her selfe Obscurum qua id fecerit ex causa It s hard to say wherefore she did this saith a learned Interpreter but likely out of modesty and that she may make no shew till she were sure as also that the miracle might appear the greater Verse 25. Thus hath the Lord She saw that all her prayers that she had haply forgot were not lost but laid up with God who now sends in the blessing that she had despaired of The Lord oft doth things for his people that they look not for Isaith 64. and stayes so long that when he comes he finds not Faith Luke 18. 8. Verse 26. Unto a City of Galilee God and his Angels can find out his hidden ones Psal. 83. 3. in what corner of the country soever Verse 27. Espoused to a man 1 The better to free her from suspition of fornication 2 That she might have one to provide for her when she was with Child 3 That the mystery of God manifested in the flesh might come to light by little and little Verse 28. Haile thou that art highly favoured A salutation and not a prayer as Papists pervert and abuse it And when the Ave-Mary-Bell rings which is at Sun-rising Noon and Sun-setting all men in what place soever house field street or market do presently kneel down and send up their united devotions to heaven by an Ave-Maria Also where one fasteth on Friday which they count our Lords day many fast on Saturday which they count our Ladies day Verse 29. She was troubled at his saying Affect not the vain praises of men saith one The blessed Virgin was troubled when truly praised of an Angel They shall be praised of Angels in heaven who have eschewed the praises of men on earth What manner of salutation Cujus esset saith one Interpreter voluit enim probare spiritum Qualis quanta saith another Id est quam honorifica magnifica ac proinde supra sortem suam pofita What an honourable salutation it was and more then she could acknowledge Verse 30. Feare not Mary We are not fit to hear till quit of carnall affections and passions The eare which tastes words as the mouth doth meat when filled with choller or other ill humours can relish no comfort Verse 31. Shalt call his name Jesus See the Note on Matt. 1. 21. If it were such a mercy to Israel that God raised up of their Sonnes for Prophets and of their young men for Nazarites Amos 2. 11. What was it to Mary and in her to all mankind that she should be mother to the Arch-prophet to that famous Nazarite Verse 32. Sonne of the highest Answerable to the Hebrew Elion whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sunne cujus antiquissima veneratio saith Beza whom the ancients deifie Verse 33. And of his Kingdom there shall be no end St. Paul saith indeed that he shall at the end of the world deliver up the Kingdome to God the Father not that his Kingdom shall then cease but that form of administration only that he now useth in the collecting and conserving of his Church Verse 34. How shall this be This is a speech not of unbeleif but of wonderment as desiring also to be better informed Verse 35. The power of the highest shall over-shadow thee As once he did the confused Chaos in the Creation This very expression was a great confirmation to the Virgins faith and may well serve for a caution to us not to be over-curious in searching into this secret Verse 36. Who was called barren It is observed that the barren women so called in both Testaments had the best Children as Sarah Rebecca Rachel Elizabeth c. because long held off and much humbled Some also have observed that the New Testament affords more store of good women then the Old Verse 37. For with God c. We never doubt of Gods will but we do in some measure doubt of his power See them both running paralell Job 42. 2. Verse 38. Behold the handmaid of the Lord Not Mall Gods maid as a black-mouthed Blatero hath blasphemed in print that the Puritans rudely call her Verse 39. Into the hill-country Of Juda southward of Jerusalem into the City of Hebron Josh. 21. 9. Verse 40. Saluted Elizabeth To whom she could not rest till she had imparted the good newes and both given and received some spirituall gift for mutuall confirmation and comfort Rom. 1. 11 12 Greif growes greater by concealing joy by expression Only the meeting of Saints in heaven can parallell the meeting of these two couzens Verse 41. The babe leapt in her womb Such comfort there is in the presence of Christ though but in the womb as it made John to spring What then shall it be in heaven think we Verse 42. Blessed art thou among women So is Jael the wife of Heber said to be Judg. 5. 24. who yet perhaps was hardly so good a woman as Deborah that called her so But it was no small confirmation to the blessed Virgin to hear the same words from Elizabeth that she heard before from the Angell And blessed is the fruit c. Or because blessed is the fruit of thy womb therefore blessed art thou c. Verse 43. That the mother of my Lord c. That the Lord himself should come amongst us as he did in the flesh and doth still by his Spirit Oh what a mercy Verse 44 Leaped in my womb More like a suckling at the the breast as the word signifieth then an Embryo in the womb The Spirit then worketh even in unborn babes that are elect some kind of saving knowledge of Christ answerable to faith in those that are grown up Verse 45. Blessed 〈◊〉 she Mary beleeved so did not 〈◊〉 though a man a Priest aged learned eminent and the message to him of more appearing possibility This Elizabeth here seems to have an eye to Beleeved that there shall be c. The same may be said of every beleiver It is true also in cases ordinary A perswasion that God will help and keep us will indeed help and keep us Marke 9. 23. Verse 46. And Mary said See the benefit of good 〈◊〉 and how one Christian kindleth another As Iron sharpneth iron so 〈◊〉 the face of a man his freind Doth magnifie the Lord Makes roome for him enlargeth her thoughts of him throwes wide open the everlasting doors that the King of glory may come in in State My spirit rejoyceth Tripudiat danceth a galliard which seemeth to come from the Greek word here used danceth Levaltoes in God or for God my Saviour as the matter and ground of my joy Verse 48. The low estate Vilitatem the 〈◊〉 and abject 〈◊〉 Cóntra Mariae 〈◊〉 quae 〈◊〉 Papicolae Here 's no mention of merit All generations shall call me blessed How much more should we with one mind and one mouth blesse God the Father of our Lord
laid hold of him Now I would we were all Lutherans in this saith One c. Verse 20. But lay up for your selves treasures in heaven That which you may draw out a thousand year hence For in a treasure there are three things a laying up a lying hid and a drawing out for present use Riches reach not to eternity Therefore whiles others lay 〈◊〉 upon riches Lay thou hold on eternall life 1 Tim. 6. 12. and that by following after righteousnesse god inesse faith love patience 〈◊〉 This this is the true treasure this is to be rich as our Saviour speaketh toward God and is opposed to laying up treasure for himself Luk 12. 21. as 〈◊〉 laying up treasure in heaven is to that of laying up treasure in earth 〈◊〉 cannot be done because the heart cannot be in two so different places at once The Saints have their commoration on earth but their conversation is in heaven Here are their bodies but their hearts are 〈◊〉 Christ their head is Sancti ibi sunt ubi 〈◊〉 sunt non sunt ubi sunt saith Chrysostome The Saints are there in their affections whether as yet they are not come in their 〈◊〉 All their plowing sailing building planting tends to that life that is 〈◊〉 supernaturall they run 〈◊〉 the high prize they strive for the crown of righteousnesse they breath after the 〈◊〉 vision with Oh when shall I come and appear before God! And as the Athenians when they were besiged by Sylla had 〈◊〉 hearts with him without the walls though their bodies were held within by force So the Saints though detained here for a while in a farre countrey yet their hearts are at home They go thorow the world as a man whose minde is in a deep study or as one that hath speciall haste of some weighty businesse they wonder much how men can a while to pick up sticks and straws with so much delight and diligence The time is short or trussed up into a narrow 〈◊〉 the task is long of keeping faith and 〈◊〉 good conscience hence they use the world as if they used it not as having little leisure to trifle There 's water little enough to runne in the right chanel therefore they let none runne beside but carefully improve every opportunity as wise merchants and care not to sell all to purchase the pearl of price In a witty 〈◊〉 saith Broughton out os Rabbi Bochai Kain and Abel contain in their names advertisements for matter of true continuance and corruption Kain betokeneth possession in this world and 〈◊〉 betokeneth one humbled in minde and holding such possession vain Such was his 〈◊〉 sheep-kinde the 〈◊〉 of all living beasts and therefore the favour of God followed him And the offering of Kain was of the fruit of the earth as he loved the possession of this world and the service of the body which yet can have no continuance and followed after bodily lusts Therefore the blessed 〈◊〉 favoured him not Kains chief care was to build Cities that he might call his Land after his own Name Psal. 49. 11. and make his sonne Lord Enoch of Enoch Not so the better sort Abel Henoch Noah Abraham they were content to dwell in tents as looking for a City which hath foundations whose maker and founder is God Abraham bought a piece of ground but for buriall only Ishmael shall beget twelve Princes but with Isaac will I establish my Covenant and although he grow not so great as his brother that man of Gods hand that had his portion here yet he shall make reckoning that the lines are fallen unto him in a fair place that he hath a goodly heritage Esau had his Dukes and grows a great Magnifico but Jacob gets first the birth-right for a messe of red red which the hungry hunter required to be 〈◊〉 with as Camels are fed by casting gobbets into their mouthes so the word signifies And after this he gets the blessing by his mothers means And when 〈◊〉 threatened him and had bolted out some suspitious words she seeks not to reconcile the two brethren by making the younger yeeld again what he had got from the Elder but prefers the blessing before Iacobs life and sends him away This was to lay up treasure in heaven for her sonne who took herein after the mother too For if Esau will but 〈◊〉 him to settle in the Land of promise a type of heaven he will spare for no cost to make his peace Silver and gold he hath none but cattel good store 550. head of them sends he for a present to make room for him as Solomon hath it Let heaven be a mans object and earth will soon be his abject David counts one good cast of Gods countenance 〈◊〉 better then all the corn and oil in the countrey Solomon craves wisdom and not wealth Paul counts all but drosse dung and dogs-meat so he may win Christ and get home to him Here we have but a glimpse of those gleams of 〈◊〉 we see but as in a glasse obscurely our life is hid with Christ in God as the pearl lies 〈◊〉 till the shell be broken Compare the estate of Prince Charles in his Queen-mothers womb with his condition at full age in all the glory of his fathers Court there is not so broad a difference as betwixt our present enjoyments albeit our joyes here are unspeakable glorious with those we shall have hereafter Sursum 〈◊〉 cursum nostrum dirigamus Let therefore our affections and actions our counsels and courses be bent and bound for heaven our earthly 〈◊〉 dispatch with heavenly mindes and in serving men let us serve the Lord Christ. The Angels are sent about Gods message to this earth yet never out of their heaven never without the vision of their maker These earthly things distract not if we make them not our treasure if we shoot not our hearts over-farre into them The end of a Christians life is not as 〈◊〉 dreamed of the 〈◊〉 of man to 〈◊〉 the heavens but to live in heaven This he begins to do here by the life of faith by walking with God as Enoch and Elias those Candidates of immortality so the Ancients called them by walking before God as Abraham and David by walking after God as the Israelites were bidden to do With God a man walks by an humble friendship and familiarity before him by uprightnesse and integrity after him by obedience and conformity by doing his will on earth as it is in heaven And this is to lay up treasure in heaven this is as the Apostle expresseth and interpreteth it to lay up in store for our selves a good foundation against the 〈◊〉 to come that we 〈◊〉 lay hold on eternall life 1 Tim. 6. 19. There shall be 〈◊〉 of thy times strength salvation wisdome and knowledge for the fear of the Lord shall be his treasure Isai. 33. 6.
as Samuel Verse 10. Take heed that ye despise not c. Gr. Look to it if you do a foul mischief is towards you Look to it as you tender your own safety here or salvation hereafter Cast not the least contempt upon Christs little ones As little as they are they have a great champion Isa. 37. 22 23. and so many Angels to right them and fight for them that a man had better anger all the witches in the world then one of these little ones I tell you some great ones have been fain to humble themselves and to lick the very dust of their feet sometimes that they might be reconciled to them Isa. 60. 14. If Cain do not lowre upon Abel God will arraign him for it Why is thy countenance cast down c Why dost look so doggedly If Miriam do but mutter against Moses God will spet in her face And if Aaron had not made the more hast to make his peace by repentance he also had tasted of the lame sawce Their Angels do allwaies behold the face Angels in the Syriack are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the face because it is their office and honour to look alwaies on Gods face They are sent about Gods messages to this earth yet are never out of their heaven never 〈◊〉 of the vision of their maker No more are godly men when busied in their callings And howsoever slighted in the world yet Angels are sent forth for their safeguard and service Heb. 1. 14. yea for the accomplishment of all designes for the Saints good they stand alway looking God full in the face to receive commandments Verse 11. For the Sonne of man came c. Therefore Angels are so active and officious about them This the 〈◊〉 Angels could not bring their hearts to yeeld to and therefore fell 〈◊〉 envie from their first estate and whereas the society 〈◊〉 Angels was much maimed by their fall their room say some is supplied by the Saints whom therefore they take such care of and content in Verse 12. 〈◊〉 he not leave the ninety and nine I am not saith a Divine of their fond opinion that think the Angels are here meant by the ninety nine sheep as if they were 〈◊〉 infinite in number beyond the number of mankinde yet without question they are exceeding many and that number cannot be known of us in this world Dan. 7. 10. Psal. 68. 17. The Chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai c. that is those myriads of Angels make Sion as dreadfull to all her enemies as those Angels made Sinai at the delivery of the law But the application of this 〈◊〉 makes it plain that the hundred sheep are Gods elect 〈◊〉 ones all which are set 〈◊〉 by Christ upon the everlasting mountains and not one of them lost Joh. 10. Matth. 24. Verse 13. And if so be that he finde it As he will most surely for none can take them out of his hands nor can he discharge his 〈◊〉 should he suffer any one of them to wander and perish as they will do undoubtedly if left to themselves such is their sheepish simplicity Isa. 53. 6. God hath charged Christ to see to the safe-keeping of every true sheep Joh. 6. 39 40. and he performed it to the full Joh. 17. 12. As for that sonne of perdition there excepted he was never of Christs body yet is excepted because he seemed to be by reason of his office Verse 14. It is not the will of your father Happy for us that we are kept by the power of God to salvation 1 Pet. 1. 5. for else it were possible for us to fall away and perish an intercision there might be nay an utter excision from Christ were not his left hand under us and his right hand over us and both his hands about us to clasp and hold us fast to himself But his right hand is our 〈◊〉 and his left hand our Boaz. Both which pillars in the porch of Solomons Temple did shew not only by the matter whereof they were made but also by the names whereby they were called what stedfastnesse the Elect stand in before God both for present and future For present they have strength in themselves for future God will so stablish them with his grace that they shall never wholly depart from him As for reprobates God saith of them 〈◊〉 that will die let it die they shall die in their sinnes as the Lord threatneth the Jews which is a thousand times worse then to die in a ditch or in a dungeon Verse 15. If thy brother shall trespasse As trespasse he will for it must needs be that offences come vers 7. such is humane 〈◊〉 Two flints may 〈◊〉 smite together and not fire come out as two or more men converse together and not trespasses in one kind or other fall out A Heathen could say Non amo 〈◊〉 nisi offendam for so I shall know whether he love me or no by his forbearing of me And Augustine saith Qui desinit 〈◊〉 desinit amare He that ceaseth to bear with me ceaseth to love me Here therefore our Saviour after he had deterred his from doing wrong instructeth them how to suffer wrong If it be not considerable it must be dissembled As if it be Go and tell him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gon to him presently lest else the sore 〈◊〉 and thou hate him in thy heart 〈◊〉 not he should come to me c. but get thee to him with speed Lech lecha as God said to Abraham up and be packing 〈◊〉 not to strain courtesie with him when both have haste but seek peace and ensue it it is best to be first in a good matter Remember said Aristippus to 〈◊〉 with whom he was fallen out that though I were the elder mao yet I first sought to thee Verily said 〈◊〉 thou 〈◊〉 not only an elder but a better man then I for I was first in the quarrell but thou art first in seeking reconciliation Tell him his fault Gods little ones are so to be loved as not to be let alone in their trespasses but freely and friendly admonished that they may see their sinne and amend their way as Denkius did when admonished by Oecolampadius He being a learned man held this heresie that no man or devil should be damned eternally but all saved at last c. But being withall an humble man he repented being converted by Oecolampadius in whose presence he died at Basil of the plague but piously 〈◊〉 Dom. 1528. Thou hast gained thy brother To God and thy self and if to God to thy self surely for ever as Philemon how much 〈◊〉 Onesimus to Paul to whom they therefore owed themselves also St Anthony Kingston thus spake to Mr Hooper a little before his Martyrdome I thank God that ever I knew you for God did appoint you to
with Abner so do mens abilities fail amain when once they begin to fail till at last God laies them aside as so many broken vessels and cause them to be forgotten as dead men out of minde Psal. 31. 21. Verse 29. But from him that hath not shall be c. See the Notes on Chap. 13. 12. Where the like is spoken but with this difference There our Saviour speaketh of proud men such as arrogate to themselves that they have not Here of idle and evil persons such as improve and imploy not that they have the rust of whose worth shall rise up against them Jam. 5. 3. Verse 30. And cast ye the unprofitable servant That had his soul for salt only to keep his body from putrifying that worthlesse saplesse uselesse man that is no more missed when gone then the parings of ones nails that never did good among his people Ezek. 18. 18. but lived wickedly and therefore died wishedly A way with such a fellow saith Christ from off the earth which he hath burdened c. Verse 31. And all the holy Angels with him He shall not leave one behinde him in heaven 〈◊〉 what a brave bright day must that needs be when so many glorious Sunnes shall shine in the firmament and among and above them all the Sun of righteousnesse in whom our nature is advanced above the brightest Cherub Upon the throne of his glory Perhaps upon his Angels who are called Thrones Col. 1. 16. and possibly may bear him aloft by their naturall strength as on their shoulders Verse 32. And before him shall be gathered all Then shall Adam see all his Nephews at once none shall be excused for absence at this generall Assizes none shall appear by a proxy all shall be compelled to come in and hear their sentence which may be as some conceive a long while a doing It may be made evident saith one from Scripture and reason That this day of Christs kingly office in judging all men shall last haply longer then his private administration now wherein he is lesse glorious in governing the world Things shall not be suddenly shuffled up at last day as some imagine And he shall separate them Before he hears their causes which is an argument of singular skill in the Judge it being the course of other Judges to proceed Secundum allegata probata But he shall set mens sins in order before their eyes Psal. 50 21. with 〈◊〉 of the particulars Verse 33. The sheep on the right hand c. A place of dignity and safety Our Saviour seems here to allude to that of Moses his dividing the Tribes on Gerizzim and Ebal Those six Tribes that came of the free-women are set to blesse the people as the other five that came of the bond-women whereunto is adjoyned Reuben for his incest are set to say Amen to the curses Deut. 27. 11 12 13. Verse 34. Come ye blessed of my Father Pateruè alloquitur As who should say Where have ye been my darlings all this while of my long absence Come Come now into my bosom which is now wide open to receive you as the welcomest guesse that ever accoasted me c. And surely if Jacobs and Josephs meeting were so unspeakably comfortable If Mary and Elizabeth did so greet and congratulate O what shall be the joy of that 〈◊〉 day Inherit the Kingdom prepared Here as in the Turks Court every man is aut Caesar aut nullus as he said either a King or a 〈◊〉 as the Sultans children if they raign not they die without mercy either by the sword or halter From the foundation of the world Their heads were destinated long since to the diadem as Tertullian hath it K. James was crowned in his cradle Sapores King of Persia before he was born for his father dying the Nobles set the crown on his mothers belly but the Saints were crowned in Gods eternall counsell before the world was founded Verse 35. For I was an hungred For in this place denoteth not the cause but the evidence It is all one as if I should say This man liveth for behold he moveth Where it will easily be yeelded That motion is not the cause of life but the evidence and effect of it So here Merit is a meer fiction sith 〈◊〉 can be no proportion betwixt the worke and the 〈◊〉 Verse 36. Naked and 〈◊〉 clothed me Darius before he came to the Kingdom received a garment for a gift of one Syloson And when he became King he rewarded him with the command of his countrey Samus Who now will say that Syloson merited such a boon for so small a curtesie A Gardiner offering a rape-root being the best present the poor man had to the Duke of 〈◊〉 was bountifully rewarded by the Duke Which his Steward observing thought to make use of his bounty presenting him with a very fair horse The Duke ut perspicaci erat ingenio saith mine authour being a very wise man perceived the project received the horse and gave him nothing for it Right so will God deal with our merit-mongers that by building monasteries c. think to purchase heaven I was in prison and ye came to me Many Papists have hence concluded that there are only six works of mercy Visito poto cibo c. whereas indeed there are many more But it is remarkable out of this text that the last definitive sentence shall passe upon men according to their forwardnesse and freenesse in shewing mercy to the family of faith And that the sentence of absoution shall contain a manifestation of all their good works and that with such fervency of affection in Christ that he will see and remember nothing in them but the good they have done See my Common-place of Alms. Verse 37 38 39. Then shall the righteous c. Not that there shall be then any such dialogisme say Divines at the last day but Christ would hereby give us to understand That the Saints rising again and returning to themselves can never sufficiently set forth such a bounty in Christ whereby he taketh all they do to their poor necessitous brethren in as good part as done to his sacred self Verse 40. One of the least of these my 〈◊〉 What a comfort is this that our own brother shall judge us who is much more compassionate then any Joseph What an honour that Christ calls us his brethren What an obligation is such a dignity to all possible duty that we stain not our kindred 〈◊〉 being invited to a place where a notable harlot was to be present asked counsell of 〈◊〉 what he should do He bad him only remember that he was a Kings sonne Remember we that we that we are Christ the Kings brethren and it may prove a singular preservative Vellem si non essem Imperator said 〈◊〉 when an harlot was 〈◊〉 unto him I would if I were hot Generall Take thou the pillage of the field said
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
Abraham and and the belly of hell 1. The godly man projects not sin as the wicked doth but is preoccupated by it against his generall purpose 2. He arts not the sin that he acts he sins not sinningly he is not transformed into sinnes image as the wicked are Mica 1. 5. His scum rests not in him he works that out by repentance that he committed with reluctance 3. He is the better for it afterwards His very sin when be wailed and disclaimed maketh him more heedfull of his waies more thankfull for a 〈◊〉 more mercifull to others more desirefull after the state of perfection c. Whence grew that paradox of M. Iohn Fox That his graces did him most hurt and his sinnes most good Whereas wicked men grow worse and worse Deceiving and being 〈◊〉 till at length by long trading in sin being hardened by the deceitfulnesse thereof they are utterly deprived of all even passive power of recovering themselves out of the devils snare which is a conformity to the devils condition This their covering therefore is too short Christs fan is in his hand to take out the precious from the vile and the Ministers of Christ must separate as the Priests of old did the clean from the unclean drive the chaff one way and the wheat another For what is the chaff to the wheat saith the Lord See this enjoyned them Isa. 3. 10 11. Zuinglius as in his publike lectures he would very sharply 〈◊〉 sinne so ever and anon he would come in with this proviso Probe vir haec nihil ad te This is nothing to thee thou godly man He knew that he could not beat the dogs but the children would be ready to cry whom therefore he comforted And he will thorowly purge his floor That is his Church called Gods threshing floor in Isaias because usually thresht by God with the flail of affliction That is one way whereby the Lord Christ doth purge his people and separate between the Sonne that he loves and the sin that he hates This he doth also by his Word and Spirit Sanctifying them by his truth 〈◊〉 Word is truth Joh. 17. And such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Iesus Christ and by the Spirit of our God Thus Christ purgeth his floor here incoatively and in part hereafter thorowly and in all perfection In all which we may observe saith a Divine this difference between Christ and the tempter Christ hath his fan in his hand and he fanneth us the devil hath a sive in his hand and he sifteth us Now a fan 〈◊〉 out the worst and keepeth in the best a sive keepeth in the worst and casteth out the best Right so Christ and his trials purgeth chaff and corruption out of us and rourisheth and increaseth his graces in us Contrariwise the devil what 〈◊〉 soever is in us he confirmeth it what faith or other good thing soever he weakneth it But Christ hath praid for his though never so hard laid at that their faith fail not and giveth them in time of fanning to fall low at his feet as wheat when the wicked as light chaff are ready to flee in his 〈◊〉 as murmuring at their hard measure with those miscreants in the wildernesse And gather his wheat into the garner Mali in area nobiscum esse possunt in horreo non possunt The wicked may be with us in the floor they shall not in the garner for there shall in no wise 〈◊〉 into the City of the lamb any thing that defileth or that worketh abomination Heaven spewed out the Angels in the first act of their Apostacy and albeit the devil could scrue himself into Paradise yet no unclean person shall ever enter into the Kingdom of Heaven Without shall be doggs and evil-doers no dirty dogge doth trample on that golden pavement no 〈◊〉 is with that gold no chaff with that wheat but the spirits of just men made perfect amidst a panegynis of Angels and that glorious 〈◊〉 Heb. 12. 22. In the mean while 〈◊〉 〈◊〉 ego 〈◊〉 may every good soul say with that Father I am Gods wheat And although the wheat be as yet but in the ear or but in the blade yet when the fruit is ripe he will put in the sicle because the 〈◊〉 is come and gather his wheat into his barn into his garner It doth the husbandman good at heart to see his corn come forward though the harvest be not yet But will burn up the chaff with unquenchable fire In reference to the custom of those countries which was to cast their chaff into the fire But this alas is another manner of fire then that A metaphoricall fire doubtlesse and differs from materiall fire 1. In respect of the violence for it is unspeakable 2. Of the durance for it is unquenchable 3. Of illumination for though it burn violently to their vexation 〈◊〉 it shines not to their comfort 4 Of operation for it consumes not what it burneth they ever fry but never die vivere 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 death but 〈◊〉 it not as those Rev. 〈◊〉 A just 〈◊〉 of God upon them that they that once might have had life and 〈◊〉 not now would have death and cannot Verse 13. Then cometh Iesus from Galilee Our Saviour came far to seek his baptisme Let not us thinke much of any pains taken that we may 〈◊〉 of the Ordinances The Shunammite went ordinarily every Sabbath and new-moon on horsback to hear the Prophet The good people in Davids time passed 〈◊〉 the valley of Baca from strength to strength to see the face of God in Sion though but in that dark glasse of the ceremonies And in Daniels time they ran to and fro to increase knowledge In 〈◊〉 daies the inhabitants of one City went to 〈◊〉 saying Let 〈◊〉 go speedily to pray before the Lord and to 〈◊〉 the Lord of host I will go also Our Saviour took it ill that men came not as far to hear him as the Queen of Sheba did to hear 〈◊〉 The 〈◊〉 came as far to worship in the Temple And of our fore-fathers in K. Henry the eights time M. Fox 〈◊〉 thus To see 〈◊〉 travels earnest seeking burning zeal readings watchings sweet assemblies love concord godly living faithfull marrying with the faithfull may make us now in these our dayes of free profession to blush for shame George Eagles Martyr in Q. Maries daies for his great pains in travelling from place to place to confirm the brethren was sirnamed Trudge-over-the-world c. To be baptized of him Not for any need he had for he was a Lamb without blemish of naturall corruption and without spot of actuall transgression 1 Pet. 1. 19. but meerly for our benefit to sanctifie baptisme to us and
horn hath been in them are no longer poisonable but healthfull Into the holy City Things are called holy either by nature as God who is truly alway and only of himself holy or by separation or being set apart to a holy use or end which Origen calleth sancta sanctificata by accession of externall holinesse from without So Jerusalem is here called holy because the City of God where he was daily worshipped And for the same cause was the ground whereon Moses and Ioshua trod called 〈◊〉 ground and Tabor the holy Mount And when we stand in our Churches saith Chrysostome we stand in a place of Angels and 〈◊〉 angels in the Kingdom of God and heaven it self which they that profane may justly fear to be whipt like dogs out of 〈◊〉 haavenly temple and City too And surely it were to be wished that such profane Esaus now-adaies as dare prate or sleep or laugh and play the parts of jesters or doe any thing else unbeseeming the service of God would keep themselves from Gods sanctuary or that we had such Porters to keepe them 〈◊〉 as they had under the Law 2 Chronicles 23. 19. And setteth him upon a pinacle of the Temple Height of place giveth opportunity of temptation The longest robe contracts the greatest soil neither are any in so great danger as those that walk on the tops of pinacles Even heigth it self makes mens brains to swim As in Diocletian who not content to be Emperour would needs be adored as a god and Caligula of whom it was said That there was never any better servant then he nor worse Lord. Vespasian is reported to have been the only man that ever became better by the Empire conferred upon him It is both hard and happy not to be made worse by advancement 〈◊〉 signifies both honour and 〈◊〉 Chabadh 〈◊〉 and honour Honoro and onero shew that honour goeth not without a 〈◊〉 Fructus 〈◊〉 oneris fructus honoris onus Pope Pius Quintus said thus of himself Cumessem religiosus sperabam bene ae salute animae meae Cardinalis factus extimui Pontifex creatus 〈◊〉 〈◊〉 When I was first in orders without any further ecclesiasticall dignity I had some good hopes of my salvation When I became a Cardinall I had 〈◊〉 since I was made Pope least of all The same thoughts of himself had Clement the 8th his immediate successour saith the same Authour Non insulsè Autor 〈◊〉 moral cap. 12. Praepositioni quot accidunt Unum Quid Casus tantùm Quot casus Duo Qui Accusativus abiativus Haec enim Praelatum oportet timere accusari a crimine aufirri 〈◊〉 sic ignominiosè cadere Verse 6. And he saith unto him The devil usually tempteth by speech inward or outward Senarclaeus telleth of a plain Countrey-man at Friburg in Germany that lying on his death-bed the devil came to him in the shape of a tall terrible man and 〈◊〉 his soul 〈◊〉 Thou hast been a notorious sinner and I am come to set down all thy sins And therewith he drew out 〈◊〉 and 〈◊〉 and sate down at a Table that stood by and began to write The sick man answered My soul is Gods and all my sins are nailed to the crosse of Christ. But if thou desire to set down my sins write thus All our righteousnesses are as a filthy rag c. The devil set down that and bad him say on He did But thou Lord hast promised for thine own sake to blot out our iniquities and to make our searlet sins white as snow The devil passed by those words and was earnest with him to goe on in his former argument The sick man said with great 〈◊〉 The sonne of God appeared to destroy the works of the devil With that the devil vanished and the sick man departed If thou be the Son of God cast thy self c. This is the devils Logick to argue from 〈◊〉 to liberty to doe wickedly with both hands earnestly Wheras the Heathen could say In maxima libertate minima licentia And the Father Ideò deteriores sumus quia meliores esse debemus Therefore are we worse because we ought to be better Remember but this that 〈◊〉 art sonne to a King said one to Antigonus and that will 〈◊〉 thee from base courses Take thou those spoils to thy self said Themistocles to his friend that followed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou art not Themistocles as I am they are poor things farre below me Shall such a man as I flee Shall I doe any thing to the dishonour of my heavenly father and therefore sin because grace hath abounded That is not the guise of any of Gods children They walk honestly bravely gallantly worthy of God who hath done so great things for them The more 〈◊〉 the more engagements Scipio when a harlot was offered unto him said Vellem si non essem Imperator It was an aggravation of 〈◊〉 fall of Solomon that God had appeared unto him twice and of Saul That he fell as if he had not been anointed So it is of any of Gods Saints to sin as if they had not been adopted Cast thy self down Here our Saviour is tempted to self-murder by an old man-slater And when Moses Elias Jonas and others of the best sort of Saints were in a fit of discontent and grew weary of their lives wishing for death Divines doubt not but Satan gave a push at them with his ten horns to dispatch and ease 〈◊〉 of the present trouble by cutting off their own daies A dangerous and hideous temptation yet such as may be all the best and few scape it that live out their time But in all the book of God we read not of any of the generation of the just that ever did it That God who kept them will if we look up to him doe as much for us Only we must set against this bloudy temptation with Gods 〈◊〉 me and with Gods armour The word and prayer are the 〈◊〉 and power of God and by his might doe 〈◊〉 all the fiery darts of the devil Oppose the commination to the temptation Herein Eve faultred in her lest ye die though she held the precept and so fell For it is written A vile abuse of sacred Scripture to 〈◊〉 thereby to 〈◊〉 or 〈◊〉 for it yet what more ordinary with men of corrupt mindes and reprobate concerning the saith Quicaedem 〈◊〉 saciunt ad materiam suam as Tertullian speaketh who 〈◊〉 the Scriptures to serve their own purposes But of this more elsewhere He shall give his Angels charge over thee Hitherto the old liar speaketh truth But Satan etsi semel videatur verax millies est mendax semper fallax saith one Satan though he may sometimes seem a true-speaker yet he is a thousand times for it a liar and alwaies a deceiver Because our Saviour had alledged
Pope to a dark dungeon lading him with bitter scoffs and curses There are not many years past since the Realm of France was ready upon the Popes refusall to reblesse K. Henry 4. upon conversion to them to with-draw utterly from the obedience of his Sea and to erect a new Patriarch over all the French Church The then Arch-bishop of Burges was ready to accept it and but that the Pope in fear thereof did hasten his benediction it had been effected to his utter 〈◊〉 and decay Before he would doe it he lashed the King in the person of his Embassadour after the singing of every verse of miserere untill the whole Psalm was sung out Sed 〈◊〉 Evangelij jubare sagaciores ut spero principes adnutum hujus Orbilij non solvent subligacula saith a great Divine of ours King Henry the eighth and the French King some half a year before their deaths were at a point to have changed the Masse in both their Realms into a Communion Also to have utterly extirped the Bishop of Rome c. Yea they were so thorowly resolved in that behalf that they meant also to exhort the Emperour to doe the like or to break off from him The same Emperour to be revenged upon Pope Clement his enemy abolished the Popes authority thorowout all Spain his native Kingdome declaring thereby the Spaniards themselves for example that ecclesiasticall discipline may be conserved without the Papall authority The Eastern Churches have long since separated the other four Patriarchs dividing themselves from the Bishop of Rome and at their parting using these or the like words Thy greatnesse we know thy covetousnes we cannot satisfie thy encroaching we can no longer abide live to thy self Neither are the Western much behinde especially since all was changed in that Church manners doctrine and the very rule of faith in the Trent 〈◊〉 Then according to some Expositours did the second Angel pour out his vial upon the sea upon that conflux of all sorts at Trent and it became as the 〈◊〉 of a dead man those deadly decrees are written with the bloud of heretikes and every living soul died in that sea as once the fish of AEgypt For none that worship the beast have their names written in the book of life of the lamb slain from the foundation of the world Revel 13. 8. Slain I say as in his fathers decree and promise as in the Sacrifices of the Law and faith of his people so in his members and Martyrs beheaded as John Baptist or otherwise butchered for the witnesse of Jesus and for the Word of God But the bloud of the Martyrs was the seeding of the Church God was never left without witnesses as is seen in our Catalogues but although John was cast in prison yea beheaded in the prison as if God had known nothing of him quoth that Martyr yet there never wanted a Jesus to goe into Galilee And that guilty Edomite Herod was sensible of it Matth. 14. 2. when he said to his servants This is John Baptist he is risen from the dead In like sort the Romish Edomite after he had done to death Christs two ancienter witnesses that Baptist-like came in the spirit and power of Elias to confute and confound their Baal-worships yet to his great grief and regret he hath seen them revive and stand upon their 〈◊〉 again in that heroicall Wicliff who is said to have written more then 200. volumes against him in that Goose of 〈◊〉 that Swan of Saxony those three 〈◊〉 Angels That flew in the midst of heaven 〈◊〉 the everlasting Gospel to preach to them that dwell on the earth together with those other noble Reformers in all Christian Churches By whom ever since the Pope was declared to be 〈◊〉 his authority saith Bellarmine hath not only not 〈◊〉 but daily more and more decreased The fourth 〈◊〉 hath lost a head as Cusanus the Cardinall had prophesied Anno Domini 1464. and after him Trithemius the Abbot Anno 1508. A sect of Religion saith he shall arise once within this 〈◊〉 years to the great destruction of the old Religions It is to 〈◊〉 〈◊〉 that the fourth beast will lose one of her heads This he 〈◊〉 in his book concerning Angels and Spirits What kinde of spirit it was black or white that dictated unto him this prophecy which fell out accordingly and was fulfilled 〈◊〉 〈◊〉 Luther I cannot tell But the godly learned 〈◊〉 it was from that evil spirit who is said to have sung before 〈◊〉 tibi subitò motibus ibit amor As the Emperour Frederick is reported also to have fore-told in this distich Roma 〈◊〉 titubans variis erroribus acta Corruet 〈◊〉 〈◊〉 esse 〈◊〉 Verse 13. And leaving 〈◊〉 Where he had had his conception and education and did 〈◊〉 in a speciall manner affect them and 〈◊〉 their good but they would not For when 〈◊〉 〈◊〉 have healed Israel then the iniquity of Ephraim broke our as the leprosie in their fore-heads Hos 7. 1. they refused to be reformed they hated to be healed Some few sick folk he healed there and that was all he could doe for them more then marvell at their unbelief He could doe there no mighty work saith St Mark and therefore left them saith St Matthew then the which he could hardly have done them a greater 〈◊〉 For woe be unto you if I depart from you Hos. 9. 12. In the 9 10 〈◊〉 11. 〈◊〉 of 〈◊〉 God makes divers removes And 〈◊〉 as he goes out some judgement 〈◊〉 in till at length he was 〈◊〉 gone out of the City Chap. 11. 23. And then followed 〈◊〉 〈◊〉 calamity in the ruine 〈◊〉 O pray that the Sunne of that dismall day may 〈◊〉 arise wherein it shall be said That our 〈◊〉 stick is removed that our Sunne is eclipsed that the 〈◊〉 is 〈◊〉 from our English Israel that Christ hath turned his back upon this our Nazareth 〈◊〉 preces lacrymas cordis logatos saith Cyprian Currat poenitentia ne praecurrat sententia saith Chrysologus Wish we for our Church as 〈◊〉 did for the Romish Synagogue that we had some Moses to take away the evils and abuses therein Nam non unum 〈◊〉 vitulum sed multos habemus And then sing as another did Ah ne diem illum posteri Vivant mei qiso pristinum Vertantur in lutum aurea Quae nos beârunt saecula He came and 〈◊〉 in Capernaum Happy town in so sweet and precious an Inhabitant and is therefore said to be lifted up to Heaven Matth. 11. 23. as Revel 7. among those that were sealed of the severall Tribes Judah is first reckon'd of all Leahs children because our Lord sprang out of Judah and Nepthali of all those of Rachels side because at Capernaum in that Tribe he dwelt Ut utrobique superemineat Christi praerogativa saith an
every true Ionathan and Samson and makes them never to thirst again after the worlds tastlesse fooleries Like as his mouth will not water after homely provision that hath lately tasted of delicate sustenance They shall be satisfied Because true desires are the breathings of a broken heart which God will not despise He poureth not the oil of his grace but into broken vessels For indeed whole vessels are full vessels and so this precious liquour would run over and be spilt on the ground There may be some faint desires as of wishers and woulders even in hell-mouth as Balaam desired to die the death of the righteous but liked not to live their life Pilate desired to know what is truth but staid not to know it That faint Chapman in the Gospel that cheapen'd heaven of our Saviour but was loth to goe to the price of it These were but fits and flashes and they came to nothing Carnall men care not to seek whom yet they desire to finde saith Bernard Fain they would have Christ but care not to make after him as Herod had of a long time desired to see our Saviour but never stirred out of doors to come where he was Luk. 22. But now The desire of the righteous that shall be satisfied as Solomon hath it that shall be well filled as beasts are after a good bait as 〈◊〉 Saviours word here signifieth Desires as they must be ardent and violent such as will take no nay or be set down with silence or sad answers whence it is that desire and zeal goe together 2 Cor. 7. 11. So if they be right they are ever seconded with endeavour after the thing desired Hence the Apostle contents not himself to say that if there be first a willing minde God accepts c. 2 Cor. 8. 12. but presently adds Now perform the doing of it that as there was a readinesse to will so there may be a performance also that is a sincere endeavour to perform as a thirsty man will not long for drink only but labour after it or a covetous man wish for wealth but strives to compasse it And thus to 〈◊〉 is to attain thus to will is to work thus to desire is to doe the will of our heavenly father who accepts of pence for pounds of mites for millions and accounts us as as good as we wish to be He hath also promised To fill the hungry with good things to rain down righteousnesse on the dry and parched ground to fulfill the desires of them that fear him So that it is but our asking and his giving our opening the mouth and he will fill it our hungring and his feeding our thirsting and his watering our open hand and his open heart The oil failed not till the vessels failed neither are we staitned in God till in our own bowels Dear wife saith Lawrence Saunders the Martyr riches I have none to leave behinde wherewith to endow you after the worldly manner but that treasure of tasting how sweet Christ is to hungry consciences whereof I thank my Christ I doe feel part and would feel more that I bequeath unto you and to the rest of my beloved in Christ to retain the same in sense of heart alwaies Pray pray I am merry and I trust I shall be maugre the teeth of all the devils in hell I utterly refuse my self and resign me to my Christ in whom I know I shall be strong as he seeth needfull Verse 7. Blessed are the mercifull They that from a compassionate heart melting with sense of Gods everlasting mercy to it self and yerning over the miseries of others extend and exercise spirituall and corporall mercy The former which teacheth a man to warn the unruly comfort the feeble-minded support the weak be patient toward all men c. The School-men thus Consule castiga solare remitte 〈◊〉 ora usually excels and exceeds the later which stirs a man up to feed the hungry clothe the naked visit the sick c. Vifito poto cibo redimo tego colligo condo 1. In the nature of the gift which is more noble 2. In the object the soul which is more illustrious 3. In the manner which is 〈◊〉 as being spirituall 4. In the kinde which is more heavenly as that which aimes at our brothers 〈◊〉 salvation And 〈◊〉 way the poorest may be plentifull and enrich the 〈◊〉 with spirituall alms As also the other way something must be done by all the Candidates of true 〈◊〉 They that labour with their hands must have something 〈◊〉 give to him that needeth be it but two mites nay a cup of cold water it shall be graciously accepted from a sincere heart and certainly rewarded And here the poor Macedonians may shame and many times doe the rich Corinthians that have a price in their hands but not a heart to use it For it is the love and 〈◊〉 the lack of money that makes men churls and misers And hence it is that the richer men are many times the harder as Dives being herein like children who when they have their mouths 〈◊〉 and both hands full yet will rather spoil 〈◊〉 then give any away But doe men give to Gods poor Or doe they not rather lend it to the Lord who turns pay-master to such Doe 〈◊〉 not lay it out for him or rather lay it up for themselves The safest chest is the poor mans box Make you friends with the Mammon of unrighteousnesse God hath purposely branded riches with 〈◊〉 infamous adjunct that we might not over-love them that 〈◊〉 ye fail they 〈◊〉 receive you into everlasting 〈◊〉 that is either the Angels or the poor or thy well-emploied wealth shall let thee into heaven Only thou must draw forth not thy sheaf alone but thy soul also to the hungry 〈◊〉 bowels of mercy as our Saviour did Matth. 15. 32. to bleed in 〈◊〉 〈◊〉 wounds and be deeply and tenderly affected in 〈◊〉 〈◊〉 〈◊〉 This is better then alms For when one gives an alms 〈◊〉 gives something without himself but by compassion we 〈◊〉 another by somewhat 〈◊〉 and from 〈◊〉 selves And 〈◊〉 〈◊〉 properly the mercy to which mercy is here 〈◊〉 〈◊〉 〈◊〉 to boot For they shall obtain mercy Misericordiam 〈◊〉 mercodem Mercy not wages it being a mercy and not a duty in God to render unto every man according to his works Psal. 62. 12. how much more according to his own works in us 〈◊〉 mercy he shall be sure of that sheweth mercy to those in misery His soul shall be like a watered garden The liberall soul shall be made fat saith Solomon and he that watereth shall be watered also himself Or as Kimchi expounds it He shall be a sweet and seasonable showre to himself and others His body also shall be fat and fair-liking Thy health shall spring forth speedily and thy bones shall be made fat Isa.
a great leap So soon as the 〈◊〉 was about him he put out both his arms from his body like a rood and so stood stedfast the joy of the Lord being his strength not plucking his arms in till the fire had consumed and burnt them off So Doctour Tailour going toward his death and comming within a mile or two of 〈◊〉 where he was to suffer he leapt and 〈◊〉 a frisk or twain as men commonly doe in dancing Why M. Doctour quoth the Sheriff how doe you now He answered well God be praised good M. Sheriff never better for now I know I am almost at home I lack not past two stiles to goe over and I am even at my 〈◊〉 〈◊〉 Likewise 〈◊〉 White going to the stake whereas before he was wont to goe stooping or rather crooked through infirmity of age having a 〈◊〉 countenance and a very feeble complexion and withall very soft in speech and gesture now he went and stretcht up himself bolt upright and bare withall a most pleasant and comfortable countenance not without great courage and audacity both in speech and behaviour It were easie to instance the exceeding great joy of the 〈◊〉 Act. 5. 41. who went from the Councel rejoycing that they were so farre honoured as to be dishonoured for the Name of Jesus which Casaubon calleth Elegantissimum 〈◊〉 So Bradford 〈◊〉 forgive me saith he mine unthankfulnesse for this exceeding great 〈◊〉 that among so many thousands he chuseth me to be one in whom he will suffer And in a letter to his mother For Christs sake I suffer saith he and therefore should be merry and glad And indeed good mother so I am as ever I was yea never so merry and glad was I as now I should be if I could get you to be merry with me to thank God for me and to pray on this sort Ah good Father that 〈◊〉 vouchsafe that my son being a grievous sinner in thy sight should finde this favour with thee to be one of thy sons Captains and men of warre to fight and suffer for his Gospels sake I thank thee and pray thee in Christs Name that thou wouldst forgive him his sins and unthankfulnesse and make him worthy to suffer not only imprisonment but even very death for thy truth 〈◊〉 and Gospels sake c. Whether Bradfords mother did thus or no I know not but William Hunters mother that suffered under Bonner told him that she was glad that ever she was so happy as to bear such a childe as could finde in his heart to 〈◊〉 his life for Christs Name sake Then William said to his mother For my little pain which I shall suffer which is but for a little braid Christ hath promised me a crown of joy may not you be glad of that mother With that his mother kneeled down on her knees saying I pray God strengthen thee my sonne to the 〈◊〉 yea I thinke thee as well bestowed as any childe that ever I bare For indeed as M. Philpot the Martyr said to die for Christ is the greatest promotion that God can bring any in this vale of misery unto yea so great an honour as the greatest Angel in heaven is not permitted to have This made John Clerks mother of Melda in Germany when she saw her sonne whipt and branded in the fore-head for opposing the Popes Indulgences and calling him Antichrist to hearten her sonne and cry out Vivat Christus ejusque insignia Blessed be Christ and welcome be these marks of 〈◊〉 Constantinus a Citizen of Rhone with three other being for defence of the Gospel condemned to be burned were put into a dung-cart who thereat rejoycing said that they were reputed here the excrements of the world but yet their death was a sweet odour to God When the chain was put about Alice Drivers neck Oh said she here is a goodly neckerchief blessed be God for it Algerius Christs prisoner thus dated his letter From the delectable Orchyard of the Leonine prison And I am in prison till 〈◊〉 be in prison said Saunders And indeed said Bradford I thank God more of this prison then of any parlour yea then of any pleasure that ever I had for in it I finde God my most sweet God alwaies After I came into prison saith Robert Glover Martyr in a letter to his wife and had reposed my self there a while I wept for joy and 〈◊〉 my belly-full musing much of the great mercies of God and as it were thus saying to my self Lord who am I on whom thou shouldst bestow this great mercy to be numbred among the Saints that suffer for thy Gospel sake And I was carried to the Cole-house saith M. 〈◊〉 where I and my six fellows doe rouse together in the straw as 〈◊〉 we thank God as others doe in their beds of down And in another letter I am now in the Cole-house a dark and ugly prison as any is about London but my dark body of sinne hath well deserved the same c. And I thank the Lord I am not alone but have six other faithfull companions who in our darknesse doe cheerfully sing hymns and praises to God for his great 〈◊〉 We are so joyfull that I wish you part of my joy c. Good brethren saith William Tims Martyr I am kept alone and yet I thank 〈◊〉 he comforteth me past all the comfort of any man for I was never 〈◊〉 in Christ. You shall be whipt and burned for this gear I 〈◊〉 〈◊〉 one M. Foster to John Fortune Martyr To whom he replied If you knew how these words rejoyce mine heart you would not have spoken them Why quoth Foster thou fool dost 〈◊〉 rejoyce in whipping Yea said Fortune for it is written in the 〈◊〉 and Christ saith Ye shall be whipt for my Names sake And since the time that the sword of tyranny came into your hand I heard of none that was whipt Happy were I if I had the maiden-head of this persecution 〈◊〉 Walsey was so desirous to glorifie God with his suffering that being wonderfull sore tormented in prison with tooth-ach he feared nothing more then that he should depart before the day of his execution which he called his glad-day were come Anthony Person with a 〈◊〉 countenance embraced the stake whereat he was to be burned and kissing it said Now welcome mine own sweet wife for this day shall thou and I be married together in the love 〈◊〉 peace of God Lawrence Saunders took the stake to which 〈◊〉 should be chained 〈◊〉 his arms and kissed it saying 〈◊〉 the crosse of Christ Welcome everlasting life Walter Mill Scot being put to the stake ascended gladly saying Introibo altare Dei Iohn Noyes Martyr took up a fagot at the fire and kissed it and said Blessed be the time that ever I was born to come to this Denly sang in
the fire at Uxbridge so did George Carpenter the Bavarian Martyr so did Wolfgang us Schuh a Germane when he entred into the place heaped up with fagots and wood he sang Laetatus sum in his quae dicta sunt mihi in domum Domini ibimus Two Austin Monks at Bruxelles anno 1523. the first among the Lutherans that suffered for religion being fastened to the stake to be burnt sang Te Deum and the Creed Others clapt their hands in the flames in token of triumph as Hawks and Smith and five Martyrs burnt together by Bonner Bainham at the stake and in the midst of the flame which had half consumed his arms and his legs spake these words O ye Papists behold ye look for miracles here you may see a miracle For in this fire I feel no more pain then if I were in a bed of down but it is to me as a bed of roses Now what was it else whereby these Worthies of whom the world was not worthy quenched the violence of the fire and out of weaknesse were made strong Was it not by their heroicall and impregnable faith causing them to endure as seeing him that is invisible and having respect as Moses to the recompence of reward Heb. 11. 26 27. For great is your reward in heaven God is a liberall pay-master and no small things can fall from so great a hand as his Oh that joy ô my God when shall I be with thee said a dying Peer of this Realm So great is that joy that we are said to enter into it it is too full to enter into us Elias when he was to enter into it feared not the fiery charrets that came to fetch him but through desire of those heavenly happinesses waxed bold against those terrible things Atque hoc in carne adhuc vivens it is S. B 〈◊〉 observation and this he did whiles he was as yet in the flesh For he 〈◊〉 oculum in metam which was Ludovicus Vives his Motto his eye upon the mark He prest forward toward the high prize with Paul and looking thorow the terrour of the fire saw heaven beyond it and this made him so valiant so violent for the Kingdome A Dutch Martyr feeling the flame to come to his beard Ah said he what a small pain is this to be compared to the glory to come Hellen Stirk a 〈◊〉 woman to her husband at the place of execution spoke thus Husband rejoyce for we have lived together many joyfull daies but this day in which we must die ought to be most joyfull to us both because we must have joy for ever Therefore I will not bid you good night for we 〈◊〉 suddenly meet within the Kingdome of heaven The subscription of Mistresse Anne Askew to her 〈◊〉 was this Written by me Anne Askew that neither wisheth for death nor feareth his might and as merry as one that is bound toward heaven Oh how my heart leapeth for joy said M. Philpot that I am so near the apprehension of eternall life God forgive me mine 〈◊〉 and 〈◊〉 of so great 〈◊〉 I have 〈◊〉 much joy of the reward prepared for me most wretched sinner that though I be in place of darknesse and mourning yet I cannot lament but both night and day am so joyfull as though under no crosse at all yea in all the daies of my life I was never so merry the Name of the Lord be praised therefore for ever and ever and he pardon mine unthankfulnesse The world wondereth saith he in another place how we can be so merry in such extreme misery but our God is omnipotent which turneth misery into felicity Believe me there is no such joy in the world as the people of Christ have under the crosse I speak by experience c. To this joy all other being compared are but mournings all delights sorrows all sweetnesse sowre all beauty filth and finally all things counted pleasant are 〈◊〉 Great then we see is their reward in earth that suffer for Christ they have heaven afore-hand they rejoyce in tribulation with joy unspeakable and glorious they have an exuberancy of joy such as no good can match no evil over-match For though I tell you said M. Philpot in a letter to the Congregation that I am in hell in the judgement of this world yet 〈◊〉 I feel in the same the consolation of heaven And this lothsome and horrible prison is as pleasant to me as the walks in the Garden in the Kings bench What will it be then when they shall have crowns on their heads and palms in their hands when they shall come to that generall Assembly 〈◊〉 12. 23. and have all the Court of heaven to meet and entertain them When they shall follow the Lamb wheresoever he goeth Revel 14. 4. and have places given them to walk among those that stand by Zech. 3. 7. that is among the Seraphims as the Chaldee Paraphrast expoundeth it among the Angels of heaven Alusively to the walks and galleries that were about the Temple Majora certamina majora sequuntur praemia saith Tertullian Quisquis volens 〈◊〉 famae meae nolens addit mercedi meae saith Augustine The more we suffer with and for Christ the more glory we shall have with and from Christ. For so persecuted they the Prophets which were before you Your betters sped no better Strange not therefore at it start not for it Persecution hath ever been the Saints portion How early did Martyrdome come into the world The first man that died died for religion And although Cain be 〈◊〉 to his place yet I would he were not still alive in his sons and successours who hate their brethren because they are more righteous Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubentem circumferunt as one speaketh 〈◊〉 that is not to be wished or at least it is Magis optabile quam opinabile that ever a Prophet shall want a persecutour while there is a busie devil and a malicious world The Leopard 〈◊〉 said so to hate man that he sleeth upon his very picture and 〈◊〉 it 〈◊〉 doth the devil and his imps God and his image The Tigre is said to be enraged with the smell of sweet odours so are the wicked of the world with the fragrancy of Gods graces Noah rose up and condemned them by his contrary 〈◊〉 and therefore under-went a world of calamities Puritan Lot was an eye-sore to the sinfull Sodomites and is cast out as it were by an ostracisme His father Haran the brother of Abraham died before his father Terah in Ur of the Caldees The Hebrews tell us that he was cruelly burnt by the Caldees because he would not worship the fire which they had made their god How 〈◊〉 was Moses made as 〈◊〉 among the Romans to plead for his life And although Davids innocency triumphed in
not know what thy right-hand doth there 's no losse in that Some talents are best improved by being laid up A treasure that is hid is safer from theeves Steal we therefore benefits upon men as Joseph did the money into the sacks And as he made a gain of the 〈◊〉 and bought AEgypt so may we of the poor we relieve and buy heaven Luke 46. 9. Rom. 2. 10. Verse 4. Thy father that seeth in secret And best accepteth of secret service Cant. 2. 14. O thou that art in the clefts of the rocks let me see thy face let me hear thy voice c. He is all 〈◊〉 he searcheth the hearts and trieth the reins those most abstruse and remotest parts of the body seats of lust And as he is himself a Spirit so he loveth to be served like himself in Spirit and in truth He sets his eyes upon such as the word here signifieth he looketh wishtly fixedly steddily he seeth thorow and thorow our secret services not to finde faults in them for so he may soon do not a few but those he winks at where the heart is upright but to reward them as a liberall pay-master rich to all that 〈◊〉 upon him or do him any other businesse Who is there even 〈◊〉 you that shuts the door for nought that kindleth fire upon mine altar 〈◊〉 nought Mal. 1. 10. that gives a cup of cold water and hath not his reward David would not serve God on free cost but was he not paid for his pains and had his cost in again with 〈◊〉 ere the Sunne went down Let him but resolve to 〈◊〉 his sins and God or ere he can do it forgiveth him the iniquity of his sinne that in it that did most gall and grieve him 〈◊〉 him but purpose to build God a house God promiseth thereupon for his good intentions to build David an house for ever So little is there lost by any thing that is done or suffered for God He sends a way his servants that do his work many times and the world never the 〈◊〉 as Boaz did Ruth with their bosome full of blessings as David did 〈◊〉 with a royall 〈◊〉 as Solomon did the Queen of Sheba with all the desire of her heart as Caleb did his daughter Achsah with upper and nether springs or as once he did Moses from the Mount with 〈◊〉 face shining He shone bright but knew not of it yea he 〈◊〉 his glorified face with a vail and had more glory by his 〈◊〉 then by his face How farre are those spirits from this which care only to be seen And sleighting Gods secret approbation 〈◊〉 only to 〈◊〉 others eyes with admiration not caring for unknown riches Our Saviour besides the vail of his humanity saies See you tell no man It s enough for him that he can 〈◊〉 to his father I have 〈◊〉 thee on earth I have finished the work that thou gavest me to do His work he accounts 〈◊〉 gift 〈◊〉 wages he looks for in another world vers 5. He was content his treasures of wisdome should be hid Colos. 2. 3. And shall we fret our selves when our pittances of piety and charity are not admired 〈◊〉 it not enough for us that we shall appear with him in glory and then be rewarded openly Shall reward thee openly I but when at the resurrection of the just Luk. 14. 14. at that great assize and generall Assembly he will make honourable mention in the hearing of Angels and men of all the good deeds of his children How they have fed the hungry clothed the naked c. that which they had utterly forgotten not so much as once mentioning their misdoings Matth. 25. Yea he shall take them to heaven with him where the poor mens hands have built him a house afore hand and they shall receive him into everlasting habitations But what shall he do in the me an while Feed on faith as some read that text Psal. 37. 3. 〈◊〉 upon reversions 〈◊〉 but while the grasse grows the 〈◊〉 starves But so cannot a mercifull man for he shall have 〈◊〉 Matth. 5. 7. Such a mercy as rejoyceth against judgement Yea he that can tender mercy to God may challenge 〈◊〉 from God by vertue of his promise as David doth Preserve 〈◊〉 ô God for I am mercifull Psal. 86. 2. 〈◊〉 he shall obtain 1. In his soul which shall be like a watered garden fresh and flourishing For the liberall soul 〈◊〉 be made fat Prov. 〈◊〉 25. and he that watereth shall be watered himself The spirits of wealth distilled in good works comfort the conscience 2. So they do the body too when sick and languishing Psal. 41. 2 3. Mercy is the best cordiall a pillow of repose a 〈◊〉 remedy For if thou draw out thy soul to the hungry thy health shall spring forth speedily Isa. 58. 3. For his name the liberall are renowned in the earth as Abraham that free-hearted house-keeper or peny-father and Obadiah that hid and fed the Prophets by fifty in a cave Zacheus and Cornelius Gaius and Onesiphorus how precious are their names How sweet their remembrance Who honours not the memoriall of Mary for her Spikenard and of Dorcas for her coats and garments Whereas the vile person shall no more be called liberall in Christs Kingdom nor Nabal Nadib the churl bountifull 4. For his estate The most gainfull art is 〈◊〉 giving saith Chrysostome The poor mans bosom and the Orphans mouth are the surest chest saith another Whatsoever we scatter to the poor we gather for our selves saith a third What we give to the poor we lend to the Lord who accounts himself both 〈◊〉 and ingaged thereby Prov. 19. 17. Neither will he fail to blesse the liberall mans stock and store Deut. 15. 10. so that his righteousnesse and his riches together shall endure for ever Psal. 〈◊〉 2. 3. 5 Lastly His seed shall be mighty upon earth vers 21. The son of such a tenant that paid his rent duly shall not be 〈◊〉 out of his farm Psal 37. 26. And that Proverb is proved false by common experience Happy is that sonne whose father goeth to the 〈◊〉 〈◊〉 il-gotten goods usually come to nothing the third heir seldome enjoyeth them unlesse it be here and there one that by repentance breaketh off and healeth his fathers sinne by mercifulnesse to the poor that the property may be altered and so his 〈◊〉 lengthned Oh therefore that rich men would be rich in good 〈◊〉 ready to distribute willing to 〈◊〉 which was a peece of praise used to be ascribed to the ancient Kings of AEgypt This this were the way To lay up for themselves a sure 〈◊〉 yea to lay fast hold on eternall life when those that with-hold their very crums 〈◊〉 not obtain a drop with Dives whom to vex and upbraid Lazarus was laid in the bosome of 〈◊〉 〈◊〉 Verse 5. And when thou praiest A duty of
before we aske as he did David Psal. 32. He prevents us with many mercies we never sought him for that our praises may exceed our prayers I am found of them that sought me not saith God but yet in the same place it is said I am sought of them that asked not for me Importing that we never seek to him for grace till effectually called by his grace Howbeit no sooner is any truly called but he presently prayeth Say not then if God know our needs what need we open them to him The truth is we doe it not to inform him of that he knows not or to stir up mercy in him who is all bowels and perfectly pitieth us but 1. Hereby we acknowledge him as a childe doth his father when he runs to him for food 2. We run that course of getting good things that he hath prescribed us Jer. 29. 11 12. Which Moses and Elias knew and therefore the former turned Gods predictions the later his promises into prayers 3. Hereby we prepare our selves holily to enjoy the things we crave for prayer both sanctifieth the creature and encreaseth our love and thankfullnesse Psal. 116 1. 4. Prayer prepareth us either to go without that we beg if God see fit as David when he prayed for the childes life and was fitted thereby to bear the losse of it or else to part with that we have got by prayer for the glory of God the giver of it Those that make their requests known to God with thanksgiving shall have at least the peace of God that passeth all understanding to guard their hearts and mindes in Christ Iesus They shall have strength in their souls the joy of the Lord shall be their strength the glory of the Lord shall be their rereward In their marching in the wildernesse at the fourth Alarm arose the standard of Dan Asher and Nepthali these were the rereward of the Lords host and to these were committed the care of gathering together the lame feeble and sick and to look that nothing was left behinde Unto this the Prophet Isaiah seems in that text to allude and so doth David Psal. 27. 10. When my father and mother forsake me the Lord will gather me And this comfortable assurance was the fruit of his prayer Verse 9. After this manner therefore pray ye Forms of wholesome words are profitable A set form of prayer is held fittest for the publike and for such weak Christians as are not yet able to expresse their own desires in their own words The utterance of wisdom is given to some Christians only 1 Cor. 12. 8. yet are all to strive unto it that the testimony of Christ may be confirmed in them 1 Cor. 1. 5 6. God will take that at first that afterwards will not be accepted If words be wanting pray that God that commands thee to take words and come before him to vouchsafe thee those words wherewith thou mayest come before him Speak as the poor man doth supplications so did the prodigall Forecast also with him what thou wilt say Praemeditate of the matter disposing it in due order as one would doe that is to speak to a Prince God is a great King Mal. 1. 23. Some thinke we must never pray but upon the sudden and extraordinary instinct and motion of the spirit This is a fancy and those that practise it cannot but fall into idle repetitions and be confused going forward and backward like hounds at a losse saith a good Divine and having unadvisedly begun to speak they know not how wisely to make an end This to prevent premeditate and propound to thy self fit heads of prayer gather catalogues of thy sinnes and duties by the decalogue observe the daily straits of mortall condition consider Gods mercies your own infirmities troubles from Satan pressures from the world crosses on all hands c. And as you cannot want matter so neither words of prayer The Spirit will assist and God will accept if there be but an honest heart and lawfull petitions And albeit we cannot vary them as some can our Saviour in his agony used the self-same words thrice together in prayer and so may we when there is the same matter and occasion He also had a set form of giving thanks at meat which the two Disciples at Emaus hearing knew him by it A form then may be used we see when it is gathered out of the holy Scriptures and agreeable thereunto Neither is the spirit limited hereby for the largenesse of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection Besides if forms were unlawfull then neither might we sing Psalms nor join in prayer with others nor use the forms prescribed by God Our Father which art in Heaven Tertullian calls this prayer a breviary of the Gospel and compend of saving doctrin It is framed in form of the decalogue the three former Petitions respecting God the three later our selves and others Every word therein hath its weight Our there 's our charity Father there 's our faith In heaven there 's our hope Father is taken sometimes personally as in that of our Saviour My father is greater then I sometimes essentially for the Whole Deity so here Now that God is in Heaven is a notion that heathens also have by nature and do therefore in distresse lift up eyes and hands thither-ward And lest man should not look upward God hath given to his eyes peculiar nerves to pull them up towards his habitation that he might direct his prayer unto him and look up Psal. 5. 3. that he might feelingly say with David Whom have I in heaven but thee Unto thee lift I up mine eyes ô thou that dwellest in the heavens Behold as the eyes of servants look to the hand of their Masters c. Psal 123 1 2. It is reported of 〈◊〉 that he preached so powerfully that he seemed to thunder and prayed so earnestly that he seemed to carry his hearers with him up into heaven Hallowed be thy Name 1. Honoured be thy Majesty According to thy Name O God so is thy praise Psal. 48. 10. Now Gods Name is holy and reverend Psal. 111. 9. Great and terrible Psal. 99. 3. Wonderfull and worthy Psal. 8. 1. Jam. 2. 7. High and honourable Isa. 12. 4. Dreadfull among the Heathen Mal. 1. 14. and exalted above all praise 〈◊〉 9. 5. His glory is as himself eternally infinite and so abideth not capable of our addition or detraction The Sun would shine though all the world were blinde or did wilfully shut their eyes Howbeit to try how we prize his glory and how industrious we will be to promote it God lets us know that he accounts himself as it were to receive a new being by those inward conceptions of his glory and by those outward honours we do him when we lift up his Name
man at any time hide his eyes from his own flesh that is from his neighbour of the same stock with himself For this is the law and the Prophets i. e. This is as much as either of them have said touching love to our neighbour Yea this is the summe of all that Christ and the Apostles have spoken of it For love that seeketh not her own things is both the complement of the Law and the supplement of the Gospel Rom. 13. 8 10. Gal. 5. 14. Ioh. 15. 12. v. 14. Christ maketh love to our brethren the same with keeping the Commandments So Acts 15. 20. St 〈◊〉 in that sacred Synod gives this suffrage to lay upon the 〈◊〉 Gentiles no greater burden then these necessary things that they abstain from pollutions of Idols and from fornication from things strangled and from bloud And in certain ancient 〈◊〉 as also by Irenaeus and Cyprian it is added and what thing soever ye would not that others should doe to you that ye doe not the same to them Timothy naturally cared for the Philippians which was rare Phillip 2. 20. 22. So should all Christians 〈◊〉 for another Gal. 5. 13. 1 Cor. 10. 24. Rom. 15. 1 2. Self-lovers begin the black bed-role 2 Tim. 3 2. Verse 13. Enter ye in at the straight gate Our Saviour having hitherto pointed out the right way of well-doing and shew'd how to steere a straight course to the haven of happinesse now gives warning of certain dangerous rocks against the which divers have dashed to their utter destruction and are therefore carefully to be declined Of these the first he nameth is the following of a multitude to do evil the joyning hand in hand with the rude rable that are running apace toward the pit of perdition which is but a little before them the doing as most men do which is to be 〈◊〉 undone for ever The wicked though never so many of 〈◊〉 goe 〈◊〉 to hell and whole nations that forget God Hence the gate thereto is grown so wide and the way so well-beaten But none that goe that way returne again neither take they hold of the paths of life Enter therefore in at the streight gate saith our Saviour Vive ut pauci c. Live as those few live that enter into life eternall saith Cassianus for if you will needs imitate the multitude saith Austin ye shall not be numbred among the living in Jerusalem Isa. 4 3 4. Save your selves from this untoward generation saith St Peter shine amidst them as lamps saith St Paul as Abrahams lamp that shone out in the smoaky furnace as the wise-mens star that shewed it self in the midst of darknesse like the moon that holds on her course though the dogs bark at her never so long never so loud like the Sun that rejoyceth as a bride-groom to run his race though the Alantes a certain people curse him at his rising because scorched with his heat Or rather like God himself who then doth his best works when men are at worst overcoming our evill with his good and not suffering mens perversnes to interrupt the course of his 〈◊〉 Swim not down the stream of the times as dead fishes doe neither be carried along by the swinge and sway of the place you dwell in Let not your lips be polluted by living among a people of polluted lips with Esay swear not with Ioseph curse not with Peter comply not with the common sort learn not the manners of the mad multitude The worse they are the better be you the more outragious they the more couragious you violent for heaven and valiant for the truth therefore walking exactly and therefore 〈◊〉 the time because the daies are evil and most men walk at all adventures To walk with God saith Bishop Babington is a pretious praise though none do it but my selfe and to walk with man with the world with a town or parish in wicked wayes is a deadly sin though millions do it besides And it matters not said Nicolas Bishop of Rome how small the number be if godly nor how great if ungodly Noah condemned a world of wicked people by his contrary courses and became heir of the 〈◊〉 which is by faith Heb. 1 1 7. whilest he continued righteous even in his generation and kept himself unspotted in so foul a season The Apostle telleth us that to live according to the common course of the world is no better then to be acted and agitated by the devill But God hath promised to take this unclean spirit out of the land Zech. 13. 2. Fiat Fiat And when Christ bids us Enter in at the straight gate we must know that his words are operative to cause us to enter as when he said Lazarus come forth and in the creation Let there be 〈◊〉 His word and Spirit go together He works all our works for us Isaiah 26. Verse 14. Because strait is the gate and narrow is the way c. In Lollards tower passing through six or seven doors I came to my lodging saith Philpot Martyr through many straits where I called to remembrance that strait is the way to heaven The old copies read Oh how strait is the gate by way of admiration q. d. It is wondrous strait Not of it selfe for Christs yoke is easy and his burden light but we make it so hard and heavy to our selves by our singular peevishnesse and perversnesse Besides the Prince of darknesse and his black guard favour this way that is called holy as little as the Philistim-Princes did David yea they persecute it to the death as Saul did Act 9. Hence the way to heaven is an afflicted way a perplexed persecuted way crusht close together with crosses as the word importeth as was the Israelites way in the wildernesse or that of Ionathan and his armour-bearer that had a sharp rock on the one side and a sharp rock on the other And whilst they crept upon all four flinty stones were under them briers and thornes on either hand of them mountaines crags and promontories over them sic petitur caelum so heaven is caught by pains by patience by violence affliction being our unseparable companion The crosse-way is the high 〈◊〉 to heaven said that Martyr And another If there be any way to heaven on horse-back it is by the crosse Q. Elizabeth is said to have swum to the crown through a sea of sorrows They that will to heaven must sail by hell gates They that will have Knight-hood must kneel for it and they that will get in at the strait gate must croud for it Strive to enter in at the streight gate saith our Saviour Strive and strain even to an agony as the word signifieth Heaven is compared to a hill Hell to a hole To hell a man may go without a staff as we say the way thereto is
daily over-flowed by the sea And it fell not Saving grace is unleesable though it may be impaired in the degrees and may recoyl to the root as sap doth in winter Christ lives in the hearts of all his Saints Gal. 2. 20. and can die no more Rom. 6. 10. Die he may as well at the right hand of his father as in the heart of a Christian. Object A weak brother for whom Christ died may perish 1 Cor. 8. 11. Sol. No thank to us if he do not who by scandalous courses offend and wound his conscience but Christ will not lose him so Object There are that deny the Lord that bought them 2 Pet. 2. 1. Sol. Bought they were by Christ in their own conceit and in the esteem of others but it proved otherwise Or they were bought that is delivered in a generall sense so the word here used often signifieth from their superstition to the knowledge of salvation I say not to saving knowledge whereby they might preach to others themselves being cast-awaies God hath charged Christ as Mediatour to see to the keeping of the bodies and souls of all true believers Joh. 6. 39. 40. And he faithfully performed it Those thou gavest me I have kept saith he and none of them is lost Joh. 17. 12. Christ makes exception of one that was lost Ibid. That shews he was never of his body for can he be a Saviour of a son of perdition Why is he then excepted 1. Because he seemed to be one of Christs by reason of his office 2. He speaketh there in particular of the twelve and to be an Apostle was in it self but an outward calling Christians may lose the things that they have wrought Joh. 2. 8. 1. Temporaries may and doe and of them it may be understood verse 9. 2. True Christians may 1. In respect of the praise of men All their former honour may be laid in the dust 2. In regard of the inward sense and comfort as David Psal. 32. 51. 3. In respect of the fulnesse of the reward in heaven their glory may be much lessened by their fals A righteous man may turn from his righteousnesse and die Ezek. 18. 24. From his righteousnesse imparted or that of sanctification he may turn in part and for a time and die a temporall death for his offence as Josiah Not so from his righteousnesse imputed or that of justification so as to die eternally Or the holy Ghost may so speak as of a thing impossible as if an Angel from heaven should preach any other Doctrine c. which cannot possibly be So that this text concludes not categorically The Comforter shall abide with us for ever Joh. 14. 16. It is called an earnest not a pawn A pawn is to be returned again but an earnest is part and pledge of the whole sum What need then so many exhortations to perseverance 1. True grace in it self is leesable in respect of us who should fall from it as Adam but we are kept by the power and promise of God to salvation and we need Christs left-hand to be under us and his right-hand over us to clasp and hold us up He keepeth the feet of the Saints and preserves us from all such evil as may frustrate our perseverance 2 Thess. 3. 3. 1 Joh. 5. 18. 2. By these exhortations as means Gods grace is promoted and preserved in us 3. We are but in part renued and are apt to backflide if we row not hard winde and tide will carry us back again Heed therefore must be taken that we look not back with Lots wife that our Jacobs-ladder may reach to heaven that our oyl fail not till the bride-groom come that our coat reach down to our heels as Josephs and the high-Priests did that we sacrifie the beast with the tail that we keep in this fire of the Sanctuary or if it slackt that we rake it out of the ashes and blow it up again into a flame that we turn not again as we walk with those living creatures Ezek 1 12. nor be like Nebuchadnezzars image that began in gold and ended in clay that we begin not in the spirit and end in the flesh that we go not backward as Hezekiahs Sun nor stand at a stay as Joshuah's but rejoyce to runne our race as Davids and goe on to the perfect day as Ioshuah's c. Verse 26. And every one that heareth these sayings of mine and doth them not c. Which is the greater number of hearers For most men hear to hear and not to practise Some hear meerly of form or for fashion sake or to save the penalty of the Statute or to finde some Recipe to procure a sleep or to still the clamours of their consciences or to make amends and purchase dispensation for some beloved lust as Herod Or expecting from the preacher some choice novelty as 〈◊〉 3. 8. some deep point 〈◊〉 12. 37. or dainty expressions as Ezek. 33. 32. Or they 〈◊〉 and 〈◊〉 Act. 17. 32. Hear and carp as Doeg hear and resist the holy Ghost Act. 7. Or at least are no whit wrought upon whether we pipe or lament to them Or if they hear and admire as those Matth. 22. 22. yet they amend nothing or but for a season as the stony-ground they are hearers of forgetfulnesse Jam. 〈◊〉 25. like hour-glasses they are no sooner full but 〈◊〉 out again like nets or sives they retain only the chaff or weeds let go the pure water and good corn The Word runs 〈◊〉 them 〈◊〉 water thorow a riven 〈◊〉 that 's the Apostles metaphor Heb. 2. 1. or as that which is written upon moist paper as others will have it A generall cause of our not practising what we hear is that we put this spirituall treasure into broken bags this 〈◊〉 liquour into leaking 〈◊〉 Whereas our souls should be as the Ark and our memories as the pot of Mannah to retain what we have received that we may have it ready for 〈◊〉 as Saul had his cruse and spear at his head and David his scrip and stones ready by his side A heavy ear is a 〈◊〉 judgement Isa. 6. 10. but a slow heart and a heavy hand to conceive and do what we hear paves a way to remedilesse misery besides the fool to boot which the Judge here putteth upon him Shall be likened unto a foolish man And he is a fool indeed whom Christ calleth fool Conscionable hearers are counted good men God wot but simple silly and of no parts But wisdome is justified of her children To walk precisely is to walk wisely 〈◊〉 5. 15. And he that 〈◊〉 and guideth his feet in the way is wife Prov 23. 19. And Who is a wise man amongst you and endued with knowledge Let him shew out of a good conversation his works c. Ja. 3. 13. All others
the Gospel for the Pope of Rome and the Councel of Trent do bestirre themselves wonderfully May not we say as much and more now-adaies And sowed tares among the wheat 〈◊〉 it were rendered blasted corn that yeelds nothing better at harvest then 〈◊〉 and chast though it be in all things like the good corn and the contrary appeareth not till towards harvest when the dust is driven away by the winde the chaff cast into the fire Hereby are meant hypocrites and heretikes Qui 〈◊〉 in 〈◊〉 esse possunt in area non possunt who shall be sifted out one day And went his way As if he had done no such thing Satan hides his cloven 〈◊〉 as much as he can and would seem no other then an angel of light Or abijt idest latuit saith one he went away that is he lurked as his imps use to do under the fair penthouse of zeal and seeming devotion under the broad leaves of formall 〈◊〉 Verse 26. Then appeared the tares also Hypocrites are sure 〈◊〉 or later to be detected All will out at length Sacco solute apparuit argentum When God turns the bottom of the bag upwards their secret sins will appear They shall finde themselves in all evil in the middest of the Congregation and Assembly They that turn aside unto their crooked waies shall be led forth with the workers of iniquity Verse 27. So the servants of the housholder c. Godly Ministers are much vexed at hypocrites and 〈◊〉 hearers So was our Saviour at the Pharisees Mark 3. 5. he looked on them with anger being 〈◊〉 at the hardnesse of their hearts So was Paul at Elymas the sorcerer he set his eies upon him as if he would have looked 〈◊〉 him after which lightning 〈◊〉 that terrible thunder-clap O full of all subtilty c. So was Peter at Simon Magus and S. John at 〈◊〉 I would they were even cut off that trouble you Mihi certè Anxentius nunquam aliud quà m diabolus erit quia Arrianus saith Hilarius who also called Constantius Antichrist Verse 28. Wilt thou then that we go c. This was zeal indeed but rash and unseasonable and is therefore to be moderated by prudence and patience Those two sons of thunder had over quick and hot spirits 〈◊〉 9. 55. Luther confessed before the Emperour at Wormes that in his books against private and particular persons he had been more vehement then his religion and profession required And he that writes the history of the Trent-Councell tells us if we may beleeve him that in Colloquio 〈◊〉 〈◊〉 speaker for the Protestants entring into the matter of the Eucharist spake with such heat that he gave but ill satisfaction to those of his own party so that he was commanded to conclude Zeal should eat us up but not eat up our discretion our moderation Verse 29. Lest whilst ye gather up the tares Those that are now tares hypocrites may become good corn good Christians Iether an Ish 〈◊〉 by nation may prove an Israelite by religion Simon Magus may perhaps have the thoughts of his heart forgiven him In the year 1553. a Priest at Canterbury said Masse on one day and the next day after he came into the Pulpit and desired all the people to forgive him for he said he had betrayed Christ yet not as Iudas did but as Peter and so made a long Sermon against the Masse Verse 20. Binde them in bundles c. This shall be the Angels office at the last day to bundle up swearers with swearers drunkards with drunkards c. that they may suffer together as they have sinned together and pledge one another in that cup of fire and brimstone that shall then be poured down their throats Psal. 11. 6. As in the mean brimstone is here scattered upon their habitation Job 18. 15. every moment ready to take fire if God but lighten upon it with the arrows of his indignation Psal. 18. 14 Verse 31. Is like to a grain of mustard-seed Which soon pierceth the nostrils and brain as Pliny noteth and hurteth the eyes as the very name in Greek importeth But that which our Saviour here observeth and applieth in it is the smallnesse of the seed the greatnesse of the stalk or tree that comes of it and the use of the branches for birds to build in This grain of mustard-seed sowed is the word preached which though it seem small and contemptible proves quick and powerfull Hitherto flee the birds of the ayr Gods elect for shade in prosperity for shelter in adversity Yea as the trees of America but especially of Brasile are so huge that severall families are reported to have lived in severall 〈◊〉 of one tree to such a number as are in some petty village or 〈◊〉 here So is the growth of the Gospel it runs and is glorified 2 Thess 3. 1. as the Jerusalem-Artichoke overruns the ground wheresoever it is planted It was a just wonder how it was carried as on Angels wings over all the world by the preaching of the Apostles at first and now again in the late Reformation by Luther and some few other men of mean rank but of rare successe These were those Angels that 〈◊〉 flying with the 〈◊〉 Gospel no new doctrin as the Adversaries slander it in the middest of heaven or betwixt heaven and earth because their doctrine at first was not so clearly confirmed to others 〈◊〉 so fully 〈◊〉 by themselves Melancthon confesseth Quod 〈◊〉 habemus sc. 〈◊〉 quos 〈◊〉 non 〈◊〉 And Cardinall 〈◊〉 saith the same Melancthon reading the Ansborough-Confession saith that our cause concerning the righteousnesse of faith was stronger in the confirmation then in the confutation of the contrary opinion Quod verum est as he there yeeldeth quia facilius 〈◊〉 in sophisticis quam destruere In Physicis contra But our John Wickliffe long before Luther wrote more then two hundred volumes against the the Pope The Lady Anne wife to K. Richard the second sister to Wence slaus K. of 〈◊〉 by living here was made acquainted with the Gospel Whence also many Bohemians coming hither conveyed 〈◊〉 book into Bohemia whereby a good foundation was laid for a 〈◊〉 Reformation After this were stirred up there by God John Husse and Hierom of Prague who so propagated the 〈◊〉 in that Kingdom that in the year of Christ 1451. the Church of God at Constantinople congratulated to the University of 〈◊〉 〈◊〉 happy 〈◊〉 and exhorted them to 〈◊〉 For before the Hussites by the mediation of 〈◊〉 Sophia who 〈◊〉 them had obtained of the King the 〈◊〉 exercise of their Religion 〈◊〉 Bohemia Howbeit soon after this they 〈◊〉 〈◊〉 persecution by the Popish party who yet could say no worse of them then this In their lives they are modest in their 〈◊〉 〈◊〉 in their 〈◊〉 one towards another servent but their 〈◊〉 is 〈◊〉 and stark naught saith 〈◊〉
George Carpenter who was burnt at Munchen in Bavaria Verse 26. For what is a man profited If there could saith a reverend Divine be such a bargain made that he might have the whole world for the sale of his soul he should for all that be a looser by it For he might notwithstanding be a bankrupt a beggar begging in vain though but for a drop of cold water to cool his tongue Is it nothing then to loose an immortall soul to purchase an everliving death The losse of the soul is in this verse set forth to be 1. Incomparable 2. Irreparable If therefore to loose the life for money be a 〈◊〉 what then the soul What wise man would fetch gold out of a fiery crucible hazard himself to 〈◊〉 〈◊〉 for a few waterish pleasures give his soul to the devil as some Popes did for the short enjoyment of the Papall dignity What was this but to win Venice and then to be hanged at the gates thereof as the Proverb is In great fires men look first to their jewels then to their lumber fo should these see first to their 〈◊〉 to secure them and then take care of the outward man The souldier cares not how his buckler speeds so his body be kept thereby from deadly thrusts The Pope perswading Maximilian King of Bohemia afterwards Emperour to be a good Catholike with many promises of profits and 〈◊〉 was answered by the King that he thanked his Holinesse but that his souls health was more dear to him then all the things in the world Which answer they said in Rome was a Lutheran form of speech and signified an alienation from the obedience of that Sea and they began to discourse what would happen after the old Emperours death Or what shall a man give in exchange He would give any thing in the world yea 10000 worlds if he had them to be delivered But out of hell there 's no redemption Hath the extortioner pilled or the robber spoiled thy goods By labour and leisure thou maist recover thy self again But the soul once lost is irrecoverable Which when the guilty soul at death thinks of oh what a dreadfull shreek gives it to see it self lanching into an infinite Ocean of scalding lead and must swim naked in it for ever How doth it trembling warble out that dolefull ditty of dying Adrian the Emperour 〈◊〉 vagula blandula Hospes comesque corporis Qua nunc abibis in loca Horridula sordida tristia 〈◊〉 ut soles 〈◊〉 〈◊〉 Verse 27. In the glory of his father with his Angels Great will be the glory of the man Christ Jesus at his second coming He shall come riding on the clouds not that he needs them but to shew his soveraignty environed with flaming fire mounted on a stately throne attended by an innumerable company of Angels for they shall all come with him not one of them left in heaven who shall minister unto him in this great work irresistibly justly speedily Rev. 15. 6. Christ himself shining in the midst of them with such an exuberancy and excesse of glory as that the Sun shall seem but a snuff to him This glory howsoever it is here called the glory of the father because he is the fountain as of the Deity so of the divine glory wherewith Christ is crowned Phil. 2. 9. 1 Tim. 3. 16. yet is it his own glory as he is one with the Father and the holy Ghost and so it is called Mat. 25. 31. Joh. 17. 5. Now if Israel so shouted for joy of Solomons coronation and in the day of 〈◊〉 espousals that the earth rang again If the Grecians so cried out 〈◊〉 Soter to Flaminius the Roman Generall when he had set them at liberty that the very birds 〈◊〉 at the noise fell down to the earth Oh how great shall be the Saints joy to see Christ the King in his beauty and bravery at the last judgment Verse 28. Which shall not taste of death The Saints do but taste of death only they do no more but sip of that bitter cup which for tasting of that forbidden fruit in the Garden they should have been swilling and swallowing down for ever Till they see the Son of man c. This verse is to be referred to the transfiguration recorded in the next Chapter where some of them had the happines to see Christ in his kingdom that is in his 〈◊〉 glory whereof they had a glimpse CHAP. XVII Verse 1. And after six 〈◊〉 LUke saith about eight daies after It comes all to one For Matthew puts exclusively those daies only that went between and were finished but Luke puts the two utmost daies also 〈◊〉 the reckoning Jesus 〈◊〉 Peter James and John So Matth. 9. when he raised the damosell he took with him these three only haply as best beloved because bold 〈◊〉 more zealous then the rest or the better to fit them for further triall great feelings oft precede great afflictions Howsoever it is no small favour of God to make us witnesses of his great works and so let us take it As all Israel might see Moses go toward the Rock of Rephidim None but the Elders might see him strike it That God 〈◊〉 his Sonne before us that he fetcheth the true water of life out of the Rock in our sight is an high prerogative And no lesse surely that we are 〈◊〉 transported in prayer carried out of the body in divine meditation and lost in the endlesse maze of spirituall ravishments that we returne from the publike ordinances as Moses did from the mount with our faces shining that we are transfigured and transformed into the same image from glory to glory and that the Angell of the covenant doth wondrously during the time of the sacrifice whiles Manoah and his wife look on c. These are speciall priviledges communicated to none but the communion of Saints And bringeth them up into 〈◊〉 high mountain The name of this mountain no 〈◊〉 〈◊〉 but by common consent it was mount Tabor which Josephus calleth 〈◊〉 whereof Hierom writeth copiously and elegantly in his commentary upon the fifth of Hosea Our Saviour when he had some speciall work to do went usually up into a mountain to teach us to soar a 〈◊〉 in great performances especially and to be heavenly-minded taking a 〈◊〉 or two ever and anon with Christ in mount Tabor treading upon the Moon with the Church Rev. 12. 1. having our feet at least where other mens heads are on things on earth Prov. 15. 24. The way of life is above to the wise delighting our selves in high flying as Eagles never merry till gotten into the aire or on the top of trees with the lesser birds Zacheus could not see Christ till he had climbed the figtree Nor can we see the Consolation of Israel till elevated in divine contemplation till gotten up into Gods holy hill The people tasted not Mannah till they had left
interrupt the course of his ever-flowing overflowing 〈◊〉 If thou wilt enter into life keep the Commandments That is saith Luther Morero die out of hand for there is no man lives that sinnes not It 〈◊〉 storied of Charles the fourth King of France that being one time affected with the sense of his many and great sinnes he fetcht a deep sigh and said to his wife now by the help of God I will so carry my self all my life long that I never offend him more which word he had no sooner uttered but he presently fell down and died It is not our Saviours 〈◊〉 here to teach that heaven may be had or earned by keeping the law for Adam in his innocency if he had so continued could not have merited heaven neither do the Angels nor could Christ himself had he been no more then a man None but a proud Luciferian would have said as Vega the Popish Perfectionary did Coelum gratis non accipiam I will not go to heaven for nought or on free-cost But our Saviour here shapes this young Pharisee an answer according to his question He would 〈◊〉 be saved by doing Christ sets him that to do which no man living can do and so 〈◊〉 him his errour He sets him to school to the law that hard schoolmaster that sets us such lessons as we are never able to learn 〈◊〉 Christ our elder-brother teach us and do our exercise for us yea brings us forth to God as that schoolmaster in Livy did all his scholars the flower of the Romane Nobility to Hannibal who if he had not been more mercifull then otherwise they had all perished Verse 18. Thou shalt do no murther Our Saviour instanceth the Commandments of the second table only as presupposing those of the first for the second table must be kept in the first and the whole Law say the Schools is but one copulative The two tables of the law saith a Reverend Divine are in their object answerable to the two natures of Christ For God is the object of one man of the other And as they meet together in the person of Christ so must they be united in the affections and endeavours of a Christian. Verse 19. Thou shalt love thy neighbour c. Which because thou doest not as appears because thou wilt not part with thy possessions to relieve the poor 〈◊〉 much lesse doest thou love God and therefore art not the man thou takest thy self forCivil men overween themselves and boast of their morall 〈◊〉 yet make no conscience of the lesser breaches of the second table nor yet of contemplative wickednesse which yet angreth God Gen 6. 6. and lets in the devil 2 Cor. 10. And these are the worlds very honest men for lack of better as a cab of doves-dung was dear meat in the famine of Samaria where better could not be come by Verse 20. All these things have I kept Lie and all as now the Popish Pharisees dream and brag that they can keep the Law and spare They can do more then then any that ever went before them Psal. 143. 3. Job 15. 14. Jam. 3. 2. Oecolampadius saith that none of the 〈◊〉 lived out a full thousand years which is a number of perfection to teach us that here is no perfection of 〈◊〉 Davids heart smote him for doing that which 〈◊〉 highly r commended him for What 〈◊〉 I yet Gr. Wherein am I yet behinde with God He thought himself somewhat aforehand and that God belike was in his debt Truely many now-a daies grow crooked and aged with over-good opinions of themselves and can hardly ever beset right again They stand upon their comparisons I am as good as thou nay upon their disparisons I am not as this Publican No for thou art worse yea for this because thou thinkest thy self better This arrogant youth makes good that of Aristotle who differencing between age and youth makes it a property of young men to think they know all things and to affirm lustily their own placits He secretly insults over our Saviour as a triviall teacher and calls for a lecture beyond the 〈◊〉 worthy therefore to have been sent to Anticyra surely as when Drusus in his defence against a nimble Jesuite that called him 〈◊〉 alledged that 〈◊〉 must be in sundament is fidei the 〈◊〉 replied that even that assertion was heresie So when this young man affirmed that he had ever kept the Commandments and asked what lack I yet Christ might well have said thou art therefore guilty of the breach of all the Commandments because thou takest thy self to be keeper of all and thou therefore lackest every thing because thou thinkest thou lackest nothing Verse 21. If thou 〈◊〉 be perfect As thou boastest and aimest and which never yet any man was nor can be here The 〈◊〉 of this text made some of the Ancients count and call it consilium perfectionis a counsell of perfection such as whosoever did observe should do something more then the law required and so merit for themselves an higher degree of glory in heaven then others had Hence Bernard writeth that this sentence of our Saviour filled the Monasteries with Monks and the deserts with Anchorites Goe sell all c. A personall command for triall and discovery as was that of God to Abraham Go kill thy sonne 〈◊〉 Christians may possesse but yet as if they possessed not they must 〈◊〉 loose to all outward things and be ready to forgoe them when called to loose them for Christ. And give to the poor So shalt thou clear thy self from all suspition of coveteousnesse which properly consists in pinching and saving and so is distinguished by the Apostle from extortion which stands 〈◊〉 immoderate getting 1 Cor. 6 10. 1 Tim. 3. 3. And 〈◊〉 〈◊〉 have treasure in heaven Far beyond the 〈◊〉 of Egypt which yet is called Rahab Psal. 89. 10. because of the riches power and pride thereof Oh get a Patriarchs eie to see the wealth and worth of heaven and then we shall soon make Moses his choice In the year of grace 759 certain Persian 〈◊〉 fell into that madnesse that they perswaded themselves and sundry others that if they sold all they had and gave it to the poor and then afterwards threw themselves naked from off the walls into the river they should presently be admitted into 〈◊〉 〈◊〉 hac insaniâ 〈◊〉 saith mine Author 〈◊〉 〈◊〉 cast away by this mad enterprize How much better if without superstition and opinion of merit Amadeus Duke of 〈◊〉 who 〈◊〉 asked by certain Embassadours that came to his court what hounds he had for they desired to see them shewed them the 〈◊〉 day a pack of poor people feeding at his table and said these are the hounds wherewith I hunt after heaven Verse 22. He went away sorrowfull That 〈◊〉 should require that which he was not willing to perform If heaven be to be had upon no other terms
in the same estate wherein they were before These that follow this latter sense read the text thus by an alteration of points Ye which have followed me shall in the regeneration when the Son of man shall sit in his glory fit upon twelve thrones c. Ye shall also sit upon twelve thrones As so many Kings Kings they are here but somewhat obscure ones as Melchisedech was but shall then appear with Christ in glory far outshining the Sunne in his strength higher then all the Kings of the earth When Daniel had 〈◊〉 the greatnesse and glory of all the four Monarchies of the world at last he comes to speak of a Kingdome which is the greatest and mightiest under the whole heaven and that is the Kingdom of the Saints of the most high So glorious is their estate even here what 〈◊〉 it be then at that great day And if the Saints every of them shall judge the Angells What shall the Apostles do surely as they 〈◊〉 or 〈◊〉 men in this world so shall it fare with them at the generall Judgement Verse 29. Shall receive an hundred sold In reference to Isaacks hundred-fold increase of his seed Gen. 26. 12. or that best of grounds Mat. 13 Those that do pillage us they do but husband us sow for us when they make long forrowes on our backs Psal. 126. and ride over our heads Psal. 66 12 Gordius the Mattyr said It is to my losse if you bate me any thing in my suffrings Crudelitas vestra nostra gloria said they in Tertullian your cruelty is our glory and the harder we are put to it the greater shall be our reward in heaven Nay on earth too the Saints shall have their losses for Christ recompensed either in mony or monies-worth either in the same or a better thing Iob had all doubled to him Valentinian for his tribuneship the Empire cast upon him 〈◊〉 〈◊〉 the Apostate who had put him out of office for his religion Q. Elizabeth whose life 〈◊〉 a long while had been like a ship in the midst of an Irish sea after long restraint was exalted from misery to 〈◊〉 from a prisoner to a 〈◊〉 Optanda nimirum est jactura quae lucro majore pensatur saith Agricola It is 〈◊〉 a lovely losse that is made up with so great gain 〈◊〉 Q. Elizabeth forknown whiles she was in prison what a glorious raign she should have had for 44 years she would never have wished her self a milk maid So did but the Saints understand what great things abide them both here and hereafter they would bear any thing chearfully An hundred 〈◊〉 here and 〈◊〉 〈◊〉 life hereafter On who would not then turn spirituall purchaser Well might St Paul say godlines is profitable to all things Well might the Psalmist say In doing in suffering thy will there is great reward Not for doing it only but in doing it for Righteousnes is its own reward St Mark hath it thus He that leaveth house brethren sisters father c. shall receive the same in kinde house brethren 〈◊〉 father c. That is 1. He shall have communion with God and his consolations which are better then them all as 〈◊〉 that Italian Marquesse that left all for Christ avowed them and as 〈◊〉 〈◊〉 when his City was taken by the Barbarians 〈◊〉 〈◊〉 us to God Lord let me not be troubled at the losse of my gold and silver for thou art all in all unto me 2. He many times gives his suffering servants here such supplies of their outward losses in raising them up other friends and means as 〈◊〉 abundantly countervail what they have parted with Thus though David was driven from his wife and she was given to another God gave him a friend Jonathan whose love was beyond the love of women So though Naomi lost her husband and children Boaz 〈◊〉 and Obed became to her instead of all The Apostles left their houses and houshold-stuffe to follow Christ but then they had the houses of all godly people open to them and free for them and happy was that Lydia that could entertain them so that having nothing they yet possessed all things They left a few friends but they found 〈◊〉 more where ever they came Wherefore it was a 〈◊〉 sarcasme of Iulian the Apostate when reading this text he jearingly demanded whether they should have an hundred wives also for that one they had parted with 3. God commonly exalts his people to the contrary good to that evil they suffer for him as Ioseph of a slave became a ruler as Christ that was judged by men is Judge of all men The first thing that Caius did after he came to the Empire was to 〈◊〉 Agrippa who had been imprisoned for wishing him Emperour Constantine embraced Paphnutius and kissed his lost eye The King of Poland sent 〈◊〉 his enerall who had lost his hand in his warres a golden hand instead thereof God is far more liberall to those that serve him suffer for him Can any son of Iesse doe for us as he can Verse 30. But many that are first c Because Peter and the rest had called for their pay almost afore they had been at any pains for Chtist he therefore quickeneth them in these words bidding them bestir themselves better left others that are now hindermost should get beyond them and carry the crown Lay hold on eternall life saith Paul intimating that it is hanged on high as a garland so that we must reach after it strain to it So run that ye may obtain Look you to your work God will take care of your wages you need never trouble your selves about that matter CHAP. XX. Verse 1. For the Kingdom of heaven c. THat last sentence Christ further illustrateth and enforceth by this following parable Peter and the rest were in danger to be puffed up with the preconceit of their abundant reward 〈◊〉 chap. 19 28 29. This to prevent and that they might not stand upon their tearms and tiptoes they are again and again given to know that 〈◊〉 that are first shall be last and last first Which 〈◊〉 out early in the morning God is found of them that seek him not Isa 65. 1. Yea the Father seeketh such to worship him Ioh. 4. 23. he solliciteth suitours and servants A wonderfull condescension it is that he looketh out of himself upon the Saints and Angels in heaven Psal. 113. 6. How much more upon us poor earth-worms Labourers into his Vineyard Not loiterers Iacob saw the Angels some ascending others descending none standing still God hath made 〈◊〉 to play in the waters not so men they must be doing that will keep in with God Verse 2. For a penny a day Not for eternall life for this those murmuring merit-mongers never had who yet had their peny but something what ever it were that gave the labourers good content that it was for which each of them followed Christ
〈◊〉 〈◊〉 〈◊〉 They that make religion daunce attendance to policie 〈◊〉 one 〈◊〉 set the 〈◊〉 upon Christ not 〈◊〉 upon the 〈◊〉 Thus did 〈◊〉 and before him 〈◊〉 〈◊〉 〈◊〉 jactura regionis quam 〈◊〉 Thus do all 〈◊〉 〈◊〉 and the worlds wisards whose rule is 〈◊〉 sed paucis Religiosum oportet esse sed non religentem c. But what saith a Father Deum siquis parum 〈◊〉 valdè contemnit And one thing said Luther that will be the 〈◊〉 of religion is worldly policy that would have all well however and seeks to procure the publike peace by impious and unlawfull counsels and courses Verse 8 And a very great multitude Bondinus saith he was met at this time by three-hundred-thousand Jews some whereof went afore Christ some followed after according to the solemn rites and reverence used to be given to earthly Kings in their most pompous triumphes This was the Lords own work Verse 9. 〈◊〉 to the Sonne of David So they acknowledg Christ to be the true Messiah and congratulate him his kingdom over the Church and yet a few-daies after these same at the instigation of the Priests and Pharisees cry 〈◊〉 dealing by Christ as Xerxes did by his steersman whom he crowned in the morning and then took off his head in the afternoon of the same day or as the fickle Israelites dealt by David 2 Sam 20. where we shall finde the same hands that erewhile fought for David to be all theirs do now fight against him under the son of 〈◊〉 to be none of theirs Verse 10. Who is this Why could not they tell after so 〈◊〉 miracles done among them Were they such strangers at 〈◊〉 Many live and dye very 〈◊〉 〈◊〉 in 〈◊〉 places where they have had line 〈◊〉 line precept upon 〈◊〉 c. and yet they are no wiser then the child new weaned from the breast Isa. 29. 8. their wits serve them not in spiritualls though otherwise shrewd enough Verse 11. The Prophet of Nazareth c. The Archprophet they acknowledge him but of Nazareth of Galilee They had not profited 〈◊〉 much or made so far 〈◊〉 in the mystery of Christ as to know him to have 〈◊〉 born a 〈◊〉 And to nourish this errour in the people it was that the devil that old Impostour Mark 1. 24. though he confessed Christ to be the Holy 〈◊〉 of 〈◊〉 yet he calleth 〈◊〉 Jesus of Nazareth Satan 〈◊〉 semèl videatur verax 〈◊〉 est mendax semper fallax Satan 〈◊〉 speaks truth but with a minde to deceave Verse 12. And 〈◊〉 out all them that sold The zeal of Gods house did ever eat him up And as revenge 〈◊〉 zeal 2 Cor. 7. 11. he marrs their markets and drives them 〈◊〉 of the 〈◊〉 with Procul ò procul este 〈◊〉 And this deed of our Saviours was altogether divine whiles as another Sampson he 〈◊〉 〈◊〉 upon heaps yet without bloodshed with the 〈◊〉 of an 〈◊〉 St Hierom extolleth this 〈◊〉 above the raising of Lizarus restoring the blind to their sight the lame to their limmes c. and adds this mysticall sense of 〈◊〉 text 〈◊〉 〈◊〉 ingreditur Templum Patris ejicit 〈◊〉 tam Episcopos Presbyteros quam 〈◊〉 〈◊〉 turbam de Ecclesia sua 〈◊〉 criminis habet vendentes paritèr 〈◊〉 Christ is every day casting out of his Church all these mony-marchants 〈◊〉 〈◊〉 〈◊〉 both ministers and others that make sale of holy things which the very Heathens abhorred and others long since complained that benefices were bestowed non ubi optimè sed ubi 〈◊〉 as if a man should bestow so much bread on his 〈◊〉 〈◊〉 he is to ride on him The tables of the mony-changers This he did also at his first 〈◊〉 into the ministry Ioh. 2. 14. 15. See my notes on that 〈◊〉 The 〈◊〉 of Religion was Christs chief care and so it should be ours And although little was done by his first attempt Ioh. 2. yet he tries again 〈◊〉 should we contributing what we 〈◊〉 to the work continually by our prayers and utmost indeavours wishing at least as Ferus did that we had some Moses 〈◊〉 〈◊〉 away the evils in Church and state Non 〈◊〉 〈◊〉 t 〈◊〉 sed multos habemus 〈◊〉 he for we abound with 〈◊〉 and 〈◊〉 Verse 13. Shall be called the house of prayer A principall piece of Gods 〈◊〉 worship and 〈◊〉 put 〈◊〉 the whole Christ 〈◊〉 never came into this house but he preached 〈◊〉 as 〈◊〉 In the Sanctuary was the incense-Altar in the middle a type of prayer the table of shew-bread on the oneside 〈◊〉 the 〈◊〉 tribes and the candlestick a type of the word on the other To teach us that there is a necessity of both ordinances to all Gods 〈◊〉 But ye have made it a den of theeves So Christ calleth not the mony-marchants only but the 〈◊〉 also that set them awork And whereas they cryed The Temple of the Lord the Temple of the Lord for to those was this speech first addressed Ier. 7. 11. as if they could not do amisse because they served in the Temple the Prophet tells them there and our Saviour these here that it 's so much the worse What should an Angel of darknesse do in heaven Who required these things at your hands to tread the courts of my Temple This is the gate of the Lord into which the righteous only should enter The Papists in like sort cry out at this day Ecclesia Ecclesia Nos sumus Ecclesia and herewith think to shrowd their base huckstering of holy things For omniae Romae venalia all things are saleable and soluble at Rome But this covering is too short and their grosse theeveries are now made apparent to all the world as their rood of grace and the blood of Hales were at Pauls crosse by that Noble Cromwell and as their cheating trade of Indulgencies and Popespardons was by Luther who by dint of argument overthrew those Romish mony-changers and drove the countrey of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen fitly calleth them Verse 14. Came to him in the Temple and he healed them So true was that testimony given of our Saviour Luke 24. 19. that he was a Prophet mighty in deed as well as in word before God and all the people Nos non eloquimur magna sed vivimus said the Primitive Christians Our lives as well as our lips should speak us right and reall in Religion As Christ here by his cures gave a reall answer to that question ver 10. Who is this Let us learn to lead convincing lives these are the best apologies when all 's done Verse 15. And the children crying c. To the great grief and regret of those cankerd carls the Priests and Scribes but to the singular commendation of their parents who had so well taught and tutoured them So the children of Merindoll answered the Popish Bishop of Canaillon
ready to fall asleep at it Verse 44. And he left them and 〈◊〉 away again A most memorable and imitable pattern of patience toward those that condole not or that keep not touch with us we must neither startle 〈◊〉 storm but passe it by as a frailty And praid the third time A number of perfection And Si 〈◊〉 pulsanti c. Paul praid thrice and gave over 2 Cor. 12. because he saw it 〈◊〉 Gods will it 〈◊〉 be otherwis pardoning grace he had but not prevailing vers 9. So our Saviour here had an Angel sent from heaven to strengthen him that he might the better drink that cup which he had so 〈◊〉 deprecated Hence the Apostle doubts not to 〈◊〉 That he was heard in that he feared he was and he was not there 's no praying against that which Gods providence hath disposed of by an infallible order And when we see how God will have it we must sit down and be satisfied That which he will have done we may be sure is best to be done Saying the same words And they were no whit the worse for being the same Let 〈◊〉 comfort those that complain they cannot vary in prayer though that be a desirable ability The 〈◊〉 were enriched by God in all utterance and knowledge 1 Cor. 1. 5. But the businesse of praier is more dispatcht by inward groanings then outward 〈◊〉 Verse 45. Sleep on now and take your rest q. d. Doe so if you can at least But now the hour is come wherein you shall have small either leasure or list to sleep though never so drousie spirited for The Sonne of man is 〈◊〉 c. Luther readeth the words 〈◊〉 and by way of 〈◊〉 thus Ah Do ye 〈◊〉 sleep and take your rest Will ye with Solomons drunkard sleep upon a mast-pole Take a nap upon a Weather-cock Thus this heavenly Eagle though he love his young ones dearly yet he pricketh and beateth them out of the nest The best as Bees are killed with the honey of flattery but quickned with the 〈◊〉 of reproof Verse 46. Rise Let us be going To meet that death which till he had praied he greatly feared So it was with Esther chap. 4. 16. and with David Psal. 116. 3 4. See the power of faithfull praier to disarme death and to alter the countenance of greatest danger Quoties me oratio quem paenè desperantem susceperat reddidit exsultantem c How oft hath praier recruted me Behold He is at hand Behold for the miracle of the matter yet now no miracle 〈◊〉 frequensque via est per amicifallere nomen Tnta frequenque licet sit via crimen habet Verse 47. Lo Iudas one of the twelve Lo for the reason next afore-mentioned The truth hath no such pestilent persecutours as Apostates Corruptio optimi pessima sweetest wine maketh sowrest vineger With swords and staves What need all this ado But that the bornet haunted them an ill conscience abused them When he put forth but one 〈◊〉 of his Deity these armed men fell all to the ground nor could they rise again till he had done indenting with them Verse 48. Whomsoever I shall kisse Ah lewd losell Betraiest thou the Son of man with a kisse Givest thou thy Lord such rank poison in such a golden cup Consignest thou thy treachery with so sweet a symboll of peace and love But this is still usuall with those of his Tribe Caveatur osculum Iscarioticum Jesuites at this day kisse and kill familiarly 〈◊〉 occidunt as one saith of false Physitians When those Rhemish Incendiaries Giffard Hodgeson and others had set Savage awork to kill Queen Elizabeth they first set forth a book to perswade the English Catholikes to attempt nothing against her So when they had sent Squire out of Spain to poison the Queen they taught him to anoint the pummel of her saddle with poison covertly and then to pray with a loud voice God save the Queen Lopez another of their agents affirmed at Tiburn That he had loved the Queen as he had loved Jesus Christ Which from a Jew was heard not without laughter So Parsons when he had hatched that namelesse villany the powder-plot set forth his book of resolution as if he had been wholly made up of devotion Esocietate Iesu fuit qui Iesum tradidit Verse 49. Hail Master and kissed him But love is not alwaies in a kisse saith Philo the Jew nor in crying Rabbi Rabbi as the traitour here did Mark 14. 45. out of a seeming pitty of his Masters misery There are that think that he would have carried this his treachery so cunningly as if he had 〈◊〉 no hand in it and therefore kissed him as a friend and so would still have been taken Verse 50. Friend Sith thou wilt needs be so esteemed though most unfriendly Wherefore art thou come As a friend or as a foe If as a friend What mean these swords If as a foe What means this kisse Christ knew well enough wherefore he came but thinks good to sting 〈◊〉 conscience by this cutting question Laid hands on Iesus and took him By his own consent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Irenaeus hath it while the Deity rested and refused to put forth it self Verse 51. One of them which were with Iesus This was Peter who asked 〈◊〉 to strike but staid 〈◊〉 till he had it out of a preposterous zeal to his Master and because he would be a man of his word A wonderfull work of God it was surely that hereupon he was not 〈◊〉 in an hundred pieces by the barbarous souldiers Well might the 〈◊〉 say He that is our God is the God of salvation and unto God the Lord belong the issues from death Psal. 68. 20. My times are in thine hands Psal. 31. 15. But this stout 〈◊〉 could not be found when his Master was after this apprehended and arraigned Plato hath observed That the most skilfull 〈◊〉 are the most cowardly 〈◊〉 Verse 52. Put up again thy sword See the Notes on Iohn 18. 11. For all they that take the sword Without a just calling 〈◊〉 those sworn sword-men of the devil the Jesuites whose faction as one saith of them is a most agile sharp sword the blade whereof is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spaine Their design is to subdue all to the Pope and the Pope to themselves Verse 53. Thinkest thou that I cannot pray q. d. Need I be beholden to thee for help 〈◊〉 very boldly told his 〈◊〉 and Protectour the Electour of Saxony That he by his 〈◊〉 gained him more help and safegard then he received from him and that this cause of Christ needeth not the 〈◊〉 of man to carry it on but the power of God set a work by the prayer of faith And this way saith 〈◊〉 I will undertake to secure your Highnesses soul
body and estate engaged in the Cause of the Gospel from whatsoever danger or disaster Sive id credat C. V. sive non credat whether your 〈◊〉 believe me herein or not More then twelve legions A legion is judg'd to be six thousand 〈◊〉 and seven hundred horse And this great army of Angels is by praier dispatcht from heaven in an instant Are we then in any imminent 〈◊〉 send up to heaven for help by praier and God will send from heaven and help us We need not help our selves by seeking private revenge as Peter here or using 〈◊〉 shifts as David Ps. 34. 1. for in the same 〈◊〉 Men are exhorted to ensue peace and 〈◊〉 by private wrongs 〈◊〉 the Angels of the Lord 〈◊〉 round about them that fear him and deliver them Verse 54. But how then shall the Scriptures c. Why dost thou not then pray might they object for an army of Angels to rescue thee out of these wicked hands that now hold thee prisoner and will let out thy life-bloud How then should the Scriptures be fulfilled saith he that have fore-told my death This was his constant care even when he hung upon the crosse to fulfill the Scriptures and so to assure us that he was the very Christ. That thus it must be Why must but because it was 1. So 〈◊〉 by God 2 Fore-told by the Prophets every particular of Christs 〈◊〉 even to their very spetting in his face 3. Prefigured in the daily morning and evening 〈◊〉 this lamb of God was sacrificed from the beginning of the world A necessity then there was of our Saviours suffering Not a necessity of coaction for he died freely and voluntarily but of immutability and infallibility for the former reasons and respects Verse 55. Are ye come out as against a thief Secretly and by night with all this clutter of people and clashing of arms so to make the world believe strange matters of me whereas had your 〈◊〉 and conscience bin good you would 〈◊〉 taken a fitter time and I should have had fairer dealing ANd ye laid no hand on me Ye wanted no will but ye could never finde 〈◊〉 and which of you now accuseth me of sinne It is doubtlesse very lawfull and in some cases needfull for Christians to defend their own 〈◊〉 and 〈◊〉 their wronged credit as did Moses Samuel Paul 〈◊〉 I never have sought profits pleasures nor preferments saith he 〈◊〉 was I ever moved with emulation or envy against any man 〈◊〉 conscientiam aufero quocunque discedo This conscience I carry with me 〈◊〉 I go 〈◊〉 of all that ever lived might best challenge his 〈◊〉 of 〈◊〉 For of him it might be truly affirmed what Xenophon 〈◊〉 〈◊〉 Socrates what Paterculus doth of Scipio Quod 〈◊〉 in 〈◊〉 nisi laudandum aut fecit aut dixit aut sensit that he did all 〈◊〉 well as the people testified of him and never said or thought any thingamisse Verse 56. That the Scriptures c. Which yet were no more the cause of the Jews cruelty then Ioseph was of the famine then the Astrologer is of the eclipse or Tenterton-steeple of the 〈◊〉 and flowing of the sea Then all the Disciples for sook him and fled Then when there was no such need or danger to enforce them Christ having capitulated with the enemy for their safety They had leave to go free before what staid they for then Or why flee they now This was the fruit and punishment of their former sleeping vers 43. Had they watcht and praid then they had not now thus entred into temptation Verse 57. Where the Scribes and the Elders were A full Councel then may erre See the Notes on Chap. 2. 4. and on Chap. 26. 3. Verse 58. But Peter followed First he fled with the rest and then remembring his promise followed afarre off but better he had kept him away for he sat with the servants so venturing upon the occasion of sin which he should have studiously shunned and meerly out of curiosity to see the end and issue of Christs captivity We many times tempt Satan to tempt us by our imprudence Evil company is contagious and sin more catching then the plague Israel going down to AEgypt brought a golden Calf from thence Jeroboam brought two A man may passe thorow Ethiopia unchanged but he cannot reside there and not to be discoloured Verse 59. Sought false witnesse Here Christ is convented and examined in the 〈◊〉 Court with a great deal of injustice and subornation They first sought false witnesse as if they had obey'd our Saviour who bad them ask those that heard him what he had said unto them Joh. 18. 21. Verse 60. Yea though many false-witnesses came So adultery was objected to Athanasius heresie and treason to Cranmer Also I lay to thy charge said Bonner to Philpot Martyr that thou killedst thy father and wast accursed of thy mother on her death-bed c. Q. Elizabeth wrote these lines in the window at Woodstock Much alledg'd against me Nothing proved can be Freedome of speech used by the Waldenses against the sins of those times caused Ut 〈◊〉 nefariae eis affingerentur opiniones a quibus omninè fuerant alieni saith Gerard That many false opinions were fathered upon them such as they never favoured So deal the Papists by us at this day They tell the seduced people that we worship no God count gain godlinesse keep no promises eat young children make nothing of adultery murther c. Good people these men deny Christ to be God and the holy Ghost to be God c. said White Bishop of Winchester concerning Woodman and other holy Martyrs in a Sermon Yet found they none The enemies likeliest projects oft fail These false witnesses as those 〈◊〉 builders of old disagreed in their language which God confounded and so he doth to this day Verse 61. I am able to destroy the temple Novum crimen Caie Caesar. For what if Christ had said so Could not he as easily have reared a temple as raised the dead restored the blinde c But the truth is he never said so but was misreported and falsely 〈◊〉 saith Father Latymer both as touching his words and meaning also He said Destruite Destroy ye they made it Possum destruere I am able to destroy He said Templum hoc this temple meaning his own body they added manufactum made with hands to bring it to a contrary sense c. Thus mutilando vel mutando by chopping or changing ill-minded men do usually deprave and wrest to a wrong meaning the most innocent passages and practises Verse 62. Answerest thou nothing No nothing unlesse it had been to better purpose for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the wise Heathen Either hold thy peace or say something that 's worth hearing And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To answer every slight accusation is servile Some are so thin they may be seen thorow others so grosse that they
his enemies did but spit in his face and we being his friends throw him into the draught which of us deserveth the greatest damnation And 〈◊〉 him on the head 〈◊〉 into the head drove the 〈◊〉 into his holy head with bats and blows as Basiliades the Duke of Russia nail'd an Embassadours hat to his head upon some displeasure conceived against him At the taking of Heydelberg the Spaniards took Monsieur Mylius an ancient Minister and man of God and having abused his daughter before his 〈◊〉 they tied a small cord about his head which with truncheons they wreathed about till they squeezed out his brains The Monks of 〈◊〉 roasted the Minister of S. Germain till his eyes dropt out And the Spaniards suppose they shew the innocent Indians great favour when they do not for their pleasure whip them with cords scratch them with thorns and day by day drop their naked bodies with burning bacon So very a devil is one man to another Verse 31. Put his own raiment on him Gods hand was in this that all men seeing him to suffer in his own habit might acknowledge that it was very he and not another that suffered in his stead Mahomet in his Alchoran speaks very honourably of Christ except only in two things 1. He took up the Arrian heresie to deny his Deity 2. He denied that he was crucified but that some one was crucified for him But what saith S. Peter He his own self bare our sinnes in his own body on the tree c. 1 Pet. 2. 24. They led him away Quite out of the City Ut vera piaculavis victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis fieret Heb. 13. 12 13. This was a mystery hardly understood by any of the faithfull afore Christ neither could we well have told what to make of it but that the 〈◊〉 hath there opened it to us by the instinct of the holy Ghost Let us therefore as he adviseth goe forth unto him without the camp bearing his reproach accounting it our crown as those Apostles did that rejoyced in their new dignity of 〈◊〉 〈◊〉 shame for Christs name It was their grace to be so disgraced Verse 32. They found a man of Cyrene A stranger coming out of the field towards Jerusalem meets with an unexpected 〈◊〉 and follows Christ which occasioned him to enquire into the cause and got him renown among the Saints In like sort the faithfull Christian a stranger upon earth comes out of the field of this world with his face set toward Sion and meets with many crosses by the way But all-while he follows Christ let him enquire into the cause and the issue shall be glorious Him they compelled to bear his crosse Not so much to ease Christ who fainted under the burden as to hasten the execution and to keep him alive till he came to it See the Note on Joh 19. 17. Verse 33. A place of a skull Here our thrice noble Conquerour would erect his trophies to encourage us to 〈◊〉 for him if God call us thereto in the most vile and loathsom places as also to assure us that his death is life to the dead Verse 34 They gave him vineger c. Cold comfort to a dying man but they did it in 〈◊〉 q. d. Thou art a King and must have generous wines Here 's for thee therefore See the Note on John 19. 29. It were happy if this vineger given our Saviour might melt our adamantine hearts into sorrow Verse 35. Parted his garments Let us likewise suffer with 〈◊〉 the spoiling of our goods c. Heb. 10. 34. yea the spoiling of our persons to have our clothes also taken and torn off 〈◊〉 backs Christ will say Bring forth the best robe ring c. If a Heathen could say when he saw a suddain shipwrack of all his wealth Well fortune I see thy intent thou wouldst have me be a Philosopher Should not a Christian conclude Surely Christ would have me look after heavenly that thus strips me of all earthly comforts Verse 36. They watched him there Lest haply he should get get away thence by a 〈◊〉 But his time of getting out of their hands was not yet come Here hung for a while that golden censer Christs body which through the holes that were made in it as thorow chinks or holes fumed forth a sweet savour in the nostrils of his heavenly Father Eph. 5. 2. such as draweth all men to him that have their senses exercised to discern good and evil Joh. 12. 32 Heb. 5. 14. Verse 37. This is Jesus the King of the Jews Pilate by a speciall providence of God intending nothing 〈◊〉 gives Christ a testimoniall and would not alter it though sollicited thereto He did it to be revenged on the Jews for their senslesse importunity to have him condemn an innocent and withall to put Christ to an open shame as a crucified King Like as that A theist Lucian blasphemously cals our Saviour The crucified cousener the modern Jews contemptuously call him in reference to his crosse The Woofe and the Warp And at the sack of Constantinople the Image of the Crucifix was set up by the insolent Turks and shot at with their arrows and afterwards in great 〈◊〉 carried about the Camp as it had been in procession those dead dogs railing and spitting at it and calling it The God of the Christians Ten thousand Martyrs were crucified in the Mount of Ararath under Adrian the 〈◊〉 crowned with thorns and thrust into the sides with sharp darts in contempt of Christ. Verse 38. Then were there two theeves So he was reckoned among the transgressours Isa. 53. 12. A sinner not by 〈◊〉 only for he bare the sinne of many ib. but by reputation also and therefore crucified in the midst as the worst of the three chief of sinners that we might have place in the midst of heavenly Angels in those walks of paradise Zach. 3. 7. The one of those two theeves went railing to hell his crucifixion being 〈◊〉 a typicall hell to him a trap-dore to eternall torment the other went repenting forth-right to heaven living long in a little time and by his praier making his crosse a Jacobs ladder whereby Angels descended to fetch up his soul. It is remarkable and to our purpose sutable that Rabus reporteth that when Leonard Caesar suffered Martyrdom at Rappa a little town in Bavaria a certain Priest that had by the law for some villainous act deserved death being led forth with him towards the place of execution cried out often Ego ne quidem dignus sum qui tibi in hac poena associer justo injustus I am not worthy to suffer with thee the just with the unjust Verse 39. Reviled him wagging their heads God took notice of Cains frowns Gen. 4. 6. Miriams mutterings Numb 12. 2. these mens noddings Rabshakeh's lofty looks Isa. 37. 23. 〈◊〉 lowrings Gen. 31. 2. and sets them upon
prayer made by a penitent malefactour executed at Evesham in Worcestershier many years since But our Lord Christ was forsaken of all these creature-comforts and which was worse then all of his Fathers favour to his present apprehension left forelorne and destitute for a time that we might be received for ever Howbeit perplexed though he were yet not in despair persecuted yet not forsaken cast down yet not destroyed He could say My God in the midst of all by the force of his faith which individuateth God as a Father saith and appropriateth him to a mans self And Hilary hath a good note which here comes in not out of place Habes conquerentem relictum se esse quia homo est habes eundem profitentem Latroni in paradiso regnaturum quia Deus est As man he cryes out My God my God c when as God he promiseth paradise to the penitent theef Verse 47. This man calleth for Elias A malicious mistake a devilish sarcasme Whiles darknesse was upon them they were over-awed and husht their mouths were haltered as horses must be saith the Psalmist as the sea was by our Saviour and held in with bit and bridle lest they come near unto thee But no sooner was it light again but they are at their old trade again deriding our Saviour and depraving his words as if forsaken of his hope in God he had fled to Elias for help So when Cranmer standing at the stake cryed out often Lord Jesu receive my spirit a Spanish Monk that heard him ran to a Noble-man there present and tells him that those were the words of one that dyed in great despair Verse 48. And filled it with vineger Sorrow is dry we say This man of sorrows more to fulfill the Scriptures then for his own satisfaction though extream dry no doubt for now was the Paschall lamb a roasting in the fire of his Fathers wrath he saith I thirst and had vineger to drink that we might drink of the water of life and be sweetly inebriated in that torrent of pleasure that runs at Gods right hand for evermore Psal. 16. 11. See the Note on Joh. 19. 29. Verse 49. Let us see whether Elias c. This mocking is the murther of the tongue which therefore our Saviour suffered ut nos illusori Satanae insultaremus saith one It is reported of Aretine that by a longer custome of libellous and contumelious speaking against men he had got such a habit that at last he came to diminish and disesteem God himself May not the same be made good of these malicious miscreants Verse 50. Yeelded up the Ghost Or let go his spirit viz. to God that gave it to whom also he recommended it Luk. 23. 46. teaching us what to do in like case Our care herein may make even a Centurion a gracelesse person to glorifie God saying Certainly this was a righteous man vers 47. When so great a clark as Erasmus dying with no better words in his mouth then Domine fac finem fac finem is but hardly thought of How much more that English Hubertus a covetous oppressour who dying made this wretched will-paroll I yeeld my goods to the King my body to the grave my soul to the devil Verse 51. The vail of the Temple was rent To shew than there was an end of the Leviticall liturgy and that now there was free and open accesse for all Saints to the throne of Gods grace for the vail was a figure of the spirituall covering which was before the eyes of the Church till Christs coming And the earth did quake To work a heart-quake in the obstinate Jews as in some it did others of them had contracted such an habituall hardnesse such a hoof upon their hearts as neither ministry nor misery nor miracle nor mercy could possibly mollifie And the rocks rent So they do wherever Christ makes forcible entrance into any heart I will shake all nations and then the desire of all nations shall come Hag. 2. 7. A man will never truly desire Christ till soundly shaken Gods shaking ends in setling he rents us not to ruine but to refine us Verse 52. And the graves were opened To shew that death was now swallowed up in victory by life essentiall like as the fire swallows up the fuell and as Moses his serpent swallowed up the enchanted serpents And many bodies of the Saints To shew that the 〈◊〉 strings of death which before bound them in their 〈◊〉 were now broken and they enlarged to attend our Saviours resurrection Verse 53. And appeared unto many Not to converse again as heretofore with men but to accompany Christ that raised them into heaven and to be as so many ocular 〈◊〉 of Christs quickning power whereby he shall also raise our vile bodies and conform them to his glorious body the standard Phil. 3. ult Verse 54. Truly this was the Sonne of God i.e. A divine man a de my-god as these Heathens reputed those in whom they beheld and admired any thing above the ordinary nature of 〈◊〉 and their expectation Naturall conscience cannot but stoop and do homage to the image of God stamped upon his people as being afraid of that name of God whereby they are called Deut. 28. 10. There are that think that these souldiers our Saviours executioners were truly converted by the miracles they 〈◊〉 seen according to what Christ had prayd for them Luk. 23. 34. And it may very well be like as Paul was converted upon 〈◊〉 Stevens prayer as Justine Martyr and others were by behold ing the piety and patience of the Primitive Christians and as James Silvester 〈◊〉 at the Martyrdome of Simon Lalot at 〈◊〉 He seeing the great faith and constancy of that heavenly Martyr was so compuncted with repentance saith Mr Fox and fell into such despair of himself that they had much ado to fasten any comfort on him wich all the promises of the Gospell till at length he recovered repented and with all his family removed to the Church of Genova Christians have shewed as glorious power and have as good successe in the faith of Martyrdome as in the faith of miracles working wonders thereby upon those that have sought and suckt their blood Verse 55. And many women were there More hardy then the Disciples who all save John were fled and hid Oh stand saith a Divine and behold a little with those devout women the body of thy Saviour hanging upon the crosse See him afflicted from top to 〈◊〉 See him wounded in the head to heal our vain 〈◊〉 See him wounded in the hands to heal our evil actions See him wounded in the heart to cure our 〈◊〉 thoughts See his eyes shut up that did enlighten the world See them shut that thine might be turned from seeing of vanity See that countenance so goodly to behold spetted upon and 〈◊〉 that thy face 〈◊〉 shine glorious as the Angels in heaven
at his resurrection Then to shew that it could not bear his suffering Now to shew that it could not hinder his rising Rolled back the stone As an officer sent to let Christ 〈◊〉 of prison without the keepers consent And sat upon it In contempt of all their weapons which fell out of their hands for woe at the sight of the Angell And as 〈◊〉 mighty man when he sits down shakes the bench under him so do these the earth Verse 3. His countenance was like lightening So that though he appeared in humane shape yet it might easily appear that he was more then a man his visage shewed his power his habit his innocency to the terrour of the keepers and comfort of the women Verse 4. The keepers did shake And well they might as coming to see they had born armes against God and were therefore obnoxious to his wrath It is a fearfull thing to fall into the punishing hands of the living God here How then will wicked men bear the horrour of the last day When they shall have an angry God over them hell gaping beneath them an accusing conscience within them the world all on a light fire about them the elements melting like scalding lead upon them the good Angels testifying against them Job 20. 27. the evil Angels waiting to worry them and hurry them to hell Oh the unspeakable akings and quakings of heart the terrible apprehensions the convulsions of spirit that shall ceize and surprize them at that dreadfull day Verse 5. Fear not ye As the wicked are forbidden to rejoyce for joy as other 〈◊〉 Hos. 9. 1. So the godly to fear so long as they have Christ by the hand no though the earth be removed and the mountains cast into the midst of the sea David would not fear the shadow of death the darkest side of death death in its most hideous and horrid representations because God was with him When Manasseh that faced the heavens in his prosperity in trouble basely hides his head among the bushes and is therehence fet and bound with fetters These desperate souldiers run away as dastards when the women stand it out and as true daughters of faithfull Sarah they are not afraid with any 〈◊〉 I know that ye seek Jesus God and his Angels know our goodnesse why then should we hunt after mens applause Caesar hoc ipso veram laudem meruit quod falsam contempsit saith Lipsius It should suffice us to know that our faith how little soever seen or set by by the world shall be found to praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1. 7. The eclipfed Moon shall by degrees wade out of the shadow Verse 6. He is not here q. d. You are much mistaken and deserve to be chidden for your not crediting or at least your not remembring that he foretold you of his resurrection All which notwithstanding Come see the place c. q d. beleeve your own eyes at least Hilaris est 〈◊〉 plena gaudio invitatio saith an Interpreter What marvell 〈◊〉 though they departed with 〈◊〉 for their faithlesnesse and joy for the good news the Angels had told and shewd them For he is risen Consentaneum est Phaenicem ante 〈◊〉 annum Neronis significasse Resurrectionem Christi omnium credentium ex morte receptâ divinitùs vitâ The 〈◊〉 is a 〈◊〉 emblem of the Resurrection Verse 7. And go 〈◊〉 Angels are called seraphims for their burning zeal and are said to be winged creatures for their speedinesse in serving God and his people Gabriel wearied himself as it were with swift flight to certifie Daniel of his good acceptance in heaven And this Angell bids these women go quickly and carry the good news of the resurrection Neither God not Angels can abide oscitancy and dulnesse in any Tardis 〈◊〉 virtus non facilè committitur could the Heathen say Tell his Desciples And Peter with the first Mark 16. 7. because he is most dejected and it is God that comforteth those that are cast down 2 Cor. 7. 6. the lion of the tribe of 〈◊〉 spareth the prostrate prey the rest are in their dumps as well they may for deserting Christ but Peter especially for denying him Now therefore that he is in a wildernesse of ploddings and perplexities Christ speaks to his heart Hos. 2. 14 He loves to comfort those that are forsaken of their hopes Loe I have told you q. d. Be gon now about your businesse you have your full errand and this is all I have at present to say to you These good women at first afraid of the Angell are now hardly perswaded to depart from him They could have been content to have heard him further How unspeakably delicious unto us shall be that innumerable company of Angels Heb. 12. 22. that world of Angels as the Hebrew Doctours call it that Panegyris or Cogregation-house of the first-born enrolled in heaven as free denisons O praeclarum illum diem cum ad illud animorum concilium caetumque proficiscar c. said the Heathen Oratour Verse 8. And they 〈◊〉 quickly According as they were bidden A ready heart makes rid dance of Gods work and does it up quickly as afraid to be taken with its task undone Baruch repaired earnestly and had done quickly 〈◊〉 3. 20. Alexander being asked how he had so soon over-run so many countreies answered roundly by making quick work by dispatching and not lingering long in a place With fear and great joy A strange composition of two contrary passions but frequently found in the best hearts Psal. 2. 11. God loves at once 〈◊〉 and fear Verse 9. Jesus met them En obedientiae praemium timoris remedium saith Pareus God still meets his people in the use of his ordinances shewing them great and mighty things that they knew not before Ier. 33. 3. Held him by the feet As those that would loose him no more The Saints do still the same by faith clasping about Christ and 〈◊〉 unto him as it were by corporall contact Verse 10. Go tell my brethren Brethren still though foully fallen Ier. 3. 1. Infirmities discard us not if bewailed disclaimed set against Verse 11. Some of the watch came into the city God would have the point of the Resurrection well proved for our better 〈◊〉 in so weighty a matter The Priests were unworthy to hear of it by an Angel they shall hear of it therefore by the profane souldiers who come in to them much affrighted and thunder-struck as it were and told them all Now the confession of an adversary is held in law to be the most certain demonstration of the truth that can be Verse 12. They gave large mony q. d. We know that you 〈◊〉 are good fellowes and both love and lack mony Now if you will but say thus and thus you shall have a round summe paid you down in ready cash c. And what
belong to God provided that they cast it up again quickly by Confession and meddle no more with such a mischeif A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint LUKE CHAP. 1. Verse 1. Many have taken in 〈◊〉 OR have attempted but not effected Hence some have concluded that Luke wrote 〈◊〉 of the four Evangelists Howbeit the common opinion is and the most ancient copies say as much that Matthew wrote his Gospel eight yeers 〈◊〉 Christ Marke ten Luke fifteen and John forty two Verse 2. Which from the beginning were eye-witnesses Therefore it may seem his Gospel was not dictated to him by Paul who was no eye-witnesse as some Ancients have affirmed But if we can beleeve Tacitus or 〈◊〉 in things that fell out long before they were born because we are confident of their diligence in enquiring how much more should we beleeve Saint Luke upon such doubted assurance c Verse 3. Having had perfect understanding Or Following them close at heels and as we say hot-foot From the very first Or from above as inspired from heaven To write 〈◊〉 〈◊〉 in order Distinctly and yet 〈◊〉 A singular praise in an Historian for the which Ambrose much 〈◊〉 〈◊〉 our 〈◊〉 above 〈◊〉 the other Verse 4. Wherein thou hast been instructed Which thou hast received by hear-say or by word of mouth and wherein thou hast been catechised receiving the mysteries of the faith by the ministry of the voyce And surely when we see men caring and 〈◊〉 how to finde out this certainty here spoken of and not to 〈◊〉 led by conjecturall suppositions but be fully perswaded as St. Luke was and would have his Theophilus to be then there will be some hopes that the Lords parts will increase Verse 5. In the dayes of Herod Herod a stranger upon the death of Antigonus last of the Maccabeans by Augustus his favour was made King of Judaea and reigned 34. yeers After 〈◊〉 and his sonnes death Judaea was again reduced into a Roman Province and the government thereof committed unto Pontius Pilate then to Petronius after him to Foelix Festus Albinus and Florus whose cruelty provoked the Jewes to rebellion and warre to their utter overthrow Of the course of Abia According to their weekly waitings at the Altar 1 Chron. 24. God would not have his Ministers over-wrought though he require them to labour according to their strength even unto lassitude But how thanklesse is their labour that do wilfully over-spend themselves Verse 6. In all the Commandements and Ordinances That is in all the duties of both the Morall and Ceremoniall Law Blamelesse Sine 〈◊〉 saith the Vulgar without complaint They neither complained of others nor were complained of by others As it is reported of Burleigh Lord Treasurer in Queen Elizabeths reign that he never sued any man nor did any man ever sue him and was therefore in the number of those few that both lived and died with glory Verse 7. And they had no child Which was then held an heavie judgement as that which rendred them suspected of impiety sith Godlinesse had the promise of increase both within doores and without Verse 8. In the order of his course He took but his turn and served but his time God never purposed to burthen any of his creatures with devotion Verse 9. To burn incense In the incense of prayer how many sweet spices are burned together by the fire of Faith as humility love c Verse 10. Praying without at the time of incense Cant. 3. 6. the Church is said to ascend out of the wildernesse of this world with pillars of smoak elationibus fumi that is with affections thoughts desires toward heaven And although she be black as smoak in regard of infirmities yet hath she a principle to 〈◊〉 her upwards Verse 11. Standing on the right side of the Altar As Satan stood at the right hand of Jehoshuah to molest him So stand the Angels at our right hand in the publick Assemblies especially to withstand him And to signifie this the curtains of the Tabernacle were wrought full of Cherubins within and without Verse 12. He was troubled But without cause he should have been comforted rather for his sins were covered How will wicked men stand before Christ Verse 13. For thy prayer is heard Both for a Son and for a Saviour Verse 14. Thou shalt have joy This is not every fathers happinesse Many fathers are forced through greif for their untoward children to wish to die as Elias did when he sat under the juniper and as Moses did when wearied out by the people Numb 11. 15. Verse 15. Great in the sight of the Lord Significatur singularis 〈◊〉 praestantia ut Gen. 10. 9. He shal be singularly qualified Verse 16. Shall he turn to the Lord An high honour to have any hand in the conversion of souls They that wise others shall shine in heaven Dan. 12. 2. Verse 17. In the spirit and power of Elias There is a great agreement between the times of Elias and John Baptist. Herod answereth to Ahab Herodias to Jezabel c. The disobedient to the wisdom of the just i. e. By his preaching he shall turn the hearts of the Gentiles to the Jewes and by his Baptisme tye them up as it were togerher He made them according to the phrase that Josephus useth of him to convent or knit together in Baptisme Verse 18. For I am an old man Thus Reason will be encroaching upon the bounds of Faith till she be taken captive by infidelity Drive therefore Hagar out of doors Verse 19. That stand in the presence of God Ut apparitor ab apparendo ready prest to any service Verse 20. And behold thou shalt to dumb His tongue that so lately moved through unbelief is now tyed up God will not passe by the well-meant weaknesses of his own without a sensible check He was also deaf as well as dumb hence they made signs to him vers 62. Verse 21. The people waited for Zacharias They would not away without the blessing prescribed to the Preists Numb 6. In the Councell of Agathon it was decreed that people should not presume to go out of the Temples before the Ministers had blessed the Congregation Verse 22. He could not speak unto them Hereupon a Divine thus descants Tacuit pater vocis cessit in miraculum Vox 〈◊〉 〈◊〉 cedit in contradictionem Nunquid aeque obmutescit 〈◊〉 filius Johannes Zacharias Nunquid praeco 〈◊〉 ost Let us lean to the Papists saith another Ministrorum muta officia populi caeca obsequia their Ministers dumb Offices their peoples blind obedience Verse 23. Assoon as the dayes c. Zachary though he ceased to speak yet he ceased not to minister Though he were dumb yet he was not lame but could do sacrifices and did it We may not straight take occasions of with-drawing our selves from the publick services Verse 24. And hid
son CHAP. XVI Verse 1. A 〈◊〉 rich man which had a Steward MAster 's had need look well 1. To the chusing of their servants Salomon saw Jeroboam that he was industrious and therefore without any respect at all to his Religion he made him 〈◊〉 over all the charge of the house of Joseph but to his 〈◊〉 disadvantage 〈◊〉 King 11. 28. with chapt 12. 3. 2. To the using of them Most men make no other use of their servants then they doe of their beasts whiles they may have their bodyes to doe their service they care not if their soules serve the Devill Hence they so 〈◊〉 prove false and 〈◊〉 Verse 2. Give an account of thy stewardship 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 putet said Cato Stewards should often account with their masters Verse 3. I cannot dig c. They that will get wisedome must both dig and beg Prov. 2. 3. 4. Verse 6. Take thy bill The scope of this parable is ut 〈◊〉 charitate erga pauperes compensemus saith Beza that we expiate as it were our prodigality by shewing mercy to the poore Dan 4. 27. Verse 8. And the Lord commended Gr. that Lord viz. the Steward Lord not the Lord Christ who relateth this 〈◊〉 〈◊〉 if we understand it of Christ as the Syriack here doth yet He herein no more approveth of this Steward 's false-dealing then he doth of the Vsurers trade 〈◊〉 5. 27. or the theeves 1 Thess. 5. 2. Or the dancers Matth. 11. 17. or the Olympick games 1 Cor. 9. 24. Because he had done wisely The worldlings wisedome serves him as the Ostriches wings to make him out-run others upon earth and in earthly things but helps him never a whit toward heaven Are in their generation wiser A swine that wanders can make better shift to get home to the trough then a sheepe can to the fold We have not received the spirit of this world 1 Cor. 2. 12. we cannot shift and plot as they can but we have received a better thing The fox is wise in his generation the serpent subtile so is the Devill too When he was but young he out-witted our 〈◊〉 parents 2 Cor. 11. 3. Then the children of light As the Angels are called Angels of light 2 Cor. 11. 14. Gods children are the onely earthly Angels have a Goshen in their bosomes can lay their hands on their hearts with dying Oecolampadius and say Hic sat lucis Verse 9. 〈◊〉 unto your selves friends quibus officia 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 Testifie your faith by your workes that God of his free-grace may commend and 〈◊〉 you Of the Mammon of 〈◊〉 The next odious name to the Devill himselfe This Mammon of iniquity This wages of wickednesse is not gain but losse They may receive you That is that 〈◊〉 the Angels or 〈◊〉 riches or the poore may let you into heaven Verse 11. In the unrighteous 〈◊〉 or the uncertaine 〈◊〉 deceitfull wealth of this world which yet most rich men trust in as if simply the better or safer for their abundauce Hence 〈◊〉 derives Mammon from 〈◊〉 which signifieth to 〈◊〉 Verse 12. In that which is another 〈◊〉 Riches are not properly ours but Gods who hath entrusted us and who doth usually agssine them to the wicked those men of his hand for their portion Psal. 17. 14. for all the heaven that they are ever to look for Better things abide the Saints who are here but forreiners and must doe as they may Who shall give you that which is your owne Quod nec eripi nec 〈◊〉 potest Aristotle relateth a law like this made by 〈◊〉 That he that used not another mans horse well should 〈◊〉 owne Verse 14. And they derided him Gr. They blew their noses at him in scorne and derision They fleared and jeared when they should have feared and fled from the wrath to come Verse 15. For that which is highly esteemed c. A thing that I see in the night may shine and that shining proceed from nothing but rottennesse There may be malum 〈◊〉 in bona 〈◊〉 as in 〈◊〉 Zeale Two things make a good Christian good actions and good aymes And though a good ayme doth not make a bad action good as in Vzzah yet a bad ayme makes a good action bad as in 〈◊〉 whose justice was approved but his pollicy punished Verse 19. There was a certaine rich man Not once named as 〈◊〉 was though never so little esteemed of men God knew him by name as he did Moses when the rich mans name is written in the earth rottes above-ground is left for a reproach Which was clothed in purple c. Gr. was commonly so cloathed It was his every-dayes weare as the word implyeth Verse 20. A certaine beggar named Lazarus Or Eleazar as Tertullian and Prudentius call him who having beene Abrahams faithfull servant now resteth in his bosome Verse 21. And desiring to be fed with the crumbs Many poore folk have but prisoners pittances which will neither keepe them alive nor suffer them to dye The dogs came and licked his sores When Sabinus was put to death for whifpering against Seianus his dog lay down by his dead body brought to his mouth the bread that was cast to him And 〈◊〉 Sabinus was thrown into the river Tiber the dog 〈◊〉 after him to keepe him up that he might not sinke into the bottome Verse 22. Into Abrahams bosome A Metaphor from feasts say some from fathers say Others who imbosome and hug their children when wearied with long running-about or 〈◊〉 met with a knock and come crying unto them And was carried by the Angels Thorough the ayre the Devils region doe the Angels conduct the Saints at death who may therefore call death as Jacob did the place where he met the Angels Mahanaim Genes 32. 2. For like as the 〈◊〉 man was let down with his bed thorough the tiling before Jesus Luke 5. 18. so is every good soule taken up in an heavenly couch thorough the roofe of his house and carried into Christs presence by these heavenly Courtiers And was 〈◊〉 Possibly with as much noysome stench and hurry in the ayre as at Cardinall Wolseyes buriall A terrible example there is in the book of Martyrs of one Christopher 〈◊〉 an unmercifull Courtier who suffering a poore Lazar to dye in a 〈◊〉 by him did afterwards perish himselfe in a ditch Verse 23. Being in torments Having punishment without pity misery without mercy sorrow without succour crying without compassion mischeife without measure torments without end and past imagination Verse 24. And coole my tongue In his tongue he was most tortured quia plus lingua peccaverat saith Cyprian So Nestorius the heretick had his tongue eaten up with worms So Thomas Arundell Arch-bishop of Canterbury and Steven Gardiner Bishop of Winchester two notorious persecutors dyed with their tongues thrust out big-swollen and black