resist and repudiate the price of repentance Act. 5. 31. and the matter of remission 1 Joh. 1. 7. viz. the precious blood of Jesus Christ whereby if they might have mercy yet they would not but continue raving and raging against both physick and Physitian to their unavoidable ruth and ruine How bold therefore is Bellarmine who interpreteth this text of the difficulty and rarity only of remission and not of an utter impossibility Verse 33. Either make the tree good c. q. d. Your blasphemy is therefore irremissible because it is the fruit of so base a root of bitternes as the desperate malice of your hearts wilfully crossing your consciences a wretched despising and despiting of God and the work of his spirit out of revenge Heb. 10. 29. Draw not therefore a fair glove over so foul a hand but 〈◊〉 your selves in your own colours Verse 24. How can ye being evil c. The stream riseth not above the fountain the bell is known of what mettall by the clapper what is in the well will be in the bucket what in the ware-house will be in the shop so what is in the heart will be in the mouth AEra puto noscitinnitu pectora verbis Sic est namque id sunt utraque quale sonant Verse 35. Out of the good treasure c. Out of his habit of heavenly mindednes out of that law of grace in his heart his mouth speaketh wisdom and his tongue talks of judgement Psal. 〈◊〉 30. 31. Works not done from a principle of life within are dead works saith the Authour to the Hebrews be they for the matter never so good and praise worthy This moved Luther to say that good works make not men good but good we must be first ere good can be done by us This moved Austin to say that Omnis vita infidelium peceatum est the whole life of an unbeleever is sin though Spira the Popish Postiller censure that saying for a cruell sentence An evil man out of the evil treasure c. Carnall hearts are stews of unclean thoughts shambles of cruell and bloudy thoughts exchanges and shops of vain thoughts a very forge and mint of false politick undermining thoughts yea oft a little hell of confused and black imaginations as one well describeth them Verse 36. That every idle word c. Idle and waste words are to be accounted for what then evil and wicked Therefore let thine own words grieve thee as David somewhere hath it thy frivolous and fruitlesse speeches for among a thousand talents of common communication saith Cassiodore a man can scarce finde an hundred pence of spirituall speeches imò nec decem quidem obolos nay not ten halfpence truly It may be observed saith another that when men get into idle company which perhaps they like not the very complement of discoursing extracteth idle if not evil speaking to fill up the time Plato and Xenophon thought it fit and profitable that mens speeches at meals and such like meetings should be written And if Christians should so doe what kinde of books would they be Verse 37. For by thy words thou shalt be justified Our Saviour 〈◊〉 upon this subject because by words they had sinned against the holy Ghost A mans most and worst sins be his words St Paul making the anatomy of a naturall man stands more on the organ of speech then all the other members Rom. 3. St James saith that the 〈◊〉 is not a city or countrey but a world of iniquity Jam. 3. 6. It can 〈◊〉 all the world over and bite at every body when the devil fires it especially Peraldus reckons up four and twenty severall sins of the tongue he might have made them more God hath set a double hedge afore it of teeth and lips to keep it up he hath also placed it between the head and heart that it might take counsel of both Children he will not suffer to speak till they have understanding and wit and those that are deaf are also dumb because they cannot hear instruction nor learn wisdom that they may speak advisedly Verse 38. Then certain of the Scribes and Pharisees 〈◊〉 not these as one said of Nero Os ferreum cor plumbeum an iron face a leaden heart that could call for a signe after so many signes But it is a signe from heaven they would have as Moses called for Manna from thence Samuel for rain Elias for fire c. and much the near they would have been should our Saviour have gratified them But he never meant it They were now so clearly convinced of their blasphemy that they had nothing to say for themselves but fawningly to call him Master whom before they had called Beelzebub and to pretend themselves to be willing to learn if they might see a signe They could not see wood for trees as they say And who so blinde as he that will not see Sic fit ubi homines majorem vitae partem in 〈◊〉 〈◊〉 ut 〈◊〉 solem quafi supervacuum fastidiant saith Seneca Men that have lived long in the dark may think the Sun 〈◊〉 Verse 39. An evil and adulterous generation c. Spuria soboles a bastardly brood So he calleth them because utterly degenerate from their fore-fathers faith and holinesse Seeketh after a signe Seeketh with utmost earnestnesse as if it were such a businesse as must be done or they were undone It is the guise of hypocrites to be hot in a cold matter to shew great zeal in nifles neglecting the main mean while But the signe of the Prophet Ionas Nor that neither but for a further mischief to them as their fathers had quails to choak them a King to vex them c. and as Ahaz had a 〈◊〉 whether he would or no to render him the more inexcusable Deus saepe dat iratus quod negat propitius God gives his enemies some 〈◊〉 gifts as Saul gave Michol to David to be a snare to him or as Christ gave Iudas the bag to discover the rottennesse of his heart Verse 40. For as Ion as was three daies c. In the history of Ionas Christ found the mystery of his death buriall and resurrection teaching us thereby to search the Scriptures to search them to the bottom as those that dig for gold content not themselves with the first or second oar that offers it self but search on till they have all This we should the rather doe because we need neither climbe up to heaven with these Pharisees nor descend into the deep with Ionas sith the word is nigh thee even in thy mouth and in thine heart c. Rom. 10. 7. 8. So shall the Sonne of man be three dayes c. Taking a part for the whole So Esther fasted three daies and three nights chap. 4. 16. And yet on the third day she went to the King chap. 5. 1. So then the fast lasted not three whole daies and nights but two
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
one the Levites father in law make any means for reconciliation but when remission came to his doors no man entertaineth it more thankfully The nature of many men is forward to accept and negligent to sue for they can spend secret wishes upon that which shall cost them no endeavour But why should men be so backward to a 〈◊〉 of this nature Almighty God beseecheth sinners to be reconciled unto him And as when a man goes from the Sun yet the Sun-beams follow him shine on him warm him so doth the mercy of God follow us all the daies of our lives Our Saviour first sent to Peter that had denied him and went to the rest that had forsaken him Aristippus though 〈◊〉 〈◊〉 Heathen went of his own accord to AEschines his enemy 〈◊〉 said Shall we not be reconciled till we become a table-talke to 〈◊〉 the countrey And when AEschines answered he would most gladly be at peace with him Remember therefore said 〈◊〉 that although I were the elder and better man yet I 〈◊〉 first unto thee Thou art indeed said AEschines a far better 〈◊〉 then I for I began the quarrell but thou the reconcilement 〈◊〉 〈◊〉 is 〈◊〉 clamorous and implacable and none so 〈◊〉 to reconciliation as they that are most injurious as he that 〈◊〉 ed his brother thrust away Moses saying Who made thee a Ruler c. 〈◊〉 thou kill 〈◊〉 c. Acts 7. 27 28. Verse 25. Agree with thine adversary quickly Habent 〈◊〉 〈◊〉 suum Citò Citò Gods work also must be done with expedition 〈◊〉 are headlong delayes dangerous Let not 〈◊〉 the Sun go down upon your wrath lest it grow inveterate as 〈◊〉 proves in many who not only let the Sun go down once or 〈◊〉 but run his whole race ere they can finde hearts and means to 〈◊〉 reconciled Cursed be their wrath for it is deadly O my soul 〈◊〉 not thou into their secret It were much to be wished that as 〈◊〉 vy hath it Amicitiae immortales inimicitiae mortales essent 〈◊〉 ties were mortall amongst us amities immortall Lest thine adversary deliver thee to the Iudge By his 〈◊〉 and moans to God who is gracious though thou art stiffe and 〈◊〉 pay 〈◊〉 for thy pertinacy Exod. 22. 26. and him for his 〈◊〉 tience with extremity of law Compound therefore and take 〈◊〉 the suit before it come to execution and judgement Suffer it not 〈◊〉 〈◊〉 husbands do to run on and charges to grow from term to term lest we pay not only the main debt but the arrerages too the 〈◊〉 of Gods patience c. Thou be cast into 〈◊〉 Into hell worse then any prison Of Roger Bishop of Salisbury the second man from King Stephen it is storied that he was so tortured in prison with hunger and other calamities accompanying such men 〈◊〉 vivere noluerit mori nescierit live he would not die he could not This and much worse is the case of 〈◊〉 that are cast into hell they seek death but finde it not they 〈◊〉 it but it fleeth from them Rev. 96. Verse 26. Thou shalt by no means come out thence till c. 〈◊〉 〈◊〉 come out Let our merit-mongers first go to hell for their sins and stay all 〈◊〉 there then afterward if God will create another eternity they may have liberty to relate their good works and call for their wages But the curse of the law will first be served of such as 〈◊〉 to be saved by the works of the law are fallen from Christ these shall never come out till they have paid the utmost 〈◊〉 And when will that be We reade of a miserable malefactour John Chambone by name who had lain in the dungeon at 〈◊〉 the space of seven or 〈◊〉 moneths This thief for pain and torment cried out of God and curst his parents that begat him being almost eaten up with lice and ready to eat his own flesh for 〈◊〉 being fed with such bread as doggs and horses had 〈◊〉 to eat So it pleased the goodnesse of Almighty God that 〈◊〉 Bergerius a French Martyr was cast into the fame dungeon through whose preaching and prayers he was brought to 〈◊〉 learning much comfort and patience by the word of the Gospel preached unto him Touching his conversion he wrote a 〈◊〉 sweet Letter out of his bonds declaring therein that the next day after that he had taken hold of the Gospel and 〈◊〉 himself to patience according to the same his lice which he could pluck out before by twenty at once 〈◊〉 his fingers now were so gone from him that he had not one Furthermore so the almes of good people were extended towards him that he was fed with white bread and that which was very good His imprisonment at 〈◊〉 lasted but while life death as a goaler knockt off his shackles and set him into the glorious liberty of the Saints above So the penitent thief in the Gospel and so that Rob. Samuel Martyr above mentioned But not so those that are 〈◊〉 up in the dark dungeon of hell Their misery is as endlesse as 〈◊〉 A river of brimstone is not consumed by burning the smoke of that pit ascendeth for ever A childe with a spoon may sooner empty the 〈◊〉 then the damned in hell accomplish their 〈◊〉 Verse 27. You have heard that it was said to them of old Thou shalt not commit adultery This they corruptly restrained to the grosse act and made nothing of contemplative filthinesse hearts full of harlortry hot as an oven with scalding lusts very stews and brothelhouses cages of unclean birds besides eyes full of adultery hands defiled with dalliance tongues taught to talke obscaenities and ribaldries c. But 〈◊〉 could say Incesta est sine 〈◊〉 quoe stuprum cupat she is a whore that would be so had she but 〈◊〉 And the Romanes put to death a 〈◊〉 Virgin for singing this verse only Foelices nuptoe moriar ni nubere dulce est St Pauls Virgin is holy not in body only but in spirit also I Cor. 7. 〈◊〉 non licuit non facit illa facit 〈◊〉 for the avoiding of fornications in the plurall number inward burnings as well as outward pollutions let every man have his own wife c. Verse 28. But I say unto you that whosoever looketh on a woman to lust after her Lusting is oft the fruit of looking as in Josephs mistresse who set her eyes upon Joseph and David who law Bathsheba bathing lust is quicksighted How much better Job who would not look lest he should thinke upon a maid And Nazianzen who had learned and he glories in it to keep in his eyes from roving to wonton prospects And the like is reported of that heavenly spark the young L. Harrington whereas those that have eyes full of adultery cannot cease to sin saith St Peter And facti crimina lumen habet saith another Sampsons eyes were the first
beatificall vision and fruition of God and this is the very hell of hell c. Verse 24. Therefore whosoever heareth these sayings of 〈◊〉 c. Here we have the conclusion of this if not first yet certainly fullest of our Saviours Sermons for matter most heavenly and for order more then methodicall Most men think if they sit out a Sermon it is sufficient when the preacher hath 〈◊〉 done they have done to Away they go and for any practice they leave the word where they found it or depart sorrowfull as he in the Gospel that Christ requireth such things as they are not willing to perform Our Saviour had four sorts of hearers and but one good that brought forth fruit with patience When St Paul preached at Athens some mocked others doubted a few believed but no Church was sounded there as at other places because Christ crucified was preached unto the Jews a stumbling 〈◊〉 and to those Greeks foolishnes whiles the Jews required a signe and the Greeks sought after wisedome But what saith the Prophet Behold they have rejected the word of the Lord and what wisedome is in them He is a wise builder a 〈◊〉 servant a wise virgine a wise merchant if our Saviour may be judge that heareth these sayings of his and doth them And behold saith Moses I have taught you statutes and judgements Keep therefore and do them for this is your wisedome c. A good understanding have all they that do thereafter David hereby became wiser then his teachers ancients enemies and Paul counted it his chief policy to keep a good conscience void of offence toward God and men which cannot be untill it may be said of a man as Shaphan said of Josiahs work-men All that was given in charge to thy servants they doe it For not the hearers of the Law but the doers shall be justified saith Paul shall be blessed saith our Saviour often shall be made thereby the friends of Christ Ioh. 15. 14. the kindred of Christ Matth. 12. 50. The glory of Christ a royall diadem in the hand of 〈◊〉 yea such as have the honour to set the crown royall upon Christs head in the day of his espousals Be ye therefore doers of the Word saith S. Iames and not hearers only deceiving or putting paralogismes tricks and fallacies sophister like upon your own souls They that place religion in hearing and go no further will prove egregious fools in the end Which to prevent look intently and accurately saith that Apostle stoop down and pry heedfully into the perfect law of 〈◊〉 as the Cherubims did into the Propitiatory as the Angels do into the mystery of Christ as the Disciples did into the sepulchre of Christ and continue therein till ye be transformed thereinto Not being forgetfull hearers but doers of the work so shall ye be blessed in the deed It is not enough to hear but take heed how you hear 〈◊〉 with you the loan of your former hearing For to him that hath shall be given and with what measure ye mete it shall be measured to you As ye measure to God in preparation and practice he will measure to you in successe and blessing and every time that you hear God will come to you in the fulnesse of the 〈◊〉 of the Gospel of peace See that ye shift not off him that speaketh 〈◊〉 12. 25. Veniat veniat verbum Domini submittemus illi sexcentasi nobis essent colla said a notable Dutch Divine Let God speak and we will yeeld though it were to the losse of a thousand lives The Macedonians delivered themselves up to God and the Romans to the form of doctrine that was delivered 〈◊〉 them they took impression from it as the metall 〈◊〉 from the mould or as the wax doth from the seal David 〈◊〉 up his hands to Gods Commandments Psal. 119. 48. he did all the wils of God who had set him both his time and his task He sets all his servants a work and requireth their pains Hos. 10. 11. Ephraim was an heifer used to dance and delight in the soft straw and could not abide to plow but the Lord will make him both bear and draw Religion is not a name saith one goodnesse a word it is active like fire communicative like light As the life of things stands in goodnes so the life of goodnesse in action The chiefest goods are most active the best good a meer act And the more good we do the more God-like and excellent we be and the better provided against a rainy 〈◊〉 Which built his house upon a rock This rock is Christ and conscionable 〈◊〉 are living stones built upon him The Conies are a people weak and wise saith Solomon and their wisdome herein appears they work themselves holes and burrows in the bosome of the earth in the roots of the rocks Learn we to do the like and be sure to dig deep enough as S. Luke hath it which while the stony-ground-hearers did not their blade was scorcht up and came to nothing Some flashing joy they had upon the hearing of the Word and many meltings according to the nature of the Doctrine delivered but these sudden affections being not well bottomed nor having principles to maintain them they were but like Conduits running with wine at the Coronation or like a land-floud that seems to be a great sea but is soon gone again Verse 25. And the rain descended and the flouds came c. Many are the troubles of the righteous they come commonly thick and three-fold one in the neck of another as Jobs messengers The clouds return after the rain 〈◊〉 12. 2. there is a continuall succession of miseries and molestations from the devil the world and the flesh to them that hear and do the words of 〈◊〉 like the weather in winter when a showr or two do not clear the air but though it rain much yet the sky is still over 〈◊〉 with clouds which are 〈◊〉 upon the Saints sometimes in 〈◊〉 and lighter 〈◊〉 as the smaller rain sometimes in pressing and piercing calamities like storm and hail The rain fals 〈◊〉 flouds rise the winde blows and many a sharp showr beats upon the Christians building but like Noahs Ark it is pitcht within and without like Mount Sion it abides for ever immoveable 〈◊〉 founded upon the Rock of ages Si nos ruemus ruet Christus 〈◊〉 I lle 〈◊〉 mundi said that noble Luther If we 〈◊〉 Christ shall fall too that Ruler of the world and 〈◊〉 him fall I had rather 〈◊〉 with Christ then stand with Caesar. The devil stirs up a 〈◊〉 against Gods children saith Ambrose Sedipse naufragium 〈◊〉 but himself maketh ship wrack The Church according to that 〈◊〉 Motto Nec fluctu nec 〈◊〉 movetur and yet Venice hath but one street they say that is not
Jesus Christ This is an honour that he much standeth upon Rom. 15. 6. Verse 49. He that is mighty 〈◊〉 The mighty strong God Hath done great things for me No small things can fall from so great a hand He gives life himself And Holy is his 〈◊〉 God that is holy is to be sanctified in holinesse Isaiah 5. 16. when men see their children especially as here the work of Gods hands Isaiah 29. 23. Verse 50. From generation to generation Personall goodnesse is profitable to posterity Verse 51. He hath shewed strength c. It appears by the whole frame of this holy song that the blessed Virgin was well versed iu the Scripture which she here makes so much use of in sundry passages She was eruditionis pietatis modestiae 〈◊〉 as one speaketh of the Lady Jane Gray He hath scattered the proud He by his strong Arme hath so splitted them that they shiver into peeces or hath made them as darts which being among the enemies are lost or hath hurled them hither and thither as the wind doth the dust of the mountains Verse 52. He hath 〈◊〉 downe the mighty As he did 〈◊〉 the proud Turk and set up Tamberlaine a Stythian shepheard who said that he was sent from heaven to punish Bajazets rashnesse and to teach him that the proud are hated of God whose promise is to pluck down the mighty and raise up the lowly Verse 53. He hath filled the hungry See 〈◊〉 Note on Matth. 5. 6. Verse 54. He 〈◊〉 〈◊〉 〈◊〉 servant He hath put under his hand and raised him prostrate taken him up at his feet This he will not do for an evill doer he taketh not the ungodly by the hand Job 8. 20. Verse 55. As he spake to our fathers Who lived upon reversions and dyed upon the promises accounting them good free-hold God keeps promise with nights and dayes 〈◊〉 33. 20. 25. How much more will he with Abraham and his seed for ever Verse 56. And 〈◊〉 to her own house An honest heart is where its calling is Such a one when 〈◊〉 is abroad is like a fish in the aire whereinto if it leap for recreation or necessity yet it soon returns to its own element Verse 57. And she brought forth a sonne The voice of the Lord maketh the Hindes to calve Psal. 29. 9. though of all other bruit creatures they bring forth with great trouble bowing themselves bruising their 〈◊〉 and casting out their sorrows Job 39. 4. 6. How much 〈◊〉 will 〈◊〉 help his dear handmaids Verse 58. The Lord 〈◊〉 〈◊〉 great 〈◊〉 And the greater 〈◊〉 in her old age Births with those that are ancienter are with greater danger so is the new birth in old sinners Verse 59. To Circumcise the child Infants are no innocents they are conceived in sin and the first sheet or blanket wherewith they are covered is woven of sin shame bloud and filth Ezek. 16. 4. 6. They were Circumcised to signifie that we had bettet be stayed and have our skin quite stript off then to haue it as a skin-bottle hanging in the smoak of filthy desires and blown full of 〈◊〉 motions with the breath of Satan Verse 60. He shall be called John Bucer here observeth that he that was high Preist when Salomon built the Temple was called John and that there was herein a sweet suitablenesse 〈◊〉 vero connenit saith he ut quo nomine sacerdos Salomonis typici hoc veri vocaretur that the Type and Truth might accord in the very name Verse 61. There is none of thy kindred There is an inbred desire in us all of immortality we would eternize our names and do therefore call our children cities lands c. after them Psal. 49. 11. But they do best that get assurance that their names are written in heaven They that depart from God shall be written in the earth Jeremiah 17. 13. as Cains son Lord Enoch of Enoch Genesis 4. And those men of renown Genesis 11. 4 were Verse 62. And they made signes to his father Who therefore seems to have been deaf as well as dumb because he had not hearkned to the Angels speech but gain-saied it Verse 63. And he asked for a writing-table Tabellam sc. 〈◊〉 in qua olim stylo 〈◊〉 saith Sa. He had an excellent faculty of whom Martiall reporteth Currant verba licet manus est veocior illis Et vix lingua suum dextra peregit opus Verse 64. And he spake and praised God And had he had as many tongues as he had hairs upon his head he could never have sufficiently praised God for his son but especially for his Saviour See 1 Timothy 1. 15 16 17. Zachary beleeveth and therefore speaks Psal. 116. 10. the tongue of the dumb sings Isaiah 35. 6. Verse 65. And feare came on all This was either the fear of admiration at the many strange accidents about the birth of the Baptist or the fear of punishment seeing so good a man as Zachary so long to have suffered for his unbeleef Verse 66. And the hand of the Lord That is his grace and blessing He had the honour to be Legis gratiae fibula as Chrysologus hath it the buckle and boundary of the Law and Gospel Verse 67. Was filled with the Holy Ghost and prophecyed This was a plentifull amends for the late losse of his speech See here the goodnesse of God to all his Quibus non solum ablata restituit `sed 〈◊〉 concedit saith Ambrose Ille dudum 〈◊〉 Prophetat God is better to his then their hopes Verse 68. Blessed be the Lord God of Israel This is 〈◊〉 Evangelicissimus say both Bucer and Pellican A most Evangelicall Canticle Redeemed his people From the wrath of God over them the guilt and power of sin within them from Satan and the punishment of sin without them Verse 69. An horne of salvation A Cornu-copia or a mighty Saviour qui instar bovis cornupetae inimicos populi Dei prosternat atque dejiciat that can bestir him much better then that Hee-goate Alexander the great who had a notable horn between his eyes wherewith he cast down the Ramme to the ground and stamped upon him c. Dan. 8. 7. Macedones tunc temporis AEgeades id est caprini dicti sunt Occasionem vide Justin. lib. 7. The Macedones were at that time called Goate-sprung Verse 70. By the mouth There were many Prophets yet had they all but one mouth so sweet is their harmony Verse 71. That we should be saved Gr. Salvation from our enemies This properly importeth the privative part of mans happinesse but includes the positive too Verse 72. To performe the mercy Gods love moves him to promise his truth binds him to performe See both these 2 Sam. 7. 18. 21. For thy words sake and according to thine owne heart that is ex mero motu haste thou done all these things Verse 73. The oath which he sware 〈◊〉 〈◊〉
he might make sure work but God 〈◊〉 him I kept the ban-dogs at staves-end saith Nicol. Shetterden Martyr not as thinking to escape them but that I would see the foxes leap above ground for my bloud if they can reach it c. Verse 17. Then was fulfilled that which was spoken Fulfilling of Prophecies is a-convincing argument of the divinity of the Scriptures Mises had fore-told that God should dwell between Benjamins shoulders This was fulfilled 440 years after when the Temple was set up in the Tribe of Benjamin so the prophecies of the coming of Christ and of Antichrist and others in the Revelation which we see daily accomplished Verse 18. Lamentation weeping and great mourning How impatient was Iacob in the losse of Ioseph David of 〈◊〉 c Grief for sin then which 〈◊〉 more deep and soaking is set forth by this unparalleld lamentation Zech. 12. 10. 〈◊〉 5. 4. 〈◊〉 are they that mourn as men do at the death of their dearest children But let such say to God as St 〈◊〉 adviseth a friend of his in like case Tulisti liberos 〈◊〉 ipse 〈◊〉 non contristor quod recepisti ago 〈◊〉 quod 〈◊〉 Thou hast taken away whom thou hadst given me I grieve not that thou hast taken them but praise thee Lord that was pleased to give them Rachel weeping That is 〈◊〉 in the way whereto Rachel died in child-birth and was buried Give me children or 〈◊〉 I die Give her children and yet she dies For her children Those dear pledges and pieces of our selves called Chari by the Latins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks darlings in whom is all our delight Ezek 〈◊〉 24. 25. yet are they certain cares but uncertain comforts And would not be comforted This confutes him in Plautus that said Mulier nulla 〈◊〉 cordicitus ex animo These mourned beyound measure utterly refusing to be comforted by any fair words of the murtherers excusing the matter likely to the miserable mothers and promising amends from the King by some other means or by any other way But immoderate sorrow for losses past hope of recovery is more sullen then usefull our stomack may be bewrayed by it not our wisedom and although something we may yeeld to nature in these cases yet nothing to 〈◊〉 Because they were not A just judgement of God upon them for their unnaturallnesse to the Son of God whom they shut our into a stable The dullnesse and 〈◊〉 of these 〈◊〉 required thus to be raised and rowsed up as by the sound of a Trumpet or report of a Musket Happy for them if they had hearts to hear the rod and who had appointed it But we many times mistake the cause of our misery groping in the darke as the Sodomites crying out upon the instrument seldom reflecting our mindes being as ill set as our eyes we turn neither of them inwards Verse 19. But when 〈◊〉 was dead Not long after this butchery at Bethlehem he fell into a foul and 〈◊〉 disease whereof he died so did Sylla that bloudy man before him so did Maximinus and others after him Iohn de 〈◊〉 a cruell 〈◊〉 and Inquisitioner who used to fill 〈◊〉 boots with boyling grease and so putting them upon the leggs of those whom he examined to tie them backward to a form with their leggs 〈◊〉 down over a small fire c. was smitten by God with an incurable disease so loathsome that none could come nigh him so swarming with vermine and so rotten that the slesh fell away from the bones by peece-meal c. Twiford who was executioner of Frith Bayfeild Bainham Lambert and other good men died rotting above ground that none could abide him So did Alexander the cruell 〈◊〉 of New-gate and Iohn Peter his son in law who commonly when he would affirm any thing used to say If it be not true I pray God I rot ere I die Stephen Gardner rejoycing upon the news of the Bishops burnt at Oxford was suddenly ceized by the terrible hand of God as he sate at meat continuing for the space of 15 daies in such intolerable torment that he could not void by ordure or otherwise any thing that he received whereby his body being miserably inflamed who had inflamed so many good Martyrs before was brought to a wretched end his tongue hanging out all black and 〈◊〉 as Archbishop 〈◊〉 did 〈◊〉 him But to return to Herod when he saw he should die indeed that there might not be no mourning at his funerall he commanded the 〈◊〉 Nobility whom he had 〈◊〉 for that purpose in the Castle of 〈◊〉 to be all 〈◊〉 as soon as ever he was dead And being at point of death he 〈◊〉 his son Antipater to be executed in the prison whom but a 〈◊〉 afore he had declared heir of the Kingdom In November 1572. appeared a new Star in Cassiopeia and continued 16 〈◊〉 Theodor Beza 〈◊〉 applied it 〈◊〉 Mr 〈◊〉 to that Star at Christs birth and to the infanticide there and warned Charles 〈◊〉 9th to beware in this verse Tu verò Herodes sanguinolente time The fifth moneth after the vanishing of this Star the said Charles after long and grievous pains died of exceeding bleeding Constans fama 〈◊〉 illum dum è varijs corporis 〈◊〉 〈◊〉 emanaret in lecto saepè volutatum inter horribilium 〈◊〉 diras tantam sangninis vim projecisse 〈◊〉 〈◊〉 post hor as mortuus 〈◊〉 〈◊〉 as they say of the Devil go out with a 〈◊〉 Arius saith one voiding out his guts sent his soul as a harbinger to hell to provide room for his body He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople and his death was precationis opus non morbi So likely was 〈◊〉 Behold an Angel Glad of an office to serve the Saints Heb. 1. 14. They rejoice more in their names of office then of honour to be called Angels Watchmen c. then Principalities powers c. It was long 〈◊〉 Ioseph heard from 〈◊〉 but Gods time he knew was the best And allthough he leave his people to their thinking yet he forsakes them not Not 〈◊〉 he doth 〈◊〉 saith the Author to the Heb. Verse 20. For they are 〈◊〉 which 〈◊〉 the young 〈◊〉 life God hid him as it were for a litle moment untill the indignation was 〈◊〉 So he did 〈◊〉 Baruch 〈◊〉 Luther in his Pathmos as he used to call the 〈◊〉 of 〈◊〉 where when the Pope 〈◊〉 excommunicated him and the Emperour proscribed him the Lord put into the heart of the 〈◊〉 of Saxony to hide him for 〈◊〉 moneths In which 〈◊〉 the 〈◊〉 dyed the Emperour had his hands full of the French wars and the Church thereby obtained an happy Halcyon At which 〈◊〉 a pretty spectacle it was to behold Christ striving with Antichrist for 〈◊〉 For whatsoever the Pope and
cruelly sprunt exceedingly Verse 3. Then came unto him the Tempter So called because he politikely feels our pulses which way they beat and accordingly 〈◊〉 us a peny-worth He setts a wedge of gold before covetous Achan a courtezan Cozbi before a voluptuous Zimri a fair preferment before an ambitious Absolom and findes well that a fit 〈◊〉 is half a victory So dealt his agents with those ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were sawn asunder they were tempted saith the Apostle to wit with the proffers of preferment would they but have renounced their religion and done 〈◊〉 to an Idol So the Pope tempted Luther with wealth and honour But all in vain he turned him to God Et valde 〈◊〉 sum saith he me nolle sic satiari abeo he said flat that God should not put him off with these low things Here was a man full of the Spirit 〈◊〉 Christ. The tempter came to Christ but found 〈◊〉 in him that matter was not malleable In vain shall the 〈◊〉 strike fire if we finde not 〈◊〉 In 〈◊〉 〈◊〉 he knock at the door if we look not out to him at the window Let us but divorce the flesh from the world and the devil can do us no 〈◊〉 Ita cave 〈◊〉 ut cave as 〈◊〉 From that naughty man my self good Lord deliver me said one If thou 〈◊〉 the Son of God As the 〈◊〉 quarrel'd and 〈◊〉 the Law given in Paradise as nought 〈◊〉 〈◊〉 so 〈◊〉 he here the voice from heaven as a meer imposture And this he did out of deep and desperate malice for he could not be ignorant nor doubtfull Neither is his dealing otherwise with us many times who are too ready at his instigation to doubt of our spirituall sonne-ship We need not help the tempter by holding it a duty to doubt this is to light a candle before the devil as we use to speak Rather let 〈◊〉 settle and secure this that we are indeed the sons of God and heirs of heaven by passing thorow the narrow womb of repentance that we may be born again and by getting an effectuall faith the property whereof is to adopt as well as to justifie viz. 〈◊〉 objecti by means of Christ the object upon whom faith laieth hold and into whom it engraffs the believer after an unspeakable manner Now ye are all the children of God by faith in Christ Jesus Gal. 3. 26. Ioh. 1. 12. who hath both laid down the price of this greatest priviledge Heb. 9. 15. Gal. 4. 5. and 〈◊〉 it up to us by his Spirit crying Abba Father in our hearts what ever Satan or our own misgiving hearts objects to the contrary Gal. 4. 6. Rom. 8. 15. Ephes. 1 13. Command that these 〈◊〉 be made bread And so distrust the providence of God for 〈◊〉 thy body in this hunger help thy self by working a preposterous miracle In this point 〈◊〉 Gods providence for this present life Satan troubled David and Jeremy and so he doth many good souls at this day who can sooner trust God with their souls then with their bodies and for a crown then for 〈◊〉 crust as those Disciples Matth. 16. 8. Verse 4. But 〈◊〉 answered and said It is written With this 〈◊〉 sore and great and strong sword of the Spirit doth the Lord here punish Leviathan that crooked 〈◊〉 serpent Isa. 27. 1. With these 〈◊〉 out of Gods quiver with these pibbles chosen out of the silver streams of the Scriptures doth he prostrate the 〈◊〉 of hell The Word of God hath a 〈◊〉 in it to quail and to quash Satans temptations farre better 〈◊〉 that woodden dagger that leaden sword of the Papists their holy water crossings grains dirty reliques c. It is not 〈◊〉 〈◊〉 of the crosse but the word of the crosse that overthrows Satan He can no more abide by it then an owl by the shining of the 〈◊〉 Set therefore the Word against the temptation and the sinne is laid Say I must not 〈◊〉 it I may not I dare not for it is forbidden in such a place again in such a place And be sure to have places of Scripture ready 〈◊〉 hand as Saul had his spear and pitcher ready at his head even while he slept that ye 〈◊〉 resist the devil stedfast in the faith grounded on the Word Joseph 〈◊〉 him by remembring the seventh Commandment And David by hiding this Word in 〈◊〉 heart Psal. 1 19. 11. Wicked therefore was that advice of D. Bristow to his Agents to labour still to get here ikes out of their weak and false Castle of holy Scriptures into the plain fields of 〈◊〉 and Fathers The Scriptures are our armoury sarre beyond that of Solomon whether we must resort and furnish 〈◊〉 〈◊〉 One 〈◊〉 sentence thereof shall doe us more service then all the pretty witty sayings and sentences of Fathers and 〈◊〉 or constitutions of Councels 〈◊〉 liveth not by bread alone Though ordinarily as having 〈◊〉 〈◊〉 property inherent in it for such a purpose yet so 〈◊〉 that the operation and successe is guided by Gods power and goodnesse whereon as on a staff this staff of life leaneth A wise woman builds her house Prov. 〈◊〉 1. As the Carpenter laies 〈◊〉 〈◊〉 of the house in his head first and contrives it so doth she 〈◊〉 cast and further the well-doing of her fam ly and 〈◊〉 except the Lord also build the house they labour in vain that build it Psalm 127. 1. So the diligent hand and the blessing of God meeting make 〈◊〉 Prov. 104. and 22. But by every word c. That is by any thing else besides bread 〈◊〉 soever God 〈◊〉 think good whatsoever he shall appoint and give power unto to be nourishment Therefore if bread 〈◊〉 feed on faith Psal. 37. 3. So Junius reads that text Jehosaphat found it soveraign when all other help failed him And the captive Jews lived by faith when they had little else to live upon and 〈◊〉 a good living of it Habak 2. 4. To this Text the Jews seem to allude in that fiction of theirs that Habakkuk was carried by the hair of rhe head by an Angel into Babylon to carry a dinner to Daniel in the den It was by faith that he stopped the mouths of Lions and obtained promises Heb. 11. 33. And by faith that she answered the pers cutours If you take away my meat I trust God 〈◊〉 〈◊〉 away my stomack 〈◊〉 made the ravens feed Elias that were more likely in that famine to have fed upon his dead car case and another time caused him to go fourty daies in the strength of one meal Merlyn was nourished a fortnight together with one egg a day laid by a hen that came constantly to that hay-mow where he lay hid during the massacre of Paris And who hath not read or heard how by a miracle of his mercy God relieved Rochel in a strait siege by an innumerable company of fishes cast in
themselves get their living by begging and subsist merrily upon alms Such beggars God hath alwaies about him Matth. 26. 11. And this the Poets hammered at when they feigned that Litae or praiers were the daughters of Jupiter and stood alwaies in his presence Lord I am hell but thou art heaven said Hooper I am a most hypocriticall wretch not worthy that the earth should bear me said Bradford I am the unmeetest man for this high office of suffering for Christ that ever was appointed to it said sincere Saunders Oh that my life and a thousand such wretches lives more saith John Carelesse Martyr in a letter to M. 〈◊〉 might go for yours Oh! Why doth God suffer me and such other Cater-pillars to live that can doe nothing but consume the alms of the Church and take away you so worthy a work-man and labourer in the Lords vineyard But woe be to our sins and great unthankfulnesse c. These were excellent paterns of this spirituall poverty which our Saviour here maketh the first and is indeed the first second and third of Christianity as that which teacheth men to finde out the best in God and the worst in themselves For their's is the kingdome of heaven Heaven is that true Macaria or the blessed Kingdom So the Island of Cyprus was anciently called for the abundance of commodities that it sendeth forth to other Countries of whom it craveth no help again Marcellinus to shew the fertility thereof saith That Cyprus aboundeth with such plenty of all things that without the help of any other forraign countrey it is of it self able to build a tall ship from the keel to the top-sail and so put it to sea furnisht of all things needfull And Sextus Rufus writing thereof saith Cyprus famosa divitijs paupertatem populi Rom ut occuparetur sollicitavit Cyprus famous for riches tempted the poor people of Rome to ceize upon it What marvell then if this Kingdome of heaven sollicite these poor in spirit to offer violence to it and to take it by force sith it is all made of gold Revel 21. yea search is made there thorow all the bowels of the earth to finde out all the precious treasure that could be had gold pearls and precious stones of all 〈◊〉 And what can these serve to only to shidow out the glory of the wals of the new Jerusalem and the gates and to pave the streets of that City Verse 4. Blessed are they that mourn For sinne with a funerall sorrow as the word signifieth such as is expressed by crying and weeping Luk. 6. 25. such as was that at Megiddo for the losse of good Josiah or as when a man mourns for his only sonne Zech. 12. 10. This is the work of the spirit of grace and of supplication for till the windes doe blow these waters cannot flow Psal. 147. 18. He convinceth the heart of sinne and makes it to become a very Hadadrimmon for deep-soaking sorrow upon the sight of him whom they have pierced When a man shall look upon his sinnes as the weapons and himself as the traitour that put to death the Lord of life this causeth that sorrow according to God that worketh repentance never to be repented of For they shall be comforted Besides the comfort they finde in their very sorrow for it is a sweet sign of a sanctified soul and seals a man up to the day of redemption Ezek. 9. 4. they lay up 〈◊〉 themselves thereby in store a good foundation of comfort against the time to come that they may lay hold on eternall life as the Apostle speaketh in another case 1 Tim. 6. 19. These April showres bring on May flowers they that here so we in tears shall reap in joy they that finde Christs feet a fountain to wash in may expect his side a fountain to bath in Oh how sweet a thing is it to stand weeping at the wounded feet of Jesus as that good woman did to water them with tears to dry them with sighes and to 〈◊〉 them with our mouths None but those that have felt it can tell the comfort of it The stranger meddleth not with this joy When our merry Greeks that laugh themselves fat and light a candle at the devil for lightsomenesse of heart hunting after it to hell and haunting for it ale-houses conventicles of good fellowship sinfull and unseasonable sports vain and waterish fooleries c. when these mirth-mongers I say that take pleasure in pleasure and jeer when they should fear with Lots sonnes-in-sonnes-in-law shall be at a foul stand and not have whither to turn them Isa. 33. 14. Gods mourners shall be able to dwell with devouring fire with everlasting burnings to stand before the sonne of man at his second comming Yea as the lower the ebbe the higher the tide so the lower any hath descended in humiliation the higher shall he ascend then in his exaltation Those that have helped to fill Christs bottle with tears Christ shall then fill their bottle as once he did Hagars with the water of life He looked back upon the weeping women comforted them that would not vouchsafe a loving look or a word to Pilate or the Priests Not long before that he told his Disciples Ye shall indeed be sorrowfull but your sorrow shall be turned into joy And further addeth A woman when she is in travell hath sorrow c. comparing sorrow for sinne to that of a travelling woman 1. For bitternesse and sharpnesse for the time throws of the new birth 2. For utility and benefit it tendeth to the bringing a man-childe forth into the world 3. For the hope and expectation that is in it not only of an end but also of fruit this makes joy in the midst of sorrows 4. There is a certain time set for both and a sure succession as of day after night and of fair weather after foul Mourning lasteth but till morning Though I fall I shall arise though I sit in darknesse the Lord shall give me light saith the Church Jabes was more honourable then his brethren saith the Text for his mother bare him with sorrow and called his name Jabes that is sorrowfull But when he called upon the God of Israel and said Oh that thou wouldst blesse me indeed and enlarge my coast c. God granted him that which he requested And so he will all such Israelites indeed as ask the way to Zion with their faces thitherward going and weeping as they goe to seek the Lord their God he shall wipe all tears from their eyes as nurses 〈◊〉 from their babes that cry after them and enlarge not their coasts as Jabes but their hearts which is better yea he shall grant them their requests as him So that as Hannah when she had praid and Eli for her she looked no more sad yea as David when he came before God in a woe-case many times yet when
to do any thing for them or theirs The whole Law is say the Schoolmen but one copulative Any condition not observed 〈◊〉 the whole lease and any Commandment not obeyed subjects a man to the curse And as some one good action hath 〈◊〉 ascribed and assured to it as peace-making Matth. 5. 9. so he that shall keep the whole Law and yet offend in one point is guilty of all When some of the Israelites had broken the fourth Commandment God challengeth them for all Exod. 16. 28. Where then will they appear that plead for this Zoar for that Rimmon a merry lye a petty oath an idle errand on the Lords day c. Sick bodies love to be gratified with some little bit that favoureth the disease But meddle not with the murthering morsels of sin there will be bitternesse in the end Jonathan had no sooner tasted of the honey with the tip of his rod only but his head was forfeited There is a 〈◊〉 fullnesse in sin a lye in these vanities give them an inch they 'l take an ell Let the serpent but get in his head he will shortly winde in his whole body He playes no small game but meaneth us much hurt how modest soever he seemeth to be It is no 〈◊〉 then the Kingdom that he seeketh by his maidenly 〈◊〉 as Adoniah As therefore we must submit to 〈◊〉 so we must resist the devil without expostulation 1 Pet. 5. 7. throw water on the fire of temptation though but to some smaller sin and stamp on it too Behold how great a matter a little fire kindleth saith St James A little poison in a cup a little leak in a ship or breach in a wall may ruin all A little wound at the heart and a little sin in the soul may hide Gods face from us as a cloud Therefore as the Prophet when a cloud as big as a mans hand only appeared knew that the whole heaven would be overcovered and 〈◊〉 the King to betake himself to his charret so let us to 〈◊〉 shelter for a company comes as she said when she bore her 〈◊〉 Gad After Jonathan and his Armour-bearer came the whole host and when Dalilah had prevai'ed came the Lords of the Philistims He that is fallen from the top of a ladder cannot stop at the second round Every sin hardneth the heart and gradually disposeth it to greater offences as lesser wedges make way for bigger After Ahaz had made his wicked Altar and offered on it he brought it into the Temple first setting it on the brazen Altar afterwards bringing it into the house and then lastly setting it on the Northside of Gods Altar Withstand fin therefore at first and live by Solomons rule Give not water passage no not a little Silence sin as our Saviour did the 〈◊〉 and suffer it not to sollicite thee If it be importunate answer it not a word as 〈◊〉 would not Rabshakeh or give it a short and sharp answer yea the blew eye that St Paul did This shall be no grief unto thee hereafter nor offence of heart as she told David the contrary way It repented St Austin of his very excuses made to his parents being a childe and to his schoolmaster being a boy He retracts his ironyes because they had the appearance of a lye because they looked ill-favouredly B. Ridley repents of his playing at Chesse as wasting too much time Bradford bewaileth his dullnesse and unthankfullnesse Davids heart smote him for cutting the lap of 〈◊〉 coat only and that for none other intent then to clear his own innocency that in which Saul commended him for his moderation There are some that would shrink up sin into a narrow scantling and bring it to this if they could that none do evil but they that are in goales But David approves his sincerity by his respect to all Gods Commandments and hath this commendation that he did all the wills of God Solomon also bidds count nothing little that God commandeth but keep Gods precepts as the sight of the eye Those venturous spirits that dare live in any known sin aspire not to immortality Phil. 2. 12. they shall be least that is nothing at all in the Kingdom of heaven And teacheth men so As the Pharisees did and all the old and modern heresiarches In the year 1559. it was maintained by one David George that Arch heretike that good works were pernicious and destructory to the soul. The Anabaptists and Socinians have broached many doctrines of devils not fit to be once named amongst Christians The Pneumatomachi of old set forth a base book of the Trinity under St Cyprians name and sold it at a very cheap rate that the poorest might be able to reach it and reade it as 〈◊〉 complaineth In those Primitive times those capitall haeresies concerning the Trinity and Christs Incarnation were so generally held that it was a witty thing then to be a right beleever as Erasmus phraseth it All the world in a manner was turned Arian as St Hierome hath it 〈◊〉 telleth us that the 〈◊〉 being desirous to be instructed in the Christian religion requested of 〈◊〉 the Emperour to send them some to preach the faith 〈◊〉 〈◊〉 He being himself an 〈◊〉 sent them Arian Doctours who set up that heresie amongst them By the just judgement of God therefore the same Valens being overthrown in battle by the 〈◊〉 was also burnt by them in a poor cottage whether 〈◊〉 had fled for shelter Heretikes have an art of pythanology whereby they cunningly insinuate into mens affections and many times 〈◊〉 wade before they teach as it is said of the 〈◊〉 It was therefore well and wisely done of Placilla the Empresse when her husband Theodosius senior desired to conser with Eunomius she earnestly disl 〈◊〉 him lest being perverted by his speeches he might fall into his haeresie Shall be least in the Kingdom of heaven That is nothing at all there as Matth 20. 16. Either of these two sins here 〈◊〉 exclude out of heaven how much more both If single sinners that break Gods Commandments and no more shall be damned those that teach men so shall be double damned If God will be avenged on the former seven-fold 〈◊〉 he will on the later seventy-fold seven-fold When the beast and the Kings of the earth and their armies shall be gathered together toward the end of the world to make war against Christ the multitud shall 〈◊〉 〈◊〉 with the sword the poor seduced people that were carried along many of them as those two-hundred that followed Absolom out of Jerusalem in the simplicity of their hearts and understood not the matter shall have an easier judgement But the beast was taken and the false Prophet and were both cast 〈◊〉 not slain with the sword and so cast to the infernall vultures to be
〈◊〉 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
first and Luther is bold to say Primo praecepto reliquorum omnium observantia praecipitur In the first Commandment is commanded the keeping of all the rest We rightly love our very selves no further then we love God And for others we are bound to love our friends in him our foes for him Verse 39. And the second is like unto it For it hath 1. The same author God spake all these words 2. The same tye 3. The same sanction and punishment of the violation 4. It requires the same kinde of love and service for the love of our neighbour is the service of God Love thy neighbour as thy self Now thou lovest thy self truly really fervently freely constantly hiding thine own defects and deformities as much as may be Thou wouldst have others rejoyce with thee and condole with thee as occasion serves Go thou now and do likewise to others Howbeit our Saviour strains us up a peg higher Ioh. 13. 34. His new commandment of the Gospel is that we love one another not only as we love our selves but as he loved us This forme hath something in it that is more expresse in which respect partly it is called a new commandment and for the incomparable sufficiency of the president is matchlesse and more full of incitation to fire affection Verse 40. Hang all the Law and Prophets Yea and the Gospel too for love is both the complement of the Law and the supplement of the Gospel Rom. 13. 10. Ioh. 13. 34. It is the filling up of the Law as the word signifieth for that it clotheth the duties of the Law with the glory of a due manner and seateth them upon their due subjects with unwearied labours of constant well-doing The Prophets also hang upon the same nail of love with the Law so some frame the Metaphor here used As some others rather think that our Saviour in this expression alludeth to the Jewish Phylacteries Heb. Totaphoth which were scroules of parchment having the Commandments written in them which the Pharisees ware about their heads and arms to minde them of obedience to the Law Verse 41. While the Pharisees were gathered i.e. Before the former meeting was dissolved We should watch for and catch at all opportunities of working upon the worst Dr Taylour preached every time he could get his people together holy-day or else Verse 42. What think ye of Christ Christus utramque paginam impleret All our 〈◊〉 should be with those wise-men 〈◊〉 〈◊〉 〈◊〉 of Bethlehem who is wrapped up as it were in the swathing-bands of both the 〈◊〉 Whose son is he They were curious in genealogies A shame therefore it was for them to be ignorant of Christs 〈◊〉 and 〈◊〉 They say unto him the son of David Herein they said 〈◊〉 but not all for they conceived no 〈◊〉 of Christ then as of a 〈◊〉 man Our Saviour therefore takes a text out of Psal. 110. and 〈◊〉 〈◊〉 them of his 〈◊〉 〈◊〉 must be well versed in 〈◊〉 mystery of Christ and neglect nothing 〈◊〉 to be 〈◊〉 by us Verse 43. How then doth David in spirit The spirit 〈◊〉 Davia 〈◊〉 a sort and by his mouth 〈◊〉 what he would publish to the Church concerning the Godhead of Christ. Holy 〈◊〉 spake of old as they 〈◊〉 acted by the holy Ghost as they were forcibly moved or born away and as it were carried out of themselves by the holy Ghost Verse 44. The Lord said unto my Lord God the Father to God the Sonne these two differ no otherwise then that the one is the Father and not the Sonne the other is the Son and not the Father Sit thou on my right hand As my fellow and coaequal Zach. 13. 7. Philip. 2. 6. And as Christ is at the right hand of his Father so is the Church at the right hand of Christ Psalm 45. 9. which is a place both of greatest dignity and safety Verse 45. Lord how is he his Sonne This is that great mystery of Godlinesse which Angels intently look into as the 〈◊〉 did of old into the Mercy-seat That Christ should be Davids Lord and Davids son God and man in one person this 〈◊〉 that wonder of wonders well might his name be 〈◊〉 Isa. 9 6. Verse 46. And no man was able to answer Though they were subtile sophisters and mighty in the Scriptures yet they had nothing to oppose Magna est veritas valebit Great is the truth and shall prevail Neither durst any man c. How easily can God button up the mouths of our 〈◊〉 〈◊〉 yea and plead for us in their consciences as he did for Mr Bradford and many more of the Martyrs whom as they could not outreason so neither could they but conceive well of the Martyrs innocency triumphing in their persecutours consciences CHAP. XXIII Verse 1. Then spake Iesus to the multitude c. CHrist having confuted and confounded the Scribes and Pharisees turns him to the people and to his Disciples and that he might do nothing to the detriment of the truth he here 〈◊〉 that they despise not the doctrine of the Pharisees so far 〈◊〉 it was sound and sincere without leaven but try all things 〈◊〉 fast that which was good Be advised and remember to search into the truth of what you hear was the counsell of Epicharmus Verse 2. Sit in Moses chair i. e. Have the ordinary office of teaching the people but quo iure he questioneth not The Preists and Levites should have done it but the Scribes and Pharisees had for present taken it upon them stept into the chair and there set 〈◊〉 R m. 2. 20. So Hildebrand and his successours have invaded Peters chair as they call the sea of Rome but what said an Ancient Non habent Petri haereditatem qui 〈◊〉 non 〈◊〉 They have no right to Peters chaire that have not Peters faith The Index 〈◊〉 commands sublestâ fide instead of Fidem Petri to print it Sedem Petri. 〈◊〉 〈◊〉 said Calvus to Vatinius digniorem 〈◊〉 dic qui Praetor 〈◊〉 Catonem Put on a good face and say that thou art 〈◊〉 for the office then Cato himself But what a bold face had 〈◊〉 the 〈◊〉 who meeting the devil required his chair of him as one that better deserved it He had his desire I doubt not But if 〈◊〉 and Pharisees sat in 〈◊〉 chair it 's no news 〈◊〉 for bad men to succeed better as Timotheus Herulus did Proterius the good Bishop of Alexandria and as Arminius did Junius in the 〈◊〉 place at Leyden Verse 3. All therefore whatsoever Not their traditions superstitions and corrupt glosses upon the Law but whatsoever they teach that is agreable to truth so long as they sit close to Moses chair and keep it warm as it were hearken to them Gods good gifts are to be acknowledged and improved even in the worst as David made Sauls epitaph 2 Sam. 1. though the devil preached his funerall 1 Sam.
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
till the people had read them And then they were taken down by the Preists and laid up for the use of posterity Verse 16 17 18 19 20. See the Notes on Matth. 4. 18. c. Verse 21. He entred into the Synagogue and taught This is noted as remarkable in Saint Mark that he often inculcateth that our Saviour taught Verse 22. And they were astonished If it could be said of Dr. Whitaker that no man ever saw him without reverence or heard him without wonder How much more of Christ sith grace was poured into his lips Psal. 45. 2. As one that had authority Seest thou a Preacher deliver the Word with singular authority as Paul we beleeve therefore we speak esteem him very highly for the works sake The Corinthians are checkt for that they were unruly and would raign without Paul 1 Cor. 4. And not as the Scribes Frigidly and jejunly Didst thou beleeve thy self thou wouldst never plead thy clients cause so coldly and carelesly said Cicero to his adversary Verse 23. With an unclean spirit Gr. In an unclean spirit An unregenerate man is in maligno positus as St. John saith of the world He is inversus decalogus whole evill is in man and whole man in evill till at last without grace he be satanized and transformed into a breathing Devill By reason of the inhabitation of unclean spirits our spirits have in them Trenches Cages Forts and strong-holds of Satan 2 Cor. 10. 4. Verse 24. What have we to do with thee Not to do with Christ and yet vex a servant of Christ Could the Devill so mistake him whom he confessed It is an idle misprision to sever the sense of an injury done to any of the members from the head Thou Jesus of Nazareth Though the Devils confessed Christ to be the Holy one of God yet they call him Jesus of Nazareth to nourish the errour of the multitude that thought he was born there and so not the Messias Neither did the Devils cunnning fail him herein as appears John 7. 44. Art thou come to destroy us Before the time such is the infinite goodnesse of God that he respits even wicked men and spirits the utmost of their torments I know thee who thou art This he spake not to honour Christ but to deingrate him as commended by so lying a spirit Laudari ab illaudato non est laus saith Seneca The holy one of God Some rest in praysing the Sermon and speaking fair to the Preacher The Devill here did as much to Christ to be rid of him So did Herod Mark 6. 20. Verse 25. Hold thy peace Capistrator be thou haltered up or muzzled Christ would not hear good words from an evill mouth High words become not a fool saith Salomon The Lepers lips should be covered according to the Law Verse 26. And when the unclean spirit had torn him So he will serve all that he is now at inne with as Braford hath it You are the Devils birds saith he to all wicked ones whom when he hath well fed he will broach you and eat you chaw you and champ you world without end in eternall woe and misery And cried with a loud voyce But said nothing according to verse 25. He came out of him With as ill a will goes the worldlings soul out of his body God tears it out as Job somewhere hath it death makes forcible entry Verse 27. For with authority As he taught so he wrought with authority The same word is used verse 22. Verse 30. Sick of a fever Which the Greeks denominate of the heat that is in it the Germans of the cold See the Note on Matth. 8. 14. Verse 32. When the Sun did set And the Sabbath was ended for till then many held it not lawfull Verse 34. Suffered not the Devils to speak For what calling had they to preach the Gospel Verse 35. And in the morning c. The fittest time for prayer or any ferious businesse Therefore not only David Psalme 5. verse 3. and other Saints but also heathens chose the morning cheifely for Sacrifice as Nestor in Homer the Argonauts in Apollonius The Persian Magi sang Hymnes to their gods at break of day and worshipped the rising Sunne The Pinarii and Politii sacrificed every morning and evening to Hercules upon the great Altar at Rome c. Verse 38. Let us go into the next Townes The neighbouring Burroughs such as were between a City and a town Though secret prayer were sweet to our Saviour yet he left it to preach and profit many Verse 40. Beseeching him c. Morbi 〈◊〉 officina saith Ambrose We are best when we are worst saith another Therefore King Aluored prayed God to send him alwayes some 〈◊〉 Verse 41. Touched him Impensae gratiae bonitat is signum 〈◊〉 saith Calvin And so it is of his infinite goodnesse that he will touch our menstruous 〈◊〉 take at our hands our polluted performances Verse 45. Could no more openly enter For presse of people 〈◊〉 was so frequented that he was forced to withdraw CHAP. II. Verse 1. And it was noysed THe Sun of rightcousnesse could as little lie hid as the Sun in Heaven Verse 2. Many were gathered together Erasmus observeth that Origen in his Sermons to the people chideth them for nothing more then for their thin assemblies to hear the Word and for their carelesse hearing of that which they ought to attend to with utmost diligence recte judicans saith he hinc osse 〈◊〉 〈◊〉 profectum aut defectum Verse 3. Which was borne of foure apprehensis quatuor 〈◊〉 〈◊〉 vivo cadaveri 〈◊〉 Wicked men are living ghosts walking Sepulchers of themselves Bring them to Christ that they may be cured Verse 5. When he saw their faith By their works as the goodnesse of the promised Land was known by the grapes and fruits brought back by the Spyes In all our good works Christs eye is upon our faith without which it 's impossible to please God Verse 6. But there were certain of the Scribes Little do 〈◊〉 know when they preach what hearers sit before them 〈◊〉 fel est quod 〈◊〉 Some of our hearers carry fel in aure as it s said of some creatures they carry their gall in their ears Verse 7. Who 〈◊〉 forgive sinnes c Man may remit the 〈◊〉 God only the transgression Verse 8. Perceived in his spirit That is by his Deity as 1 Tim. 3. 16. Heb. 9. 14. Or by his own spirit as 1 Pet. 3. 8. not by inspiration as 2 Pet 1. 21. Verse 10. Hath power on earth Christus 〈◊〉 divino omnia 〈◊〉 non injustâ aliqua virtute ac tyrannicâ Christ did 〈◊〉 in his Fathers right and not perforce Verse 11. I say unto thee arise See here our Saviours letters testimoniall whereby he approves his authority and power to be authentick Ye are our Epistle saith the Apostle 1 Cor. 3. 2. Verse 13.
read it saith Agur in lifting up thy self and puffing against thy 〈◊〉 against whom in thine anger thou hast devised some mischief if thou hast thought evil against him yet lay thy hand upon thy mouth say not so much as Racha utter not any so much as an inarticulate voice snuffe not snort not spet not as he Deut. 25 9. stamp not with clapping of the hands as Balac say not so much as fie to thine offending brother saith Theophylact thou him not saith Chrysostome call him not silly or shallow one that wants brains saith Irenaeus qui expuit 〈◊〉 as the word signifieth if it signifie any thing Surely saith Agur setting forth the 〈◊〉 of his former precept by a double similitude the churning of milke brinketh forth butter and the wringing of the nose bringeth forth bloud so the forcing of wrath the giving it it s forth and full scope and not suppressing it when it first begins to boile in a mans brest bringeth forth strife Let therefore the first heat of passion settle and that darknesse passe that hath clouded the minde Ut fragilis glacies occidat ira morâ Walke into the garden with Ahashuerosh into the field with Jonathan when his father had provoked him to wrath against the Apostles precept Divert to some other company place businesse about something thou canst be most earnest at Give not place to wrath no not a little 〈◊〉 God before thy tumultuating passions and so silence them 〈◊〉 worse will follow But whosoever shall say Thou Fool c. How much more Rogue Bastard Devil and other such foul and opprobrious tearms not fit to be mentioned among Saints yet common with many 〈◊〉 as would be counted so What makest thou here thou arch-devil troubling our City said the Bishop of Geneva to Farellus seeking to set up the Reformed Religion And a Spanish 〈◊〉 disputing with us about the Eucharist saith Beza called us vulpes serpentes simias foxes serpents and jackanapeses Contrarily it is observed of Archbishop Cranmer that he never raged so far with any of his houshold-servants as once to call the 〈◊〉 of them varlet or knave in anger much lesse to reprove a stranger with any reproachfull word least of all did he deal blows among them as B. Bonner who in his visitation because the bells rung not at his coming into Hadham nor the Church was dressed up as it should called Dr Bricket knave and heretick And there withall whether thrusting or striking at him so it was that he gave Sr Thomas Josselin Knight who then stood next to the Bishop a good flewet upon the upper part of the neck even under his ear whereat he was somewhat astonied at the suddennesse of the quarrell for that time At last he spake and said What meaneth your Lordship Have you been trained up in Will Sommers his school to strike him who standeth next you The Bishop still in a rage either heard not or would not hear When Mr Fecknam would have excused him by his long imprisonment in the Marshalley whereby he was grown testy c. he replied merrily So it seems Mr Fecknam for now that he is come forth of the Marsh 〈◊〉 he is ready to go to Bedlam Our Saviour here threatneth a 〈◊〉 place tormenting Tophet the Gehenna of fire to that unruly evil the tongue that being set on fire of hell fercheth words as far as hell to set on fire the whole course of nature Shall be in danger of hell fire Gehenna or the valley of Hinnom was reputed a contemptible place without the City in the which they burnt by means of a fire continually kept there the carcases filth and 〈◊〉 of the 〈◊〉 so that by the fire of Gehenna here is intimated both the restlesse 〈◊〉 of hell sc. by the bitter 〈◊〉 and ejulations of poor infants there burnt to 〈◊〉 and also the perpetuity and endlessenesse of them The Idol 〈◊〉 or Saturn was represented by a man-like brazen body with the head of a Calfe The children 〈◊〉 were 〈◊〉 within the arms of this Idol and as the fire increased about it the sacrifice with the noise of drums and other instruments filled the air that the pitifull cries of the children might not be heard Verse 23. Therefore if thou bring thy gift to the Altar To anger our Saviour here opposeth Charity 〈◊〉 〈◊〉 〈◊〉 and is kinde Charity envieth not nor is rash c. But beareth all things beleeveth all things hopeth all things indureth all things Strangers we must love as our selves Luk. 10. 27 28. but brethren 〈◊〉 Christ loved us with a preventing constant love Joh. 15. 15 notwithstanding provocations to the contrary That thy brother hath ought against thee As justly offended by thee See the like phrase Luk. 7. 40. Rev. 2. 4. If either thou have given offence carelessely or taken offence causelesly And two 〈◊〉 may as soon smite together and not fire come out as people converse together and not 〈◊〉 fall out Now if it be a great offence a considerable injury to the just grief or disgrace of another satisfaction must be given and reconciliation sought at least 〈◊〉 the 〈◊〉 can be accepted For how can we look our father in 〈◊〉 〈◊〉 or ask him blessing when we know that he knows there is hatred or heart-burning between us and our brethren Verse 24. 〈◊〉 there thy gift The fountain of love will not be 〈◊〉 at with uncharitable hands God appeared not to Abraham 〈◊〉 Lot and he were agreed Jacob reconciled to his brother first builds an Altar 〈◊〉 And go thy way 〈◊〉 be reconciled 〈◊〉 thou wilt lose thy labour and 〈◊〉 as Saul and Judas 〈◊〉 God prefers mercy before sacrifice and is content his own immediate service should be intermitted rather then reconciliation be omitted Confesse your trespasses one to another saith St James your lapses and offences one against another and then pray one for another that ye may be 〈◊〉 as Abraham after reconciliation praid for Abimelech and the Lord healed him St Peter would have husbands and wives live lovingly together or if some houshold-words fall out between them at any time to peece again that their prayers be not 〈◊〉 as else they will be Dissension and ill-will will lye at the well-head and stop the current The spirit of grace and supplication will be grieved by bitternesse anger clamour yea made thereby to stirre with discontent and to with-draw as loathing his 〈◊〉 First be reconciled to thy brother And as a bone 〈◊〉 broken is stronger after well-setting so let love be after 〈◊〉 that if it be possible as much as in us lieth we may live 〈◊〉 with all men Let it not stick on our part howsoever but 〈◊〉 peace and ensue it Though it flee from thee follow after it 〈◊〉 account it an honour to be first in so good a matter I do not see saith