mercy There 's but a hairs bredth betwixt him and hell that hath not his sins pardoned in heaven Such is the case of every one that doth not from his heart forgive his offending brother Mat. 18. 35. or that saith I will forgive the fault but not forget the matter or affect the person Men must forbear one another and forgive one another as Christ forgave them and that if any man have a quarrel against any Col. 3. 13. for else what thanks is it The glory of a man is to passe by 〈◊〉 It is more comfortable to love a friend but more honourable to love an enemy If thou reserve in thy minde any peece of the wrong thou provokest and daily prayest God to reserve for thee a peece of his wrath which burneth as low as the nethermost hell Neither will it help any to do as Latimer reporteth of some in his daies who being not Willing to forgive their enemies would not say their Pater-noster at all but insteed thereof 〈◊〉 our Ladies Psalter in hand because they were perswaded that by that they might obtain forgivenesse of their fins of favour without putting in of so hard a condition as the forgivenes of their enemies into the bargain Neither will your Father forgive your tresp 〈◊〉 And if 〈◊〉 doe not who can give pardon or peace saith he in Iob The Rhemists talke much of one that could remove mountains God only can remove those mountains of guilt that lye upon the soul. 〈◊〉 may forgive the trespasse God only the transgression Against 〈◊〉 thee only have I sinned saith David And to the Lord 〈◊〉 God belongeth mercies and forgivenesses saith Daniel Ministers remit 〈◊〉
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
thorow the woof when a double-minded man that hath not cleansed his heart nor washt his hands of worldly lusts is unstable and 〈◊〉 in all his waies Thou shalt love the Lord thy God with all thy minde Luk. 10. 27. And with my minde I serve the Law of God saith Paul which he acknowledged to be spirituall though he were carnall in part sold under sin The old man is still corrupt according to the deceitfull lusts which sometimes so 〈◊〉 and beguile the judgement that a man shall think there is some sense in sinning and that he hath reason to be mad but be ye renewed in the spirit of your mindes in the bosom and bottom of the soul in the most inward and subtile parts of the soul and as it were the 〈◊〉 of it Reserve these upper rooms for Christ and be not ye conformed to the world who minde earthly things and have damnation for their end but be ye transformed by the renewing of your mindes that ye may see and prove by good experience not by a Nationall knowledge only what that good and holy and acceptable will of God is Concerning the East-gate of that Temple in Ezekiel Thus saith the Lord This gate shall be shut and shall not be opened and no man shall enter by it because the Lord God of Israel hath 〈◊〉 by it Here through signifying saith a Divine that although the heart of a Christian which is the temple of the holy Ghost may let many things enter into it at other gates yet must it keep the East-gate the most illuminate and highest power and part of it continually shut against all men yea against all the world and opened only to one thing I mean to God who hath already entered into it and 〈◊〉 it with his Spirit That as at the windows of 〈◊〉 Ark there entred in no mist nor water nothing else but one thing only which is light so at this East-gate no mist of humane errours no water of worldly cares may enter in but only the light of heaven and a sanctified desire to be fast knit and perfectly united by faith and love to God Verse 23. But if thine eye be evil c. If the light that is in thee be darknesse c. An evil eye is here opposed to a single eye that looks on God singly abstracted from all other things and affects the heart with pure love to him for himself more then for his love-tokens These we may lawfully have but they may not have us If any man love the world the love of the Father is not in 〈◊〉 For all that is in the world the lust of the flesh the lust of the eyes and the pride of life that is pleasure profit and preferment these three like those three troops of the Caldeans Job 1. 17. fall upon the faculties of the soul and carry them away from 〈◊〉 the right owner The minde is filled with greater darknesse then can be expressed How great is that darknesse The Prince that 〈◊〉 understanding is a great oppressour but he that hateth covetousnesse that hath not his eyes bleared and blinded with the dust of earthly-mindednesse shall prolong his daies Prov. 28. 16. So Isa 56. 10 11. His watchmen are blinde And why They are greedy dogs which can never have enough and they are shepherds which cannot understand they all look to their own way every one for his gain from his quarter Isa. 56. 10 11. Of this sort were those covetous Pharisees that devoúred widows houses therefore blinde because covetous Luke 16. 14. the property of which sin is to besot and infatuate as it did Judas who though he wanted for nothing in our Saviours 〈◊〉 but was sufficiently provided for yet for filthy lucre basely sold his Master and 〈◊〉 for thirty silverlings the known and pitcht price of the 〈◊〉 slave and had the face after all to ask Master is it I when he knew Christ to be the true God and to know all things 〈◊〉 Comets though but Comets as long as they keep 〈◊〉 shine bright but when they decline from their pitch they fall to the earth So when men forsake the Lord and minde earthly things they lose that light they had and are dissipated destroy'd and come to nothing Good therefore is the counsel of 〈◊〉 Labour not to be rich Wilt thou set thine eyes upon that which is not Or as Mercerus otherwise reads that text Wilt thou darken 〈◊〉 eyes upon them As those that walk long in the snow or that 〈◊〉 in a smoaky corner can see little at length Whoredome and 〈◊〉 take away the heart saith Hosea cap. 4. 11. as they did 〈◊〉 they drew out his spirits and dissolved his reason so doth covetousnesse It makes a man that he cannot see the net that is 〈◊〉 before him which every bird can do Prov. 1. 17. but whiles 〈◊〉 coveteth the bait loseth his life as Shimei did by looking his servants as Lot who had like to have run the same hazard by 〈◊〉 the plain of Jordan as Jonas that suffered himself to be cast into the sea that the ship with her lading might come safe to shore How many carnall mindes like 〈◊〉 raven fly out of the Ark of Gods Church and imbrace this present world and like the Mariners when they found out Jonas yet fain they would have saved him So many will rather venture their own casting away then cast their worldly lusts over-board How much better Joseph who let go his garment to save himself as Elias did his mantle to go to heaven and Bartimeus his cloak to come to Christ How much better Moses who by faith seeing him that is invisible and having an eye to the reward when he was come to years as the text noteth and therefore well knew what he did for he was no baby refused to be called the son of Pharaohs daughter and the worlds darling and chusing rather the afflictions of Gods poor people then the pleasures of sin for a season he esteemed the reproach of Christ the worst part of him greater riches then the treasures of Egypt And why all this For 〈◊〉 had respect to the recompence of reward He set his foot as it were upon the battlements of heaven and there-hence looked upon these earthly happinesses as base and 〈◊〉 〈◊〉 and slender waterish and worthlesse The great Cities of Campania seem but small cottages to them that stand on the top of the Alps the Moon covereth her self with a pale vail and shines not at all in the presence of the Sun No more doth the beauty and bravery of the world wherewith carnall mindes are so bedazelled and 〈◊〉 to a man that hath been in paradise with Paul that hath already laid hold on eternall life The moles of the earth that are blinde and cannot see farre off that have animam triticiam a wheaten soul with that fool in
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
nights one full day and two peeces of daies Verse 41. They repented at the preaching of Jonas At one single Sermon of a meer stranger who sang so dolefull a dity to them as the destruction of their Town And yet they repented What will become of us Vae torpori nostro If M. Bradford so complained of his own unprofitablenesse under means in those dimme dayes what cause have we now much more Here in London saith he be such godly goodly and learned Sermons which these uncircumcised ears of mine doe hear at the least thrice a week which were able to burst any mans heart to relent to repent to beleeve to love and fear that omnipotent gracious Lord. But mine adamantine obstinate most unkinde unthankfull heart hearing my Lord so sweetly calling and crying unto me now by his Law now by his Gospel now by all his creatures to come to come even to himself I hide me with Adam I play not only Samuel running to Eli but I play Ionas running to the sea and there I sleep upon the hatches untill he please to raise up a tempest to turn and look upon me as he did upon Peter c. Verse 42. The Queen of the South c. The Ethiopian Chronicles call her Mackeda and further tell us that she had a sonne by Solomon whom she named David 〈◊〉 it is that she came from a far countrey to hear Solomon and was so taken with his wisdom that she could have been content to have changed her Throne for his footstool Now our Saviour took it ill and well he might that men came not as far and set not as high a price upon him and his doctrine as she did upon Solomon and his wisdom how much more that these hard-hearted Jews esteemed it not though brought home to their doors Verse 43. When the unclean spirit Unclean the devil is callen 1. Affectione saith Iacobus de Voragine because he loveth uncleannesse 2. Persuasione because he perswades men to it 3. Habitatione because he inhabits unclean hearts he findes them soul he makes them worse Wheresoever the great Turk sets his foot once no grasse grows they say ever after Sure it is no grace grows where the devil dwells Pura Deus mens est saith one And Religion loves to lye clean saith another The holy Spirit will be content to dwell in a poor but it must be a pure house The devil on the contrary delights in spirituall sluttishnesse Harpy-like he defileth all he toucheth and Camell-like drinks not of that water that he hath not first fouled with his feet Is gone out of a man In regard of inward illumination and outward reformation such as was 〈◊〉 in B. Bonner that breathing-devil who at first seemed to be a good man a favourer of Luthers doctrincs a hater of Popery and was therefore advanced by the Lord Cromwell to whom he thus wrote in a certain letter Steven Gardiner for malice and disdain may be compared to the devil in hell not giving place to him in pride at all I mislike in him that there is so great familiarity and acquaintance yea and such mutuall confidence between him an M. as naughty a fellow and as very a Papist as any that I know where he dare expresse it Who can deny but that the devil was gone out of this man for a time at least He walketh thorow dry places Here the Proverb holds true Anima sicca sapientissima Sensuall hearts are the fennish grounds that breed filthy venemous creatures Iob 40. 21. Bohemia lieth in the fennes This Gulielmus Parisiensis applieth to the devil in sensuall hearts Contrariwise the spirits of Gods Saints which burn with faith hope and charity and have all evil humours dried up in them by that spirit of judgement and of burning these the devil likes not The tempter findeth nothing in them though he seek it diligently He striketh fire but this tinder takes not Cupid complained he could never fasten upon the Muses because he could never finde them idle So here Verse 44. He findeth it empty That is idle and secure swept of grace garnished with vice the devils fairest furniture Verse 45. And taketh seven other spirits As the Jaylour 〈◊〉 more load of irons on him that had escaped his 〈◊〉 〈◊〉 is now recovered And they enter in and dwell there So they never doe in a heart once truly 〈◊〉 Lust was but a stranger to David no home-dweller as Peter Martyr observes out of that passage in Nathans 〈◊〉 2 Sam. 12. 4. And there came a 〈◊〉 to the rich man c. Faith leaves never a sluts-corner Acts 15 9. And the last state of that man is worse 〈◊〉 Apostate cannot 〈◊〉 unto himself a worse condition It is with such as in that case Lev. 13 18 19 20. If a man had a bile healed and it afterwards brake out it proved the plague of leprosie These are called forsakers of the Covenant Dan. 11. 30. and wicked doers against the Covenant ver 32. Renegate Christians prove the most 〈◊〉 Devoto's to the devil We see by experience that none are worse then those that have been good and are naught or those that might be good and will be naught Such as were these Jews in the Text to whom therefore our Saviour applies the Parable in these words Even so shall it be also unto this wicked generation Their sins were not common sins but as those of Korah and his complices therefore they died not common deaths As they 〈◊〉 not God but were contrary to all men so wrath came upon them to the uttermost 1 Thess. 2. 16. as Iosephus witnesseth And Mr. Fox relates of Bonner that wicked Apostate that as he wretchedly died in his blinde Popery after he had been long time prisoner in the raign of Q. Elizabeth so as stinkingly and blindely at midnight was he brought out and buried in the out-side of all the City among theeves and murtherers A place saith he right convenient with confusion and derision both of men and children who trampling upon his grave well declared how he was hated both of God and man Verse 46. Desiring to speak with him Either out of curiosity or ambition as Ambrose thinks certain it is at a most unseasonable time Now as fish and flesh so every thing else is naught out of season Verse 47. Behold thy mother and thy brethren This was 〈◊〉 weaknesse in his mother though otherwise full of grace yet 〈◊〉 without originall sin as the Sorbonists contend but had need of a Saviour as well as others Luk. 1. 47. Scipio permits not a 〈◊〉 man so to doe amisse once in his whole life as to say non putaram How much better Crates the Philosopher who said that in every Pomgranate there is at least one rotten kernell to be found intimating thereby that the best have their blemishes their faults and follies Verse 48. Who is my mother and who c.
the leaven of Egypt And was transfigured before them This was whiles he was praying as St Luke noteth Prayer rightly performed is a parling with God 1 Tim. 2. 1. a standing upon Intergatories with him 1 Pet. 3. 21. a powring out of the heart unto him Psal. 62 8. a familiar conference with him wherein the soul is so carried 〈◊〉 it self other whiles 〈◊〉 ut caro est penè nescia carnis as St 〈◊〉 speaks of certain holy women in his time that they seemed in place only remote but in affection to joyn with that holy company of heaven So Dr Preston on his death-bed said he should change his place but not his company Peter praying fell into a trance 〈◊〉 praying saw heavenly visions Mr Bradford a little before he went out of the Counter praid with such plenty of tears and abundant spirit of prayer that it ravished the mindes of the hearers Also when he shifted himself in a clean shirt made for his burning he made such a prayer of the wedding garment that the eies of those present were as truly occupied in looking on him as their ears gave place to here his prayer Giles of Brussels 〈◊〉 was so ardent in his prayers kneeling by himself in some secret place of the prison that he seemed to forget himself Being called many times to meat 〈◊〉 neither heard nor saw them that stood by him till he was lift up by the armes and then gently he would speak unto them as one awaked out of a deep sleep Amor Dei est ecstaticus sui nec se sinit esse juris Verse 3. Moses and Elias appeared Those 〈◊〉 is Candidati as the 〈◊〉 called them God had buried Moses but brought him forth afterwards glorious the same body which was hid in the vallie of 〈◊〉 appeareth here in the hill of Tabor Christ by rotting refines our bodies also and we know that when he who is our life shall appear then shall we also appear with him in glory 〈◊〉 3 4. As in the mean space be not we conformed to this world but rather transformed by the renewing of our mindes and in whatsoever transfiguration or ravishment we cannot finde Moses and Elias and Christ to meet as here they did in this sacred Synod that is if what we finde in us be not agreeable to the Scriptures we may well suspect it as an illusion Verse 4. Lord it is good 〈◊〉 us to be here 〈◊〉 plura absurda quam verba But he knew not what he should say he was so amused or rather amazed at that blessefull-sight So Paul whether in the body or out of the body when rapt into the third heaven he cannot tell God knoweth and again he cannot tell God knoweth 2 Cor. 12 2. 3. Only this he can tell that he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordlesse Words such things as words are too weak to utter and at the thought whereof Claudicat ingenium delir at linguaque mensque It is as impossible to comprehend heavens joyes as to compasse the heaven with a span or contain the Ocean in a 〈◊〉 No wonder then though Peter cry out it is good being here Or it is better being here then at 〈◊〉 〈◊〉 St Chrysostom senleth it whither our Saviour had said he must go and suffer many things of the Elders and be killed c. That St Peter liked not but would build here rather All men would have heaven but not the rough way that leads to it they would enter into Paradise but not through that narrow portall of afflictions they would sit in the seat of honour with Zebedees children but not drink of Christs cup much lesle be baptized with his baptisme that is be dowzed over head and eares in the waters of miseries They would feed on manchet tread on roses and come to heaven as 〈◊〉 at sea do many times to the haven whiles they are sleeping or before they are a ware But this is no lesse a folly then a delicacy thus to think to divide between Christ and his crosse to pull a rose without pricks to have heaven without hardship One for thee one for Moses one for Elias He never thought of one for himself he was so transported but he had provided 〈◊〉 for himself and us if Christ had taken his 〈◊〉 for so he should have declined death whereby life and immortality was brought to light to the Saints And this unadvised advie was so much the worse in Peter because but six daies before he had been sharply shent by our Saviour and called Satan for such carnall counsell and besides that even then he heard Moses and Elias 〈◊〉 with Christ about his departure confirming him against it It 's hard to say how oft we shall fall into the same fault though foul if left to our selves Verse 5. Whiles he yet spake But had no answer because he deserved it not to so foolish a proposition Only the Father answereth for the Sonne by the oracle out of the cloud according to that I bear not witnesse to my self but the Father that sent me he it is that beareth witnesse of me A bright cloud over shadowed them As a eurtain drawn betwixt them and the heavenly glory to the contemplation whereof they were not yet sufficient Hereby also their senses were drawn off from beholding Christs glory to hear the voice from Heaven which by the cloud as by a charet was carried into their ears with greater sound and solemnity Non loquendum de Deo sine lumine was a saying of Pythagoras God may not be mentioned without a light This is my beloved Son in Whom Here God maketh use of three diverse passages and places of his own book Psal. 2. 7. Isa. 42. 1. 〈◊〉 18. 18. to teach us when we speak to speak as the Oracles of God to inure our selves to Scripture language The voice also which Christ heard from heaven at his baptisme in his first inauguration is here repeated totidem verbis in his transfiguration which was no small confirmation to him doubtlesse as it was also to Peter and the rest that this voice was the same in esfect with his and their confession of Christ in the former Chapter ver 16. Thou art Christ the Sonne of the Living God In Whom I am Well pleased In whom I doe 〈◊〉 and have perfect and full complacency singular contentment And as in him so in us thorow him Zeph. 3. 17. he rests in his love 〈◊〉 his he will seek no further effecit nos sibi dilectos in 〈◊〉 Dilecto he hath made us accepted in that beloved one Here we have Gods acquittance for our better security Hear ye him As the Archprophet of the Church Deut. 18. 15. that Palmoni hammedabber as Daniel calleth him that excellent speaker that master of speech that came out of the 〈◊〉 of his father and hath his whole minde at his fingers ends as we say Hear ye him
words Synechdochically Calvin Metonymically after Tertullian and Augustine This is my body for this is a signe or figure of my body a seal also to every faithfull receiver that Christ is his with all his benefits Verse 27. And he took the cup Anciently of glasse afterwards of wood and lastly of silver or gold Whence that saying of a Father Once there were wooden cups golden preists now there are golden cups but wooden preists Drink ye all of it This is expresse against that Antichristian sacriledge of robbing the people of the cup. Eckius saith the people ought to content themselves with the bread onely because Equi donati non sunt inspiciendi dentes A gift-horse is not to be looked in the mouth He thought belike that Lay-men could not 〈◊〉 any right to the bread neither Bellarmine a little wiser grants they have right to the bread but adds that in eating the bread transubstantiated by the Priest into the body of Christ they drink his blood also But Lombard his master denies this saying that the bread is not turned but into Christs flesh 〈◊〉 the wine but into his blood And thus these Babel-builders are confounded in their language and hard it is to know what the Church of Rome holdeth The counsell of Constance speaketh out and saith that albeit Christ instituted and accordingly administred this Sacrament in both kindes tamen hoc non-obstante All this notwithstanding the authority of the holy Canons and the approved custom of the Church hath and doth deny the cup to the Laity And Nicolas Shetterden Martyr in his answer compelled the commissary to grant that Christs testament was broken and his institution changed from that he left it But he said they had power so to do Christs redemption is both precious and plentious He makes his people a full feast Bread and wine comprehend entire food for humidum siccum moist and dry are all that is required unto food Isa. 25. 6. Therefore as he gave them in the wildernesse the bread of Angels so he set the Rock abroach for them and so fed them with Sacraments They did all eat the same spirituall bread and they did all drink the same spirituall drink that the ancient Church might give no warrant of a dry Communion The Russians 〈◊〉 kinde of mongrell-Christians communicate in both kindes but mingling both together in a chalice they distribute it both together in a spoon Verse 28. For this is my blood This cup is my blood viz. in a Sacramentall sense as before the bread is said to be Christs body If the words of Christ when he said This is my body did change the substance then belike when Christ said This cup is my blood the substance of the cup was likewise changed into his blood said Shetterden the Martyr to Archdeacon Harpfield And you can no more enforce of necessity said another Martyr from the words of Christ the changing of the bread and wine into his body and blood then the wives flesh to be the naturall and reall flesh of her husband because it is written They are not two but one flesh Besides whereas it is forbidden that any should eat or drink blood The Apostles notwithstanding took and drank of the cup c. And when the Sacrament was administred none of them all crouched down and took it for his God Quandoquidem Christiani manducant Deum quem adorant said Averroes the Arabian sit anima mea cum Philosophis Sith Christians eat their God I 'll have none Which is shed That is shall shortly be shed But all is delivered and set down in the present tense here and elsewhere in this businesse Because to faith which at this Sacrament we should chiefly actuate and exercise all things are made present whether they be things to come as to these Disciples or things past as now to us A communicant must call up his faith and bespeak it as Deborah did her self Judg. 5. 12. Awake awake Deborah utter a song Ascend up to heaven in the act of receiving and fetch down Christ lean by faith upon his blessed bosome cleave to his crosse suck hony out of this rock and oyle out of the flinty rock Deut. 32. 13. intra ipsa redemptoris vulnera figite linguam as Cyprian expresseth it Let faith have her perfect work sith she is both the hand mouth and stomack of the soul. For remission of sinnes This includes all the benefits of the new covenant all the purchase of Christs passion sweetly sealed up to every faithfull receiver Christ instituted his holy supper tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a soveraign preservative or purgative saith Ignatius And by this Sacrament we are fenced and and strengthned against the devil and all his assaults saith 〈◊〉 so that he shunneth us as if we were so many lions spetting fire at him Verse 29. I will not drink hence forth So he takes his farewell of his Disciples alluding likely to that custom among them of drinking no more till the next day after they had drunk each his part of the parting-cup Drink it new with you in my Fathers kingdom Understand it either of the kingdom of grace Peter saith that he and others did eat and drink with Christ after he rose from the dead Act. 10. 41. we also feast with him dayly by faith at his table especially where he is both feast-maker and feast-master Or of his kingdom of glory frequently and fitly set forth by the similitude of a sumptuous supper Matth. 8. Luk. 14. c. such as to which all other feasts are but hunger Verse 30. And when they had sung an hymne The Jews at the Passeover sang the great Hallelujah that is the hundred and thirteenth Psalme with the five following Psalmes This they began to sing after that dimissory cup aformentioned At all times we should sing Hallelujah's with grace in our hearts to the Lord but at the Sacrament the great Hallelujah the Hosanna Rabbah We should credit the feast by our spirituall jollity shouting as a giant after his wine singing and making melody to the Lord in our hearts Chrysostom maketh mention of an hymne of thanksgiving wont to be used by the Monks of his time after they had supped and he calleth them Angels for their holy and heavenly life and conversation We should come from the Lords table as Moses did from the mount with our faces shining as the good women did from the sepulcher with fear and great joy as the people went to their tents from Solomons feast joyfull and glad of heart 1 King 8. 66. If those in the wildernesse were so cheared and cherished by their idolatrous feast afore the golden calfe that they did eat and drink and rise up to play how much more should we by this blessed banquet To whet our stomacks let faith feed upon some promise before the Sacrament A moderate break-fast gets a man
his rest or as some read it his sepulcher shall be glorius Verse 63. Sir we remember c. They that had forgotten so many sweet and savoury sayings of our blessed Saviour and written them all in the sand could remember but for no good purpose that which his Disciples could not so readily call to minde for their good and comfort no nor 〈◊〉 it when plainly told them Mark 9. 32. The soul should be as an holy Ark the memory as the pot of Mannan preserving holy truths for holy uses But most men have memories like nets that 〈◊〉 goe the 〈◊〉 water catch nothing but sticks and 〈◊〉 〈◊〉 or like sieves that retain the chafte let go the good corn like the creature Cervarius that if he but look back forgets the meat he was eating though never so hungry and seeks for new Or 〈◊〉 in 〈◊〉 who never in all his life could get by heart those three names of Homer Ulisses and Achilles Old songs old wrongs c. they can retain sufficiently but in matters of God their memories serve them not This deceiver said Men 〈◊〉 as they use Quis tulerit 〈◊〉 who can endure to hear the devil taxing God of envy as he did to our first 〈◊〉 or these deceitfull 〈◊〉 〈◊〉 the Faithfull and true witnesse a deceiver a cheater one who doth 〈◊〉 an 〈◊〉 of cosening men to their faces for so the Greek word signifieth We must look to hear all that naught is either whiles alive or when dead 〈◊〉 mor tuits 〈◊〉 〈◊〉 〈◊〉 in deum cruci affigitur saith Zanchy and all because he pleased not in all points the 〈◊〉 Lutherans Verse 64. Command therefore How fain would the devil by his 〈◊〉 have kept Christ still in the grave when there they had him But all in vain for his resurrection was to be the demonstration of his deity Rom. 1. 4. and the ground work of our safety 1 Cor. 15 14. He turned therefore their counsell into foolishnesse and in the fight of so many armed witnesses rose the third day in despite of them breaking the bonds of death as easily as Sampson did the 〈◊〉 wit hs Least his Disciples come by night A most vain and yet a most vexing fear such as was that of Herod after he had beheaded John Baptist he thought he heard that holy head ever shouting and crying out against him for his cruelty This is John Baptist said he when he heard the fame of Jesus whom I have beheaded Exod. 23. 28. I will send the hornet saith God before thee What was that hornet but the misgiving fear of the Canaanites self condemning consciences that haunted them perpetually So here Verse 65. Pilate said unto them He was willing to please both sides and therefore condescends both to Joseph of Arimathea for his buriall and to the Priests for securing the sepulcher 〈◊〉 erat utpote qui ab omnibus gratiam inire cupie 〈◊〉 quales quidam per jocum placentas dixit But if I yet please men saith Paul as once I did when I was 〈◊〉 Pharisee I am no more the servant of Christ He scorns that such 〈◊〉 counter 〈◊〉 should be found in his followers Mordecai will not crouch or curry 〈◊〉 to dye for it Micaiah will not budge though sure to kisse the stocks for his stiffnesse Ye have a watch Appointed for the use and service of the Temple a band of garison-souldiers who had their captaine Act. 4. 1. and are here set to watch that true Temple wherein the Godhead dwelt bodily i. e. personally Verse 66. So they went and made the sepulcher sure And now they seemed to dance upon Christs grave as thinking themselves cock-sure of him So did those bloody tyrants of the Primitive times who proudly engraved upon pillars of marble Nomine Christianorum deleto qui Remp. evertebant make no other reckoning but to raze out the name of Christ from under heaven Therefore also they did not only constitute laws and proclamations against Christians but did engrave the same laws in tables of brasse meaning to make all things firm for ever and a day But he that sat in heaven and said Yet have I set my King upon my holy hill of Sion laughed at them Jehovah had them in derision Look how Daniel was innocently condemned cast into the lions den had the door sealed upon him and to see to no hope or means of life was left him and yet by Gods good providence he came forth untouched and was made a greater man then ever So our blessed Saviour was innocently condemned cast into the grave sealed up among the dead and to common judgement left as out of minde yet early in the morning at the time appointed by the power of his deity he raised himself from death and gloriously triumphed over it and hell Now thanks be unto God which also causeth us to triumph in Christ having as prisoners of hope brought us out of the pit by the blood of the covenant Zech. 9. 11 12. CHAP. XXVIII Verse 1. The first day of the week GReek of the Sabbaths One day of seven is due to God of necessity This the Scripture calls by an excellency the Sabbath day without a difference as if it were the eldest brother to all 〈◊〉 daies of the week which is called here and elsewhere Sabbath in the plurall Psal. 24. title A Psalm of David To this the Greek addeth Of the first day of the week which now is the Christian Sabbath called the Lords day in honour of Christ and in a thankfull remembrance of his resurrection See the Note on Joh. 20. 1. To see the sepulcher To see what the Pharisees had done with the Lords body the day before for they knew they had been tampering and feared the worst as love is suspitious and to bring the spices which by an easie errour they had prepared Luke 24. 1. They knew not belike that Joseph and Nicodemus had been at that cost and pains before them neither did any of them consider that what they did herein was superfluous for that it was impossible for Gods holy one to see corruption But he is pleased to passe by our well-meant weaknesses where the heart is upright Verse 2. And 〈◊〉 c. The holy Ghost here calls for as great attention as if we had been present and seen it Remember saith St Paul that Jesus Christ of the seed of David was raised from the dead according to my Gospel All the four Evangelists have therefore punctually recorded it that we may remember and ruminate it as a main remarkable There was a great earth-quake Pythagoras said the reason of earthquakes was the meeting of the dead An odde conceit But the true reason of this earthquake was our Saviours rising from the dead in despite of infernall spirits who therefore quaked as much as the earth did as Hilary hath it The earth shook both at Christs passion and
here the venernous nature of infidelity that transfuseth as it were a dead palsie into the hands of omnipotency disabling Christ in a sort to do such a man good Christ by his absolute power can do all things by his actuall power he can do no more then he will do Verse 6. And he marvelled Unbeleife must needs be a monstrous sin that puts Christ to the marvell Verse 8. Save a stasse Such a one as may ease and releive you not such as may curb and hinder you Matth. 10. 10. So that seeming contradiction is assoyled No money in your purses Gr. No brasse in your girdles The most usuall materiall of money among the Roman Princes was seldome gold or silver most times brasse sometimes leather Corium 〈◊〉 publicâ 〈◊〉 as Seneca hath it The like is said to have been used here in England in the times of the Barons Wars And why not sith Opinion sets the price upon these outward good things and Anno 1574. the Hollanders then being in their extremities made mony of past-board Verse 12. That they should repent This must be done or men are utterly undone Aut poenitendum aut pereudum Hence Repentance is so pressed and preached in both Testaments Exod. 23. 20. with 33. 2. 3 4. Immediately after God had given the Law by the rules and threats whereof God the Father was to proceed saith One and after they had transgressed it he could not go along with them for he should destroy them but his Angel that is Christ he would send with them who also would destroy them if they turned not and repented according to the rules of his Law the Gospel Verse 13. And anointed with oyl many c. By the misunderstanding of this text and that Jam. 5. 14. Pro pastoribus habuit Ecclesia unguentarios et pigmentarios qui hoc 〈◊〉 miser as oviculas non tantum ungerent sed etiam emungerent This oyl in the text was used not as a medicine but as a sign and symbol of that power of miraculous 〈◊〉 Verse 14. For his name was spred By miracles as by wings the Gospel quickly spred far and neer Eusebius saith that the Gospel spred at first through the world like a Sun 〈◊〉 When 〈◊〉 first stirred it was carried through the Christian world as on Angels wings This was that miracle which 〈◊〉 〈◊〉 these last times are to look for Verse 16. See the Notes on Matt. 14. 2 3 c. Verse 19. Herodias had a quarrell against him Gr. Hung over him as highly displeased at him and waiting an occasion to be even with him 〈◊〉 〈◊〉 〈◊〉 they that follow truth close at heeles may have their 〈◊〉 struck out though she be a good mistrisse Tange 〈◊〉 〈◊〉 〈◊〉 As wild beasts cannot endure fire so neither can carnall hearts fervency and plain-dealing Verse 20. 〈◊〉 〈◊〉 〈◊〉 Holinesse is majesticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because holy He honoureth his Saints in the 〈◊〉 of their greatest enemies He did many 〈◊〉 〈◊〉 〈◊〉 some copies have it He doubted in many things he was often set at a stand and knew not how to ward off the dry-blows of the word 〈◊〉 which way to look it came so close to him Verse 21 Made a supper The ancients took a light dinner usually and therefore called it Prandium quasi perendium at supper they feasted more freely and therefore called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because then their daies-work was done Verse 22. Came in and danced With immodest gesticulations and trippings on the toe wherewith the old fornicator was so inflamed that he swore she should have any thing of him Verse 23. To the halfe of my Kingdom What was his whole kingdom to the life of that precious man of whom the world was not worthy Shortly after he was turned out of his kingdom and it s to be feared out of Gods too Verse 24. And she went forth The men and women dined not together In Barbary t is death for any man to see one of the Zeriffes concubines Verse 26. And for their sakes that sate with him Sic plerique malum iter ingressi post cum se errare resciscant non desciscunt 〈◊〉 ne leves videantur sui dicti domini ut dicunt esse volunt Some rather then be worse then their words will violate their consciences Verse 31. Rest a while God would not have the strength of his people to be exhausted in his service but that respect be had to the health of their bodies as to the welfare of their 〈◊〉 Therefore the Priests of the Law took their turns of serving in the order of their course as Zacharias 〈◊〉 1. 8. And the Ministers of the Gospel are allowed to drink a little Wine for their healths sake as Timothy Those that neglect their bodies must reckon for it Coloss. 2. 23. Verse 33. Ran afoot thither That is they came thither by land not by sea whither on foot or a 〈◊〉 for many of them were not able to foot it as being weak lame maymed c. Verse 34. They were as Sheep c They were all slaves to the Romans and many of them lame and diseased but nothing troubled Christ so much as this that they wanted Pastours and Teachers They that are without a teaching Preist are said to be without God in the world 2 Chron. 15. 3. Vcrse 35. And when the day was now farre spent Beza renders it Cum jam multus dies esset Our forefathers had a saying The Summers day is never so long But at length ' twill ring to even-song Verse 37. Shall we go and buy c. q. d. Yes a likely 〈◊〉 surely Where 's your mony have we two-hundred pence to cater for such a company It is Interrogatio cum admiratione atque adeo cum ironia quadam conjuncta saith Beza A question not without a jear Verse 40. 〈◊〉 downe in rankes Gr. rankes rankes that is 〈◊〉 by rank as rowes or borders of beds in a garden Ordinatim 〈◊〉 in Ecclesia faciendae Church-work is to be done decently and in order Verse 48. Would have passed by them Either the more to try them or rather to spare them because he foresaw they would be further frighted else Verse 50. It is I I with an Emphasis q. d. It is I not a Spirit A concise kind of speech importing his haste to comfort them He comes leaping over the mountaines of Bether all 〈◊〉 and impedements CHAP. VII Verse 2. They found fault THey mumped at it as we say they dispraised accused complained Vituperant homines quam collaudant promptius saith one Another being demanded what was the easiest thing in the world answered To find fault with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Third It is easier to find a fault then to mend it Verse 3. Except they wash their hands oft Or up to the Elbow or with utmost diligence The Pharisees deemed
hung as so many bullets at their eye lids that they could not perceive so plain a truth CHAP. XIX Verse 5. Zacheus make haste CHrist is that good Shepheard that knoweth all his sheep and calleth them by name Make haste and come downe Heaven is a matter of greatest 〈◊〉 We must not adjourne as he did once In 〈◊〉 seria more weighty 〈◊〉 till to morrow To day I must abide at thy house Christ not only invites but even obtrudes himself as it 〈◊〉 upon 〈◊〉 It s happy having 〈◊〉 guests He doth the same to us when he sends unto us his poor servants to presse upon our charity Unworthy we are surely to give an almes to poor Christ c. Verse 8. The half of my goods See the like in Tyrus converted 〈◊〉 23. 17 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I restore him four fold Which was the law for things stollen Fraud is no better then theft Restitution 〈◊〉 necessary to 〈◊〉 of 〈◊〉 God hates 〈◊〉 ex rapina as Sultan 〈◊〉 could tell his Councellour Pyrrhus who perswaded him to bestow 〈◊〉 great wealth he 〈◊〉 taken from the Persian Merchants upon some notable Hospitall for releif of the poor The dying Turk commanded it rather to be restored to the right owners which was done accordingly to the great shame of many Christians who mind nothing 〈◊〉 then restitution c. When Henry the Third of England had sent the Frier Minors a load of 〈◊〉 to 〈◊〉 them they returned the same with this message 〈◊〉 he ought not to give almes of what he had rent from the poor neither would they accept of that abhominable gift Master 〈◊〉 saith If ye make no 〈◊〉 of goods 〈◊〉 ye shall cough in 〈◊〉 Verse 9. He also is a son of Abraham That is freely elected Romans 9. 1. a. 〈◊〉 of 〈◊〉 faith Rom. 4. 12. and a doer of his works Job 8. 39. Who then can say but he is his son and shall rest in his bosome Verse 14. 〈◊〉 〈◊〉 〈◊〉 of sending a lamb to this 〈◊〉 of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 〈◊〉 of their lips 〈◊〉 14. 3. Such 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 where such dust-heapes are found in every corner Verse 15. And whon he was returned He went at his Ascention and returns at the generall Resurrection At what time he will first reckon with his servants and then with his enemies Judgement shall then also begin at Gods own house Verse 16. Thy pound hath gained Not my paines but thy pound hath done it By the grace of God I am that I am saith Paul that constantissimus gratiae Praedicator as Austin calleth him Verse 23. Into the bank Gr. Unto the table or according to some coppies unto the Usurers whom Beza here rightly calleth humani certè gener is perniciosissimas pestes the most pernicious pests of mankind Verse 27. Slay them before me Howbeit the Beast and the false Prophet that is the Pope and his Janizaries shal not have the favour to be flain as the common sort of Christs enemies are but shall be cast alive into the burning lake tormented more exquisitly Revelations 19. 20 21. Verse 28. He went before To meet death in the face this was true magnanimity Herein he shewed himself the captain of our salvation though perfected by sufferings Verse 29. Bethphage and Bethany Bethphage was one mile out of Jerusalem Bethany two Verse 30. Go ye into the village Into Bethphage that was in their veiw as they went from Bethany Verse 41. He beheld the City That common slaughter-house of the Prophets Our Lord is said to have been slain at Rome Revelations 11. 8. because crucified at Jerusalem by the Roman authority And wept over it Shall not we weep over the ruines of so many fair and flourishing Churches that now lie in the dirt Christ wept in this day of his solemne Inauguration It shall be in our last triumph only that all teares shall be wiped from our eyes till then our passions must be mixed according to the occasions Verse 42. Oh if thou hadst known They had cognitionem historicam non mysticam speculativam non affectivam apprehensionis non approbationis discursivam non experimentalem At least in this thy day The time of grace is fitly called a Day in regard of 1 Revelation 2 Adornation 3 Consolation 4 Distinction 5 Speedy preterition Amend before the draw-bridge be taken up No man can say he shall have 12 hours to his day But now they are hid from thine eyes Yet they lived under the Ministry long after and no outward change to be discerned As Plutarch writes of Hannibal that when he could have taken Rome he would not when he would he could not so the Procrastinators Verse 43. For the dayes shall come God hath his dayes for vengeance as man hath his day for repentance There is a Prime of every mans life and of every mans Ministry The Levite lingered so long that he lost his Concubine she came short home so doth many a mans soul for like reason Shall cast a trench about thee Because like the wild-asse thou wouldst not otherwise be tamed and kept within compasse of Gods Commandements Verse 48. Were very attentive to heare him Gr. Hanged on him as the Bee doth on the flower the babe on the breast or the little bird on the bill of her Damme Christ drew the people after him as it were by the golden chain of his heavenly eloquence CHAP. X X. Verse 1. The cheif Preists and Scribes came GRaece Came suddenly upon him As an expected storme the Devill drove them Verse 4. The baptisme of John c. q. d. If John were sent by God to testifie as he did there is no colour of cause why ye should question mine authority Verse 8. Neither tell I you c Gods servants should be ready with their answer upon sudden assaults and not to seek of such arguments as may stop the mouth of an adversary When a 〈◊〉 Jesuite asked Where was your religion before Luther Answer was presently returned In the Bible where your religion never was Verse 16. God forbid Viz. That they should ever kill the Sonne of God sent unto them We cannot get men to beleive that their hearts are half so bad or their wayes so dangerous as the preacher makes of them Verse 17. What is this then that is written c. q. d. If it be not so as I say that you shall kill the Messiah how is it that the Scripture saith as much presse men with Scripture-testimonies that 's the readiest way of sound conviction It was a good speech of Augustine to 〈◊〉 contesting with him for audience 〈◊〉 me hear me said the Heretique Nay saith Augustine 〈◊〉 ego 〈◊〉 〈◊〉 tu me sed ambo 〈◊〉 Apostoium 〈◊〉 〈◊〉 non cognovi c. It is not I say or what thou saiest but what the Scripture saith that we 〈◊〉 stand to Verse 20. They sent forth 〈◊〉