as a Standard saying Jehovah Nissi The Lord is my 〈◊〉 Exod. 17. 15. When we bear it up aloft as the word used in the third Commandment whereunto this petition answers signifieth as servants do their Masters badges upon their shoulders Being confident with S. Paul of this very thing that in nothing we shall be ashamed whilest we hallow this holy God Isa. 5. 16. bue that with allboldnesse or freedom of speech as alwaies so now Christ shall be magnified in our bodies whether it be by life or by death Phil. 1. 20. Verse 10. Thy Kingdom come Thy kingdom of power and providence but especiaily enlarge thy Kingdom of grace and hasten thy Kingdom of glory The Jews pray almost in every praier Thy Kingdom come and that Bimheroch Bejamenu quickly even in our daies But it is for an earthly Kingdom that which the Apostles also so deeply dreamt of that our Saviour had very much adoe to dispossesse them For most absurdly and unseasonably many times they would ask him foolish questions that way when he had been discoursing to them of the necessity of his own death and of their bearing the crosse 〈◊〉 S. John very wisely interrupts him one time among the rest as weary of such sad matter and laying hold on something our Saviour had said by the by tels him a story of another 〈◊〉 They were besotted with an odde conceit of 〈◊〉 and offices to be distributed here among them as once in Davids and Solomons reign And what shall we think of their opinion that not content to affirm that 〈◊〉 the fall of Antichrist the Jews shall have a glorious conversion and the whole Church such a happy Halcyon as never before but also that the Martyrs shall then have their first 〈◊〉 and shall raign with Christ a thousand years 〈◊〉 tor holdeth they shall so raign in heaven Alstedius not only saith they shall raign here on earth but beginneth his millenary about the year of our Lord 1694. Let our hearts desire and prayer 〈◊〉 God for Israel oe that they may be saved Let us also 〈◊〉 and pray for such poor souls in Asia and America as worship the devil not inwardly only for so too many do amongst us but with an outward worship And this we should the rather do because Divines think that when all Israel shall be called and as it were raised from the dead Rom. 11. 15 26. when those two sticks 〈◊〉 be joined into one 〈◊〉 37. 16. then shall many of those deceived souls that never yet savingly heard of God have part and portion in the same resurrection Thy will be done Gods will must be done of thee ere his kingdom can come to thee If thou seek his kingdom seek first his righteousnesse If thou pray Thy Kingdom come pray also Thy will be done Pray i and do it for other wise Thou compassest God with lies as Ephraim did Now the will of God is two-fold Secret and Revealed whatever Siguardus blasphemeth to the contrary His revealed will again is four-fold 1. His determining will concerning us what shall become of us 〈◊〉 1. 5. 2. His prescribing will what he requires of us Ephes. 1. 9. 3. His approving will by the which he graciously accepts and 〈◊〉 regards those that come to him in faith and 〈◊〉 Matth. 18. 14. 4. His disposing will and this is the will of his providence 1 Cor 1. 1. Rom. 1. 10. Now we should resign our selves over to his determining will as the highest cause of all things rest in his approving will as our chiefest happinesse obey his prescribing will as the absolutest and perfectest form of holinesse and be subject to his disposing will being patient in all trials and troubles because he did it Psal. 39. 9. David hath this commendation that he did all the wills of God And it is reported saith M. Bradford that I shall be burned in Smith-field and that very shortly Fiat voluntas Domini Ecce ego Domine mitte me The will of the Lord be done said those good souls in the Acts when they saw that Paul was peremptory to go up This third Petition Thy will be done c. was 〈◊〉 〈◊〉 text that ever M. Beza handled 〈◊〉 〈◊〉 died and departed rather then 〈◊〉 to do Gods will more 〈◊〉 in heaven as he had done to his power on earth They that 〈◊〉 us do and 〈◊〉 the will of God are his 〈◊〉 Isa. 62. 4. And 〈◊〉 should be our constant care so to apply our 〈◊〉 〈◊〉 that God 〈◊〉 take pleasure in us as in men after his own 〈◊〉 and say of us as he did of Cyrus He is the man of my will that executeth all my counsel This is to set the crown upon Christs head Cant. 3. 11. Yea this is to set the crown upon our own heads 2 Tim. 4 8. 9. In 〈◊〉 as it is in heaven By those heavenly Courtiers The crowned Saints 〈◊〉 no rest and yet no 〈◊〉 crying 〈◊〉 holy c. They 〈◊〉 the Lamb wheresoever he goeth with 〈◊〉 Domine How long Lord c. Revel 6. 10. Which words also were M. Calvins symbolum that he 〈◊〉 sighed out in the behalf of the 〈◊〉 Churches As for the glorious Angels though they excell in strength yet they doe Gods 〈◊〉 hearkning to the voice of his Word They rejoyce more in their names of 〈◊〉 then of honour and ever stand before the face of our heavenly father as waiting a command for our good and so willing of their way that Gabriel is said to have come to comfort Daniel with wearinesse of flight They do the will of God 1. Chearfully whence they are said to have wings six wings 〈◊〉 Isa. 6. 2. 2. Humbly therefore with two they cover their faces 3. Faithfully without partiality with two they covered or harnessed their feet 4. Speedily and 〈◊〉 with two they flee abroad the world upon Gods errand and for the good of them that shall be saved Heb. 1. 14. burning and being all on a light fire with infinite love to God and his Saints their fellow-servants Revel 22. 9. whence they are called Seraphims or burning-creatures 5. Constantly Jacob saw them ascending to contemplate and praise God and to minister unto him Dan. 7 10. He saw them also 〈◊〉 to dispence 〈◊〉 benefits and to 〈◊〉 his 〈◊〉 Revel 15. 6. This they do 1. Justly whence they are said 〈◊〉 to be clothed in pure white linen 2. Diligently and constantly therefore they have their brests girded 3. 〈◊〉 and with faith in 〈◊〉 Gods Commandments 〈◊〉 are 〈◊〉 said to have golden girdles Go ye now and do 〈◊〉 otherwise ye may be as 〈◊〉 for gifts and good parts and yet have your part with the 〈◊〉 and his black Angels Verse 11. Give us this day We have not a bit of bread of our own earning but must get our living by begging Peter
upon them Faith fears no famine and although it be but small in substance and in shew as the Manna was yet is it great in vertue and operation The Rabbins say that Manna had all manner of good tastes in it So hath faith It drinke to a man in a cup of Nepenthes and bids him be of good chear God will provide for him The Bishop of Norwich kept Robert Samuel Martyr without meat and drink whereby he was unmercifully vext saving that he had every day allowed him two or three morsels of bread and three spoonfuls of water to the end he might be reserved to further torment How oft would he have drunk his own water But his body was so dried up with long 〈◊〉 that he was not able to make 〈◊〉 drop of water After he had been famished with hunger two or three 〈◊〉 together he 〈◊〉 into a sleep as it were one half in a 〈◊〉 At which time one cloathed in white seemed to stand before him which ministred comfort unto him by these words Samuel Samuel be of good chear and take a good heart unto thee 〈◊〉 after this day thou shalt never be either hungry or thirsty For speedily 〈◊〉 this he was burned and from that time till he should suffer he felt neither hunger nor thirst And this declared he to the end as he said that all men might behold the wonderfull work of God He likes not to be tied to the second ordinary causes nor that in defect of the means we should doubt of his providence It 's true he commonly worketh by them when he could doe without that we may not neglect the means as being ordained of him David shall have victory but by an ambush 2 Sam. 5. 19 24. Men shall be nourished but by their labour Psal. 128. 2 But yet so as that he doth all in all by 〈◊〉 means he made grasse corn and trees before he made the Sunne Moon and starres by the influence whereof they are and grow Yea to shew himself chief he can and doth work other whiles without means 2 Chron. 14. 11. and against means suspending the power and operation of the naturall causes as when the fire burnt not the water drowned not the Sunne went back ten degrees the rock gave water the iron swam c. And then when he works by means he can make them produce an effect diverse from their nature and disposition or can hinder change or mitigate their proper effect as when at the prayer of Elias it rained not for three years and a half And he praied again and the heaven gave rain and the earth brought forth her fruits A man would have thought that after so long drought the roots of trees and herbs should have been utterly dried up and the land past recovery But God heard the heavens petitioning to him that they might exercise their influence for the fructifying of the earth and the Heavens heard the earth and the earth heard the corn the wine and the oil and they heard Jezreel Let all this keep us as it did our Saviour here from diffidence in Gods providence and make us possesse our souls in patience Luk. 21. Hang upon the promise and account it as good as present pay though we see not how it can be effected God loves to goe away by himself He knows how to deliver his saith S. Peter 2 Epist. 2. 9. and he might speak it by experience Act. 12. 9. if ever any man might The King shall rejoyce in God saith David of himself when he was a poor 〈◊〉 in the wildernesse of Judah Psal. 63. 11. But he had Gods word for the Kingdome and therefore he was confident seemed the thing never so improbable or impossible We trust a skilfull work-man to go his own way to work shall we not God In 〈◊〉 6. year of the reign of Darius Nothus was the temple fully finished That sacred work which the husband and sonne of an Esther 〈◊〉 shall be happily accomplished by a bastard The 〈◊〉 thought that Moses should presently have delivered them and he himself thought as much and therefore began 〈◊〉 his time to doe 〈◊〉 upon the AEgyptian whom he slew and hid in the sand But we see God went another way to work He sent Moses into a farre countrey and the bondage was for 〈◊〉 years 〈◊〉 exceedingly encreased upon them yet all this to humble and try them and to doe them good in their later end He crosseth many times our likeliest projects and gives a blessing 〈◊〉 those times and means whereof we despair He breaks in pieces the ship that we think should bring us to shore but casts us upon such boards as we did not expect 〈◊〉 we then any particular means saith one it is but the scattering of a 〈◊〉 the breaking of a bucket when the Sunne and the fountain is the 〈◊〉 But we 〈◊〉 the most part 〈◊〉 as Hagar did when the bottle was spent she fals a crying she was undone she and her childe should die till the Lord opened her eyes to see the fountain It was neer her but she saw it not when she saw it she was well enough If thou hadst been here said Martha my brother Lazarus had not died As if Christ could not have kept him alive unlesse he had been present So if Christ will come and lay his hands on Iairus his daughter and Elisha stroke his hand over Naamans leprosie they shall be cured So the Disciples believed that Christ could feed so many thousands in the wildernesse but then he must have two hundred peny worth of bread But our Saviour gave them soon 〈◊〉 an ocular demonstration of this truth That man liveth not by bread alone c. Dan. 11. 34 They shall be holpen with a little help Why a little that through weaker means we may see Gods greater strength 〈◊〉 5. Then the devil taketh him Not in vision only or imagination but really and indeed as he was afterwards apprehended bound and crucified by that cursed crue Spirituall assaults may be beaten back by the shield of faith Bodily admit of no such repulse A 〈◊〉 〈◊〉 Abraham may be bound by Satan A Mary Magdalen possest a Job 〈◊〉 a Paul boxed c. As for the souls of the Saints they are set safe out of Satans scrape Shake his chain at them he may muster his forces Revel 12. 7. which may band themselves and bend their strength against 〈◊〉 and 〈◊〉 Angels Christ and his members but they are bounded by God who hath set his on a rock that is higher then they So that the flouds of temptation that the serpent casts out of his mouth after them cannot come so much as to their feet Or if it touch their heel yet it can come no higher There is no 〈◊〉 against Jacob because God was a Vnicorn to take away the venom saith Balaam the sorcerer as waters when the Unicorns
he had poured forth his sorrowfull complaint there he rose up triumphing as Psal. 6. c. So shall it be with such They 〈◊〉 forth and weep bearing precious seed but shall surely return with rejoycing and bring their sheaves with them Gripes of gladnesse said that Martyr when Abraham the good housholder shall fill his bosome with them in the Kingdome of heaven Then as one hour changed Iosephs fetters into a chain of gold 〈◊〉 rags into robes his stocks into a charriot his prison into a palace his brown bread and water into manchet and wine So shall God turn all his 〈◊〉 sadnesse into gladnesse all their sighing into singing all their musing into musick all 〈◊〉 〈◊〉 into triumphs Luctus in laetitiam convertetur lachrymae in risum saccus in sericum cineres in corollas unguentum jejunium in epulum 〈◊〉 retortio in applausum He that will rejoyce with this joy unspeakable must stirre up sighes that are unutterable Verse 5. Blessed are the meek Meeknesse is the fruit 〈◊〉 mourning for sinne and is therefore fitly 〈◊〉 next after it He that can kindely melt in Gods presence will be made thereby as meek as a lamb and if God will forgive him his ten thousand 〈◊〉 he will not think much to forgive his brother a few farthings Hence the wisdome from above is first pure and then peaceable gentle easie to be entreated c. Jam. 3. 17. And love is said to proceed out of a pure heart a good conscience and 〈◊〉 unfeigned And when our Saviour told his Disciples 〈◊〉 must forgive till seventy times seven times Lord encrease 〈◊〉 faith said they Give us such a measure of godly mourning as that we may be bold to believe that thou hast freely forgiven us and we shall soon forgive our enemies David was never 〈◊〉 rigid as when he had sinned by adultery and murther and not yet mourned in good earnest for his sinne He put the 〈◊〉 under saws and harrows of iron and caused them to passe thorow the brick-kilne c. which was a strange execution and fell out whiles he lay yet in his sinne Afterward we finde him in a better frame and more meekned and mollified in his dealings with 〈◊〉 and others when he had soundly soaked himself in godly sorrow True it is that he was then under the rod and that 's a main means to make men meek The Hebrew words that signifie 〈◊〉 and meek grow both upon the same root and are of so great 〈◊〉 that they are sometimes by the 〈◊〉 rendered the one for the other as Psal. 36. 11. Adversa enim hominem mansuetum 〈◊〉 saith Chemnitius And how ever it goe with the outward man The meek shall finde rest to their souls Mat. 11. 29. Yea the meek in the Lord shall 〈◊〉 their joy Isa. 29. 19. And for outward respects Meek Moses complains not of Miriams murmurings but God strikes in for him the more And he that said I seek not mine own glory addes But there is one that seeketh it and judgeth God takes his part ever that fights not for himself and is champion to him that strives not but for peace sake parteth with his own right otherwhiles For they shall inherit the earth One would think that meek men that bear and forbear that put up and forgive committing their cause to him that judgeth righteously as Christ did should be soon baffled and out-sworn out of their patrimony with honest Naboth But there 's nothing lost by meeknesse and yeeldance Abraham yeelds over his right of choice Lot taketh it And behold Lot is crossed in that which he chose Abraham blessed in that which was left him God never suffers any man to leese by an humble remission of right in a desire of peace The heavens even the heavens are the Lords but the earth hath he given to the children of men Yet with this proviso that as heaven is taken by violence so is earth by meeknesse And God the true proprietary loves no tenants better nor 〈◊〉 longer leases to any then to the meek They shall inherit that is peaceably enjoy what they have and transferre it to posterity they shall give inheritance to their childrens children As on the other side frowardnesse forfeits all into the Lords hands and he many times taketh the forfeiture and outs such persons 〈◊〉 upon them with a 〈◊〉 ejectione as upon 〈◊〉 〈◊〉 and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Plato The Lord Treasurer Burleigh was wont to say That he over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will more by patience then pertinacy His private estate he managed with that integrity that he never 〈◊〉 any man no man ever sued him He was in the number of those few saith M. 〈◊〉 that lived and died with glory For as 〈◊〉 of heart 〈◊〉 make you high with God even so meeknesse of spirit and of speech shall make you 〈◊〉 into the hearts of men 〈◊〉 M. Tindall in a letter of his to Iohn Frith afterwards his fellow-Martyr Verse 6. Blessed are those that hunger and thirst after righteousnesse The righteousnesse of Christ both 〈◊〉 〈◊〉 〈◊〉 That is in Christ for us being wrought by his value and merit and is called the righteousnesse of justification This is in us from Christ being wrought by his vertue and spirit and is called the righteousnesse of sanctification Both these the blessed man must hunger and thirst after that is earnestly and 〈◊〉 desire as Rachel did for children she must prevail or perish as David did after the water of the well of Bethlehem to the jeopardy of the lives of his three mightiest as the hunted Hart or as the 〈◊〉 readeth it Hinde braieth after the water brooks The Philosophers observe of the Hart or Hinde that being a beast thirsty by nature when she is pursued by dogs by reason of heat and losse of breath her thirst is encreased And in females the passions are stronger then in males so that she breaths and braies after the brooks with utmost desire so panteth the good soul after Christ it panteth and fainteth it breatheth and breaketh for the longing that it hath unto his righteousnesse at all times She fainteth with Ionathan swooneth and is sick with the Spouse yea almost dead with that poor affamished Amalekite And this 〈◊〉 appetite and affection ariseth from a deep and due sense and feeling of our want of Christ whole Christ and that there is an absolute necessity of every drop of his bloud There must be a sad and serious consideration of mans misery and Gods mercy Whence will arise as in hunger and thirst 1. A sense of pain in the stomack 2. A want and emptinesse 3. An eager desire of supply from Christ who is the true bread of life and heavenly Manna the Rock flowing with honey and fountain of living water that reviveth the fainting spirits of
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.
the Gospel and know no other happinesse 〈◊〉 to have and to hold these have their eyes blinded by the god of this world as Isaac had his wels stopped up with earth by the Philistines And as a small dish being held near the eyes hideth from our sight a great mountain and a little hill or cloud the great body of the Sun though it be farre bigger then the whole earth So these earthly trifles being placed near mens 〈◊〉 do so shadow and over-cloud those great and glorious excellencies that are above that they can neither truly behold them nor rightly judge of them When men travell so farre into the South that the sight of the North-pole is at length intercepted by the earth it is a signe they are farre from it so is it that men are farre from heaven when the love of the earth comes in betwixt their souls and the sight thereof Earth-damps quench the spirits lamp Much water of affliction cannot quench that love that yet a little earth may soon do Verse 24. No man can serve two Masters c. The Mammonists minde must needs be full of darknesse because utterly destituted of the Father of lights the Sun of the soul for ye cannot serve two Masters God and Mammon By Mammon is meant earthly treasure worldly wealth outward abundance especially when gotten by evil arts it commeth to be the gain of ungodlinesse the wages of wickednesse riches of unrighteousnesse filthy 〈◊〉 When Joseph was cast into the pit by his bloudy brethren What gain saith Judah will it be if we kill him The Chaldee there hath it What Mammon shall it be What can we make of it What profit shall we reap or receive thereby Now these two God and Mammon as they are incompatible Masters so the variance between them is irreconcileable Amity with the world is 〈◊〉 with the Lord Jam. 4. 4. Emnity I say in a sense both active and passive for it makes a man both to hate God and to be 〈◊〉 by God so there 's no love lost on either side If any man love the world the love of the Father is not in him that 's flat But the 〈◊〉 any one is drowned in the world 〈◊〉 more desperately he is divorced from God who requireth to be served truly that there be no halting and totally that there be 〈◊〉 halving Cambden reports of Redwald the first King of the East Saxons that was 〈◊〉 that he had in the same Church one Altar for Christian religion and another for sacrifice to devils And Callenucius telleth us of a Noble-man of Naples that was 〈◊〉 profanely to say that he had two souls in his body one for God and another for whomsoever would have it The Ebionites 〈◊〉 Eusebius would keep the Sabbath with the Jews and the Lords-day with the Christians as if they were of both religions 〈◊〉 in truth they were of neither So Ezekiels hearers sate devoutly before the Lord at his publike Ordinances and with their 〈◊〉 shewed much love but their heart meanwhile was on their half-penny it went after their covetousnesse So the Pharisees heard Christs Sermon against the service of Mammon and derided him and while their lips seemed to pray they were but chewing of that murthering-morsell those widdows houses that their throats as an open sepulchre swallowed down soon after Thus filled they up the measure of their fathers those ancient Idolaters in the wildernesse who set up a golden calfe 〈◊〉 then caused it to be proclaimed To morrow is a feast to Jehovah And such is the dealing of every covetous Christian. S. Paul calleth him an idolater S. James an adulterer for he goeth a whoring after his gods of gold and silver And although he bow not the knee to his mammon yet with his heart he serveth it Now obedience is better then sacrifice and Know ye not saith the Apostle that his servants ye are to whom ye obey c Inwardly he loves it delights in it trusts on it secures himself by it from whatsoever calamites Outwardly he spends all his time upon this Idol in gathering keeping increasing or honouring of it Hence the jealous God hateth him and smites his hands at him Ezek. 22. 13. and hath a speciall quarrell against 〈◊〉 that blesse the covetous whom the Lord abhorreth As for his servants he strictly chargeth them to 〈◊〉 their conversation without covetousnesse Heb. 13. 5. yea their communication Ephes. 5. 3. yea their cogitation 2 Pet. 2. 14. branding them for 〈◊〉 children that have so much as their thoughts exercised that way He will not have his hasten to be rich or labour after superfluities 〈◊〉 nor anxiously after necessaries For worldlinesse 〈◊〉 not 〈◊〉 when men oppresse themselves with multiplying of 〈◊〉 or suffer their thoughts and affections to be 〈◊〉 〈◊〉 taken up with minding these things on earth as a main hinderance from heaven It fills the heart with cares and so unfits 〈◊〉 deads it to divine duties The thoughts as wings should carry 〈◊〉 in worship even to the mansions of God which being laden 〈◊〉 thick 〈◊〉 they so glue us to the earth that the 〈◊〉 of 〈◊〉 word and ordinances cannot draw us one jot from it The 〈◊〉 is also hereby made like a mill where one cannot hear 〈◊〉 〈◊〉 noise is such as takes away all intercourse If conscience call 〈◊〉 them to take heed of going out of Gods way they are at as little 〈◊〉 to listen as he that runs in a race who many times 〈◊〉 with so much violence that he cannot hear what is said unto him 〈◊〉 it never so good counsel And having thus set their hearts and 〈◊〉 their hopes upon earthly things if ever they 〈◊〉 them as it 〈◊〉 falleth out they are filled almost with unmedicinable sorrows 〈◊〉 as they will praise the dead above the living and wish they had 〈◊〉 been born Eccles. 4. 1 2 3. Lo this is the guise and guerdom of those Inhabitants of the earth those viri divitiarum as the 〈◊〉 stiles them those miserable muck-worms that prefer Mammon before Messias gold before God money before mercy earth before heaven as childish a weaknesse as that of Honorius the Emperour that preferred a Hen before the City of Rome 〈◊〉 saith one is a monster whose head is as subtill as the serpent whose mouth is wide as hell eyes sharp as a Lizard scent quick as the Vulture hands fast as Harpyes belly insatiable as a Wolfe feet swift to 〈◊〉 as a Lionesse robbed of her whelps Ahab will have Naboths vineyard or he will have his bloud Judas was both covetous and a murderer and therefore a murderer because covetous He is 〈◊〉 also a thief and why a thief but 〈◊〉 a Mammonist 〈◊〉 draws a man from all the Commandments Psal. 116. 36. And there want not those that have drawn the covetous person thorow all the Commandments and proved him
distempers which when we groan and labour under let us reflect and revenge upon fin as the mother of all misery And when we are made whole fin no more left a worse thing come upon us Verse 18. To depart unto the other side Either to retire and repose himself after much pains for Quod caret alterna requie c. the very birds when building their nests flee abroad sometimes from their work for recreations sake Or else the better to edge the peoples desires after him now withdrawn Luther gave this rule to Preachers for moderating their discourses When thou seest thine hearers most attentive then conclude for so they will come again more chearfully the next time Verse 19. Master I will follow thee c. As Sampson followed his parents till he met with an honey-comb or as a dog followes his master till he come by a carrion Vix diligitur Iesus propter Iesum But as Isaac loved Esau for venison was his meat Gen. 25. 28. and as Iudah's Rulers loved with shame Give 〈◊〉 Hos. 4. 18. So do hypocrites they serve not the Lord Jesus Christ but their own bellies they have his person in admiration only for advantage they can bear the crosse with Iudas so they may bear the bag and lick their own fingers Ephraim is a heifer that loved to tread out the corn because whiles it treads it feeds Hos. 10. 11. But such delicate self-seekers are rejected as here when those that have honest aimes and ends hear Come and see Ioh. 1. 46. Verse 20. The Foxes have holes c. q. d. Exigua mihi sunt subsidia aut praesidia Nudus opum sed cui coelum terraque paterent as Ennius said of Archimedes The great Architect of the world had not a house to put his head in but emptied himself of all and became poor to make us rich not in goods but in grace not in worldly wealth but in the 〈◊〉 treasure Say we with that Father Christi paupertas meum est patrimonium prefer the reproach of Christ before the treasures of Egypt and if besides and with Christ we have food and 〈◊〉 let us therewith rest content Say we have no house on earth we have one in heaven not made with hands Those good souls dwelt in dens and caves of the earth yea wandred about in sheepskins and goatskins that might have rustled in their silks and velvets that might 〈◊〉 like have vaunted themselves on their stately turrets and Palaces if they would have let goe Christ. But that they knew well had been to make a fooles bargain But the Sonne of 〈◊〉 c. So he stiles himself either to note the truth of his humanity or the depth of his abasement the Son of God became the son of man which was as one said in a like case to fall from the Court to the cart from a Pallace to a gallows Among all the Prophets Ezekiel is most frequently stiled son of man and that purposely to keep him low amidst his many rare raptures and revelations The Heathen when they would set forth a man miserable indeed they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice a man Verse 21. Lord suffer me first to go and bury Old mens fear is saith Plutarch and that makes them so gripple that they shall not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that will be carefull to nourish them whiles alive and to bury them decently when they are dead Verse 22. Follow me Let go things lesse necessary and minde the main thy task is long thy time is short opportunities are headlong and must be quickly caught as the Eccho catcheth the voice there 's no use of after-wit Praecipitat tempus mors atra impendet agenti Let the dead bury their dead The dead in sin their dead in nature Ungodly men are no better then breathing ghosts walking sepulchres of themselves Their bodies are but living coffins to 〈◊〉 a dead soul up and down in The Saints only are heirs of life 1 Pet. 3. 7. and all others are dead stark dead in sins and trespasses as the wanton widdow 1 Tim. 5. 6. as Terence saith the 〈◊〉 Sane herclè homo voluptati 〈◊〉 fuit dum vixit And of such dead corpses as once in Egypt Exod. 12. 30. there is no house wherein there is not one nay many Verse 23. And when he was entred c. Himself was first in the ship where they were to suffer Like a good shepheard he goes before his 〈◊〉 Ioh. 10. Like a good Captain he goes before his souldiers and as it was said of Hannibal that he first 〈◊〉 the 〈◊〉 and last went out of the field so is it with Christ the Captain of our salvation Fear not saith he for I am with thee be not afraid for I am thy God Tua causa erit 〈◊〉 causa as that Emperour told Iulius Pflugius who had been much wronged by the 〈◊〉 of Saxony in the Emperours employment Verse 24. And behold there arose a great tempest Stirred up likely by the devil to drown Christ that male-childe of the Church Rev. 12. 5. and his Disciples as he brained Iobs children with the fall of the house This is still the indeavour of Satan and his instruments but to such we may as Pope Pius 2. wrote to the great Turk Niteris incassùm Christi submergere navem Fluctuat at nunquam mergitur illaratis And as the Poet said of Troy so may we of the Church Victa tamen vinces eversaque Troiare surges Obruit hostiles illa ruina domos Ambrose hath a remarkeable speech to this purpose The devil stirs up a tempest against the Saints but himself is sure to suffer shipwrack The Church as a bottle may be dipt not 〈◊〉 as the Diamond it may be cast into the fire not burnt by it as the Chrystall it may be fouled but not stained by the venome of a toad as the Palm-tree in the Embleme which though it have many weights at top and 〈◊〉 at the root yet it saith still Nec premor nec perimor Lastly as the North-Pole semper versatur 〈◊〉 〈◊〉 as St 〈◊〉 observeth Verse 25. Master save us we perish Troubles drive us to God as bugbears doe children into their mothers bosom who delight to help those that are forsaken of their hopes In prosperity 〈◊〉 we pray not at all Rarae fumant felicibus arae or but faintly yawningly c. 〈◊〉 fine malis est ut avis sine alis But in a stresse as here our prayers like strong streams in narrow straits run mightily upon God and will not away without that they came for Verse 26. And he saith unto them Christ first chides them and then chides the windes and waves Men are most malleable in time of misery Iob 33. 23. Strike whiles the iron is hot How forceable are right words Those that are melted in the furnace of affliction will easily receive
thy light and that from the heart this is indeed to be able to do more then others this is to excell others in any excellency whatsoever if this be wanting Whose shoes I am not 〈◊〉 to bear Christ thought 〈◊〉 worthy to lay his hand on his holy head in baptisme who thinks not himself worthy to lay his hand under Christs feet The more fit any man is for whatsoever vocation the 〈◊〉 he thinks himself Who am I said Moses when he was to be sent to Egypt whereas none in all the world was comparably fit for that embassage Not only in innumerable other things am I utterly unskilfull faith S. Augustine but even in the holy Scriptures themselves my proper profession the greatest part of my knowledge is the least part of mine ignorance I in my little cell saith Hierom with the rest of the Monks my fellow-sinners dare not determine of great matters This is all I know that I know nothing said Socrates and Anaxarchus went further and said that he knew not that neither that it was nothing that he knew This is the utmost of my wisdom said David Chytraeus that I see my self to be without all wisdome And if I would at any time delight my self in a fool saith Seneca I need not seek farre I have my self to turn to Thus the heaviest ears of corn stoop most toward the ground Boughes the more laden they 〈◊〉 the more low they hang and the more direct the Sunne is over us the less is our shadow So the more true worth is in any man the lesse self conceitednesse and the lower a man is in his own eyes the higher he is in Gods Surely 〈◊〉 Baptist lost nothing by his humility and modesty here for our Saviour extols him to the multitude Math. 11. and there are that doubt not to affirm where they have it I know not that for his 〈◊〉 on earth he is dignified with that place in heaven from whence Lucifer fell Sure it is That he that humbleth himself shall be exalted If men 〈◊〉 us as we set selves God values us according to our abasements The Church was black in her own eyes fair in 〈◊〉 Cant. 1. 5 15. With the holy Ghost and with fire That is with that fiery holy Ghost that spirit of judgement and of burning wherewith the filth of the daughters of Zion 〈◊〉 washed away Isa. 4. 4. that they may escape that 〈◊〉 fire mentioned in the verse next following This fire of the spirit must be 〈◊〉 from heaven Lumen de lumine from the father of lights who giveth his spirit to them that ask it It must be a coal from his altar which when you have once gotten your heart must be the hearth to uphold it your hands the tongs to build it Gods ordinances the fuell to 〈◊〉 it the Priests lips the bellows to blow it up into a flame So shall we finde it according to the nature of fire 1. To illighten us as the least sparkes of fire lightens it selfe at least and may be seen in the greatest darknesse 2. To enliven and revive us for whatsoever is of the spirit is spirit that is nimble and active full of life and motion A bladder is a dull lumpish thing so is a bullet but put winde into the one and fire to the other in a Gun and they will flee farre Fire is the most active of all other elements as having much form little matter and therefore the Latines call a dull dronish man a firelesse man which God cannot away with What thou doest doe quickly said our Saviour to 〈◊〉 So odious to him is dulnesse in any businesse Baruch full of the spirit repaired the wall of Ierusalem earnestly Nehem 3. 20. Se accendit he burst out into heat and so finish'd his part in shorter time I presse toward the mark saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I persecute it Phil. 3. 14. Never was he so mad in persecuting the Saints Act. 26. 11. as after his conversion he was judg'd to be the other way 2 Cor. 5. 13. Paulus in omnia 〈◊〉 Nilactum credens cum quid superesset agendum 3. To assimulate As fire turns fuell into the same property with 〈◊〉 so doth the spirit inform the minde conform the will reform the life transform the whole man more and more into the likenesse of the heavenly patern it spiritualizeth and 〈◊〉 us as it were into the same image from glory to glory as the Sunne that fire of the world by often beating with its beams upon the pearl makes it radiant and orient bright and beautifull like it self 4. To elevate and carry the heart heaven-ward as fire naturally aspireth and the spark fleeth upwards to kindle our Sacrifices and make us heavenly-minded to break out at length though for a while it lie under the weight of sin that doth so easily beset us as fire may lie puffing and blowing under green wood as almost smoothered 5. To purifie us as fire doth metals from our drosse and to take away all our sinne 〈◊〉 1. 25. 1 Cor. 9. 11. For he is like a refiners fire and like fullers sope Mal. 3. 2. whereby we are purified by obeying the truth unto unfeigned love of the 〈◊〉 1 Pet. 1. 22. 6 And that 's the least property of the holy Ghost and of fire that I now insist upon Congregat 〈◊〉 segregat heterogenea it unites them to 〈◊〉 and separates them from sinners for what communion hath light with darknesse It maketh division from those of a mans house if not of his heart and yet causeth union with Gentile Barbarian Scythian if truly Christian Coloss. 3. 11. Oh'get this fire from heaven So shall you glorifie God Matth. 5. 16. and be able to dwell with devouring fire which hypocrites cannot doe Isa. 33. 14. get warmth of life and comfort to your selves give light and heat to others walk surely as Israel did by the conduct of the pillar of fire and safely as walled with a defence of fire And if any man shall hurt such fire shall proceed out of their 〈◊〉 to devour them So that a man were better anger all the witches in the world then one of those that are baptized with the holy Ghost and with fire c. especially if they be much mortified Christians such as in whom this fiery spirit hath done with the body of sin as the King of Moab did with the King of Edom Am. 2. 1. burnt its bones into lime Verse 12. Whose fanne is in his hand Though the devil and wicked men mightily strive to wring it out of his hand for what say they need this shedding and this 〈◊〉 This distinguishing and differencing of men into Saints and sinners Are not all the Lords people holy Is there any man lives and sinneth not but yet there is as wide a difference between sinner and sinner as is betwixt the bosome of
〈◊〉 oftentimes heard Luther his Master report of himself that he had been assaulted and vexed with all kinde of temptations 〈◊〉 only with that of covetousnesse and was thereby fitted for the work of the Lord Whence also he was wont to say that 〈◊〉 things make a Preacher 〈◊〉 Prayer and Temptation Into the wildernesse Likely the wildernesse of 〈◊〉 where Moses and Elias had 〈◊〉 before These three great fasters met afterwards in mount 〈◊〉 God 〈◊〉 to turn his peoples 〈◊〉 into feasting Zech. 8. 19. The devil took advantage of 〈◊〉 〈◊〉 here to 〈◊〉 our Saviour in the desert but was beaten on 〈◊〉 own dunghill that we might overcome through him that 〈◊〉 us Rom. 8. the 〈◊〉 being already foiled by Christ. To be tempted of the devil No sooner was Christ out of 〈◊〉 water of Baptisme then in the fire of Temptation So David 〈◊〉 his anointing was hunted as a partridge upon the mountains 〈◊〉 is no sooner out of Egypt then Pharaoh pursues them 〈◊〉 no sooner had kept that solemn 〈◊〉 then Sennacherib comes up against him St Paul is assaulted with 〈◊〉 temptations after the 〈◊〉 of his revelations And Christ teacheth us after forgivenesse of sins obtained to look for temptations and to pray against them Whiles Iacob would be Labans drudge and pack-horse all was well but when once he began to flee he makes after him with all his might All was jolly quiet at Ephesus before S. Paul came 〈◊〉 but then there arose no small stir about 〈◊〉 〈◊〉 All the while our Saviour lay in his fathers shop and medled only with Carpenters chipps the devil troubled him not But now that he is to enter more publikely upon his office of Mediatourship the tempter pierceth his tender soul with many sorrows by 〈◊〉 to sin And dealt he so with the green tree what will 〈◊〉 do with the dry Temptations besides those that come from God which are only probationis not perditionis as the other are 〈◊〉 two sorts for either they are of seducement Iam. 1. 15. or of 〈◊〉 and grievance 2 Cor. 12. 7. either of allurement or affrightment In the former we are pressed with some darling corruption whereto our appetites by nature or most propense In the later we are dogged with foulest lusts of 〈◊〉 Idolatry 〈◊〉 murther c. that Nature startles at In these the 〈◊〉 tempts alone and that so grossely that the very flesh is ashamed 〈◊〉 it But in the former that came more immediatly from the flesh the devil only interposeth himself and speaks his good word for them whence they are called 〈◊〉 of Satan 2 Cor. 12. and Eph. 4. 26. we are said in anger to give place to the devil and in resisting of lusts we resist the devil Jam. 4. 7. Verse 2. And when 〈◊〉 had fasted 〈◊〉 〈◊〉 c. All 〈◊〉 actions are for our instruction not all for our imitation We may not imitate the works miraculous of Christ and proper to him as 〈◊〉 The ignorance of this caused some to counterfeit 〈◊〉 Christs as one Moor in K. Edward the 〈◊〉 〈◊〉 and one Hacket in Q. Elizabeths time David George and sundry others according to Mat. 24 24. Neither need we seek to imitate him in his infirmities which though they were not 〈◊〉 but only naturall and therefore unblameable yet import a weaknesse as that he was hungry weary sleepy c. and so though they be in us yet we need not strive the attainment of them But we must 〈◊〉 the Lord Christ in all his imitable graces and actions shewing forth the praises or vertues of him that 〈◊〉 called us out of darknesse into his marvellous light The word signifies to preach them abroad for we should practise those 〈◊〉 so 〈◊〉 that our lives may be as so many Sermons upon the life of Christ. It is a dishonour to a dear friend to hang his picture in a dark hole and not in a conspicuous place that it may appear we rejoice in it as an ornament to us Thinke the same of Christs image and graces shew them forth we must and expresse them to the world walking in Christ Col. 2. 〈◊〉 yea as Christ 1 Joh. 2. 6. who therefore left us a copy that we might write after it a sampler that we might worke by it a patern that we should follow his steps 1 Pet. 2. 21. And although we cannot follow him passibus aequis yet we must shew our good-wills stretching and 〈◊〉 our utmost as St Paul did striving what we can to resemble him not as a picture doth a man in outward lineaments only but as a son doth his father for he is the father of eternity Esa. 9. 6 in nature and disposition and as servants labouring to do as our Lord Ioh. 13. 15. Who therefore washed his Disciples 〈◊〉 to give us an example of humility as he did likewise of meeknesse Mat. 11. 29. patience 1 Pet. 2. 21. obedience Heb. 12. 2. diligence and fidelity in his function Heb. 3. 1 2. fewnesse of words yet boldnesse of speech going about and doing all possible good beneficence 〈◊〉 the poor Saints 〈◊〉 Cor. 8. 9. constancy in profession 1 Tim. 6. 13. forgivenesse 〈◊〉 others and love to the brethren Eph. 5. 2. 〈◊〉 〈◊〉 therefore followers herein of Christ as dear children not 〈◊〉 your selves according to the former lusts in your ignorance 〈◊〉 〈◊〉 〈◊〉 which hath called 〈◊〉 is holy so be ye 〈◊〉 in all 〈◊〉 of 〈◊〉 1 〈◊〉 1. 14 15. He was 〈◊〉 a 〈◊〉 Our Saviour was tempted all that fourty dayes space saith St Luke but these three worst assaults were reserved to the last So deals the devil with the Church which is Christ 〈◊〉 He never 〈◊〉 tempting though never so 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 called 〈◊〉 as 〈◊〉 will have it the Lord of flyes because the fly is noted for an impudent creature that will soon return to the 〈◊〉 though beaten away but erewhile Hence those many bickerings and buffetings we meet with all our life long and hence those sharpest 〈◊〉 and terrible conflicts many times at the hour of death The Israelites met with many tryals and troubles in the wildernesse Amalec and the Amorites sore thirst and fiery serpents c. but were never so put too 't as when they came to take possession of the promised land for then all the Kings of 〈◊〉 combined to keep them out So the devil furious enough at all times most of all bestirrs him at last cast because he knows his time is but short Apoc. 12. 12. For death sets a Saint out of his gun-shot Satan may compasse the earth but not enter the lists of heaven He tempted Adam in the earthly Paradise he cannot tempt in the heavenly Hence his malice whiles he may Morientium nempè 〈◊〉 violentiores sunt morsus 〈◊〉 ille olim de 〈◊〉 Carthagine Beasts that have their deaths-wound bite
he so long resisted Pompeys 〈◊〉 that he had 220. darts sticking in his shield and lost one of his eyes and yet gave not over till Caesar came to his rescue And of Sr Thomas Challoner who died anno 1566. that he 〈◊〉 in his younger time under Charles the 5. in the expedition of Algier where being ship wreckt after he had swum till his 〈◊〉 and his arms failed him at the length catching hold of a 〈◊〉 with his teeth he escaped not without the losse of some of his teeth The like and somewhat more is reported of Cynegiras the Athenian in the Persian warres These did thus for a corruptible crown or temporary honour what should not we doe for an eternall 1 Cor. 9. 25. Hold out and hold fast that thou hast that no man take thy crown from thee Be of Queen Elizabeths disposition who provided for warre even when she had most perfect peace with all men Gods Spirit sets up a standard in the Saints Isa. 59. 19. And stronger is he that is in you then he that is in the world That old serpent hath his head so bruised and crusht by Christ that he cannot now so easily thrust in his mortall sting though he 〈◊〉 it never so often unlesse we dally with him and lay our selves open unles we tempt Satan to tempt us by inconsideration security or venturing on the occasion Vitanda est glacies si nolis cadere He that tastes of the broth will have a minde to the meat The Nazarites might not only not drink wine but forbear to eat of the grape whether moist or dried 〈◊〉 an exceeding high mountain Whether mountains were made at first or cast up by the flood there are that dispute I thinke made at first Yet is the earth round as an apple is notwithstanding some knots and bunches in it And that being 〈◊〉 and so naturally apt for motion as the heavens are it stands firm and unmoveable Eccles. 1. 3. this is admirable God hath hang'd it upon nothing saith Iob in the midst of the heaven 〈◊〉 〈◊〉 Archimedes his 〈◊〉 〈◊〉 poized with it's own 〈◊〉 But why took he 〈◊〉 Saviour into so high a mountain That he might thence have the sairer prospect And perhaps in 〈◊〉 of God taking up Mosos into the Mount The 〈◊〉 〈◊〉 〈◊〉 be Gods ape that he may by counterfeiting the like to God 〈◊〉 his holy Ordinances into disgrace Thus the 〈◊〉 〈◊〉 their sacrisices washings tithes oracles c. 〈◊〉 and others tell us that the Temple of Diana at Ephesus and her 〈◊〉 therein were made of Cedar So for Christ bruising the 〈◊〉 head Satan hath set up Hercules killing the 〈◊〉 〈◊〉 Which 〈◊〉 who seeth not plainly to have been hatcht in 〈◊〉 and 〈◊〉 to the Poets in an 〈◊〉 imitation of God 〈◊〉 to 〈◊〉 his oracle The like may be said of the fable of 〈◊〉 his wife 〈◊〉 snatcht from him for looking back 〈◊〉 〈◊〉 which was made out of the story of Lots wife So their 〈◊〉 with his ten labours was the Scripture 〈◊〉 And 〈◊〉 〈◊〉 King of AEgypt and Priest of 〈◊〉 who was helped from heaven by his God against Senacherib King of 〈◊〉 that invaded him who could it be else but Hezekiah King of 〈◊〉 〈◊〉 〈◊〉 operum Dei Momus per AEgyptios hoc 〈◊〉 ut 〈◊〉 〈◊〉 in 〈◊〉 editum vilesceret 〈◊〉 〈◊〉 〈◊〉 tanti operis gloria ad 〈◊〉 〈◊〉 rediret Thus the devil attempted by his AEgyptians to transfer the glory of a 〈◊〉 miracle upon himself And 〈◊〉 him all the Kingdoms of the earth In their 〈◊〉 and bravery A bewitching sight doubtlesse and would have moved much with a 〈◊〉 heart But here the devils fire 〈◊〉 upon wet tinder and therefore took not Gain and glory rule and riches Quis nisi mentis inops c. Set but a wedge of gold 〈◊〉 〈◊〉 and 〈◊〉 that could stay the course of the Sun 〈◊〉 stay 〈◊〉 from lusting and laying hold on it 〈◊〉 Asse 〈◊〉 〈◊〉 fast enough 〈◊〉 preferment And Zimri will have his 〈◊〉 though he die for it These three Enchantresses The 〈◊〉 of the 〈◊〉 the lust of the eye and the pride of life Pleasure 〈◊〉 and 〈◊〉 the worldly mans Trinity whom have they 〈◊〉 〈◊〉 befooled bebeasted S. Iohn sheweth that a man may be 〈◊〉 mortified a father and yet wondrous subject to 〈◊〉 〈◊〉 world Of the which neverthelesse we may say as 〈◊〉 〈◊〉 the people 't is wholly set upon wickednesse Or as 〈◊〉 sometimes 〈◊〉 of an Historian Both the words and shews of it are full of fraud It promiseth as the devil here great 〈◊〉 but 〈◊〉 pro the sauro carbones in stead of mines cole-pits 〈◊〉 Forbisher in his voiage to discover the Straits being 〈◊〉 up and down with foul weather snows and unconstant 〈◊〉 returned home having gathered a great quantity of stones which he thought to be minerals From which when 〈◊〉 could be drawn neither gold nor silver nor any other metall 〈◊〉 〈◊〉 seen them cast forth saith M. Camden to mend the 〈◊〉 waies How oft do the devil and the world give men 〈◊〉 and serpents in stead of fish and bread even the bread of 〈◊〉 that proves gravell in the teeth How oft are they disappointed that hunt after lying vanities and so for sake their own mercies as Ionas freely acknowledged for it had like to have cost 〈◊〉 a 〈◊〉 What got Balaam by running after his wages of 〈◊〉 but a sword in his ribs Achan by his wedge but 〈◊〉 〈◊〉 about his ears Iudas by his thirty pieces but the halter about his neck Cranmer by his subscription but such a wretched condition as that there was left him neither hope of better 〈◊〉 place of worse as Cole could say in a Sermon at his recantation Many of the Romish runnagates that run thither for preferment what little respect have they often times and as little content in their change Roffensis had a Cardinals hat sent him but his head was 〈◊〉 off before it came Allin had a Cardinals hat but with 〈◊〉 thin lining means I mean to support his state that he was 〈◊〉 called the starvelling Cardinall Stapleton was made Professour of a petty University scarce so good as one of our free-schools in England Saunders was starved William Rainolds was 〈◊〉 to a poor vicarage under value On Harding his 〈◊〉 bestowed a Prebend of Gaunt or to speak more properly a 〈◊〉 Prebend Many others get not any thing so that they wish themselves at home again and sometimes return in the same 〈◊〉 in which they went And the glory thereof wherewith he hoped to dazle our 〈◊〉 eyes those windows of the soul and so to imprison his affections But he mistook himself This heavenly Eagle had 〈◊〉 irretertum nothing moved with these tempting objects But 〈◊〉 many are there alas that have died of the wound of the 〈◊〉 that have
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.
there is no peace among the workers of iniquity that are trotting apace towards hell by their contentions Rom. 2. 8. But what pity is it that Abraham and 〈◊〉 should fall out that two Israelites should be at strife amid the Egyptians that Johns disciples should join with Pharisees against 〈◊〉 that 〈◊〉 for their contentions should hear carnall and walke as men that Lutherans and Calvinists should be at such deadly fewd Still Satan is thus busie and Christians are thus malicious that as if they wanted enemies they flee in one anothers faces There was no noise heard in setting up the Temple In Lebanon there was but not in Sion whatever tumults there are 〈◊〉 't is fit there should be all quietnesse and concord in the Church Now therefore although it be for the most part a thankelesse office with men to interpose and seek to take up strife to peece again those that are gone aside and asunder and to sound an Irenicum yet do it for Gods sake and that ye may as ye shall be after a while called and counted not medlers and busie-bodies but the sons of God Tell them that jarre and jangle upon mistakes for most part or matters of no great moment that it is the glory of a man to passe by an infirmity and that in these ignoble quarrels every man should be a law to himself as the Thracians were and not brother go to law with brother because he treads upon his grasse or some such poor businesse ubi vincere inglorium est alteri sordidum Now therefore there is utterly a fault amongst you because ye go to law one with another saith the Apostle Not but that the course is lawfull where the occasion is weighty and the minde not vindictive But the Apostle disgraceth in that text revenge of injuries by a word that signifieth disgrace or losse of victory And a little before I speak to your shame saith he Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren and compromise the quarrell Servius Sulpitius that heathen Lawyer shall rise up in judgement against us quippe qui ad facilitatem aequitatemque omnia contulit neque constituere litium actiones quam controversias tollere maluit as Tully testifieth Concedamus de jure saith one ut careamus lite And ut habeas quietum tempus perde aliquid Lose something for a quiet life was a common proverb as now amongst us so of old 〈◊〉 the Carthaginians as St Austin sheweth It were happy surely if now as of old the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one soul. And as in one very ancient Greek copy it is added that there was not one controversie or contention found amongst them For they shall be called the children of God They shall both be and be said to be both counted and called have both the name and the note the comfort and the credit of the children of God And if any Atheist shall object What so great honour is that Behold saith St John what manner of love the Father hath bestowed upon us that we should be called the sonnes of God It was something to be called the son of Pharaohs daughter to be son in law to the King with David to be heir to the Crown with Solomon but farre more that God should say of him I will be his father and he shall be my sonne and I will establish his Kingdom 2 Sam 7. 14. This is the happy effect of faith for to them that beleeve on his name gave he power and priviledge to become the sonnes of God Now faith ever works by love and love covereth a multitude of sins not by any merit or expiation with God but by seeking and setling peace among men And this is as sure and as sweet a signe of a son of the God of peace as the party-coloured coats were anciently of the Kings children Verse 10. Blessed are they that are persecuted To be persecuted as simply considered is no blessed thing for then it were to be desired and praid for But let a man love a quiet life and labout to see good daies said those two great champions David and Peter who themselves had indured a world of persecution and paid for their learning The like counsell gives St Paul and the Authour to the Hebrews For they felt by experience how unable they were to bear crosses when they fall upon them It was this Peter that denied his master upon the sight of a silly wench that questioned him And this David that changed his behaviour before Abimelech and thereupon gave this advice to all that should come after him For righteousnesse sake This is it that makes the Martyr a good cause and a good conscience Martyrem facit causa non supplicium saith one Father Not the suffering but the cause makes a Martyr And Multum interest qualia quis qualis quisque patiatur saith another It greatly skilleth both what it is a man suffereth and what a one he is that suffereth If he suffer as an evil-doer he hath his mends in his own hands but if for righteousnesse sake as here and if men say and do all manner of evil against you falsly and lyingly for my sake as in the next verse and for the Gospels sake as Marke hath it this is no bar to blessednesse Nay it is an high preferment on earth Phil. 1. 29. and hath a crown abiding it in Heaven beyond the which mortall mens wishes cannot extend But let all that will have share in these comforts see that they be able to say with the Church Psal. 144. 21 22. Thou knowest Lord the secrets of the hearts that for thy sake we are 〈◊〉 continually Upon which words excellently St Austin Quid est inquit novit occulta quae 〈◊〉 c. What secrets of the heart saith he are those that God is here said to know Surely these that for thy sake we are slain c. slain thou maist see a man but wherefore or for whose sake he is slain thou knowest not God only knoweth Sunt qui causâ humanae gloriae paterentur as that Father goeth on There want not those that would suffer death and seemingly for righteousnesse sake only for applause of the world and vain glory As Lucian telleth of Peregrinus the Philosopher that meerly for the glory of it he would have been made a Martyr The Circumcelliones a most pernicious branch of the haeresie of the Donatists were so 〈◊〉 to obtain by suffering the praise of Martyrdom that they would seem to throw themselves down headlong from high places or cast themselves into fire or water Al xander the 〈◊〉 was near martyrdom Acts 19. 33. who yet afterward made shipwrack of the faith and
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
3. sought to do but with ill successe For it tyeth and hampereth men with an Aut 〈◊〉 aut patiendum either you must have the direction of the Law or the correction either do it or die for it Thus the Law is a schoolmaster and such a one as that that Livy and 〈◊〉 speak of in Italy that brought forth his scholars to 〈◊〉 who had he not been more mercifull then otherwise they had all perished The comfort is that it is a schoolmaster to Christ who became bond to the Law to redeem us that were under the Law from the rigour bondage irritation and condemnation thereof So that the use that now we have of it is only to be as Pauls sisters son to shew us our danger and to send us to the chief Captain of our salvation who came not to destroy the Law but to fulfill it But to fulfill it To complete and accomplish it for he fulfilled all righteousnesse and finished the work that was given him to do A new commandement also gave he unto us that we love one another which love is the complement of the Law and the supplement of the Gospel Besides Christ is the end of the Law to every one that beleeveth and commandeth us no more then he causeth us to do yea he doth all his works in us and for us saith the Church Isa 26. 12. Thus Christ still fulfills the Law in his people into whose hearts he putteth a disposition answerable to the outward Law in all things as in the wax is the same impression that was upon the seal This is called the law of the minde Rom. 7. and answereth the law of God without as lead answers the mould as tally answereth tally as Indenture Indenture Heb. 8. 8 9 10. with 2 Cor. 3. 2 3. Rom. 6. 17. Verse 18. For verily I say unto you This is his ordinary asseveration which he useth in matters of weight only For a vain protestation comes to as much for ought I know saith a Worthy Divine as a vain oath Till heaven and earth passe And passe they must The visible heavens being defiled with our sins that are even 〈◊〉 unto them as Babylons sins are said to be Rev. 18. 5. shall be purged with the fire of the last day as the vessels of the sanctuary were that held the sin-offering The earth also and all the works that are therein shall be burnt up And this the Heathens had heard of and hammerd at that the world should at length be 〈◊〉 with 〈◊〉 as Ovid hath it and Lucretius disputeth it according to the naturall causes But Ludolfus of the life of Christ doth better when he telleth us that of those two destructions of the 〈◊〉 the former was by water for the heat of their lust and the later shall be by 〈◊〉 for the coldnesse of their love One jot Which is the least letter in the Alphabet 〈◊〉 calleth it a half-letter and Luther rendreth this text Ne minima quidem litera not so much as the least letter Or one tittle Not a hair-stroke an accent on the top of an Hebrew letter the bending or bowing thereof as a little bit on the top of a horn The 〈◊〉 have summed up all the letters in the bible to shew that one hair of that sacred head is not perished Shall in no wise passe from the Law The ceremoniall Law 〈◊〉 a shadow of good things to come saith the Apostle this good 〈◊〉 was Christ. When the Sun is behinde the shadow is before when the Sun is before the shadow is 〈◊〉 So was it in Christ to them of old saith one This Sun was behinde and therefore 〈◊〉 Law or shadow was before To us under the Gospel the Sun 〈◊〉 before and so now the 〈◊〉 of the Law those shadows 〈◊〉 behinde yea vanished away Before the passion of Christ wherein they all determined the ceremonies of the Law were 〈◊〉 dead nor deadly saith Aquinas After the passion till such time 〈◊〉 the Gospel was preached up and down by the Apostles though dead yet for the time they were not deadly But since that they are not only dead but deadly to them that use them as the Jews to this day As for the 〈◊〉 Law it is eternall and abideth for 〈◊〉 in heaven saith David And albeit some speciall duties of certain Commandments shall cease when we come to heaven yet the substance of every one remaineth We live by the same Law in effect as the Saints above doe and doe Gods will on earth as they in Heaven God himself cannot dispenle with the 〈◊〉 of those laws that be morall in themselves because he hath sin by nature not by precept only such are all the ten Commandments but the fourth The fourth Commandment say Divines is morall by precept not by nature and so the Lord of the Sabbath may 〈◊〉 with the literall breach of the Sabbath Of all the morall Law it is the opinion of some of our best Divines that since the comming of Christ it bindeth us not out of any fore-going 〈◊〉 as delivered to Moses in the mount but as it is 〈◊〉 to the Law of nature which is common to Jews and Gentiles and as it was explained and confirmed by our Saviour Christ in the Gospel To conclude the ministerials of this Law shall passe away together with this life the substantials shall 〈◊〉 into our 〈◊〉 natures and shine therein as in a mirrour for ever Verse 19. Whosoever therefore shall break one of these 〈◊〉 Commandments So the Pharisees called and counted these weightier things of the Law in comparison of their tithings Matth. 23 23. and traditions Matth. 15. 3. But albeit some Commandments are greater then some as those of the first table in meet comparison then those of the second yet that Pharisaicall diminution of Commandments that idle distinction of sins into Gnats and Camels veniall and mortall motes and mountains is by no means to be admitted The least sin is contrary to Charity as the least drop of water is to fire The least missing of the marke is an errour as well as the greatest and both alike for kinde though not for degrees Hence lesser sins are reproached by the name of the greater malice is called murther lustfull looks adultery sitting at idolatrous feasts though without all intent of worsh p 〈◊〉 See 〈◊〉 31. 27 28. Disobedience in never so small a matter as eating a forbidden apple gathering a few sticks on the Sabbath-day looking into or touching the Ark hath been 〈◊〉 punished Though the matter seem small yet thy malice 〈◊〉 presumption is great that wilt in so small a thing incurre the 〈◊〉 so high displeasure What could be a 〈◊〉 Commandment 〈◊〉 to abstain from bloud yet is their obedience herein urged with many words and that with this reason as ever they will have God
〈◊〉 they burst out into them Yea the 〈◊〉 as their conversion is much hindered by the 〈◊〉 or the 〈◊〉 who 〈◊〉 oftner then swear so in 〈◊〉 speculations of the causes of the strange 〈◊〉 of the affairs of the world they assign the reason of the Turks prevailing so against the Christians to be their oaths and blasphemies which wound the ears of the very heavens They can tell that swearing is one of those sins for the which God hath a controversie with a land And I can tell what a great Divine hath observed that the stones in the wall of Aphek shall sooner turn executioners then a blasphemous Aramite shall scape 〈◊〉 So much doth a jealous God hate to be rob'd of his glory or wronged in his Name even by ignorant Pagans how much more by 〈◊〉 Christians whose tongues might seem no slander Those that abuse earthly Princes in their name and titles are imprisoned banished or hanged as traitours And shall these goe altogether unpunished Hell gapes for such miscreants c. Neither by heaven As the Manichees and Pharisees did and held it no sinne But God only is the proper object of an oath Isa 65. 16. Ier. 12. 6. The name of the creature say some may be inferred the attestation referred to God alone But they say better that tell us that the form of an oath is not at all to be indirect or oblique in the name of the creature Albeit I 〈◊〉 〈◊〉 but he that 〈◊〉 by 〈◊〉 sweareth by him that dwelleth in heaven c. And forasmuch as God clotheth himself with the creatures Psal. 104. 〈◊〉 〈◊〉 fit for us to spit upon the 〈◊〉 royall robes especially when they are upon his back But forasmuch as we must shun 〈◊〉 be shy of the very shew and shadow of sinne they doe best and safest that abstain from all oaths of this nature They doe very ill that swear by this light bread hand fire which they absurdly call Gods Angel by S. Anne S. George by our Lady c. by the parts of Christ which they substitute in the room of God The barbarous souldiers would not break his bones but these miscreants with their carrion mouths rent and tear O cause of tears his heart hands head feet and all his members asunder Let all such consider that as light a matter as they make of it this swearing by the creature is a forsaking of God Jer. 5. 7. a provocation little lesse then unpardonable ib. an exposing Gods honour to the spoil of the creatures which was the Heathens sinne Rom. 1. 23. An abasing themselves below 〈◊〉 〈◊〉 creatures for men verily swear by the greater Heb. 6 16. And the viler the thing is they swear by the greater is the oath because they ascribe thereto omniscience power to punish justice c. Besides a heavy doom of unavoidable destruction denounced against such They that speak in favour of this sin alledge 1 Cor. 15. 31. But that is not an oath but an obtestation q. d. My sorrows and sufferings for Christ would testifie if they could speak that I die daily And that Cant. 3. 5. where Christ seemeth to swear by the roes and hindes of the field But that is not an oath neither but an adjuration For he chargeth them not to trouble his Church Or if they doe the roes and hindes shall testifie against them because they doe what those would not had they reason as they have In like sort Moses attesteth heaven and earth Deut. 32. 1. and so doth God himself Isa. 1. 2. And for those phrases As Pharaoh liveth As thy soul liveth c. they are rather earnest vouchings of things then oaths And yet that phrase of gallantry now so common As true as I live is judged to be no better then an oath by the creature Numb 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉 〈◊〉 in judgement Ier. 4. 2. For it is Gods throne We must not conceive that God is commensurable by a place as if he were partly here and partly there but he is every where all-present The heavens have a large place yet 〈◊〉 they one part here and another there but the Lord is totally present wheresoever present Heaven therefore is said to be his throne and he said to inhabit it Isa. 66 1. not as if he were confined to it as Aristotle and those Atheists in Iob conceited it but because there he is pleased to manifest the most glorious and 〈◊〉 signs of his presence and there in a speciall manner he is enjoyed and worshipped by the crowned 〈◊〉 and glorious Angels c. Here we see but as in a 〈◊〉 obscurely his toe traine back-parts foot-stool No man can 〈◊〉 more and live 〈◊〉 man need see more here that he may live for ever But there we shall see as we are seen know as we are known see him face to face Oh how should this fire up our dull hearts with all earnestnesse and intention of indeared affection to long lust pant faint after the beatificall vision How should we daily lift up our hearts and hands to God in the heavens that he would 〈◊〉 from heaven and save us send his 〈◊〉 and 〈◊〉 deliverance 〈◊〉 of Sion yea that himself would 〈◊〉 the heavens and come down and fetch us home upon the clouds of 〈◊〉 as himself ascended that when we awake we may be full of his image and as we have born the image of the earthly so we may bear the image of the heavenly St Paul after he had once seen God in 〈◊〉 throne being rapt up into the third heaven like the bird of paradise he never left groaning out Cupio dissolvi I desire to be dissolved and to be with Christ which is farre farre the better And Pareus a little afore his death uttered this Swan-like Song Discupio solvi tecumque ô Christe manere Portio fac regni sim quotacunque 〈◊〉 Oh that I Were in heaven Oh that I might Be ever With the Lord ô blisse full plight Thus must our broken spirits even spend and exhale themselves in continuall sallies as it were and egressions of thoughts wishings and longings after God affecting not only a union but a unity with him St Austin wished that he might have seen three things Romam in flore Paulum in ore Christum in corpore Rome flourishing Paul discoursing and Christ living upon the earth But I had rather wish with venerable Bede My soul desirēth to see Christ my King upon his throne and in his majesty Verse 35. Nor by the earth for it is his footstool A fault so common among this people that S. James 〈◊〉 cause to warn the beleeving Jews of it to whom he wrote They had taken up such a custom of swearing by the creatures that after conversion they could not easily leave
flasheth in their faces The nearer any man draws to God the more rottennesse he findeth in his bones Abraham is dust and ashes Iob abhorreth himself in dust and ashes Isaiah cryes Woe is me for I am 〈◊〉 Peter Depart from me I am a sinfull man All these had right 〈◊〉 of Gods greatnesse and this is that that is required so oft in Scripture under the tearm of magnifying God when we get him into our hearts in his own likenesse and enlarge his room there when we take him into our thoughts under the notion of a great King when we get so far as to conceive of him above all creatures far above all the glory that can be found in earthly 〈◊〉 and Potentates Thinke of God as one not to be thought of and when you have thought your 〈◊〉 as 〈◊〉 affirmeth concerning Socrates described by Plato and desireth of his Readers concerning Lucius Crassus that they would imagin far greater things of them then they finde written so assure your selves your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatnesse And if he could adde If any think me overlavish in their commendation it is because he never heard them or cannot judge of them How much more may we 〈◊〉 the same of this blessed and only Potentate the King of Kings and Lord of Lords Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting 〈◊〉 Verse 36. Neither shalt thou swear by thy head That is by thy 〈◊〉 which is the life of our lives say some by thy life say others which is a sweet blessing for a living dogge is better men a d ad Lyon yea though full of crosses yet why is living man sorrowfull q d. it is a mercy that amidst all his crosses he 〈◊〉 yet alive 〈◊〉 is yet alive I have enough saith Iacob They told 〈◊〉 of his honour he speaks of his life Life is better then honour and is not therefore to be laid to pawn upon every light occasion as they that to often use As I live and As true as I live whereof something before Because thou 〈◊〉 not make one hair c. God is great in great things saith St Augustine and not little in the smallest What lesse then an hair yet in making a hair white or black Gods power appeareth The devil can as little create a hair of the head as he 〈◊〉 of old a louse in the land of Egypt There are miracles 〈◊〉 in mans body to fill a volume It is the Image of God and a little world an epitome of the visible world as his soul is of the invisible The Idea or example of the great world which was in God from all eternity is as it were briefly and summarily exprest by God in man Hence Man is called every creature Go preach the Gospel to every creature Mark 16. 15. as if there were none to him none besides him A Philosopher could say There is nothing great in earth besides man And an Oratour The greatest thing in the least room is a good soul in a mans body Man saith the Poet is the master-peece of the wisest Workman he is saith the 〈◊〉 the fairest peece of the chiefest Architect the very miracle of daring nature saith Trismegist Galen a profane Physician after he had described the nature and parts of mans body was forced to sing a hymne to that God that he knew not And St Augustine complaineth that men can admire the height of the hills the 〈◊〉 of the waves the compasse of the ocean and the circumvolution of the starrs and yet not once marke nor admire the power and goodnesse of God shining in their own souls and bodies as in a mirrour Fearfully and wonderfully am I made saith David yea and curiously wrought in the lowest parts of the earth that is in my mothers womb Psal. 139. 13 14 15. A councel was called in Heaven when man was to be formed Let us make man Gen. 1. 26. And were not the birth of a childe so common should it fall out but once in an age people would run together to see it as to a miracle Pliny wondereth at the Gnat so small a creature yet making so great a buzz ng and so 〈◊〉 at the 〈◊〉 He also 〈◊〉 mention of one that spent 58 years in searching out the nature of the 〈◊〉 and could not in all that space attain to the full of it What a shame is it for us not to see God in every creature in our selves especially and every the least part of us There is not a hair upon our heads white or black but hath God for the maker and God for the Master too Let those that pride themselves in their hair think what a heavy account 〈◊〉 made to God for that sin Long hair in women is a token of modesty But modesty grows short in men as their hair grows long saith one And 〈◊〉 speaking of the 〈◊〉 and crisped youths of his time 〈◊〉 us that they had more care of their locks then of their limmes and had rather the common-wealth should be disturbed then their frizzled tresses disheveled Pompey was taxed for this neat nicety Unico digitulo caput scalpit And of Helen too curious of her hair at her mothers funerall the Poet bringeth in one that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is old Helen still no changeling in all this space The holy women of old durst not adorn themselves with plaited or broided hair as St Peter testifieth but trusted in God and decked themselves with a meek and quiet spirit And doth not nature it self teach us saith St Paul that it is a shame to a man to 〈◊〉 long hair It is objected That the Apostle intends such 〈◊〉 as is as long as womens But it is answered That Homer 〈◊〉 the same word of 〈◊〉 Greeks calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 they did not wear 〈◊〉 hair long as womens But as it is a shame to 〈◊〉 it so it is a sin to swear by it whether long or short white or black 〈◊〉 helps it to say The matter is but small we swear by For first it is a forsaking of God and count you that a small matter Compare Jer. 5. 7. with Jer. 2. 12 13. 〈◊〉 The more 〈◊〉 and vile the thing is a man 〈◊〉 by the greater is the oath 〈◊〉 he ascribeth that to a vile creature which is proper to God only so to know the heart to be a discerner of secrets and an a venger of falshood And if a man may 〈◊〉 swear by his hairs much 〈◊〉 by his faith and troth that are much more precious and to 〈◊〉 by them so oft and ordinary what doth it argue but that we are low brought
it is to be Almoner to the King of heaven that by 〈◊〉 out upon such you lay hold upon eternall life that the Apostle 2 Cor. 8. 2. setteth 〈◊〉 liberality by a word 〈◊〉 signifieth simplicity in opposition to that crafty wilinesse that is in the covetous to defend themselves from the danger as they think of liberality that the liberall man deviseth 〈◊〉 things and by liberall things he shall stand When a man would thinke he should fall rather he takes a right 〈◊〉 to stand and thrive He laies up for himself a sure foundation Verse 43. Thou shalt love thy neighbour and hate thine 〈◊〉 This later they drew as an inference from the former 〈◊〉 the rule of contraries But Logick being the rule of reason 〈◊〉 now is corrupt is it self in some respect corrupt also Sure we are be it what Logick it will it is but carnall Divinity Sutable it is to 〈◊〉 nature but so much the more suspicious The Pharisees taught 〈◊〉 and were applauded The Papists also little better for the 〈◊〉 are fled and hid in the Papists as one saith the ancient 〈◊〉 are in the Monks they teach that in two cases only we 〈◊〉 bound to help our enemies in the case of extremity and of 〈◊〉 For other things to love them to pray for them or do them good in other cases it 's but a counsell our Saviour gives and 〈◊〉 commandment If men can doe it it s well but if they cannot 〈◊〉 not required Thus say they But what saith Christ the Law-maker and so the truest Interpreter thereof Verse 44. But I say unto you Love your enemies A hard task 〈◊〉 must needs say but hard or not hard it must be done be it never 〈◊〉 contrary to our foul nature and former practice The spirit 〈◊〉 is in us lusteth after envy but the Scripture teacheth better 〈◊〉 And what are those To go no further then the present 〈◊〉 1. Love your enemies for the inside be tenderly affected 〈◊〉 them as heartily wishing their good every way being glad of their welfare and grieved when it falls out otherwise Thus David was a sorrowfull man when his enemies were in affliction and put on sackcloth 2. Seal up our love to them by all good expressions which are here referred to these three heads 1. Blesse them that is speak kindly to them and of them let them 〈◊〉 your good word 2. Doe good that is be ready to help them and 〈◊〉 them at all assayes 3. Pray for them that God would pardon their sins and turn their hearts This is our Saviours precept and this was his practice He melted over Jerusalem the 〈◊〉 house of his Saints and himself and was grieved at the hardnesse of their hearts Next for words he called Judas Friend not devil and prayed Father forgive them And for deeds he not only not called for fire from heaven or legions of Angels against them but did them all good for bodies and souls for he healed Malchus ear washt Judas his feet c. like that good Samaritan he was at pains and cost with them instructing them with patience and proving if at any time he might pull them out of the snare of the devil by whom they were taken alive at his pleasure Which also he did For he converted the thief on the crosse who at first had reviled him and graciously received those three thousand souls that had embrued their villanous hands in his innocent bloud Acts 2. Thus our Saviour full of grace and truth And of his fullnesse of redundancy of his over-measure we 〈◊〉 all received and grace for grace as the childe receiveth from 〈◊〉 father limme for limme part for part c. He is the father 〈◊〉 eternity and all his children in all ages of the Church have 〈◊〉 him somewhat in this sweet property Abraham 〈◊〉 his nephew Lot that had dealt so discourteously 〈◊〉 him 〈◊〉 〈◊〉 the wrong done him by Abimelech and his servants and forgiveth and feasteth them Absolom inviteth 〈◊〉 to a 〈◊〉 and Alexander Philotus to kill them thereat but 〈◊〉 I 〈◊〉 doth it to shew there was no grudge or purpose of 〈◊〉 Jacob was faithfull to Laban who changed his wages 〈◊〉 〈◊〉 times and ever for 〈◊〉 worse Ioseph entertained his 〈◊〉 〈◊〉 at his house And whereas their guilty hearts 〈◊〉 them that he 〈◊〉 himself upon them thereby he feasted them 〈◊〉 purpose to be reconciled unto them As the Romanes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the which were invited none but kinfolks to 〈◊〉 love and to 〈◊〉 reconciliation if there had been any breach 〈◊〉 to 〈◊〉 forward Moses stands up in the gap for them that 〈◊〉 so 〈◊〉 〈◊〉 him 〈◊〉 marcheth all night and fighteth 〈◊〉 day for the 〈◊〉 that had deceived him Samuel 〈◊〉 and God forbid he should doe otherwise for an ungratefull people that had rejected him David put on sackcloth he wept and 〈◊〉 when his enemies were afflicted he spared Sauls life and 〈◊〉 Shimeis when Abishais fingers even itched to be 〈◊〉 〈◊〉 their heads 〈◊〉 set bread and water before the 〈◊〉 that came to 〈◊〉 him and provided a table for them that had provided a grave for him The Disciples were 〈◊〉 of the salvation of the 〈◊〉 that had accused them at the same time to our Saviour Mat. 15. 12. St Stephen prayes beartily for his 〈◊〉 and prevailed as S. Austin thinketh for Pauls conversion And being reviled 〈◊〉 he we 〈◊〉 being defamed 〈◊〉 pray Doe my Lord of Canterbury a shrewd turn und then 〈◊〉 may be sure to have him your friend while he liveth This 〈◊〉 grown to a common proverb concerning Archbishop 〈◊〉 And Lawrence 〈◊〉 the Martyr being sent to prison by 〈◊〉 Gardner Bishop of Winchester who 〈◊〉 Carry away this 〈◊〉 c. praised God for a place of rest and quiet 〈◊〉 to pray for the Bishops conversion Verse 45. That 〈◊〉 may be the children of your father That ye may appear to be and well approve your selves to be the sons of God without rebuke amidst a perverse and crooked nation Whilest 〈◊〉 resemble him not in outward lineaments only as an image doth man but in nature and disposition as a childe doth his father Now God to make known his power and patience endureth with much 〈◊〉 suffering the vessels of wrath fitted to destruction such 〈◊〉 devils as march up and down the earth with heart and hands 〈◊〉 full as hell with all manner of mischief lewdnesse and rebellion 〈◊〉 doth he 〈◊〉 with them only but gives them the Gospel 〈◊〉 call them to repentance and strives with them by his Spirit 〈◊〉 they desperatly resist yea despite hardning their hearts 〈◊〉 the nether milstone 〈◊〉 to be reformed hating to be 〈◊〉 till at length they 〈◊〉 all passive power also of escaping the 〈◊〉 〈◊〉 hell 〈◊〉 is a conformity to the very devils
then seem to be so Not so every 〈◊〉 and 〈◊〉 〈◊〉 these like Ieroboams wife never put 〈◊〉 〈◊〉 〈◊〉 but when they are to speak with the Prophets 〈◊〉 〈◊〉 so holy as at Church and in the presence of those whole 〈◊〉 they reverence Verse 6. But thou when thou praiest enter into thy 〈◊〉 c. The proper place for secret 〈◊〉 as the family is for private praier and the Church for publike Luk. 4. 16. that being 〈◊〉 from company we may more 〈◊〉 descend into our own hearts and be the freer from ostentation and hypocrisie and from discursation and wandering of minde Anima 〈◊〉 fit 〈◊〉 As also for the demonstration of our faith whereby we believe the omnipresence of God Who seeth in secret and 〈◊〉 openly Daniel indeed opened his windows and prayed in an 〈◊〉 room not to be more secret as Pintus mistaketh it but to be more seen and yet not of vain ostentation but of 〈◊〉 and constant profession The King had forbidden it so did Henry the third King of France forbid housholders to pray with their families Daniel did it notwithstanding as aforetime God must be obeyed rather then men as not Scripture only but nature teacheth He kneeled upon his knees three times a day and prayed That had been his custome and should be 〈◊〉 also at morning at evening and at noon called upon God and had his set times for such devotions But the devil as it is probable 2 Sam. 12. 2. had caused him to come from his trench and then 〈◊〉 〈◊〉 wound him He knows well enough that a Christians strength lies in his praier as Samsons did in his hair that it buckleth all our spirituall armour close to us and makes it usefull that a Christian can never want help whiles he can pray as they were wont to say the Pope can never want money so long as he can hold a pen in his hand to command and send for it That secret prayer is a soul-fatting exercise as secret meals we say feed the body The old Serpent feels himself charmed and disabled to doe hurt by these kinde of duties They have poured forth a charm when thy chastening was upon them Isa. 26. 16. Yea he is deeply wounded and driven out of the field by these arrows of deliverance as the King of Syria was 2 King 13. 17. which therefore he keeps what he can from being multiplied and enlarged Fervent praiers are the pillars of smoke wherein the Church ascendeth to God out of the wildernesse of this world and by an humble familiarity converseth yea 〈◊〉 with him as Abraham and Moses did especially when Satan sinne and conscience accuse and standeth as it were upon interrogatories such as are those Rom. 8. 33 34 35. And when thou hast shut thy door So to shut out distractions which yet will grow upon us doe what we can For though the spirit is willing to wait upon God all the while of the duty yet the flesh is weak It being but partly mortified draws away 〈◊〉 thoughts many times and putteth us to St Pauls complaint When I would doe good evil is present with me Satan also will be jogging and interrupting us and will needs be talking to us when we are most busily speaking to God as the Pythonisse troubled St Paul as he went to praier Act. 16 16. Worldly things likewise are so naturall to us and so near our senses heavenly things are so supernall and supernaturall that we cannot without watching our senses and travell of soul stay our spirits long upon them For help herein S. Augustine 〈◊〉 us that the ancient Christans of AEgypt were wont to use only short and pithy praiers and ejaculations such as was that of Elias when he contended with the Priests of Baal charging God in two words with the care of his 〈◊〉 of his truth and of his glory Many other helps there are for the curing and casting out in a comfortable 〈◊〉 these by-thoughts these birds that would rob Abraham of his sacrifice these swarms of AEgypt that our hearts 〈◊〉 be as so many Goshens these creeping things 〈◊〉 as David hath it This among the rest that our Saviour here presenbeth to 〈◊〉 into a secret place as Abraham did into his 〈◊〉 at Beersheba planted for the purpose though that was afterwards abused by the Heathens and therefore forbidden the Israelites Deut. 12. 3 〈◊〉 had his Oratory in the fields where he praied with deep meditation or soliloquie as the word there signifieth Rebeceah upon the strugling of the babes went to enquire of the Lord Gen. 25. 22. that is she went to some secret place to pray and receive some revelation from God say Calvin Musculus Mercer others Jacob had visions of God when he was all alone upon the way Elias praid under the Juniper our Saviour in the garden of Gethsemane and many times in the mount Cornelius in some corner of his house 〈◊〉 on the leades where also he fell into an extasie or trance and saw heaven open His soul was separated after a sort from his body for the time whilest he was talking with God he was so transported and carried out of himself ut 〈◊〉 esset paenè nescia carnis as S. Jerome testifieth of certain devout women of his time For the place we pray in no matter how mean it be so it be secret Where there is a Jeremy a Daniel 〈◊〉 a dungeon a Lions den a whales-belly are goodly oratours Shut the door to thee remembring the weaknesse of thy flesh and the malice of the devil watching how to distract thee Covenant with thy senses and binde them to the good abearance all the while look God full in the face as David did Psal. 57. 7. call in and concenter thy thoughts as men doe the Sun-beams into a burning glasse serve God with thy spirit as Paul did Rom. 1. 9. say All that 's within me praise his holy name Have thy heart at thy right hand with Solomons wise-man lay Gods charge upon it to attend upon him when it roves and wanders call it in and 〈◊〉 it judge and shame thy self for thy distractions and strive to doe better so shall they never be imputed unto thee To be wholly freed from them is a priviledge proper to the estate of perfection Some diseases will not be cured near home but men must repair to the Bath or City for help This infirmity is not to be healeo till we come to heaven No shutting of the door will doe it nor any thing else till the everlasting doors be opened unto us till we enter in by the gates into the City of the living God Pray to thy father which is in secret There are no dumb children in Gods house the least he hath can aske him blessing All are not alike gifted but every godly man prayeth unto thee saith David S. Paul was no sooner coverted
〈◊〉 to the Lord c. while the 〈◊〉 fought the rest of the 〈◊〉 with their Ministers made their hearty praier to God with sighes and tears and that from the morning to the evening when night was come they assembled again together They which had fought rehearsed Gods wonderfull aid and succour and so all together rendered thanks Alway he turned their 〈◊〉 into joy In the morning trouble and affliction appeared before them with great terrour on all sides but by the evening they were delivered and had great cause of 〈◊〉 and comfort Verse 19. Lay not up for your selves treasures upon earth This is the fourth common-place handled here by our Saviour of casting away the inordinate care of earthly things which he presseth upon all by nine severall arguments to the end of the Chapter By treasures here are meant worldly wealth in abundance precious things stored up as silver gold pearls c. All 〈◊〉 are but earth and it is but upon earth 〈◊〉 they are laid up What is silver and gold but white and yellow earth And what are pearls and precious stones but the guts and garbage of the earth Dan. 2. 45. The stone brake in pieces the iron the brasse the clay and silver c. The Prophet breaks the 〈◊〉 order of speech for clay iron brasse silver c. to intimate as some conceive that silver is clay by an elegant allusion in the Chaldee should we load our selves with thick clay Surcharge our hearts with cares of this life Luke 21. 34 Gen. 13. 2. It is said Abraham was 〈◊〉 rich in cattel in silver and in gold There is a Latine translation that hath it Abraham was very heavy And the originall indifferently beareth both to shew saith one that riches are a heavy burden and a hinderance many times to heaven and happinesse They that have this burden upon their backs can as hardly get in at the straight gate as a Camel or Cable into a needle and that because they trust in their riches as our Saviour 〈◊〉 expounds himself and here plainly intimates when he 〈◊〉 of 〈◊〉 up 〈◊〉 providing thereby for hereafter 〈◊〉 to morrow so 〈◊〉 word 〈◊〉 and thinking themselves 〈◊〉 the safer and the 〈◊〉 for their outward abundance 〈◊〉 the rich fool did The rich mans wealth is his strong City saith 〈◊〉 his wedge his confidence his gold his god 〈◊〉 〈◊〉 Paul calleth him an Idolater S. James an 〈◊〉 because he 〈◊〉 God of his flower his trust and goeth a whoring after 〈◊〉 vanities he soweth the winde and reapeth the whirlwinde 〈◊〉 treasureth up wealth but withall wrath Jam. 5 3. and by 〈◊〉 all sish that commeth to net he catcheth at length the 〈◊〉 and all Hence it is that S. James bids such and not 〈◊〉 cause Weep and howl for the miseries that shall come upon them 〈◊〉 looks upon them as deplored persons and such as the 〈◊〉 could call and count incurable and desperate For the heart 〈◊〉 is first turned into earth and mud will afterwards freeze and 〈◊〉 into steel and adamant The Pharisees that were covetous 〈◊〉 Christ and perished irrecoverably And reprobates are 〈◊〉 by S. Peter to have their hearts exercised with covetous practices which they constantly follow as the Artificer his trade being 〈◊〉 apprentices to the devil 2 Cor. 2. 11. Lest Satan should get an advantage against us or 〈◊〉 us as covetous wretches do 〈◊〉 novices These as they have served an ill Master so they shall receive the reward of unrighteousnesse and perish in their corruptions 2 Pet. 2. 12 13. Their happinesse hath been laid up in the earth nearer hell then heaven nearer the devil then God whom they have forsaken 〈◊〉 shall they be written in the earth that is in hell as it stands opposed to having their names written in heaven Those that are earthly minded have damnation for their end God to testifie his displeasure knocks his fists at them Ezek. 22. 13. as Balac did at Balaam And lest they should reply Tush these 〈◊〉 but big words devised on 〈◊〉 to 〈◊〉 silly people we shall do well enough with the Lord he addeth vers 14. Can thine heart endure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will doe it Oh that cur greedy muck-moles that lie rooting and poring 〈◊〉 the earth as if they meant to dig themselves thorow it a nearer way to hell would consider this before the cold grave holds their bodies and hot Tophet 〈◊〉 their souls 〈◊〉 the one is as sure as the other if timely course be not taken O 〈◊〉 nequam saith S. Bernard O most wretched and 〈◊〉 world how little are thy 〈◊〉 beholden to thee seeing thy love and friendship exposeth 〈◊〉 to the wrath and 〈◊〉 of God which burneth as low as 〈◊〉 nethermost hell How fitly may it be said of thee as 〈◊〉 〈◊〉 the river 〈◊〉 they that know it at 〈◊〉 〈◊〉 it they that have experience of it at last doe not 〈◊〉 cause condemn it Those that will be rich are resolved to get rem rem 〈◊〉 modo rem as he saith these 〈◊〉 necessarily 〈◊〉 many noisome lusts that drown men in 〈◊〉 desperately drown them in remedilesse misery as 〈◊〉 word signifieth Christ must be praid to be gone saith that 〈◊〉 lest all their pigs be drowned The devil shall have his dwelling 〈◊〉 gain in themselves rather then in their pigs Therefore to the 〈◊〉 shall they go and dwell with him c. They feed upon carrion 〈◊〉 Noahs raven upon dust as the Serpent upon the worlds 〈◊〉 as those in Job They swallow down riches and are 〈◊〉 as the Pharisees Luk. 11. 41. but they shall vomit them 〈◊〉 again God shall cast them out of their bellies Their mouths 〈◊〉 cried Give Give with the horse-leech shall be filled ere long with a shovell-full of mould and a cup of fire and brimstone 〈◊〉 down their wide gullets It shall be worse with them 〈◊〉 it was once with the covetous Chaliph of Babylon who being 〈◊〉 together with his City by Haalon brother to Mango the great Chan of T 〈◊〉 was sit by him 〈◊〉 the middest of the 〈◊〉 〈◊〉 which he and his predecessours had most 〈◊〉 heaped up together and bidden of that gold silver and 〈◊〉 stones take what it pleased him to eat saying by way of 〈◊〉 That so gainfull a guest should be fed with the best whereof he willed him to make no spare The covetons Caitiff kept for certain daies miserably died for hunger in the midst of those things whereof he thought he should never have had enough whereby he hoped to secure himself against whatsoever dearth 〈◊〉 〈◊〉 〈◊〉 loveth to confute carnall men in their 〈◊〉 They shall passe on hardly bestead and hungery and it shall come to 〈◊〉 that when
they shall be hungry they shall fret themselves 〈◊〉 〈◊〉 their King and their God and look upward And they 〈◊〉 〈◊〉 unto the earth where they have laid up their 〈◊〉 but now 〈◊〉 their hopes and behold trouble and darknesse 〈◊〉 of 〈◊〉 and they shall be driven into darknesse Isa. 8. 21 22. utter darknesse where their Never-enough shall be quitted with 〈◊〉 〈◊〉 but a black fire without the least glimpse of light or 〈◊〉 Where moth and rust doth corrupt and where 〈◊〉 c. A 〈◊〉 〈◊〉 〈◊〉 earthly-mindednesse 〈◊〉 the 〈◊〉 of riches 〈◊〉 〈◊〉 〈◊〉 to a double danger or waste 1. Of 〈◊〉 in 〈◊〉 2. Of violence from others rust or robbery 〈◊〉 undo us As the fairest flowers or fruit-trees breed a worm 〈◊〉 that eats out the heart of them As the Ivy killeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it so of the matter of an earthly treasure 〈◊〉 moth or rust that 〈◊〉 it 〈◊〉 ward things are of a 〈◊〉 nature they perish in the use they melt away betwixt our 〈◊〉 S. Gregory upon those words in Job Qui ingreditur in 〈◊〉 nivis Who hath entered into the treasures of the snow 〈◊〉 that 〈◊〉 treasures are treasures of snow We see 〈◊〉 children what pains they take to rake and scrape snow 〈◊〉 to make a snow-ball which after a while dissolves and 〈◊〉 to nothing Right so the treasures of this world the 〈◊〉 that wicked men have heaped when God entreth 〈◊〉 〈◊〉 come to nothing He that trusteth to his riches shall fall 〈◊〉 11. 28. as he shall that standeth on an hillock of ice or heap 〈◊〉 snow David when got upon his mountain thought 〈◊〉 cock-sure and began to crow that he should never be 〈◊〉 But God to 〈◊〉 him had no sooner hid his face but 〈◊〉 〈◊〉 troubled What 's the air without light The AEgyptians had no joy of it no more can a Christian have of wealth without Gods favour Besides what hold is there of these earthly things more then there is of a 〈◊〉 of birds I cannot say they are mine because they sit in my yard Riches have wings saith Solomon great Eagles wings to flee from us saith a Father but to follow 〈◊〉 us Ne passerinas 〈◊〉 not so much as small sparrows wings Whereupon Solomon rightly argues Wilt thou set thine 〈◊〉 upon that which is not that hath no reall subsistence that is nothing and of no more price then meer opinion 〈◊〉 upon it The world cals wealth substance but God gives that name to wisdom only Heaven is said to have a foundation earth to be hanged upon nothing So things 〈◊〉 said to be 〈◊〉 heaven as in a mansion but on earth on the surface only as ready to be shaken off Hence the world is called a sea of glasse frail and fickle mingled with fire of temptations and tribulations The very firmament that 〈◊〉 name from its firmnesse shall melt with servent heat and the whole visible fabrick be 〈◊〉 by the fire of the last 〈◊〉 Solomon sets forth the world by a word that betokeneth 〈◊〉 for its mutability And S. Paul when 〈◊〉 telleth us That 〈◊〉 fashion of the world passeth away useth a word of art that signifieth a bare externall mathematicall figure Cui veri aut selidi nihil 〈◊〉 saith an Interpreter that hath no truth or solidity in it at all Gilliner King of Vandals being conquered and carried in 〈◊〉 by Bellisarius the Roman Generall when he stood in the 〈◊〉 field before the Emperour Justinian and beheld him sitting 〈◊〉 his throne of State remembring withall what an high pitch himself was fallen from he broke out into this speech Vanity of 〈◊〉 all is vanity That was Solomons verdict long since delivered up upon well-grounded experience But men love to 〈◊〉 conclusions and when they have done What profit saith 〈◊〉 hath a man of all his pains what 〈◊〉 and remaining fruit 〈◊〉 the word signifieth to abide with him When all the 〈◊〉 subducted his happinesse resolved into it's finall issue and 〈◊〉 there resteth nothing but ciphers A Spider 〈◊〉 himself and wasteth his own bowels to make a web to catch 〈◊〉 〈◊〉 so doth the worldling for that which profiteth not but 〈◊〉 in the use Or say that it abide yet himself perisheth when to 〈◊〉 the things he hath gotten might seem a happines as the rich fool Alexander Tamberlain others Most of 〈◊〉 〈◊〉 gat nothing by their adoption or designation 〈◊〉 ut citius interficerentur that they might be the sooner slain All 〈◊〉 most of them till 〈◊〉 died unnaturall deaths and in the best of their time He that gettethriches and not by right 〈◊〉 leave them in the 〈◊〉 of his daies and at his end shall be a fool God will make a poor fool of him As he came forth of his 〈◊〉 womb naked shall he return to go as he came and shall take nothing of his labour which he may carry away in his hand Say his treasure escape both rust and robber death as a thief will break in and leave him not 〈◊〉 a groat Who would not then set light by this pelf and put on that Persian resolution Isa. 13. 17. Not to regard silver nor be desirous of gold Who would not tread in the steps of faithfull Abraham and answer the devil with his golder offers as he did the King of Sodome God forbid that I should take of thee so much as a shoe-latchet When great gifts were sent to Luther he refused them with this brave speech 〈◊〉 〈◊〉 me 〈◊〉 fic satiari a Deo I deeply protested that 〈◊〉 should not put me off with such poor things as these The Heathenish Romans had for a difference in their Nobility a little 〈◊〉 in the form of a Moon to shew that all worldly honours were mutable and they did wear it upon their shooes to shew that they did tread it under their feet as base and bootlesse This is check to many Christians that have their hands elbow-deep in the world and dote as much upon these earthly vanities as Xerxes once did upon his Plane-tree or Jonas upon his 〈◊〉 There is a sort of men that say of the world as Solomons 〈◊〉 It is naught it is naught but when he is gone apart he boasteth and closeth with the world S. Paul was none of these for neither at any time 〈◊〉 he used we flattering words as ye know nor a cloak of covetousnesse God is my witnesse No he looked upon the world as a 〈◊〉 dung-hill and cared to glory in nothing save in the crosse of Jesus Christ whereby the world was crucified to him and he to the world So David My soul saith he is even 〈◊〉 a weaned childe that cares not to suck though never so fair and 〈◊〉 a brest So Luther confesseth of himself that though he were a 〈◊〉 man and subject to imperfections yet the infection of 〈◊〉 never
Verse 〈◊〉 For where your treasure is c. i. e. Where your chief happinesse is there your affections will be setled Where the carcase is there will the Eagles be also Beetles delight 〈◊〉 muck-hils but Christs Eagles are never in their pride till farthest off from the earth they are said even here to be set 〈◊〉 with Christ in heavenly places The Church in the Canticles hath this given her for an high commendation That she had a nose like the tower of Lebanon Siverborum faciem spectemus saith an Interpreter 〈◊〉 poter it mag is dici ridiculum The words at first sight seem somewhat strange for what so great a praise is it to have 〈◊〉 nose like a tower But by this 〈◊〉 is notably set forth that spirituall sagacity and sharpnesse of 〈◊〉 whereby the Saints resent and savour the things above being carried after Christ the true carcase with unspeakable desire and delight The earthly-minded that have their bellies filled with Gods hid treasure the 〈◊〉 of this world and take it for their portion these have their heads so stuft and their eyes so stopt with the dust of 〈◊〉 that they neither see nor savour heavenly things As they are of the earth so they speak of the earth and the earth hear's them As the Grashopper is bred liveth and dieth in the same ground so 〈◊〉 terrigenae fratres these muck-minded men are wholly earth in their whole 〈◊〉 And as the Grashopper hath wings but flieth not sometimes she hoppeth upwards a little but falleth to the ground again so these have some light and short motions to 〈◊〉 when they hear a piercing Sermon or feel a pressing affliction or see others snatcht away by sudden death before them but this is not of any long continuance they return to their former worldlinesse The devil hath got full possession of them as once of Judas by this sin and could a man 〈◊〉 up their hearts he might finde there fair-written The God of this present world He holds his black hand before their eyes lest the light of the 〈◊〉 Gospel should shine upon them We cry O earth earth earth Hear the Word of the Lord but the devil hath made a path way 〈◊〉 their hearts so that the seed cannot enter Earth 〈◊〉 cold and 〈◊〉 so are earthly-minded men to any holy duty Earth is heavy and bears downward so do earthly affections Earth doth often keep down the hot exhalations that naturally would ascend so do those holy motions and meditations Earth stands still and hath the whole circumference carried about it so are Gods mercies and judgements about earthly-minded men and they are no whit moved thereat Grace on the other side as fire is active and aspiring And as Moses would not be put off with an Angel to go before the people he would have God himself or none so the true Christian must have Christ or nothing will give him content Christ is his treasure and hath his heart all his cry is None but Christ none but Christ. As the Sun draws up 〈◊〉 so doth the Sun of righteousnesse the affections of his people And as the hop in it's growing windeth it self about the pole alwaies following the course of the Sun from East to West and can by no means be drawn to the contrary chusing rather to break then yeeld so the Saints as well militant as triumphant do follow the Lamb wheresoever he goeth and being risen with Christ and spiritualized by him they seek the things that are above their thoughts feed upon the fairest objects such as are those set down by the Apostle Phil. 4. 8. and run with much content upon that firmament and those starrs in Daniel That inheritance undefiled and unfadable in Peter those palms and white robes in the Revelation They take ever and anon a turn or two on Tabor and are there transfigured with Christ or on Mount Olivet where he was taken up and have thence continuall ascensions in their hearts And as our Saviour in the Interim between his Resurrection and Ascension whiles he walked here on the earth spake of the things pertaining to the Kingdom of God and waited for his exaltation into heaven So the faithfull Christian that hath his part in the first resurrection walks in his measure 〈◊〉 Christ walked talks as he talked he speaks of the things concerning the King and therein his tongue is as the pen of a ready Writer Of Origen it is said that he was ever earnest but never more then when he treats of Christ. And of S. Paul it is well observed that when he speaketh of heaven he useth a 〈◊〉 lofty kinde of language his speech riseth higher and higher as 2 Cor. 4. 17. a degree above the superlative so Phil 1. 23. to be with Christ is far far the better so 1 Thess. 2. 19. See how the Apostles mouth is opened his heart enlarged he cannot satisfie himself nor utter his conceptions This a Christian can do he can sigh out a cupio dissolvi I desire to be with Christ whom as he more or 〈◊〉 〈◊〉 here in the same measure he is merry like as 〈◊〉 never sing so sweetly as when they are 〈◊〉 in the air or on 〈◊〉 top of trees As when Christ with-draws his gracious 〈◊〉 and influence he is all amort you may take him up for a 〈◊〉 man 〈◊〉 cries after Christ as idolatrous Micah did after his lost gods And as King Edward the third having the King of 〈◊〉 prisoner here in England and feasting him one time most 〈◊〉 pressed him to be merry the French King answered 〈◊〉 can we sing songs in a strange land So the good soul is in great 〈◊〉 while Christ absents himself and never heartily 〈◊〉 till she get home to him till she lay hold on him whom her 〈◊〉 loveth Verse 22. The light of the body is the eye c. Here our 〈◊〉 Saviour illustrateth what he had said before of laying up not 〈◊〉 earth but in heaven by a fit similitude Like as the eye is the light of the whole body so is the minde of the whole man If therefore thine eye be single that is if thy minde be sincere If 〈◊〉 have that one eye of the Spouse in the Canticles that one heart promised in the new Covenant set upon God alone and not divided and as it were cloven asunder which is to have a heart 〈◊〉 a heart but minding the one thing necessary as the main and be not double-minded or corrupted from the simplicity of Christ then shall thy whole body that is thy whole both constitution and 〈◊〉 be lightsom diaphanous transparent as a 〈◊〉 that hath a candle in it or as a crystall glasse with a light in the midst which appeareth through every part thereof There will be an uniformity aequability ubiquity and constancy of holinesse running thorow thy whole course as the warp doth
better sort sometimes here nothing talke of nothing so willingly as they do of other mens faults Psal. 50. 20. thou sittest and speakest against thy brother c. There is no discourse that men will sit so long at and be so taken with as this The words of the tale-bearer are as 〈◊〉 and they go down to the bowels of the 〈◊〉 Many are never well longer then they are holding their fingers in other 〈◊〉 〈◊〉 amplifying and aggravating their 〈◊〉 and failings not onely most 〈◊〉 but almost tragically not once mentioning their good parts and practises These are like crows that fasten onely upon carrion or the Horse-fly that if he happen into a field that is 〈◊〉 so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and upon that onely will he light David compareth such as these to the Aspe that is quick of hearing but very ill sighted having his eyes not in his forehead but in his 〈◊〉 weak but full of poison Herein onely is the difference That poison that Aspes vent to the hurt of others they keep within them without hurt unto themselves But the malicious censurer is his own worst enemy for as he sets his mouth against heaven and his tongue walketh thorow the earth Psal 73. 9. so by misjudging out of an inward hatred of another all 〈◊〉 actions and intentions he pulls upon himself the hatred both of heaven and earth for his trampling upon Gods jewels because a little 〈◊〉 God doth unwillingly see the faults of his children Numb 6. 23 21. yea he passeth by their iniquity transgression and sinne Micah 7. 18. with one breath both these are reported The high-places were not removed yet neverthelesse Asaes heart was perfect c. So 1 Pet. 3. 6. compared with Gen. 18 12. Sarabs whole sentence was vile and profane not one good word in it but this that she called her husband Lord. God of his goodnesse takes notice of that word and records it by St Peter to her eternall commendation He spyeth out and severeth gold though but a dramme from a messe of drosse good grain though but a handfull from a heap of chaffe cuts out that which is perisht as men do out of a rotten apple and preserves the rest Be ye therefore followers herein of God as dear children And walke in love c. 〈◊〉 thinketh not evil but beleeveth all things hopeth all things strains to hold a good opinion where it hath least probability to induce it rashly rejects none in whom it seeth signes of grace according to that of our Saviour See that ye despise not one of these little ones neither for errour in judgement Rom. 14. 3. 10. nor for slips and infirmities in life and conversation and that because God despiseth them not but guards them by his 〈◊〉 vers 10. and saveth them by his Sonne whom he sent for the purpose vers 11. And 1 Thes. 1. 4. Knowing brethren beloved your 〈◊〉 of God viz. by your effectuall saith laborius love 〈◊〉 hope vers 3. although they were so compassed with infirmities as he doubted lest the Tempter had rempted them and his labour had been in vain he feared their utter Apostacy So Heb. 5. 10. he could not but be perswaded of them better 〈◊〉 and such as accompany salvation though he had justly and sharply reproved them for their dulnesse of hearing and slownesse of proceeding 〈◊〉 〈◊〉 before their eyes that terrour of the Lord upon Apostles to quicken their pace and excite them to proficiency I am black 〈◊〉 the Church but comely as the tents of Kedar as the curtains of Solomon The Kedarites dwelt in tents and open fields where all was exposed to the parching Sunne in the 〈◊〉 but in Arabias 〈◊〉 and they were very rich and glorious see Ezek. 27. 21. Jer. 49. 28 29 Isa. 21. 13 16 17. full of precious jemms gold and pleasant odours Arabia lookt 〈◊〉 yet by searching it regularly there were to be found things of 〈◊〉 price So is it with many of Gods people especially 〈◊〉 the scorching heat of temptation desertion or outward affliction c. He that 〈◊〉 his own conjecture may condemne a deer child of God and approve a detestable heretick as Philip did Simon Magus If his eyes be too fast fixed either on the Saints infirmities or the hypocrites fair pretences they may bring forth as Jacobs sheep did spotted fruits But considerest not the beam that is in thine own eye Most mens mindes are as ill set as their eyes they can turne neither of them inwards They tell us of a kinde of witches that stirring abroad would put on their eyes but returning home they boxed them up again The Philosophers call upon us to look to the hinder part of the wallet And St James saith Be not many 〈◊〉 or teachers and mark the reason which he prescribeth as a remedy For in many things we sinne all Now those that in the sense of their own sinfulnesse are poore in spirit will soon be meek and mercifull to their fellow sinners they that have proved their own works and found all to be not good and very good as God did his but naught and starke naught as the figgs in Jeremy will be content to bear one anothers burdens and restore such as are overtaken in a fault with the spirit of meeknesse considering themselves lest they also be tempted They will be as willing to lend mercy now as they may have need to borrow mercy another time And consciousnesse of their own corruptions will make them compassionate towards others in this kinde The 〈◊〉 word that signifieth to censure signifieth also and in the first place to be idle Whereunto agreeth that of St Paul speaking of 〈◊〉 widdows they learn to be idle wandring about from house to house and not onely idle but 〈◊〉 also and busy-bodies speaking of things that they ought not Those that travel not with their own hearts have both leasure and list to be medling with others Verse 4. Or how wilt thou say to thy brother c. How impudent are hypocriticall finde-faults that can say such things to others when themselves are most obnoxius whence is this but either from a secret desire of purchasing an opinion of freedome from the faults they so boldly censure in others or that they may thereby the sooner insiouate and ingratiate with them they deal with The Vulgar Translation reads here Frater sine c. Brother let me pull out the mote that is in thine eye c. 〈◊〉 lips and a wicked heart are like a potsheard covered with silver drosse When he speaketh fair believe him not for there are seven abhominations in his heart but there lyes a great beam of hypocrisy between him and himself that he cannot discern them These are they that by good words
Arminians become professed Papists which differ no more saith a learned man then the Stoicks of old did from the Cynicks by the wearing of their cloaks onely If the Lutherans admit of universall grace the Huberians will thereupon bring in universall election the Puccians naturall faith the Naturalists as that Cestercian monster lately 〈◊〉 at London did will explode Christ and the Scriptures Apestilent sect there was not long since in Arragon whose founders were a hypocriticall crew of their Priests who affecting in themselves and their followers a certain Angelicall purity fell suddenly to the very counterpoint of justifying bestiality These called themselves Illuminati as if they onely had bin in the light and all the world besides in 〈◊〉 So besides the Gnosticks who held themselves to be the onely knowing men the Manichees derived their name of Manica because that whatsoever they taught was to be taken as food from heaven Irenaeus tells of some that counted their own writings to be gospels And the family of love set out their Evangelium regni Anabaptists brag much of their Enthusiasmes and the Jesuites vaunt that the Church is the soul of the world the Clergy of the Church and they of the Clergy and yet for their wickednesse though a man saith One should declaim against them t ll all the sand of the Sea had runne thorow his houre-glasse he could not possibly want matter Can there any grapes be gathered of these thorns any figs of these thistles Our Saviour makes use of these common proverbs to prove that this is so plain a truth that none can be ignorant of it if he have but his eies in his head or doe not wink wilfully as those Qui ut liberius peccent 〈◊〉 ignorant who are willingly ignorant that they may sin without controul Verse 17. Even so every good tree bringeth forth good fruit i e. All 〈◊〉 doctrine tends to good life and rotten opinions to wretched practises As besides the old haereticks we see in the Papists their Priests especially of whom the L. Audely Chancellour of England in K. Henry the eights time said to 13. Callice men prisoners for Religion whom he discharged For Gods sake 〈◊〉 beware how you deal with Popish Priests for I assure you some of them be knaves all After the one thousand year of Christ there was no where lesse piety then in those that dwelt nearest to Rome as Machiavell himself observed who yet was himself none of the best as is well known for he professeth Caesar 〈◊〉 not withstanding all his villanies as the onely example for a Prince to imitate The Romish Pharisees like the devils are then thought to doe well when they cease to doe hurt saith Joannes Sarisburiensis In Popes saith Papirius Massonius a popish writer speaking of those Popes that lived in the time of the 〈◊〉 councell no man now-adaies requireth holinesse They are thought to be very good if not exstream evil or any thing better then the worst use to be The Sea of Rome saith Another hath not merited alate to be ruled by any better then reprobates Divers Popes have been 〈◊〉 Atheists Epicures Monsters as Bennio Cardinalis describes Hildebrand and Luitprandus reports of John the twelfth that he Ordained Priests in a stable among his horses that he went into his fathers Concubines that he drank a health to the devil c. Benedict the twelfth had this Epitaph set over him Hic situs est 〈◊〉 Laicis 〈◊〉 vipera 〈◊〉 Devius a vero turba repleta mero I am not ignorant what is the common put-off of Papists when urged with these and the like histories viz. Luitprandi illud non est sed 〈◊〉 cujusdam 〈◊〉 hoc historiae ipsius appenderit Luitprandus never wrote any such thing but some other namelesse Authour that hath 〈◊〉 it to his history saith Bellarmine and Baronius But who this namelesse Authour was or when he lived or how it may appear that it was 〈◊〉 indeed they say not a word So if we cite Bemio Cardinalis Imò potius Lutheranus saith Bellarmine and Florimund How disdainfully they reject the Fathers when they make against them I need not here recite I would sooner believe one Pope then a thousand Augustines saith a Jesuite And yet when they cannot be heard they are ready 〈◊〉 to cry out as that haeretike Dioscorus did in the Councell of Chalcedon I am cast out with the Fathers I defend the doctrine of the Fathers I transgresse them not in any point If we produce their own Doctours and Schoolmen as witnesses of the truth these men say they are Catholike Authours but they stand not recti in curia they must be purged So witty are 〈◊〉 rather to devise a thousand shifts to delude the 〈◊〉 then once to yeeld and acknowledge it They will not 〈◊〉 the love of the truth as the intemperate patient will not be ruled by the Physician And for this cause God delivers them up to strong delusions vile affections base and beastly practises as committing and defending of Sodomy and such like abhorred filth not once to be named amongst Christians But some having put away a good conscience as concerning faith have made shipwrack saith the Apostle A good conscience is as it were a chest wherein the doctrine of faith is to be kept safe which will quickly be lost if the chest be once broken And they that turne from the truth will prove abominable disobedient and unto every good work reprobate Verse 18. A good tree cannot bring forth evil 〈◊〉 c. Heretikes then and heterodoxes are not good honest men as the vulgar 〈◊〉 them For their pretended holinesse and counterfeit humility Col. 2. 18. Were they humble men indeed they would soon yeeld to the truth discovered unto them and relinquish their erroneous opinions 〈◊〉 could not be a good man as Bucholcerus judged him so long as he held fast his heresies though he were much in the commendation of a new life and detestation of an evil though himself praid much and lived soberly He bewitched many with those magnificent words and stately tearms that he had much in his mouth of Illumination Revelation Deification the inward and spirituall man c. but in the mean while he denied the humane nature of Christ to be a creature and called those that thought otherwise Creaturists He affirmed the Scripture to be but a dead letter which they that held not he called them Scripturists Faith he said was nothing else but God dwelling in us as Osiander after him In a word he was a leper in his head and is therefore pronounced utterly 〈◊〉 An evil tree cannot bring forth good fruit That popish inquisitour was quite out that said the Waldensian Haereticks may be discerned by their manners and words for they are modest true grave and full of brotherly love one towards
impression Hamper Manasses and he will hearken to you O ye of little faith Ye petty-fideans He calleth them not nullifidians Faith is faith though never so little of it Credo languidâ fide sed tamen fide said dying Cruciger Our consolation lies much in the comparative degree 〈◊〉 our salvation is in the positive Much faith will yeeld unto us here our heaven and any faith if true will yeeld us heaven hereafter Now for fear that which is distrustfull faith quelleth and killeth it As that which is awfull and filiall it breedeth feedeth fostereth and 〈◊〉 Verse 27. Even the windes and the sea obey him He layes laws upon all creatures which are his hoasts The windes and sea fought for us apparantly in that Octogessimus octavus mirabilis annus So that the 〈◊〉 Spaniards said Christ was turned Lutheran The like was done by the windes for Theodosius in that famous battle against Maximinus The souldiers that were then present told us saith St Augustine that the windes took their darts as soon as they were out of their hands and drove them violently upon the enemy as for those that were cast at us by the enemy they were with like violence carried back upon their own bodies Hence sang Claeudian the Heathen Poet in this sort concerning 〈◊〉 O 〈◊〉 dilecte Deo cui 〈◊〉 aether Et conjurati veniunt ad classica venti Verse 28. Coming out of the tombes There the devil kept them the more to terrifie them with the fear of death all their lives long 〈◊〉 2. 15. Appius Claudius as Capella witnesseth could not abide to 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it represented the gnashing of the teeth of dying men 〈◊〉 gives another reason hereof that the devil hereby sought to perswade silly people that dead mens souls were turned into devils and walked as they call it especially about tombes and sepulchres Thus he oft appeared to people in times of Popery in the shape of some of their 〈◊〉 kindred and haunted them till he had made them sing a 〈◊〉 for 〈◊〉 and such a soul. Melancthon tells a 〈◊〉 of an Aunt of his that had her hand burnt to a coal by the devil 〈◊〉 to her in the 〈◊〉 of her 〈◊〉 husband And Pareus relates an example much like this poor demoniack in the text of a bakers daughter in their countrey 〈◊〉 and 〈◊〉 up in a cave she had dig'd as in a grave to her dying day Verse 29. What have we to doe with thee Horrible impudence As if Christ were not concerned when his members are 〈◊〉 David felt his own coat cut and his own cheeks 〈◊〉 in the coats and 〈◊〉 of his servants And shall not Christ be as sensible of the abules done to his The 〈◊〉 suffers in the 〈◊〉 neither is it other then just that the arraignment of mean malefactours runs in the stile of wrong to the Kings Crown and dignity 〈◊〉 thou Son of God The devil speaks Christs fair but only to be rid of him so 〈◊〉 many by Christs Ministers that rip up their 〈◊〉 and so put them into an hell above-ground St Mark tells us that they worshipped our Saviour St Luke that they adjured him Satan saith one doth not alwaies appear in one and the same fashion At Lystra he appeared like a Comedian at 〈◊〉 like a Philosopher at Ephesus like an Artificer and here like an 〈◊〉 as to Saul he appeared like the old 〈◊〉 who could not have spoken more gravely severely divinely then the fiend did But as when one commended the Popes Legat at the Councel of Basile Sigismund the Emperour answered 〈◊〉 Romanus 〈◊〉 So when the devil comes commended unto us under what name soever 〈◊〉 us cry out yet he is a devil and remember still to 〈◊〉 him 〈◊〉 in the faith 1 Pet. 5. Art thou 〈◊〉 〈◊〉 to torment us To dispossesse us Lo it is another hell to the 〈◊〉 to be idle or otherwise then evil-occupied Should not we hold it our heaven to be well-doing Learn for shame of the devil saith Father Latimer to be busie about the salvation of your own and other mens souls which he so studiously seeks to destroy Athanasius 〈◊〉 a conceit that the 〈◊〉 may be driven out of a body by repeating the 68 Psalm Origen saith of devils No greater torment to them then to see men addicted to the Scriptures In 〈◊〉 eorum omnis flammaest in hoc uruntur incendio Chrysostom saith we may 〈◊〉 and scourge the devil by fasting and prayer which the Prophet Isaiah calls a charm or inchantment Isa. 26. 16. Before the time For they are respited and reprived as it were in respect of full torment and suffered as free prisoners to flutter in the aire and to course about the earth till that great day which they tremble to think on and which they that mock at 2 Pet. 3. or make light of are worse then devils Verse 30. A herd of many swine 〈◊〉 Suille pecori anima pro sale data saith Varro Swinish Epicures also have their soules but for salt to keepe their bodies from putrefying That was a rotten speech of Epicurus that life eternall was nothing else but an eternall gourmandizing and swilling and swallowing of Nectar and Ambrosia The kingdome of God is another manner of thing then meat and drink Rom. 14. The devil desired to enter into the 〈◊〉 because of their 〈◊〉 Eat not greedily for this is Os porci habere as that Pope is said to have Drink not to drunkennesse for this sin robs a man of himself and layes a swine in his roome No creature besides man will be drunk but swine and not 〈◊〉 neither but as they are conversant about men for wild swine will not they say Verse 31. So the devils besought him For threaten him they durst not as little as the Gadarens vers 34. because they found themselves over-powered Time was when they had set upon our Saviour with 〈◊〉 might and malice in the wildernesse The matter is well amended now The same power when he pleases can change the note of the Tempter to us He will tread Satan undet our feet shortly That which Vegetius said of 〈◊〉 〈◊〉 with sithes and hooks will be applyed to the devils At first they were a terrour and after a scorn Suffer us to go into the herd of swine We may safely say that the bristles of swine are numbred with God saith Tertullian much more the haires of Saints not one of them falls to the ground without their heavenly father Satan desired 〈◊〉 have forth Peter to winnow as Goliah desired to have an Israelite to combate with he could not command him He could not make a louse Exod. 8. 18. fire an house Job 1. 19. drown a pigge without divine permission Now we are more of price then many pigs before God as that Martyr well inferred And if a legion of devils had not
cast out of Geneva for refusing to administer the Lords Supper with wafer-cakes or unleavened bread De 〈◊〉 poste à restitutus nunquam contendendam 〈◊〉 saith 〈◊〉 in his life of which being afterwards restored he thought best to make no more words but to yeeld though he let them know that he had rather it were otherwise Christ sets us to learn of the unjust steward by all lawfull though he did it by unlawfull means to maintain our reputation with men 〈◊〉 this defect 〈◊〉 noted in the best when he said The children of this world are wiser in their generation then the children of light But wisdom is justified of her children Who all having a right estimate of her worth doe meanly esteem of other courses and discourses doe stand to her and stickle for her though never so much slighted by the world There are that read it thus But Wisdom is judged of her children viz. the perverse Jews who preposterously passe sentence upon their mother whom they should rather vail to and vote for Verse 20. Then began he to upbraid Haply because these Cities drawn by the authority of the Pharisees made lesse account of our Saviours doctrine or miracles by them maliciously depraved and disparaged The blinde led the blinde but both fell into the ditch though their leaders lay undermost Because they repented not There is a heart that cannot repent that hath lost all passive power of coming out of the snare of the devil that is become such through long trading in sin as neither ministry nor misery nor miracle nor mercy can possibly mollifie Upon such you may write Lord have mercy upon them O said a reverend man If I must be put to my option I had rather be in hell with a sensible heart then live on earth with a reprobate minde Verse 21. Wo unto thee Chorazin These littorals or those that dwell by the sea-coast are noted to be duri horridi immanes 〈◊〉 denique pessimi rough harsh theevish peevish people and as bad as those that are worst But that which aggravated these mens sin and made it out of measure sinfull was the contempt of the Gospel which as it is post naufragium tabula so how shall they escape that neglect so great salvation See that ye shift not off him that speaketh from heaven c. Hierom tells us that Chorazin was in his time turned into a defert being two miles distant from Capernaum As for Beth saida our Saviour had therehence taken three of his Apostles at least to be lights of the world but the inhabitants of this Town loved darknesse rather then light the Apostles their countrymen could doe no good upon them Our Saviour therefore would not suffer so much as the blinde man whom he had cured to be their Preacher but led him to the Townes-end and there restoring him to sight sent him away They would have repented long ago Blinde heathens when my misery was upon them would to their fackcloth an̄d sorrows thinking thereby to pacifie God and so they rested In like sort there are amongst us that when they are afflicted especially in conscience set upon some duty so to lick themselves whole again 〈◊〉 58 5. They do as crows that when they are sick give themselves a vomit by swallowing down some stone and then they are well They rest in their repentance Hence Austin saith Repentance 〈◊〉 more then sin Verse 22. It shall be more tolerable Men are therefore the worse because they ought to be better and shall be deeper in hell because heaven was offered unto them but they would not Ingentia beneficia flagitia supplicia say the Centurists Good turns aggravate unkindnesses and mens offences are increased by their obligations If Turks and Tartars shall be damned debauched Christians shall be double-damned because though they defie not yet they deny the Lord that bought them whilest by their unchristian conversation they tell the world that either there is no such thing as Christ or if there be yet that he is but a weak Christ and that there is no such power in his death or efficacy in his resurrection to sanctifie those that belong unto him Verse 23. Which art exalted unto heaven viz. In the abundance of the means of grace many times called the Kingdom of heaven for as the harvest is potentially in the seed so is eternall life potentially in the ordinances God sends up and down the world to 〈◊〉 salvation Hence that phrase My salvation is gone forth Hence they that reject the word preached are said to judge themselves unworthy of everlasting life Acts 13. 46. Hence while Israel was without a teaching Priest they are said to have been without the true God 2 Chron. 15. 3. Hence the Psalmist makes the 〈◊〉 that come out of Sion to be better then any other that come out of heaven and earth Psal. 134 3. Shalt be brought down to hell With a violence with a vengeance As Ahashuerosh said of Haman that so much abused his favour Hang him on the gallows that is 50 cubits high so shall God say of such Plunge them into hell much deeper then others that whiles they were on earth set so light by my grace though it even kneeled unto them wooing acceptance 2 Cor. 5. 20. It would have remained untill this day But God rained down hell from heaven upon them and turned them into ashes saith Peter yea their fire burnt to hell saith Iude. Some footsteps of it are yet to be found in the place as Iosephus relateth and something also may be read of it in Tacitus and 〈◊〉 Both S. Peter and S. Iude say they were set forth for an example 〈◊〉 perditio tua fit cautio Let their destruction be our instruction 〈◊〉 heathen Herodotus 〈◊〉 up in judgement against us who said 〈◊〉 the coals and ashes of Troy burnt by the Greeks were 〈◊〉 set before the eyes of men for an example of this rule that Nationall and notorious sins bring down nationall and notorious plagues from a sin-revenging God Verse 24. It shall be more tolerable Infidelity then is in some respect a worse sin then Sodomy and a heavier doom abides it They that suffer least in hell suffer more then 〈◊〉 can either abide or avoid All they suffer here is but typicall of the wrath to come Here the leaves only fall upon them as it were but there the whole trees too Here they sip of the top of Gods cup there they must drink the dregs though it be eternity to the bottom Howbeit 〈◊〉 shall suffer lesse then 〈◊〉 mitiùs punietur Cicero quam Catilina saith an Ancient non quòd bonus sed quod minùs malus The beast and the false Prophet were cast alive into the burning lake which imports a most direfull and dreadfull degree of torment when the rest of the Antichristian rabble shall be first slain with the sword not cast in
〈◊〉 who professe to eat Christ corporally 〈◊〉 censure so bitterly Verse 8. The sonne of man is Lord of the Sabbath q. d. Say they were not innocent yet have you no cause to condemn them for Sabbath-breach sith I am Lord of the Sabbath and may 〈◊〉 with mine own as me seems 〈◊〉 True it is that Christ hates sinne by nature not by precept only and therefore cannot dispense with the breach of his own laws those that be morall in themselves such as are all the ten but the fourth The fourth Commandment is morall not by nature but by precept saith one and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath Verse 9. He went into their Synagogue These were Chappels of ease to the Temple of ancient use Act. 15. 21. and divine authority Psal. 74. 8. This here is called the Pharisees Synagogue because they did Dominari in concionibus Rom. 2. 19 20. and are for their skill called Princes 1 Cor. 2. 8. Verse 10. Which had his hand withered So have all covetous 〈◊〉 who may well be said amidst all their 〈◊〉 to have 〈◊〉 currant coyn no quick-silver They sit abrood upon what they have got as Euclio in the 〈◊〉 and when by laying 〈◊〉 their money they might lay hold on eternall life they will not 〈◊〉 drawn to it But as Alphonsus King of Spain when he stood to be King of the Romans was prevented of his hopes because he being a great Mathematician was drawing lines saith the Chronicler when he should have drawn out his 〈◊〉 So here Verse 11. What man shall there be c. If a 〈◊〉 slipt into a slowe must be relieved how much more Christs reasonable sheep all which bear golden fleeces and every thing about whom is good either 〈◊〉 〈◊〉 or ad usum Verse 12. Is it lawfull to do 〈◊〉 Nay it is needfull sith not to do well is to do ill and not to save a life or a soul is to destroy it Mar. 3. 4 Not to do justice is 〈◊〉 〈◊〉 and not to shew 〈◊〉 is 〈◊〉 〈◊〉 then cruelty Verse 13. And he stretched it forth So would our 〈◊〉 〈◊〉 out their hands to the poor would they but 〈◊〉 to Christ and hear his voice as this man did But till then they will as easily part with their bloud as with their good All their strife is who like the 〈◊〉 shall fall asleep with most earth in his paws As when they die nothing grieves them more then that they must leave that which they have so dearly 〈◊〉 whiles alive I reade of one wretch who being at point of death clapt 〈◊〉 piece of gold in his own 〈◊〉 and said Some wiser then some I mean to have this with me howsoever Verse 14. How 〈◊〉 might destroy him All envy is bloudy Men wish him out of the world whom they cannot abide and would rather the Sun should be 〈◊〉 then their candle 〈◊〉 David durst never trust Sauls protestations because he knew him to be an envious person Nero put Thraseas to death for no other cause but for that it was not expedient for Nero that 〈◊〉 worthy a man as he should live by him Verse 15. Great multitudes followed him Maugre the malice of earth and hell They lose their labour that seek to quell Christ and subvert his Kingdom Yet have I set my King upon mine holy hill of Sion Psal. 2. 6. The Kingdom of heaven suffereth violence 〈◊〉 11. 12. Or as Melanctbon rendereth that text Vierumpit procedit enititur vi scilicet 〈◊〉 ut sol enititur per nubes ergo irriti 〈◊〉 conatus it bursts thorow all Verse 16. That they should not make him known This his 〈◊〉 〈◊〉 who sought to get credit and glory among men by his 〈◊〉 works upbraid him with Joh. 7. 4. If thou 〈◊〉 these things shew thy self to the world say they and so proclaim that they believed not in him Joh. 7. 5. with Joh. 5. 44. Joh. 12. 43. Verse 17. That it might be fulfilled The old Testament is the new fore-told the new Testament is the old 〈◊〉 Ezekiel saw a wheel within a wheel This is saith 〈◊〉 the one Testament in the other Verse 18. Behold my servant My servant the Messias as the Chaldee 〈◊〉 renders and expounds it The Septuagint somewhat obscure the text by adding to it Behold my servant Jacob and mine elect Israel They are said to have 〈◊〉 against 〈◊〉 wils no 〈◊〉 then they deal not so faithfully Sure it is that they have perverted sundry 〈◊〉 Prophecies 〈◊〉 Christ as 〈◊〉 for instance which therefore our Evangelist and the rest of the Apostles alledge not out of their translation but out of the Hebrew 〈◊〉 The Latins drink of the puddles the 〈◊〉 of the 〈◊〉 but the Hebrews of the 〈◊〉 said Iohan. Reuchlin Whom I have chosen my beloved c Ecce electum dilectum The Latines have a proverb Deligas quem 〈◊〉 Chuse for thy love and then love for thy choice God hath also chosen 〈◊〉 in the beloved Ephes. 1. 6. that we should be the beloved of his soul or as the Septuagint there emphatically render it his belived soul. And he shall shew judgement That is the doctrine of the Gospel whereby is convey'd into the heart that spirit of judgement and of burning Isa. 4. 4. or the sweet effect of it true grace which is called judgement a little below vers 20. Verse 19. He shall not strive To bear away the bell 〈◊〉 others Nor cry Nor lift up his voice saith the Prophet as loth to lie hid and 〈◊〉 making an O yes as desirous of vain-glory and popular applause Laudes nec curat nec 〈◊〉 〈◊〉 He despiseth it as a little stinking breath or the slavering of mens lips which he disdains to suck in Verse 20. A bruised reed shall he not break A reed shaken with the winde is taken for a thing very contemptible at the best how much more when bruised The wick of a candle is little worth and yet lesse when it 〈◊〉 as yeelding neither light nor heat but only stench and annoiance This men bear not with but tread out So doth not Christ who yet hath a sharp nose a singular sagacity and soon resents our provocations He 〈◊〉 also feet like burning brasse to tread down all them that wickedly depart from his statutes Psal. 119. 118. But so do not any of his and therefore he receiveth and cherisheth with much 〈◊〉 not the strong oaks only of his people but the bruised reeds too nor the bright torches only but the smoaking wick He despiseth not the day of small things Smoak is of the same 〈◊〉 with flame for what else is flame but smoak set on fire So a little grace may be true grace as the filings of gold are as good gold though nothing so much of it as the whole wedge The least spark of fire if cherished
to himself if it can be had upon no other terms he is resolved to suffer nothing When it comes to that once he kicks up profession and may 〈◊〉 prove a spitefull adversary of the same ministry which he once admired as Herod and a proud contemner of the same remorse with which himself was sometime smitten as Saul Verse 22. He that received the seed among thorns So the love of money is called because it chokes the word pricks the conscience harbours vermine lusts Magna 〈◊〉 ut rei 〈◊〉 nominis 〈◊〉 vitiis Let rich men look to it saith Gregory that they handle their thorns without pricking their fingers that whiles they load themselves with earth they lose not heaven as Shimei seeking his servants lost himself Set not thy heart upon the Asses said Samuel to Saul sith to thee is the desire of all Israel Set not your hearts say I on this worlds trash sith 〈◊〉 things abide you Martha was troubled about many things but neglected that one thing necessary to sit as her 〈◊〉 did at Christs feet and hear his word This Christ checks her for And the deceitfulnesse of riches The world is a subtill sly enemy that doth easily insinuate and dangerously deceive We may safely say of it as he sometimes did of an Historian Both it's words and shews are full of fraud As the Panther hides his deformed head till the sweet sent have drawn other beasts into his danger so deals the world alluring men by the deceitfulnesse of riches and masking the monstrous and deformed head the end thereof under the gilded shew of good husbandry or disguised shape of sin In a word these outward things 〈◊〉 as hosts they welcome us into our Inne with smiling countenance yet unlesse we look better to them they will cut our 〈◊〉 in our beds And he becometh unfiu it full Because the 〈◊〉 over-top the corn whereas the good ground though it hath many thorns yet the corn ascends above them grace is superiour to corruption the fruit springs up and encreaseth as S. Mark hath it These thorny-ground-hearers though they stood out persecution and shranck not in the wetting as the stony-ground did yet because the plow had not gone so low as to break up the roots whereby their hearts were fastened to earthly contents they proved also unfruitfull See how far a man may go and yet be never the near after all The stony and thorny ground were nearer to the nature of the good ground then that of the high-way and yet fell short of heaven Verse 23. But he that received seed c. Which is but a fourth part if so much of those that have the word purely and powerfully preached unto them As at Ephesus so in our Church-assemblies the more part know not wherefore they are come together They will say to serve God and hear his Word but who this God is or how his Word is to be heard they neither know nor care If the belly may be filled the back fitted c. They have as much as they look after And of such dust-heaps as these 〈◊〉 corners are full Our Church is as much pestered and 〈◊〉 dark with these Epieures and Atheists who yet will not misse a Sermon as AEgypt was with the Grashoppers These are those last and loosest times wherein by reason of the over-flow of iniquity The love of many is waxen cold but he that endureth to the end shall be saved Where note that for many that lose their love to Gods word it is but a He in the singular number that holds out therein to the end Some an hundred fold As Isaac's seed did that he sowed in the land of Canaan This is not every mans happinesse yet we must propound to our selves the highest pitch And let as many as are 〈◊〉 be thus minded That man for heaven and heaven for him that sets up for his mark The resurrection of the dead Phil 3. 11. that is that perfection of holines that accompanieth the 〈◊〉 of the 〈◊〉 Some sixty some thirty It befals not every man to excell but it behoves every man to exact of himself such a growth in grace 〈◊〉 〈◊〉 profiting may appear to all and that he is neither barren 〈◊〉 unfruitfull in the knowledge of Iesus Christ. The vine is the weakest of plants yet bears abundantly Thyatira had but a little strength yet a great door opened The Colossians were but 〈◊〉 and not born yet preciously esteemed of God He accepteth according to that a man hath be it more or lesse he blesseth our buds Courage therefore though not so fruitfull as thou 〈◊〉 be 〈◊〉 earnest pantings inquietations and desires of better cannot but commend thee much to God Prima sequentem 〈◊〉 est in 〈◊〉 tertiisque consistere faith one And Summum 〈◊〉 affectantes satis honestè vel in secundo fastigio conspiciemur faith another Aspire to the highest pitch but be not discouraged though ye fall somewhat short of it Every man cannot excell Verse 24. The Kingdom of heaven viz. Here on earth For we have eternall life already 1. In pretio 2. Promisso 3. 〈◊〉 in the price promise first-fruits As God prepared Paradise for Adam so he hath heaven for his Howbeit he reserves not all for hereafter but gives a grape of Canaan in this wildernesse where by righteousnesse and peace and joy in the holy Ghost Gods people doe even eat and drink and sleep eternall life as it was once said of a reverend Divine of Scotland Which sowed good seed in his field Among the Romans it was 〈◊〉 censorium agrum malè colere a fault punishable by the Censors to be an ill seedsman And when they would highly commend any they would say He is an honest man and a good plow man Verse 25. But while men slept Christ the Lord of the husbandry neither slumbereth nor sleepeth but the under-labourers and land-holders to whom he lets out his vineyard are frequently 〈◊〉 to be supine and secure Zech. 4. 1. It fared with the good Prophet as with a drowsie person who though awake and set to work is ready to sleep at it And albeit we watch against greater yet lesser evils are ready to steal upon us at unawares as Austin hath it His enemy came This is the Ministers misery Other men finde their work as they left it but when Ministers have done their best 〈◊〉 one Sabbath-day the enemy comes ere the next and 〈◊〉 They sleep and are fearlesse he wakes for a mischief and is restlesse Learn for shame of the devil said father Latimer to carelesse Minister to watch over your flocks God will shortly send out summons for sleepers and the devil waketh and walketh seeking whom to devour His instruments also are wonderous active in evil O pray said a dying man in the beginning of the German Reformation that God would preserve
men made perfectly holy and happy And in their whole person as the spouse of Christ. Vxor fulget radijs mariti she shall shine with the beams of his beauty Three glimpses of which glory were seen in Moses face in Christs transfiguration in Stevens countenance Who hath ears to hear let him hear q. d. This is worth hearing Lend both your ears to such a bargain as this is What shall we say to these things saith the Apostle after he had spoke of glorification Rom. 8. 31 q.d. We can never satisfie our selves in speaking you should never shew your selves 〈◊〉 in hearing Verse 44. Like unto treasure hid c. A treasure is an heap of precious things laid up for future uses By the treasure in this text we are to understand either Christ or life eternall gotten for us by Christ or the Gospel that 〈◊〉 unto us Christ and with him eternall life The field wherein this 〈◊〉 treasure lies hid is the Church The spades and mattocks wherewith it is to be digged up and attained unto are hands and eies not poring in the earth but praying toward heaven He 〈◊〉 it Nequis eum antevertat that none remove it ere he hath made himself master of it Holding fast that he hath that no man take his crown from him This he ensures to himself and cannot rest till he hath done it He likes not to have with the 〈◊〉 an estate hanging upon ropes and depending upon 〈◊〉 windes but makes sure work for his soul. Selleth all that he hath Ever when justifying faith is infused there is a through-sale of all sinne the pearl of price will never 〈◊〉 be had And for outward comforts and contentments every true sonne of Israel will be glad to purchase the birthright with 〈◊〉 spirituall favours with earthly as did 〈◊〉 the Marquesse of Vico Martinengus Earl of Barcha c. And buyeth that field Accounting it an excellent penny-worth what ever it stand him in Other faint-hearted chapmen 〈◊〉 heaven only being loth to go to the price of it A price they have in their hands but they like fooles looke upon their mony and have no minde to lay it out upon any such commodity Oh what mad men are they that bereave themselves of a roome in that city of pearl for a few paltry shillings or dirty 〈◊〉 Verse 45. The kingdome of heaven c. The wise merchant besides the pearl of price seeks out other goodly pearls common 〈◊〉 which also have their use and excellency but he rests not in them as Philosopers Polititians and Temporaries These as 〈◊〉 who though they misse of their end yet finde many excellent things by the way so though they failed of the glory of God yet they have many commendable good parts and properties The wise merchant so seeks after these that he mindes 〈◊〉 the main the one thing necessary in comparison whereof he counts all things else though never so specious 〈◊〉 and dogs meat Verse 46. 〈◊〉 when he had found one pearl c. Of farre greater price then that precious Adamant that was found about Charles Duke of 〈◊〉 slain in battel by the Swissors at Nants Anno 1476. This Adamant was first sold by a souldier that found it to a Priest for a crown the Priest sold it for two crowns Afterwards it was sold for 7000 〈◊〉 then for 12 thousand duekets and last of 〈◊〉 for 〈◊〉 thousand duckets and set into the Popes triple-crown where also it is to be seen at this day Christ is a commodity farre more precious surely he is better then rubies saith Solomon and all the things that may be desired are not to be compared unto him No mention shall be made of corall or of pearls for the price of wisdome this essentiall Wisedome of God is above rubies Pearls are bred in shel-fishes of a celestiall humour or 〈◊〉 So was Christ by heavenly influence in the Virgins womb 〈◊〉 〈◊〉 vitreum 〈◊〉 verum 〈◊〉 〈◊〉 Christ is to be sought and bought with any pains at any price We cannot buy this gold too dear 〈◊〉 the jewell of the world was farre more precious 〈◊〉 the 〈◊〉 Merchants known so much then all the 〈◊〉 and myrrhs they transported So is Christ as all will yeeld that know him Verse 47. Again the kingdom c. Christ is an 〈◊〉 teacher learn then for shame lest he turn us off for non 〈◊〉 Let one Sermon peg in another and every second 〈◊〉 〈◊〉 the first a work Is like unto a net c. An elegant comparison wherein the Fishers are the Ministers the Sea the World the Net the Word the Ship the Church the Fishes the Hearers 〈◊〉 comparing 〈◊〉 Gospel to a net makes fear to be the lead that 〈◊〉 it and 〈◊〉 it steady and hope to be the cork which keepeth it 〈◊〉 above water Without the lead of fear faith he it would be carried hither and thither as without the cork of hope it would utterly sink down Verse 48. And cast the bad 〈◊〉 Algam silices 〈◊〉 sordes Here was of both sorts till the separation was made The visible Church resembles the 〈◊〉 which was full of creatures of divers kindes but most unclean Fair she is but as the Moon which is not without her blemishes Separatists that leave her therefore yea deny her and remain obstinate for trifles are not unfitly by one 〈◊〉 to the hedge-hogge which saith Pliny being laden with nuts and 〈◊〉 if the least fillbeard fall off will fling down all the rest in a pettish humour and beat the ground for anger with 〈◊〉 bristles Verse 49. The Angels shall come forth and sever But how shall the Angels know them a 〈◊〉 may some 〈◊〉 By that signum salutare that God hath set upon them that mark in their fore-heads 〈◊〉 9. 〈◊〉 by the lightsomenesse of their looks shall the elect be known lifting up their heads because their redemption then draweth nigh when reprobates shall look 〈◊〉 and uggly being almost mad with the sight of their eyes that they shall see and the fear of their hearts wherewith they shall 〈◊〉 Deut. 28. 34. 67. From 〈◊〉 the just Amidst whom they might haply hope to hide 〈◊〉 laying hold upon 〈◊〉 skirt of a 〈◊〉 inwardly But it will not be for then even their best friends will 〈◊〉 them for ever Moses in whom ye trust shall judge you Joh. 12. Verse 50. And shall cast them into the furnace An exquisite torment is hereby 〈◊〉 This our Saviour 〈◊〉 said in the same words but a little 〈◊〉 vers 42. He here 〈◊〉 it that men may the better observe it And I would to God saith 〈◊〉 that men would every day and every where discourse of hell torments that they would take a turn in hell 〈◊〉 and 〈◊〉 by their meditations Certainly did men believe the torments of hell that weeping for extremity of 〈◊〉 and that 〈◊〉 of 〈◊〉 that 's there for extremity of cold they
Hear none but him and such as come in his name and word Haec vox hunc audite summam authoritatem arrogat Christo saith Erasmus At nunc videmus passim dormitari ad Christi doctrinam 〈◊〉 crassam acrudem concionis auribus inculcari quid dixerit Scotus quid Thomas quid Durandus c. But what said S. Augustine when Manicheus contesting 〈◊〉 him for audience said Hear me Hear me Nay said that Father Nec egotu nec tume sed ambo audiamus Apostolum c. Neither heare thou me 〈◊〉 I thee but let us both hear Christ. Cyril saith that in a synod at Ephesus upon an high throne in the Temple there lay sanctum Evangelium to shew that Christ was both 〈◊〉 and President there He is Rabbenu Doctor 〈◊〉 Padre Cerephino c. And if Popish Votaries so observe there Governours that if they command them a voyage to China or Peru they presently set forward to argue or debate upon their Superiours Mandates they hold presumption to disobey them sacriledge how much more should we give this honour audience and obedience to Christ the Wisdom and Word of God Verse 6. They fell on their face As amazed and amated with that stupendious voice that came from the excellent glory as St Peter phraseth it 2 Pet. 1. 17. So Moses and Elias hid their faces when God spake unto them as not able to bear his brightnesse 〈◊〉 entred into their bones The very Angels cover their faces before him with two of their wings as with a double scarfe or as one claps his hands upon his face when it lightneth and flasheth suddenly upon him What a mercy is it then to us that we are taught by men like our selves that we have this treasure in earthen vessels this pearl of price in a leathern purse Here lay the three Disciples and had not Christ mercifully touched them and raised them there they had lain for dead Verse 7. 〈◊〉 came and touched them Christ therefore kills his that he may quicken them casts them down that he may revive and raise them in the opportunity of time Hos. 6. 1. 2. 1 Pet. 5. 6. not so the devil that destroyer that hath not his names for nought Apollyon Abaddon Verse 8. Save 〈◊〉 alone To teach them that Moses and Elias the Law and Prophets vail bonnet to Christ that there is but one Mediateur 〈◊〉 the Man Christ Jesus that there is sufficient in him to 〈◊〉 the soul to comfort the 〈◊〉 Verse 9. Tell the vision to no man Tacitus we say is a good 〈◊〉 Taciturnity we are sure is in some cases a great vertue an high commendation Consus the God of Counsel had his Temple in Rome under coverture saith Servius ut ostenderet 〈◊〉 debere esse tectum There is a time to be silent saith Solamon Q. 〈◊〉 Motto was Video Taceo I see and say nothing A fit Motto for a maid In earth the first in Heaven the second Maid as one Poet calleth 〈◊〉 Ministers should know when and to whom and in what order to set forth Gods truths to time a word with a learned tongue as Esay hath it to set a word upon its wheels as Solomon to circumstantiate it so as the people can hear can bear as our Saviour did This is surely an high point of heavenly husbandry As it is also in all sorts of Christians to be sober in prayer 1 Pet. 4. 7. that is as one saith to keep Gods counsel not to be proud or boast of successe or speak of the secret sweetnesse of Gods love without calling it is to conceal the familiarity of God in secret Verse 10. Why then say the Scribes c. Christ had answered them this question once afore but they were unsatisfied by any thing he could say because strongly possest with the conceit of an earthly Kingdom But the occasion of the question might be this Our Saviour had forbidden them to tell any man the vision Hence they might thus debate it Forasmuch as Elias must first come so the Scribes teach and they have a text for it Mal. 4. 5 and now he is come as we have seen in the Mount why 〈◊〉 thou Lord forbid us to tell it abroad sith this might be an effectuall argument with the Jews to move them to acknowledge thee for the true Messias To this our Saviour answereth Verse 11. And restore all things viz. In Malachies sense i.e. not simply absolutely perfectly for the royalty of restoring all things so was reserved for Christ alone Acts 3. 21. but comparatively to the state of the old Church So those renowned Reformers Luther Farellus c. abroad Cranmer Cromwell c. here at home freed the Churches from many burdens and bondages did for their time worthily in Ephrata and are therefore famous in Bethlehem But as ejusdem non est invenire 〈◊〉 it is a praise proper to Christ only to be Alpha and Omega 〈◊〉 and Finisher of that he sets about those brave men left many abuses and disorders in the Church unrectified unreformed which either they did not see or could not help But now as more light is diffused so great thoughts of heart yea and great hopes are conceived that God will finish the work and cut it short in 〈◊〉 that he will cut off the names of the Idols out of the land and they shall be no more remembred yea that he will cause the false Prophets and with them the unclean spirit to passe out of the land We shall reade Neh. 8. 17 18. of a feast of Tabernacles so well kept by the Jewes newly come out of captivity with dwelling in booths and reading every day out of the Law c. as had not been done in many hundred years before no not 〈◊〉 the raign of David and Solomon Verse 12. 〈◊〉 I say unto you that Elias is come 〈◊〉 that is likely to come however the Papist as it were to thwart Christ by depraving that Prophesie in the Revelation touching the two witnesses which they say are Henoch and Elias will needs perswade 〈◊〉 and others that Elias the Thisbite must come ere Antichrist be revealed Their arguments I recite not their Authour is Papias who 〈◊〉 devised and divulged this fable Now Papias that ancient Millenary scholar to St Iohn was a man much respected for opinion of his 〈◊〉 and learning but yet homo 〈◊〉 〈◊〉 saith Eusebius not much opprest with wit But had he been never so absolute otherwise he was surely out in this And herein we may truly say of him as the Papists fasly 〈◊〉 of another Berengarius cum esset multùm peritus muliùm erravit But if Patias or any other Ancient or modern Writer should have said so much against the Popish dotages as this man hath done for them Bellarmine likely would have answered as in like case he did to 〈◊〉 Tertullian Eusebius and Luther I answer They are all arrant
fire a punishment fore prophecied and well befitting so foul 〈◊〉 〈◊〉 Verse 26. Then are the children free q. d. And much more I who am the naturall the only begotten 〈◊〉 of that King everlasting the heir of all am priviledged from paiments Yet because few knew what Peter did that he was the Christ the sonne of the living God the sonne also of David according to the flesh lest by his example he should occasion and encourage either the Jews to deny paiment or the Romans to defie the Gospel as contrary to Monarchy he would not make use of his 〈◊〉 but sent to sea for money to make paiment Verse 27. Lest we should offend them Better it is that a man part with his right then give just 〈◊〉 to any This was S. Pauls great 〈◊〉 1 Cor 9. and his constant counsell to others Rom. 14. 13 14 15. Let no man put a stumbling block much l sse a scandall in his brothers way that is neither a lighter nor greater offence but rather abridge himself of his 〈◊〉 〈◊〉 This is to expresse Christ to the world to be made like unto him Go thou to the Sea Here Hierom cries out Quid primum 〈◊〉 in hoc loco nescio I knew not 〈◊〉 〈◊〉 here to wonder at whether Christs prescience or greatnesse His prescience that 〈◊〉 knew that the fish had money in 〈◊〉 mouth and that that fish should come first to 〈◊〉 His greatnes and power that could create such a piece of mony by his bare word and cause it so to be by commanding it so to be Who would not fear this Lord of hosts Who would not trust him for necessaries who can and wil cause all 〈◊〉 to scatter for his But what a wonderful work of God was it and a 〈◊〉 warning to us 〈◊〉 these 〈◊〉 daies of war had we 〈◊〉 so wise as to have made good use of it that God should send 〈◊〉 Friths Preparation to the Crosse in the fish-belly to the 〈◊〉 of Cambridge a little before the Commencement 〈◊〉 few years since That such a book 〈◊〉 the reverend man that relateth it should be brought 〈◊〉 such a manner and to such a place and at such a time when by reason of peoples 〈◊〉 cut of all parts notice might be given to all places of the Land in my apprehension 〈◊〉 can 〈◊〉 〈◊〉 for no lesse then a divine 〈◊〉 and to have this voice with it England prepare for the crosse Give it unto them for me and thee Upon this place Papists would foolishly found their Popes primacy and Clergies priviledge of immunity from paiments to civil Princes and Magistrates because Christ and Peter are set together But in what trow In paying of homage not in receiving of honour Christ paid tribute to free us from the servitude of Satan that rigid tax-master Peter paid because he had here an house and family Chap. 8. 5. and further to let his successours know that they paid 〈◊〉 in Peter and should learn in all due humility to submit to Magistracy and not to with-draw from publike impositions and taxations further then of favour they shall be exempted and priviledged CHAP. XVIII Verse 1. At the same time VVHen he by paying tribute had been teaching them humility and modesty they most unseasonably discover their folly and ambition so another time after he had been washing their feet and giving them the Sacrament Luk. 22. See in them the pravity the canker of our natures and what cause God had to complain Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered as if it had been on purpose to spite me and spet venom in my face Came the Disciples Peter also with the rest vers 21. though 〈◊〉 will needs have it otherwise as if he were now at 〈◊〉 〈◊〉 he shall bear no part of the blame take heed of that that 〈◊〉 sin Hos 12. 8. Who is the greatest Quarunt non quaerenda saith Aretius they should rather have enquired how to get into heaven then who should be highest in heaven Ridiculum illud est initia ignorare ultima rimari But they 〈◊〉 of a distribution of honours and offices as once in the daies of David and Solomon a worldly 〈◊〉 like the Kingdoms of the earth as afterwards the Church was and still is transformed by Antichrist into the image of the beast that is of the Roman Empire yet they call it the kingdom of heaven because they had heard Christ many times call it so In the Kingdom of heaven i. e. In the state and condition of the Church Christian. So to this day among the Jews the Kingdom of the Messiah is called Malcuth hashamajim the Kingdom of heaven and rightly so for 1. 〈◊〉 King is heavenly 2. He hath heaven for his throne whence he puts forth his power 3. His Subjects are heavenly minded and trade for heavenly commodities 4. Their countrey is heaven though their commoration be a while upon earth where they are pilgrims and strangers 5. The government of this Kingdom is wholly heavenly and 〈◊〉 Verse 2. And Jesus called a little childe Nicephorus saith this was Ignatius who was afterwards Bishop of Antioch but I am not bound to 〈◊〉 him It is well known that he is full of fictions Christ calling for a little childe who neither 〈◊〉 great things of himself nor 〈◊〉 great things for himself rightly and really confutes their 〈◊〉 ambition and 〈◊〉 of primacy and gives 〈◊〉 such a 〈◊〉 〈◊〉 as Tarquin did 〈◊〉 son when walking in the garden he struck off the heads of the Poppies in the sight of the messenger and as Periander the 〈◊〉 did Thrasybulus the 〈◊〉 of Athens when pulling of the upper ears he made all the standing corn equall intimating thereby what a tyrant must doe that would live 〈◊〉 and quiet Verse 3. Except ye be converted i.e. 〈◊〉 〈◊〉 turn over a new leaf and cast away these fond conceits and crotchets these golden dreams of an earthly Kingdom and your high 〈◊〉 therein which like bullets of lead fastened to the eye-lids of your mindes make you that you cannot look upwards And become as little children In simplicity humility innocency ignoscency c. not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open 〈◊〉 c. How 〈◊〉 was that Anabaptist Aurifaber who understanding this text Nicodemically as one saith stirred up people where ever he came 〈◊〉 carry themselves 〈◊〉 if ever they would have heaven Upon whose perswasion you might have seen ridiculous 〈◊〉 of boyes and girls women especially skipping up and down clapping their hands together sitting naked on the ground ticking toying apishly imitating one while Christ another while Antichrist c. pretending this text for their authority So did Massaeus the Franciscan who is famous amongst his fellow-friers for that at the command of his superiour St Francis he wallowed on the ground as a little one and shew'd all in obedience to this
〈◊〉 as Sedulius testifieth Ridiculum caput Many such like examples may be met with in the Legends of the Fathers of such as were voluntaries in humility as the Apostle stiles them or rather in hypocrisie For hujus virtutis postea 〈◊〉 Christiani 〈◊〉 studiosi aemuli 〈◊〉 ut tota in hypocrisin verè abierit saith 〈◊〉 here Humility in many of the 〈◊〉 degenerated into 〈◊〉 Ye shall not enter into the kingdom of heaven One sin allowed excludes the kingdom be it but ambition or some such inward 〈◊〉 such as the world takes no notice of makes no matter of Inward bleeding killeth many times and God by killing Jezabels children with death i. throwing them to hell will make all the Churches know that he searcheth the inwards Verse 4. Whosoever therefore shall humble c. Children are 〈◊〉 lifted up with pride for the great things 〈◊〉 are born to neither minde they high places but the childe of a Prince will play 〈◊〉 the poorest and make him his mate Christians should not minde high things but condescend to the meanest and be carried by them as the word signifieth especially since we are all born again by the same seed there is no 〈◊〉 at all in our birth or inheritance Why then look we so bigge one upon another Why do we slight or brow-beat any Have we not all one father The same is greatest in the Kingdom He that can most vilifie and nullifie himself shall be highest in heaven When had David the kingdom given him in 〈◊〉 but 〈◊〉 he was as a 〈◊〉 childe When was 〈◊〉 advanced to 〈◊〉 〈◊〉 but when he made himself a dog and therefore fit only to lie 〈◊〉 the table yea a dead dog and therefore fit only for the ditch He that is in the low pits and caves of the earth sees the stars in the firmament when they who are on the tops of the 〈◊〉 〈◊〉 them not He that is most humble seeth most of heaven and shall have most of it for the lower the ebbe the higher the tide and the lower the 〈◊〉 of 〈◊〉 is laid the higher shall the roof of glory be over laid Verse 5. And whoso shall receive 〈◊〉 such c. S. Luke 〈◊〉 it Whosoever shall receive this childe in my Name 〈◊〉 our 〈◊〉 the childe or those that were humble as that childe Both surely See here how highly Christ regards and rewards humility even the picture of it in 〈◊〉 ones Now if the shadow of this grace have such a healing vertue what then hath the body If the leaves be so soveraign what then the fruit Verse 6. But whoso shall offend c. By false doctrine or loose life or making a prey of their simplicity and humility which many times draws on injury A Crow will stand upon a sheeps back pulling off wooll from her side She durst not do so to a Wolf or a Mastiff That a milstone were hanged c. The nether milstone called in Greek the Asse either because it is the bigger and thicker of the two or because the milstone was drawn about by the help of the Asse This kinde of punishment the greatest malefactours among the Jews were in those daies put to as saith S. Hierom. And hereby is set forth the heaviest of hell-torments Thus the Beast of Rome that grand offendour of Christs little ones whom he worrieth and maketh havock of is threatned by a like kinde of punishment to be cast alive into the burning lake Revel 19. 20. And for his City Babylon a mighty Angel is seen to take up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great City Babylon be thrown down and shall be found no more at all This by an elegant and emphaticall gradation notably sets forth the remedilesse ruine of Rome In that an Angel a strong Angel taketh a stone and a great stone even a milstone which he letteth not barely fall but casteth and with impetuous force thrusteth into the bottom of the sea whence nothing ordinarily is recovered much lesse a milstone thrust from such an hand with such a force c. Drowned in the depth of the sea In that part of the sea that is farthest off from the shore q. d. he is a brat of fathomlesse perdition he shall be desperately drowned in destruction ita ut in aquae summitate rursùs non ebulliat So the Romans served their parricides and the Grecians other grievous malefactours they wrapt them up in lead and cast them into the deep Verse 7. Woe to the world because of offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè tendicula hoc est lignum illud curvum quo moto decipula clauditur The world besides the â—ffâ—nces they give to the Saints they give and take much hurt one from another and so heap up wrath whiles besides their own they bring upon themselves their other mens sins to answer for I have read of a woman who living in professed doubt of the God-head after better illumination and repentance did often protest that the vitious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boiles and thou art ready to run into some reproachfull evil think the name of Christ and thy poor brothers soul lies prostrate before thee And wilt thou trample upon that and thrattle this It must needs be that offences come By Gods permission Satans malice and mans wickednes Venenum aliquando pro remedio fâ—it God oft draws good out of evil as wine draws a nourishing vertue from the flesh of serpents as the skilfull Apothecary of the poisonfull viper maketh an wholesome triacle 1 Cor. 11. 19. Verse 8. If thy hand or thy foot offend thee c. Chap. 5. 29. 30. Our Saviour forbids all his to defile themselves with the filth of sin here to offend others thereby See the notes there Verse 9. Pluck it out This is the circumcision of the heart the mortification of earthly members which is no lesse hard to be done then for a man with one hand to cut off the other or to pull out his own eies and then rake in the holes where they grew And yet hard or not hard it must be done for otherwise we are utterly undone for ever Hypocrites as artificiall jugglers seem to wound themselves but do not as stage-players they seem to thrust themselves through their bodies whereas the sword passeth only through their clothes But the truly religious lets out the life-blood of his beloved lusts laies them all dead at his feet and burns their bones to lime as the King of Moab dâ—d the King of Edom Amos 2. 1. As Joshuah put down all the Canaanites so doth grace all corruptions As AG deposed his own mother so doth this the mother sinne It destroies them not by halves as Saul but hews them in pieces before the Lord
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
Christ may keep his heaven to himself hee 'l have none How many have we now 〈◊〉 that must be gainers by their religion which must be another Diana to the 〈◊〉 They are resolved howsoever to loose nothing suffer nothing but rather kick up all Jeroboamo gravior 〈◊〉 regionis quam religionis The King of Navarre told 〈◊〉 that in the cause of Religion he would launch no further into the sea then he might be sure to return safe to the haven A number of such Politick professours we have that come to Christ as this young man did hastily but depart heavily when once it comes to a whole-sale of all for Christ which yet is the first lesson the removens prohibens Verse 23. A rich man shall hardly enter With that burden of thick clay that camels-bunch on his back heaven is a stately pallace with a narrow portall there must be both stripping and 〈◊〉 ere one can get through this strait gate The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God Vermis divitiarum est superbia saith Augustine Pride breeds in wealth as the worm doth in the apple and he is a great rich man indeed and greater then his riches that doth not think himself great because he is rich Charge those that are rich that they be not high-minded for the devil will soon blow up such a blab in them if they watch not and that they trust not in uncertain riches so as to make their gold their God as all worldlings do and worse for could we but rip up such mens hearts we should finde written in them The God of this present world They that minde earthly things have destruction for their 〈◊〉 Philip. 3. Have them we may and use them too but minde them we may not nor love them 1 John 2. 15. that's spirituall 〈◊〉 such as Gods soul hateth and he smiteth his hands at 〈◊〉 22. 13. Verse 24 It is easier for a camell c. Or cable rope as some render it Either serves for it is a proverbiall speech setting forth the difficulty of the thing Difficile est saith St Hierom ut praesentibus bonis quis fruatur futuris ut 〈◊〉 ventrem 〈◊〉 mentem 〈◊〉 ut de 〈◊〉 ad delicias transeat ut in coelo in terrâ gloriosus appareat Pope Adrian the sixth said that nothing befell him more unhappy in all his life then that he had been head of the Church and Monarch of the Christian common-wealth When I first entered into orders said another Pope I had some good 〈◊〉 of my salvation when I became a Cardinall I doubted of it but since I came to be Pope I do even almost despair And well he might as long as he sate in that chair of pestilence being that man of sinne that sonne of perdition 2 Thes. 2. 3. Ad hunc statum venit Romana Ecclesia said Petrus Aliacus long since ut non esset dignareginisi per reprobos The Popes like the devils are then thought to do well when they cease to do hurt saith Johan Sarisburiensis They have had so much grace left we see some of them howsoever as to acknowledge that their good and their blood rose together that honours changed their manners and that they were the worse men for their great wealth and that as Shimei seeking his servants lost himself so they by reaching after riches and honours lost their souls Let rich men often 〈◊〉 this terrible text and take heed Let them untwist their cables that is their heart by humiliation James 5. 1. 1. 10. till it be made like small threeds as it must be before they can enter into the eye of a needle that is eternall life Verse 25. They were exceedingly amazed Because they knew that all men either are or would be rich and that of rich man scarce any but trusted in their riches Therefore though our Saviour told them Mark 10 24. that he meant it of those only that relied upon their riches yet they remained as much unsatisfied as before and held it an hard case that so many should misse of heaven We have much ado to make men beleeve that the way is half so hard as Ministers make it Verse 26. With men this is impossible Because rich mens 〈◊〉 are ordinarily so wedded and wedged to the world that they will not be loosned but by a powerfull touch from the hand of heaven Think not therefore as many do that there is no other hell but poverty no better heaven then abundance Of rich 〈◊〉 they say What should such a man ail The Irish ask what they mean to die c. The gold ring and gay clothing carried it in St James his time But he utterly 〈◊〉 ked 〈◊〉 partiality and 〈◊〉 us that God hath chosen the poor in this world rich in faith to be heirs of his kingdome In which respect he bids the brother 〈◊〉 low degree 〈◊〉 in that he is exalted in Christ. But with God all things are possible He can quickly root out confidence in the creature and rivet rich men to himself He can do more then he will but whatsoever he willeth that he doeth without stop or hinderance Men may want of their will for want of power Nature may be interrupted in her course as it was when the fire burnt not the three Worthies the water drowned not Peter walking upon it c. Satan may be crossed and chained up But who hath resisted the Almighty who ever waxed fierce against God and prospered Nature could say All things are 〈◊〉 to God and nothing impossible howbeit for a finite creature to beleeve the infinite Attributes of God he is not able to do it throughly without supernaturall grace Verse 27. Behold we have for saken all c. A great All sure a few broken boats nets houshold stuffe and Christ maintained them too and yet they ask what shall we have Neither is it without an emphasis that they begin with a Behold Behold we have forsaken all as if Christ were therefore greatly beholden to them and if the young man were promised treasure in heaven doing so and so then they might challenge it they might say with the Prodigall Give me the portion that pertains unto me Verse 28. Ye which have followed me in the Regeneration As if our Saviour should have said to forsake all is not enough 〈◊〉 ye be regenerate So some sense it Others by Regeneration understand the estate of the Gospel called elswhere a new heaven and a new earth 2 Pet. 3. 13. the world to come Heb. 2. 5. for God plants the heavens and laies the foundation of the earth that he may say to Zion thou art my people There are that understand by regeneration the generall resurrection of which 〈◊〉 some think Plato had heard and therefore held that in the revolution of so many years men should be just
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
28. 19. But do not ye after 〈◊〉 works If Ministers do well saith Chrysostom it is 〈◊〉 own gain if they say 〈◊〉 it is 〈◊〉 Take thou what thine own is and let alone what is another mans Sylla and K. Richard the third commanded others under great penalties to be vertuous and modest when themselves walked the 〈◊〉 contrary way A deformed painter may draw a goodly picture a stinking breath sound a mighty blast and he that hath but a bad voice shew cunning in descant A blinde man may bear a torch in a dark night and a harp make musick to others which it self is not sensible of Posts set for direction of 〈◊〉 by the highway-side do point out the way which themselves go not And signe-posts 〈◊〉 the travellour there is wholesome diet or warm lodging within when themselves remain in the storms without Leud preachers are like spirie-steeples or high 〈◊〉 which point up to heaven but presse down to the center For they say and do not They had tongues which spake by the talent but their hands scarce wrought by the ounce like that ridiculous actour at Smyrna who pronouncing ô caelum ô heaven pointed with his finger toward the ground so these Pharisees had the heaven commonly at their tongues end but the earth continually at their fingers-end In a certain battel against the Turks there was a Bishop that thus encouraged the army Play the men fellow-souldiers to day and I dare promise you that if ye dye fighting ye shall sup to night with God in heaven Now after the battel was begun the Bishop withdrew himself And when some of the souldiers enquired among themselves what was become of the Bishop and why he would not take a supper with them that night in heaven others answered Hodie sibi jejunium indixit ideoque non vult nobiscum in caelo caenare This is fasting-day with him and therefore he will eat no supper no not in heaven Epictetus was wont to say that there were many Philosophers we may say Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as a few words would go But is religion now become a word goodnesse a name as Brutus once cryed out Should it be said of holinesse as it was once in another place Audivimus famam we have heard the fame thereof with our ears and that 's all The foolish Virgins were found with their sic dicentes but the good servants shall be found with their sic facientes Christ was full of grace as well as truth John Baptist was both a burning and shining light Origens teaching and living were said to be both one That 's the best Sermon 〈◊〉 that 's digg'd out of a mans own brest when he practiseth what he preacheth non 〈◊〉 solum praedicans sed exemplis as Eusebius testifieth of Origen and Mr Gataker of Mr Stock As the want hereof 〈◊〉 Campian to write Ministris corum nibil vilius their 〈◊〉 are most base Verse 4. For they binde heavy burdens c. Their humane 〈◊〉 so do the Popish Doctours heires herein to the 〈◊〉 of whom this Sermon is not more historicall then of the other it is propheticall The inferiour Clergy they make preach every day in Lent without intermission throughout all Italy in the greater cities so as six daies in the week they preach on the Gospel of the daies and on the Saturday in honour and praise of our Lady Whereas the Pope and Bishops preach not at all So for the Laity they must fast with bread and water when the Priests have their suckets and other sweet meats three or four times on their mock-fast-daies What should we speak of their pilgrimages to Peru Ierusalem c. penances satisfactions c. And no man must question but obey without sciscitation Walter Mapes sometimes Archdeacon of Oxford relating the Popes 〈◊〉 simony concludes Sit tamen Domina materque 〈◊〉 Roma baculus in aquâ fractus absit credere quae vidimus In things that make against our Lady-Mother Rome we may not beleeve our own eyes Verse 5. To be seen of men Theatrically thrasonically and for ostentation as stage-players or painted-faces See notes on chap. 6. verse 2. 5. Saints more seek to be good then seem to be so They make broad their Phylacteries That is Conservatories so called 1. Because of the use of them the law was kept in remembrance 2. Because the superstitious Pharisees conceited that by the wearing of them about their necks themselves might be kept from danger as by so many spels what they were see the Notes above on Matth. 22. 40. Enlarge the borders of their garments God had charged the 〈◊〉 to binde the law to their hand and before their 〈◊〉 〈◊〉 6. 8. wherein as Hierom and Theophylact well interpret it he meant the meditation and practice of his law They saith a learned Author like unto the foolish patient which when the Physitian bids him take the prescript eats up the paper if they could but get a list of parchment upon their left arme next their heart and another scroll to tye upon their forehead and four corners of fringe or if these be denied a red threed in their hand thought they might say Blessed be thou of the Lord I have done the commandment of the Lord. What was this but as Mr Tindall said in another case to think to quench their thirst by sucking the Ale-powl Verse 6. And love the uppermost rooms Which is a singular vanity and yet hath bred greatest contestation in the Church as between the Bishops of Rome and Constantinople the Archbishops of Canterbury and York justling in Parliament for precedency even unto blows and bloodshed what dolefull effects followed upon the contention between the Lord Protectour and his brother in K. Edward the sixths daies raised by their 〈◊〉 wives who could not agree about place The Apostles rule is in honour to pre 〈◊〉 one another Rom. 12. 10. And true humility is like true balm that still in water sinks to the bottome like the violet the sweetest but lowest of flowers which hangs the head downwards and hides it self with its own leaves Verse 7. And to be called of men Rabbi They were tickled with high titles and thought it a goodly thing to be held and stiled Magnifico's to be flie-blown with flatteries There is not a more vainglorious people under heaven then the Jews Hence that rabble of titles amongst them in this order 〈◊〉 in a little before the nativity of our Saviour Rabbi Rabban Rab Rabbi Gaon Moreh Morenn and Moreh tsedek So the Friers proceed in their vain-glorious titles from Padre benedicto to Padre Angelo then Archangelo Cherubino and lastly Cerephino which is the top of perfection Are not these those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle inveighs against those great swelling titles of vanity Verse 8. Be not ye called Rabbi Do not ambitiously affect such a
signifies sweetnesse to Cashmonah which signifies swiftnesse Numb 33. 29. To teach us saith a Divine that no sooner have the Saints tasted Christs sweetnes but presently they are carried after him with swiftnes they cannot rest till they are joyned unto him whom their soul loveth Verse 29. Immediately after the tribulation of those daies After that the mystery of iniquity hath wrought effectually and is come to an upshot after that Antichrist hath had his full forth as they say and hath compleated his sin Christ shall suddenly come as it were out of an Engine Shall the Sun be darkned c. Stupendious eclipses shall precede the Lords coming and other strange events both in heaven earth and sea as Luke hath it The frame of this whole universe shall shake as houses give great cracks when ready to fall See 2 Pet. 3. 10. and seek no further Verse 30. The sign of the sonne of man That is either Christ himself by an Hebraisme or the dreadfull dissolution of the worlds fabrick or that cloud of heaven that was of old the sign of the son of man in the wildernesse Exod. 13. 21. or the scars of his wounds or his crosse or something else that we cannot describe and need not search into Look how a King when he would gather his forces into one sets up his standard or appoints his rendezvous so such shall be the brightnesse of Christs coming that all his shall be gathered unto him by that token not to fight but to triumph with him and divide the spoil as it were being more then conquerours and what is that but triumphers The expectation of this day 〈◊〉 as that did with Davids souldiers at Ziklag digest all our sorrows And then shall all the Tribes of the earth mourn This to prevent we must judge our selves 1 Cor. 11. 31. and take unto us words against our sins if we would not have Christ take unto him words against our souls Hos. 14. 3. Good men have been exceedingly affected at the hearing of Gods judgements against 〈◊〉 as Hab. 3. 16. Verse 31. And he shall send his Angels As his apparitours and executioners David went otherwise attended when he went against Nabal then when against Goliah So Christ shall come when he shall come again with his troops and trumpets c. With a great sound of a Trumpet Christ shall put forth his own mighty voice Joh. 5. 28. 1 Thess. 4. 16. ministred 〈◊〉 his Angels as in the text and set forth by the sound of a trumpet in allusion belike to Numb 10. where the people 〈◊〉 congregated and called together by the sound of a 〈◊〉 to the door of the Tabernacle The Lion of the Tribe of Judah shall roar from above and thrust out his voice from his holy habitation when he entreth into judgement with all flesh Jeremy 25. 30 31. As the Lion roareth over his whelps brought forth dead at first and raiseth them from death 〈◊〉 life as Pliny reporteth And they shall gather together his elect How shall they know them from reprobates By Gods saving mark set fairly in their fore-heads Ezek. 9. And by their blith and merry countenances cleared and cheared in the apprehension and approach of their full redemption now drawing nigh Besides as servants know their masters harvest from ano hers and can easily discern the corn from the cockle so can the good angels soon single out the elect about whom they have been familiarly conversant here on earth as ministring 〈◊〉 sent forth to minister to the heirs of salvation ready prest to any good office about them Verse 32. Ye know that Summer is nigh Which is so much the sweeter because brought in and led out by winter so will eternall life be to the Saints here tossed and turmoiled with variety of sufferings Many sharp showers they must here passe thorow Light is sown for the righteous c. sown only and seed-time we know is usually wet and showry Howbeit it is fair weather oft-times with Gods children when it is foulest with the wicked as the Sun rose upon Zoar when the fire fell upon Sodom But if they should have never a good day in this world yet heaven will make amends for all And what is it for one to have a rainy day who is going to take possession of a Kingdom Verse 33. Know that it is near c. Some space then there shall be it seems between the fore-going signs and the coming of Christ. But though space be granted yet grace is uncertain Make sure work therefore betimes lest ye come late and be left without doors for your lingering Verse 34. This generation shall not passe viz. That generation that immediately precedes the end of the world That this is the sense appears by the Antithesis vers 36. But of that day and 〈◊〉 knoweth no man q. d. The generation and age wherein Christ shall come ye may know by the signs that foreshew it but the day and hour ye must not look to know be you never so intelligent Verse 35. Heaven and earth shall passe c. What God hath written he hath written His word is stablished in heaven saith David It endures for ever saith Peter It remaineth firm as Mount Sion and shall stand inviolable when heaven shall passe away with a great noise and the earth with its works shall be burnt up 2 Pet. 3. 10. to the terrour and confusion of those profane scoffers who deridingly demand Where is the promise of his coming c vers 4. that say Let him make speed and hasten his work that we may see it c. Woe to you that thus desire the day of the Lord To what end is it for you The day of the Lord is darknesse and not light The great day of the Lord is near it is near and hasteth greatly It is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknes to them that are setled on their 〈◊〉 and that say in their heart 〈◊〉 Lord will not do good neither will he do evil Verse 36. But of that day and hour knoweth no man That the Lord will come it is certo certius not more sure then what time he will come is to us most uncertain Sundry 〈◊〉 have been given at it by both ancient and modern Writers most of which time hath already refuted In the year of grace 1533. there was one that foolishly fore-told That the day of judgement should fall out in October next ensuing And this he gathered out of these words Jesus Nazarenus Rex Judaeorum Likewise out of these Videbunt in quem transfixerunt the numerals of the 〈◊〉 point to the year 1532. of the later to 1533. Others there are that place the end of the world upon the year 1657. And for proof they make use of this Chronogram MVnDI
so severe a fact he replyed I left him but as I found him Verse 43. He would not have suffered his house c. And shall the children of this world be wiser for their houses then we for our souls what are these earthly tabernacles these chair cottages to our houses from heaven All things here are terrene and 〈◊〉 nec vera nec vestra subject to vanity and violence Heaven only hath a foundation Heb. 11. earth hath none Job 26. 7. And things are said to be in heaven but on earth as ready with the least shake to fall off There is nothing of any stability or 〈◊〉 consistency in the creature It is but a surface an outside all the felicity of it is but skin-deep Seek therefore first Gods kingdom c. Verse 44. Therefore be ye also ready 〈◊〉 tells us that it was a peece of Julius Caesars policy never to foreacquaint his souldiers of any set time of removeall or onset that he might ever have them in readinesse to draw forth whithersoever he would Christ in like manner who is called the Captain of our salvation Our enemy is alwaies ready to anoy us should we not therefore look to our stand and be vigilant Solomons wisedome Lots integrity and Noahs sobriety felt the smart of the serpents sting The first was seduced the second stumbled and the third fell while the eye of watchfullnesse was fallen asleep For in such an hour c. Christ will soonest ceize upon the secure 1 Thess. 5. 3. such shall sleep as Sisera who 〈◊〉 he awaked had his head fastened to the ground as if it had been now listening what was become of the soul. See the Notes on vers 42. Verse 45. Who then is a faithfull and wise servant So every man ought to be but Ministers especially who should so far surpasse others in these good qualities as Saul did the people then whom he was higher by head and shoulders They should be faithfull in all Gods house as servants as stewards and 〈◊〉 of the mysteries of God to give to every man his demense his due measure of meat and that which is fit for him not as he in the Emblem did straw to the dog and a bone to the asse c. but to every one his portion 1 Cor. 4. 1. Verse 46. Blessed is that servant It was Augustines wish that Christ when he came might finde him aut precantem aut praedicantem either praying or preaching It was Latimers wish and he had it that he might shed his heart-blood for Christ. It was Jewels wish that he might die preaching and he did so For presently after his last Sermon at Lacock in Wiltshire he was by reasen of sicknesse forced to his bed from whence he never came of till his translation to glory I have heard the like of Mr Lancaster a precious man of God sometimes Pastour of Bloxham in Oxfordshire a man very famous for his living by faith Cushamerus a Dutch Divine and one of the first Preachers of the Gospel at Erfurt in Germany had his pulpit poisoned by the malicious Papists there and so took his death in Gods worke What would you that the Lord when he comes should finde me idle said Calvin to his friends who wished him to forbear studying a while for his health sake And such a like answer made Doctour Reynolds to his Physitian upon the like occasion Eliah was going on and talking with Elisha about heavenly things no doubt when the charet of heaven came to fetch him There can be no better posture or state for the messenger of our dissolution to finde us in then in a diligent presecution of our generall or particular calling Verse 47. Verily I say unto you c. A deep asseveration for our better assurance and incouragement Christ is a liberall paymaster and his retributions are more then bountifull 〈◊〉 thought much that the steward of his house should be heir of his goods Genesis 15. 2. 3 Not so the Lord Christ. Verse 48. But and if that evil servant All places are full of such evil servants and so is hell too as future their repentance and so fool away their salvation Of such dust-heaps we may finde in 〈◊〉 corner This is a depth of the devil brim-full with the blood of many souls to perswade them that they have yet long to live and many fair summers to see that there is no such haste but that hereafter may be time enough In 〈◊〉 comes grace and a few good words at last will waft them to heaven c. Verse 49. To eat and drink with the drunken Though he neither be drunk himself nor make others drunk yet to be among wine-bibbers and 〈◊〉 mongers as Solomon hath it Prov. 23. 20. to company with such as a frequent an immoderate 〈◊〉 as Peters word importeth 1 Pet. 4. 3. to drink 〈◊〉 as Bullinger 〈◊〉 it though there follow not an utter alienation of minde this is here threatned Excessive drinking is drunkennesse Ephesians 〈◊〉 18. though men be strong to bear it Isa. 5. 22. Verse 50. In a day when he looketh not c. As he did to that rich fool Stultitiam patiuntur opes who made account he had much good laid up in store for many years but heard ere morning Stulte hac nocte Thou fool this night c. Then when like a Jay he was pruning himself in the boughes and thought least of death he came tumbling down with the arrow in his side his glasse was run when he hoped it had been but new turned Verse 51. And shall cut him afunder Gr. Shall cut him in twain that is tear his soul from his body by main force Job 27. 8. throw him out of the world as it were by a firmae ejectione and hurl him into hell there to undergo most exquisite torments such as they did here that were sawn asunder Heb. 11. hewen in 〈◊〉 as Agag torn limmeal as Dan. 3. 29. 2 Sam. 12. 31. And appoint him his portion with hypocrites Hypocrites then are the free-holders of hell other sinners are but as tenants and inmates to them CHAP. XXV Verse 1. Then shall the kingdom of heaven OUr Saviour here continueth his former discourse and sets it on by a second parable to the same 〈◊〉 not so much for the difficulty of the matter 〈◊〉 for our 〈◊〉 and backwardnesse to beleeve and improve it Moses would have men whet good things upon their childrens mindes and memories by going often over them as the knife doth over the whetstone Solomon saith good counsell should be fastened as 〈◊〉 driven home to the head Eccles. 12. 11. Paul holds it profitable to write the same things though not in the same words to his Philipians chap. 4. 1. Peter slacks not to rouse up those to whom he writes by remembring them of those points wherein they were ready and
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
Themistocles to his friend for thou art not Themistocles Ye have done it unto me Christ saith Salvian is 〈◊〉 maximus as one that shareth in all the Saints necessities and who would but relieve 〈◊〉 Christ Look out some 〈◊〉 in whom we may seal up love to deceased 〈◊〉 My goodnesse extendeth not to thee saith David but to the Saints Christs receivers M. Fox never denied beggar that asked in Iesus name And being once asked Whether he knew a certain poor man who had received 〈◊〉 from him in time of trouble he answered I remember him well I tell you I forget Lords and Ladies to remember such Verse 41. Then shall he say also c. Then Judgement as it begins here at Gods 〈◊〉 so shall it at the last day The elect shall be crowned and then the reprobates doomed and damned Depart from 〈◊〉 ye cursed c. A sentence that breaths out nothing but fire and brimstone stings and horrours woe and alas 〈◊〉 without end and past imagination Mercy Lord saith the 〈◊〉 miser No saith Christ 〈◊〉 be packing Yet blesse me before I go Depart ye cursed To some good place then To hell-fire not materiall fire but worse in many respects But let me then come out again It is everlasting fire eternity of extremity This is the hell of hell this puts the damned to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever Lord torment us thus But they have a will to sin ever and being worthlesse they cannot satisfie Gods justice in any time therefore is their 〈◊〉 everlasting But let me have some good company in my 〈◊〉 The devil and his Angels But who appointed me this hard condition It was prepared of old The all-powerfull wisdom did as it 〈◊〉 set down and devise most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most formidable fire And here it is hard to say whether 〈◊〉 〈◊〉 〈◊〉 Depart from me ye cursed or that which followeth Into 〈◊〉 fire Pain of losse or pain of sense Sure it is that the 〈◊〉 of hell are not sufficient to be wail the losse of heaven the 〈◊〉 of grief gna 〈◊〉 〈◊〉 painfull as the 〈◊〉 burns If those good souls Act. 20. wept because they should see 〈◊〉 〈◊〉 no more how deplorable is the eternall deprivation of the beatificall vision Verse 42. For I was an hungred c. Ill works are the just causes of damnation as being perfectly evil But good works can be no such causes of salvation because due debts to God and at the 〈◊〉 imperfect Verse 43. I was a stranger c. These fools of the people 〈◊〉 a price in their hands to get 〈◊〉 as Joseph by his 〈◊〉 bought the Land of AEgypt but they had no 〈◊〉 〈◊〉 it 〈◊〉 son to Henry the third of England was elected King of 〈◊〉 being 〈◊〉 therein before 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 The Spaniard pretended and 〈◊〉 〈◊〉 have been first elected But being it seems a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing lines when he should have 〈◊〉 〈◊〉 his 〈◊〉 and so came prevented of his hopes And is not this many 〈◊〉 〈◊〉 〈◊〉 fault and folly Verse 44. Lord When saw 〈◊〉 c. They were 〈◊〉 and could not see Christ in poor Christians whom they should have looked upon as the only earthly Angels the dearly beloved of Christs soul Jer. 12. 7. The house of his glory Isa. 60. 7. An ornament of God Ezek. 7. 20. A royall diadem in the hand of Jehovah Isa. 62. 3. Verse 45. Inasmuch as ye did it not to one c. Omissions then are damnable 〈◊〉 Ammonites and Moabites were bastardized and banished the beauty of holinesse the Tabernacle of God to the tenth generation because they met not Gods Israel with bread and water in the wildernesse Not to do justice is injustice not to shew mercy is cruelty Where then will oppressours appear that grinde the faces of the poor that quaff their tears and make musick of their shreeks Go to now ye rich men weep and howl c. Iam. 5. 1 2 3. If not relieving of the poor damns men What shall robbing do but double damn Verse 46. And these shall go away c. The sentence began with the godly the execution with the wicked 〈◊〉 that the godly may see their desire upon their enemies Psal. 58. 10. and 79. 10. And also that in the others misery they may behold by the difference their own felicity and thereby be moved to lift up many an humble joyfull and thankfull 〈◊〉 to God CHAP. XXVI Verse 1. And it came to passe when c. THis is our Evangelists transition from the Ministery of Christs Doctrine to the Mystery of his passion He had hitherto taught salvation and now is declared how he wrought it He had done the office of a Doctour now of a Redeemer of a Prophet now of a Priest Verse 2. Is the feast of the passeover At which feast Christ 〈◊〉 〈◊〉 was sacrificed for us 1 Cor. 5. 7. and we were purchased by his bloud as Israel was typically out of the world by the bloud of the paschall lamb our hearts being sprinkled therewith by the 〈◊〉 bunch of faith from an evil conscience and our bodies washed with pure water Heb. 10. 22. Verse 3. Then assembled together c. Here was met a whole Councel of 〈◊〉 to crucifie Christ. Generall Councels may 〈◊〉 then in necessary and fundamentall points as the Councel of 〈◊〉 and Seleucia held in two Cities because no one was able to contain them for multitude yet 〈◊〉 for Arrius against the deity of Christ. The truth of 〈◊〉 〈◊〉 be locked up within the hearts of such a company as in competition of 〈◊〉 ages cannot make a greater part in a generall Councell Verse 4. Take Iesus by 〈◊〉 and kill him Craft and cruelty go commonly coupled in the Churches 〈◊〉 Neither of them wants their mate as the Scripture speaks of those birds of prey and desolation Isa. 34. 16. These 〈◊〉 and Elders were so bitterly bent against Christ 〈◊〉 nothing would satisfie them but his bloud All plants and other 〈◊〉 have their growth and encrease to a period and 〈◊〉 their declination and decay 〈◊〉 only the 〈◊〉 who grows bigger and bigger even till death So 〈◊〉 all passions and perturbations in mans minde their intentions and remissions except only malicious revenge This dies not many times but with the man if that as nothing 〈◊〉 quench the combustible slime in Samosaris nor the 〈◊〉 flame of the 〈◊〉 〈◊〉 but only earth Saint 〈◊〉 tells us That our Saviour being reviled did not only commit his cause to God but Himselfe to God as expecting the encrease of his enemies opposition till they had put him to death Verse 5. Not on the feast-day lest c. But God would have it on that feast-day and no other Act. 4. 27. And
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
vine-dressers to intercede for them God will yeeld somewhat to prayer when he is bitterly bent against a people or person Till I shall dig c. Donec eam ablaqueavero stercot 〈◊〉 Ministers must try their utmost to fulfill their ministery that they have received of the Lord. Colos. 4. 17. Verse 15. Thou hypocrite The Syriaek rendreth it Assumens vultum Thou that 〈◊〉 a good face upon it thou that personatest a better man then thou art thou picture of piety c. Verse 23. Are there 〈◊〉 c. Few received Christ in the 〈◊〉 〈◊〉 1. 12. 〈◊〉 wondred at one good 〈◊〉 They are 〈◊〉 〈◊〉 that look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 The most 〈◊〉 on that old popish rule to follow 〈◊〉 〈◊〉 Verse 24. strive to 〈◊〉 Strive even to an agony or as they did for the garland in the Olympick games to the which the word here used seemeth to allude All would come to heaven but all like not the way they would not per angusta ad augusta pervenire they like well of Abrahams bosome but not of Dives his doore But let none think to live in Dalilahs lap and then to rest in Abraham bosome to dance with the Devill all day and then to 〈◊〉 with Christ at night to fly to heaven with pleasant wings to passe a deliciis ad delicias e coeno ad coelum c. to goe to heaven in a feather-bed Verse 26. We have eat and drunk c. These pretenders to Christ perish by catching at their owne catch hanging on their owne fancy making a bridge of their owne shadow c. they verily beleeve that Christ is their sweet Saviour c. when it 's no such matter they trust to Christ as the Apricock tree that leanes against the wall but is fast rooted in the earth so are these in the world c. Verse 29. And shall sit down As at a sumptuous supper When therefore we are invited to a full feast think of heaven As Fulgentius beholding at Rome the Majesty of the Emperour the glory of the Senate the lustre of the Nobility cryed out How beautifull is Jerusalem the Caelestiall sith Rome the Terrestriall appeareth with such splendor So Master Esty when he sate and heard a sweet consort of Musick seemed upon this occasion carried up for the time before-hand to the place of his rest saying very passionately What Musick may we think there is in heaven Verse 32. To day and to morrow i. e. As long as I list without his leave Faith makes a man walk about the world as a conquerour I shall be perfected Or I shall be sacrificed as 〈◊〉 rendreth it CHAP. XIV Verse 1. They watched him GRaece They superstitiously and maliciously observed him Aristot lib. 2. Rhetor. accipit pro eo quod est ulciscendi 〈◊〉 captare They watched as intently as a dog doth for a bone they pryed as narrowly into his actions as Laban did into Jacobs stuffe Verse 2. A certain man before him A fit object and that was sufficient to move him to mercy who himself by sympathy took our infirmities and bare our sicknesses Verse 3. And Jesus answering Viz. Their thoughts which were naked and open naked for the out-side and dissected quartered and as it were cleft through the back-bone for the in-side before him with whom they had to deal Heb. 4. 13. Verse 4 And he took him Good must be done however it be taken Verse 5. Pull him out on the Sabbath-day The Jew of Tewkesbury that would not be pulled out of the jakes whereinto he fell on their sabbath-day perished deservedly Verse 6. And they could not answer Yet ran away with the bit in their mouths Verse 7. When he marked Ministers though they may not be time-servers yet they must be time-observers and sharply reprove what they meet with amisse 〈◊〉 their people Verse 8. When thou art bidden of any man to a wedding When should a man rather feast then at the recovery of his lost rib Verse 9. Thou begin with shame As passing for a proud foole a stile good enough for a self-exalter Verse 10. Then shalt thou have worship Honor est in honorante therefore to be the lesse esteemed because without us and mostly but a puffe of stinking breath not once to be valued Verse 11. For whosoever See the Note on Matthew 23. 12. Verse 12. Nor thy rich neighbours Laudent 〈◊〉 esurientium viscera non ructantium opulenta convivia saith Jerom. Bishop Hooper had his board of beggars who were dayly served by four at a messe with whole and wholesome meates before himself sate down to dinner Verse 13. Call the poor Christ preferres charity before curtesie Verse 14. At the resurrection of the just Called theirs because they only shall have joy of that day It were well for the wicked if they might never rise to judgement or trot directly to hell and not be brought before the Lamb to be sentenced Verse 15. Blessed is he c. This man seems to have tasted of the good word of God and of the powers of the world to come Happy he if he fed heartily thereon This saith Luther is Sancta crapula Verse 16. Made a great supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are happy that get to heaven they rest from their labours The Ancients dined frugally supped liberally Be of good chear said that Martyr to her husband that suffered with her for though wee have but an ill dinner wee shall sup with Christ. Verse 18. I have bought c. Licitis perimus omnes More die by meat then by poyson Cavete latet anguis in herba What more lawfull then a farm what more honorable of all pleasures then marriage But these men had not so much bought their farms c. as were sold to them not so much married wives as were married to them Verse 19. I have bought five yoke of Oxen This answers those that plead their necessities and that they seek not 〈◊〉 as farm upon farm c. but only a sufficiency What could be more necessary then Oxen sith without them he could not follow his husbandry Worldlinesse is a great hinderance to heaven though a man cannot be charged with any great covetousnesse These all excused themselves out of heaven by bringing apologies why they could not go to heaven Never yet any came to hell but had some pretence for their coming thither Our vile hearts will perswade us that there is some sense in sinning and some reason to be mad Verse 20. And therefore I cannot come Note that the voluptuary is peremtory and saith flatly he cannot come Sensuall hearts are void of the Spirit Jude 18. 19. Miry places could not be healed by the Sanctuary waters Ezek. 47. 11. fleshly lusts fight against the soul 1 Pet. 2. 11. Those that dance to the timbrell and harp say Depart from us Job 21. 11. Better be preserved in brine then
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
Sun-shine-morning had a foul dismall evening Neseis quid serus 〈◊〉 vehat Thou knowest not what a great-bellyed day may bring forth 〈◊〉 crede diem tibi diluxisse supremum Think every day the last day Verse 30. Even thus shall it be Security ushereth in destruction The Judge standeth before the door as is easie to foresee Watch therefore Verse 31. He which shall be on the house-top An hyperbolicall expression usuall among the Jewes to denote matter of haste Verse 32. Remember Lots Wife Who either out of curiosity or covetousnesse turnd her but and she was turned We are as hardly drawn off the world as a Dog from a fat morsell Those that set forth of Italy with Galeacius Marquesse of Vicum who left all for the liberty of conscience at Geneva many of them when they came to the borders of Italy and considering what they forsook first looked back afterward went back again and were taken by the Spanish Inquisition and made publikly to abjure the Christian religion Remember the horrible history of 〈◊〉 of old and the lamentable case of Spira alate said the Lady Jane Gray prisoner to Harding the Apostate Lege historiam saith one ne fias historia lege judicia ne fias exemplum 〈◊〉 Verse 37. Where Lord Or Whither Lord viz. shall they be taken of whom thou speakest To heaven saith he See the Note on Matt. 24. 28. Verse 38. There the Eagles Those vulturine Eagles that are said to fly two or three dayes before to the place where armies are to meet and carcases shall be CHAP. XVIII Verse 1. Alwaies to pray and not to faint GRaece Not shrink back as Sluggards in work or Cowards in Warre Prayer should be redoubled and reinforced as those Arrowes of deliverance 2. Kings 13. 19. The woman of Canaan prayes on when denyed And Jacob holds with his hands when his thigh is lamed He wrestled with slight and might he raised dust as the word signifies and would not away without a blessing James surnamed the Just Christs Kinsman had his knees made as hard as Camels knees with much praying as 〈◊〉 〈◊〉 Father Latimer during his imprisonment was 〈◊〉 constant and instant in prayer that oftt 〈◊〉 he was not able to 〈◊〉 off his knees without help Yea Paulus Emilius being to fight with Perses King of Macedony would not give over 〈◊〉 to his God Hercules till he saw certain arguments of a victory As loathing of meat saith a Divine and painfulnesse of speaking are two symptomes of a sick body so irksomnesse of 〈◊〉 and carelesnesse of hearing of a sick soule Verse 2. Which feared not God nor regarded man These two 〈◊〉 of God and shame of the world God hath given to men as 〈◊〉 to restraine them from outrage But sinne hath oaded such 〈◊〉 impudency in some mens faces that they dare do any thing Verse 3. Avenge me of mine adversary A downright request without either Logick or Rhetorick to set it forth or inforce it to each us that though our prayers be but blunt or broken language if importunate they shall prevaile neverthelesse Verse 4. And he would not for a while There is a passive injustice Non 〈◊〉 nocens sed 〈◊〉 fuit saith Ausonius of Claudius Not to do justice is injustice Verse 5. She weary me Gr. She buffet me or club me down God must be pressed in prayer till we put him as you would say to the blush or leave a blot in his face unlesse we may be masters of our requests Verse 6. 7. Heare what the unjust Judge saith Hic paria non inter se conferuntur sed minus cum majore saith Beza Verse 7. Though he bare long with them When they are at the 〈◊〉 most under When their enemies are above feare and they below hope when there is not faith in Earth to beleeve then are there bowels in Heaven to releive and restore them Verse 8. Shall he finde faith upon earth God oft staies so long till the Saints have done looking for him when they have forgot their prayers c. he comes as it were out of an engine Verse 9. That they were righteous and despised others Pray to be preserved from this perillous pinacle of self exaltation Verse 10. The one a Pharisee A Doeg may set his foot as far and further within the Sanctuary as a David The Pharisee and Publican went both of them up to private prayer Verse 11. God I thank thee Non vulnera sed muner a 〈◊〉 he shewes not his want but his worth and stands not only upon his comparisons but upon his disparisons I am not as this Publican No for thou art worse yea for this because thou thinkest thee better But of Pharisees it might be said as Arnobius did of the Gentiles Apud vos optimi censentur quos 〈◊〉 pessimorum 〈◊〉 facit They are very good that are not very bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride wears a triple crown with this motio Tra. 〈◊〉 Non obedio 〈◊〉 This Pharisee held himself 〈◊〉 〈◊〉 〈◊〉 and all others a 〈◊〉 only as Basil of 〈◊〉 hath it He takes his poor counter and sets it down for a Thousand pounds he prizeth himself above the market Verse 12. I fast twice a week Cardinall Bellarmine did more for he fasted thrice a week saith he that writes his life John Arch-Bishop of 〈◊〉 he who first affected the stile of Universall Bishop was sirnamed Nesteutes from his frequent fasting Munday and Thursday were the Pharisees fasting-dayes because Moses went up to the Mount on a Thursday and came down on a Munday saith 〈◊〉 Verse 13. 〈◊〉 upon his breast In token of indignation and that he would have smitten his sin so hard if he could have come at it God be mercifull c. Here was much in few The Publican 〈◊〉 much though he spake little As a body without a soul much wood without fire a bullet in a gun without powder so are words in prayer without spirit Oratio brevis penetrat caelum The hottest springs send forth their waters by ebullitions Verse 14. Justified rather then the other The Pharisee was not at all justified Neither is there More or Lesse in justification But our Saviour here useth a popular kind of expression Verse 18. And a certain Ruler Saint Mark saith that this Ruler came running which argues his earnestnesse and in a man of quality was 〈◊〉 for such walk softly for most part and in state Verse 22. Yet lackest thou one thing Yea all things But our Saviour speaketh thus by an holy irony Verse 25. It is 〈◊〉 for a 〈◊〉 Caveant ergi divites saith an Interpreter solicitè mane vesperi interdiù noctu secum de periculosa vitae suae atione commententur Let rich men therefore weigh their danger and beware Verse 34. And they understood none c. Prejudicate opinions of Christs earthly kingdom
This 〈◊〉 lambe was stirred with a holy indignation at so absurd an interruption and sharpes him up that delivers the message Great is the honour that is due to a mother Solomon set Bathsheba at his right hand and promised her any thing with reason 〈◊〉 〈◊〉 unicam matris 〈◊〉 omnes istius 〈◊〉 posse delere Knows not Antipater that one tear of my mothers can 〈◊〉 blot out all his accusations against her said Alexander the Great Brethren also or neer-allyes as these were to our Saviour are dearly to be respected and greatly gratified as were Josephs brethren by him in his greatnesse But when these relations or their requests come in competition with Gods work or glory they must be neglected nay rejected and abominated For is there any friend to God or any foe like him Men be they pleased or displeased he must be obeyed and his businesse dispatched be the 〈◊〉 occasions never so urgent in shew the pretences 〈◊〉 so specious and plausible Verse 49. Behold my mother and my brethren Sanctior est 〈◊〉 cordis quam corporis Spirituall kindred is better then eternall There is a friend that sticketh closer then a brother Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements Oh then the dignity and safety of a Saint And oh the danger and disaster of such as either by hand or tongue maligne or molest them What will they wrong Christs mother to his face Will they force the Queen also in the house c. If Iacobs sons were so avenged for the indignity done to their sister Dinah 〈◊〉 Absolom for Tamar what will Christ doe or rather what will 〈◊〉 not doe 〈◊〉 his dearest relations How will this greater then Solomon arise off his throne at the last day to meet his mother half-way and to doe her all the honour that may be in that great Amphitheatre How sweetly will he accost his brethren that have been long absent from him in the flesh though present ever in spirit with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come ye blessed c. q. d. where have you been all this while They also shall be bold to say to him as Ruth die to Boaz Spread thy skirt over us for thou art our near kinsman or one that hath good right to redeem Verse 50. For whosoever shall doe the will Loe here 's the right way of becoming akin to Christ and can we better prefer our selves It was an honour to Mark that he was 〈◊〉 his sisters son David durst not in modesty think of being son in law to a King Elymas the 〈◊〉 affected to be held allyed to Christ and therefore stiled himself Barjesus as Darius in his proud 〈◊〉 to Alexander called himself King of Kings and 〈◊〉 of the Gods But the right way to be ennobled indeed and inrighted to Christ and his Kingdom is to beleeve in his Name and 〈◊〉 his 〈◊〉 This this is to become Christs brother and sister and mother Sister is named to shew that no sex is excluded And mother last mentioned that the prerogative of the flesh may be set aside and disacknowledged CHAP. XIII Verse 1. The same day WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon he sat and taught the people as it may seem in the afternoon A 〈◊〉 of preaching twice a day Chrysostoms practise was to Preach in the afternoon and by candle-light as appears by his Note on 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by Luther likewise preached twice 〈◊〉 day which because one Nicolas White commended in him he was accused of heresie in the raigne of Hen. 8. And this commendable course began to be disgraced and cryed down in our daies as Puritanicall and superfluous A learned Bishop was highly extolled in print for saying that when he was a Lecturer in London he preached in the morning but prated only in the after-noon A fair commendation for him He sat by the sea-side As waiting an oppertunity of doing good to mens souls which was no sooner offered but he readily laid hold on So St Paul took a text of one of the Altars in Athens and discourseth on it to the superstitious people A minister must stand ever upon his watch-tower prompt and present ready and speedy to every good work as the bee so soon as ever the sun breaks forth flyes abroad to gather hony and wax accounting employment a preferment as 〈◊〉 Saviour did Iohn 17. 4. Verse 2. He went into a ship and sat Thinking perhaps there to repose himself after his hard conflict with the 〈◊〉 But the sight of a new audience incites him to a new pains of preaching to them And as he held no time unseasonable so no place unfit for such a purpose We finde him 〈◊〉 teaching not in the Temple only and synagogues on the Sabbath day as he did constantly but in the mountains in cities in private houses by the sea-side by the way side by the wells side any where every where no place came 〈◊〉 to him no pulpet displeased him Verse 3. And he spake many things to them in parables A parable saith Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a setting forth of the matter by way of similitude from something else that differs in kinde and yet in some sort resembleth and illustrateth it Christ the Prince of preachers varieth his kinde of teaching according to the nature and necessity of his audience speaking as they could hear as they could bear saith St Mark Ministers in like sort must turne themselves as it were into all shapes and fashions both of spirit and speech to win people to God Behold a sower went forth Our Saviour stirrs them up to 〈◊〉 by a Behold Which though it might seem not so needfull to be said to such as came far and now looked throw him as it were for a Sermon yet he well knowing how dull men are to conceave heavenly mysteries how weak to remember hard to believe and slow to practise calls for their utmost attention to his divine doctrine and gives them a just reason thereof in his ensuing discourse It fares with the best whiles they hear as with little ones when they are saying their lesson if but a bird flie by they must needs look after it besides the devils malice striving to distract stupifie or steal away the good seed that it may come to nothing Verse 4. And when he sowed some seed c. The word is a seed of immortallity For 1. As seeds are small things yet produce great substances as an acorn an oak c. so by the foolishnes of preaching souls are saved like as by the blowing of rams-horns the wals of Iericho were subverted 2. As the seed must be harrowed into the earth so must the word be hid in the heart ere it 〈◊〉 3. As the seedsman cannot make an harvest without the influence
of heaven so let us to the wearing of our tongues to the stump as that Martyr expressed it preach and pray never so much men will on in their sins unlesse God give the blessing Paul may plant c. 4. As good seed if not cast into good ground yeelds no harvest so the word preached if not received into good and honest hearts proves 〈◊〉 The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour nay much the worse 5. As the harvest is potentially in the seed so is eternall life in the word preached Rom. 1. 16. As the rain from heaven hath a fatnesse with it and a 〈◊〉 influence more then other standing waters so there is not the like life in other ordinances as in Preaching None to that as David said of Goliahs sword Verse 5 6 7 8. Some fell upon stony places c. Our Saviour his own best interpreter explains all this to his Disciples vers 18. 19. The intent of these severall parables seems to have been to confirm that which he had said in the former chapter vers 50. that they that do the will of his heavenly Father shall be owned and crowned by him as his dearest relations and alliences As also to teach the people not to rest in hearing sith three parts of four hear and perish Which losse is yet sweetly repaired by the fruitfullnesse of the good hearers some whereof bring forth an hundred fold some sixty some thirty the fertilty of one grain making amends for the barrennesse of many so that the sower repents not of his pains It 's well worth while if but one soul 〈◊〉 to God by a whole lifes-labour Verse 9. Who hath ears to hear c q. d. Some have ears to hear some not So he divideth his hearers into Auritos surdos All men have not faith saith St Paul Mens ears must be boared as Davids their hearts opened as Lydias ere the word can enter Pray we that Christ would say Epphata unto us and that when he opens our ears and by them our hearts that he would make the bore big enough sith with what measure we meat it shall be measured to us and unto us that hear shall more be given 〈◊〉 4 24. The greater diligence we use in hearing the more apparent shall be our profiting Verse 10. And his Disciples came and said unto him They came to him for satisfaction Note this against those captious and capricious hearers that maliciously relate to others that which to them seems not so well or wisely said by the Preacher and come not to the Preacher himself who can best unfold his own minde all cannot be said in an hour and make his own apologie Some sit behind the pillar as Eli dealt by Hannah to watch and catch what they may carp and cavil at They content themselves to have exercised their criticismes upon the Preacher and that 's all they make of a Sermon 〈◊〉 never so savoury and seasonable These are 〈◊〉 hearers Verse 11. Because it is given to you Plutarch thinks that life is given to men meerly for the getting of knowledge And the Greeks call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inbred desire of light and knowledge that is naturally in all But desire we never so much none can attain to sound and saving knowledge but those only to whom it is given from above into whose hearts Christ lets in a 〈◊〉 of heavenly light Hence Prov. 30. 3. 4. to know heavenly things is to ascend into heaven And Luk. 12. 48. to know the Masters will is the great talent of all other there is a Much set upon it But to them it is not given By a secret but most just judgement of God who hath mercy on whom he will and whom he will he hardneth The reason of many things now hid from us we shall see at the last day Have patience and be content in the mean while with a learned ignorance Verse 12. For whosoever hath to him shall be given sc. If he have it for practise not else Zach. 11. 17. Men to the hearing of the word must bring with them the loan and advantage of former doctrine communicated to them if they mean to do any good of it And then as Manoah beleeved before the Angell vanished in the sacrifice and sought no such signe to confirm him yet had it so God will heap favours upon them and every former shall be a pledge of a future God gives grace for grace that is say 〈◊〉 where he findes one grace he gives another From him shall be taken away even that he hath That he seems to have saith St Luke for indeed all he hath is but a seeming a semblance he walketh in a vain shew he hath only the varnish of vertue which God shall wash of with rivers of brimstone Albeit hypocrites are commonly detected even in this life how else should their names rot as every wicked mans must Verse 13 Therefore speak I to them in parables Because their willfull blindenesse aad stubbornesse deserves I should do it They are sinuers against their own soules let them rue it therefore And hearing they hear not Audientes corporis sensu non 〈◊〉 〈◊〉 〈◊〉 saith Augustine Verse 14. In 〈◊〉 is fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again fulfilled q. d. It is 〈◊〉 with 〈◊〉 now as it was with those then The same fable is acted 〈◊〉 〈◊〉 only changed Mens hearts are as hard as ever they were 〈◊〉 grace of the Gospel hath not mended them a whit nor ever will do till God strike the stroke And shall not understand Deus ijs in lingua sua 〈◊〉 qui in Christo suis Atticus their wit serves them not in spiritualls Seeing ye shall see and not perceive As Hagar saw not the fountain that was afore her till her eies were opened Verse 15. For this peoples heart c. A fat heart is a fearfull plague Their heart is fat as grease but I delight in thy law Psal. 119 70. None can delight in Gods law that are fat hearted Feeding cattel we know are most brutish and blockish And Phyfiognomers observe that a full and fat heart betokens a dull and doltish disposition Eglons fat paunch would not part with the ponyard and Pliny tells of bears so fat that they felt not the tharpest prickles Their ears are dull of hearing So were the believing Hebrews for the which they are much taxed and 〈◊〉 by the Apostle Surdaster erat M Crassus sed illud pejus quid malè audiebat saith Tully These here hear very ill for their no better hearing Their eies they have closed Or they wink hard with their eies they shut the windowes lest the light should come in 〈◊〉 liberiùs peccent libentèr ignorant they do not what they might toward the work Lest at any time they should see See we may here in that which they should have
fairer But to return to the 〈◊〉 Moses noteth the hatred of a mans wife to be the cause of much mischief 〈◊〉 22. 13 14. Hence a divorce 〈◊〉 〈◊〉 in that case Chapt. 24. 3. lest the husbands hatred should work the wives ruth or ruin in case he should be 〈◊〉 to 〈◊〉 her He might put her away therefore but not without a double 〈◊〉 to himself 1. By his writing of divorce he should give 〈◊〉 to her honesty and that she was put away meetly 〈◊〉 his hard-heartednesse toward her 2. If she were again 〈◊〉 〈◊〉 by a second husband the first might not take her to wife 〈◊〉 as having once sor ever judg'd himself 〈◊〉 of her surther fellowship Husbands should be gentle to their wives because of their weaknesse glasses are not hardly handled a small knock soon breaks them But here are a number of Nabals a brood of Caldeans a bitter and furious nation that have little 〈◊〉 in their 〈◊〉 but wormwood they have a true gall of bitternesse in them Col. 3. 20. whereas the very heathens at their weddings pulled the gall out of all their good chear and cast it away teaching thereby the married couples what to doe And God Almighty professeth that he hates putting away threatning 〈◊〉 cut off such unkinde husbands as by their harshnesse caused 〈◊〉 wives when they should have been chearfull in Gods services 〈◊〉 cover the Altar of the Lord with tears with weeping and with crying out so that he regarded not the offering any more Picus 〈◊〉 〈◊〉 〈◊〉 mariti saith Melancthon The Pyanit is an emblem of an unkinde husband for in autumn he casts off his 〈◊〉 lest he should be forced to keep her in winter afterwards in the spring he allures her to him again and makes much of her Verst 9. Except it be for 〈◊〉 This sin dissolves the marriage-knot and directly fights against humane society See the 〈◊〉 on 〈◊〉 15. 32. and on Joh. 8. 5. The Apostle adds the 〈◊〉 of wilfull desertion 1 Cor 7. 15. The civil Laws of the Empire permitted divorce for divers other causes In Turky the woman may sue a divorce only then when her husband would abuse her 〈◊〉 nature which she doth by taking off her shooe before the Judges and holding it the sole upward but speaking nothing for 〈◊〉 〈◊〉 of the fact Verse 10. If the case of a man be so with his wife viz. That 〈◊〉 may not rid his hands of her when he will better be married to a 〈◊〉 ague then to a bad wife said Simonides It is not good to marry It is not evil to marry but good to be wary to look ere one leap Alioqui saliens 〈◊〉 videat 〈◊〉 est antequà m debeat as Bernard hath it Most men as 〈◊〉 Disciples look not to the commodities but discommodities of wedlock and other things and are discontented But as there be two kindes of antidotes against poison viz. hot and cold so against the troubles of life whether single or married viz. 〈◊〉 and Patience the one hot the other cold the one quenching the other quickning Verse 11. All men cannot receive this saying Nor may we simply pray for the gift of continency but with submission sith it 〈◊〉 not simply necessary to salvation but only of expediency inasmuch 〈◊〉 he that can keep himself unmarried hath little else to care for but how he may please the Lord and attend upon his work without distraction sitting close at it as the Greek word signifies and not taken off by other 〈◊〉 An instance whereof was clearly to be seen in George Prince of Anhalt whose family is said to 〈◊〉 been 〈◊〉 Academia Curia a Church an University and a Court whose sanctity and chastity in the single 〈◊〉 to his dying day was such that Melancthon publikely delivered it of him that he was the man that of any then alive might most certainly expect the promised reward of eternall life But this is not every mans happinesse and where it is the pride of virginity is no 〈◊〉 foul a sin then impurity 〈◊〉 Augustin And 〈◊〉 a single man and a 〈◊〉 in the Primitive Church 〈◊〉 that the marriage-bed undefiled was true chastity Those Popish votaries that boasted so much of the gift of continency in themselves and exacted it of others have for a punishment of 〈◊〉 arrogance and violence been oft given up to notorious filthinesse as the Cardinall of Cremona after his stout replying in the Councel of London against Priests marriage was shamely taken the night following with a notable whore 〈◊〉 〈◊〉 〈◊〉 Canterbury a great enemy to Priests marriage for all his gay shew of Monkish virginity and single life had a son called 〈◊〉 Monachus Cadonensis whom he so gladly preferred to be Abbot of St Albons Dr Weston 〈◊〉 in the disputation at Oxford against Cranmer 〈◊〉 and Ridly who also 〈◊〉 〈◊〉 upon them inveighing against Cranmer for that he had been sometimes a married man was not long after taken in adultery and for the same was by Cardinall Poole put from 〈◊〉 his spirituall livings Save they to whom it is given Maldonate the Jesuite saith it is given to any one that is but willing to have it and asketh it of God and that because Marriage is given to all that are willing to it But this is 1 False for our Saviour excepts Eunuchs 〈◊〉 Inconsequent because the gift of Marriage proceeds 〈◊〉 a principle of nature but continency from a speciall indulgence which they that 〈◊〉 not are required to marry for a remedy And yet 〈◊〉 most injuriously 〈◊〉 some to marry at any time as there Clergy all at some times and that not 〈◊〉 a 〈◊〉 〈◊〉 of conveniency but 〈◊〉 and 〈◊〉 Verse 12. Which were so born Of a frigid constitution of body and unapt for generation This is not continency but 〈◊〉 〈◊〉 a defect in nature Which were made Eunuches of men Evirati 〈◊〉 of manhood as in the Court of Persia of old and of Turky at this day where Christans children are not gelded only but deprived of all their 〈◊〉 〈◊〉 the 〈◊〉 of nature with a silver quill which 〈◊〉 custome was brought in among them by Selymus the 〈◊〉 out of jealousie lest his Eunuches were not so chaste as they 〈◊〉 have been in keeping their Ladies beds For though made 〈◊〉 by men yet are they not without their fleshly 〈◊〉 yea they are magni amatores mulierum as she in Terence 〈◊〉 Which have made themselves Eunuches Not gelded themselves as Origen and some others in the Primitive times by mistake of this text So Tertullian tells of Democritus that he pulled out his own eyes because he could not look upon women and not lust 〈◊〉 them wherein he did but publish his extreme folly to the whole City saith he Nor yet tyed themselves by vow to perpetuall continency out of a superstitious opinion of meriting heaven thereby as the
〈◊〉 of old and the 〈◊〉 Clergy now But live single that they may serve God with more freedom fighting against fleshly lusts that fight against the soul with 〈◊〉 spirituall weapons Meditation Prayer Abstinence c. which are 〈◊〉 through God to the pulling down of Satans strong holds set up in the heart Hence the Hebrew Syriack Chaldee and Arabick render this text Qui castr ârunt animam suam which have gelded their 〈◊〉 And the truth is there they must begin that will doe any thing in this kinde to purpose Incesta est fine stupro 〈◊〉 stuprum cupit 〈◊〉 Seneca And S. Pauls virgin must be holy both in body and in spirit 1 Cor. 7. 34. Verse 13. Then 〈◊〉 there brought unto him little ones By their parents carefull of their 〈◊〉 good We must also 〈◊〉 ours as we can to Christ. And 1. By praying for them before at and after their birth 2. By timely bringing them to the ordinance of baptisme with faith and much joy in such a priviledge 3. By training them up in Gods holy fear 〈◊〉 God to perswade their hearts as Noah did for his son Iapheth We may speak perswasively but God only 〈◊〉 as Rebekah might cook the 〈◊〉 but it was Isaac only 〈◊〉 gave the 〈◊〉 And the Disciples rebuked them They held it a 〈◊〉 below their-Lord to look upon little ones But it is not with our God as with their Idol that had no leisure to attend smaller matters Christian Children are the Churches nursery the devil seeks to destroy them as he did the babes of Bethlehem but Christ hath a gracious respect unto them and sets them on a rock that is higher then they Verse 14. For of such is the Kingdom That is all the blessings of heaven and earth comprized in the covenant belong both to these and such as these Matth. 18. 3. Let them therefore have free recourse to me who will both own them and crown them with life eternall Verse 15. And he laid his hands on them So putting upon them his fathers blessing as Iacob did upon Iosephs sons whom by this symbol he adopted for his own And albeit our Saviour baptized not these infants as neither did he those that were bigger yet for asmuch as they were confessedly capable of Christs gifts they were doubtlesse capable of the signes and seals of those gifts if capable of imposition of Christs hands of his benediction and kingdom then capable also of baptisme which saveth us 〈◊〉 St Peter in the time present because the use thereof is permanent though the act transient so long as one liveth Whensoever a sinner repents and beleeves on the promises Baptisme the seal thereof is as powerfull and effectuall as if it were then presently administred The 〈◊〉 and book of sentences say that Confirmation is of more value then Baptisme and gives the holy Ghost more plentifully and 〈◊〉 And the Papists generally 〈◊〉 this text to establish their Sacrament of Confirmation or 〈◊〉 of children But 1. These were little infants not led but brought in their mothers arms 2. 〈◊〉 as they use it was never commanded to Christs Ministers nor 〈◊〉 by his 〈◊〉 Verse 16. And be hold one came One of good rank a Ruler Luk. 18. 18. of good estate for he was rich and had great revenue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Matthew he had a good title to that he had and he lived not beside it He was also a young man in the prime and pride of his age and had been well bred both for point and civility he came congeeing to our Saviour Mark 10. 17. And for matter of piety he was no Sadducee for he 〈◊〉 after eternall life which they denied And although but young he hearkens after heaven and though he were rich he comes running to Christ thorow desire of information whereas great men 〈◊〉 not to run but to walk leisurely so to maintain their authority Lastly he knew much of Gods Law and had done much so that he seemed to himself to want work to be aforehand with God Christ also looked upon him and loved him as he was a tame creature a morall man and fit to live in a common-wealth What good thing shall I doe A most needfull and difficult question rarely moved by rich men especially whose hearts are 〈◊〉 upon their half-peny as they say whose mouthes utter no 〈◊〉 language but the horse leeches Give give Who will shew us any good c a good purchase a good peny-worth c Howbeit by the manner of his expressing himself this Gallant seems to have been a Pharisee and of that sort of Pharisees for there were seven sorts of them saith the Talmud which was named Quid 〈◊〉 facere faciam illud Tell me what I should doe and I will doe it They that know not Christ would go to heaven by their good meanings and good doings this is a piece of naturall Popery that must be utterly abandoned ere eternall life can be obtained That I may have eternall life He had a good minde to heaven and cheapens it but was not willing to go to the price of it that thorow-sale of all Good desires may be found in hell-mouth as in Balaam some short-winded wishes at least The Spyes praised the land as pleasant and plenteous but they held the 〈◊〉 impossible and thereby discouraged the people Many like well of Abrahams bosom but not so well of Dives his door They seek to Christ but when he saith Take up the Crosse and follow me they stumble at the crosse and felt backward Their desires 〈◊〉 heaven are lazy and sluggish like the door that turnes upon the hinges but yet hangs still on them so these Wishers and Woulders for all their faint and weake desires after heaven still hang fast on the hinges of their sinnes they will not be wrought off from the things of this world they will not part with their fitnesse and sweetnesse though it be to raigne for ever Iudg. 9. 11. Theatinus in St Ambrose would rather loose his sight then his sinne of intemperance so many their soules Verse 17. Why callest thou me good And if I be not good much lesse art thou what good conceits soever thou hast of thy self Here then our Saviour learns this yonker 〈◊〉 and self-annihilation There is none good but one that is God He both is good originall others are good by participation only and doth good abundantly freely constantly for thou Lord art good and ready to for give saith David Psal. 86. 5. And let the power of my Lord be great saith Moses in pardoning this rebellious people In the Originall there is a letter greater then ordinary in the word jigdal be great to shew say the Hebrew-doctours that though 〈◊〉 people should have tempted God or murmured against him ten times more then they did yet their perversnesse should not