bold and wise 〈◊〉 of Christ is required of all his who are therefore said to be marked in their fore 〈◊〉 Revel 7. 3. an open place And they that will not professe him shall be sorted with such as through 〈◊〉 of pain and defect of patience gnaw their own tongues Revel 16. 10. Antichrist takes it in as good part if his bond-slaves receive his mark in their hand only the which as occasion serveth they may cover or discover Revel 13. 16. He lets his use what cousenage they will so it may help to 〈◊〉 his Kingdom It was a watch-word in Gregory 13th his time in Q. Elizabeths time My sonne give me thy heart Dissemble go to Church do what ye will but Da mihi cor be in heart a Papist and go where you will Christ will endure no such dealing He will have heart and tongue too Rom. 10. 9. he will be worshipped truly that there be no halting and totally that there be no halving We may as well saith Zuinglius do worship at the altar of Jupiter or Venus as hide our faith for fear of Antichrist He that is not with me is against me saith our Saviour He likes not these politick Professours these neuterpassive Christians that have fidem menstruam as Hilary said of some in his time that have religionem 〈◊〉 as Beza saith of Baldinus the French Apostate that can turn with the times comply with the company be as the planet Mercury good in conjunction with good and bad with 〈◊〉 These are they that do virtutis stragulam 〈◊〉 put honesty to an open shame as the Philosopher could say And shall these mens faith 〈◊〉 found to praise and honour and glory It is not likely Verse 33. But 〈◊〉 shall deny me Not only utterly to renounce Christ but out of 〈◊〉 respects to dissemble him is to deny him Peter denied his Master as well in saying I wot not what 〈◊〉 〈◊〉 as in swearing he never knew the man The people of 〈◊〉 〈◊〉 King 18. 11. that held their peace only when the Prophet had said If the Lord be God follow him are blamed and worthily for their detestable indifferency Indeed they spake not against the Prophet but they durst not speak with him Many such cold friends religion hath now adaies This they will dearly 〈◊〉 and rue when they come to give an account with the world all on a light flame about their ears and the elements falling upon them as scalding lead or running 〈◊〉 Him will I also deny before my Father And the Father will entertain none but such as come commended to him by his Son Christ. He will 〈◊〉 cashier all others as the Tirshatha did 〈◊〉 proud 〈◊〉 that grew ashamed of their profession and could not finde their register Ezr. 2 62. Verse 34. Think not that I came to send peace Peace is twofold Temporis pectoris of Countrey and of Conscience This later is Christs legacy and the Saints are sure of it But the former they seldom finde here In the 〈◊〉 ye shall 〈◊〉 trouble 〈◊〉 〈◊〉 Saviour Should we look for fire to quench our thirst saith a Martyr And as soon shall Gods true servants finde peace and favour under Christs regiment This world is to the Saints as the Sea called Pacifique then the which there is nothing more troublesom and tumultuous Or as the straits of Magellan where which way soever a man bend his course he shall be sure to have the winde against him Verse 35. For I am come to set a man at variance c. By accident it fell out so thorow mens singular corruption causing them as Bats to fly against the light of the Gospel to hate it as thieves doe a torch in the night or as the Panther which so hates man that he tears his picture wherever he findes it Verse 36. And a mans foes shall be they c. Nicolas of 〈◊〉 a young man newly come from Geneva was condemned and set in the Cart. His own father coming with a staff would have beaten him but that the officers kept him off Iulius 〈◊〉 Martyr coming to his mother and asking her blessing 〈◊〉 〈◊〉 said she have Christs curse and mine where ever thou goest Iohn Fetty Martyr was accused and complained of by his own wife and she was thereupon struck mad Another like example there is to be read of an unnaturall husband witnessing against his own wife and likewise of children against their own mother c. So this saying of our Saviour is fulfilled And it was not for nothing that Antigonus praid so hard to be delivered from his friends that Q 〈◊〉 complained That in trust she had found treason Verse 37. He that loveth father or mother Levi said unto his father and his mother I have not 〈◊〉 him neither did he acknowledge his brethren in that cause of God nor knew his own children If the Lord Christ call me to him saith 〈◊〉 although my father should lie in my way my mother hang about my neck to hinder me I would go over my father shake off my mother c. Nazianzen was glad that he had something of value to wit his Athenian learning to part with for Christ. Nicolas Shetterden Martyr in a letter to his mother wrote thus Dear mother embrace the counsel of Gods Word with hearty affection read it with obedience c. So shall we meet in joy at the last day or else I bid you farewell for evermore Away from me Satan said Rebezies a French Martyr when Satan set before him his parents to stop him in his course And I know not by what reason they so called them my friends said Borthwick a Scotch Martyr that so greatly laboured to convert indeed to pervert me neither will I more esteem them then the Midianites which in times past called the children of Israel to do sacrifice to their Idols He that loveth son or daughter c. As did Eli who honoured his sons above God This the Lord took so hainously that he swore that this iniquity of Elies house should not be purged with sacrifice nor 〈◊〉 for ever 〈◊〉 who brought the old Priest this 〈◊〉 tidings was afterwards unhappy enough in his two sons and succeeded Eli in his crosse as well as his place It can hardly be imagined that he succeeded him in his sin after so fair a warning But good David was surely too fond a father and therefore smarted in his children whom he cockered God will have us to hold him to be better to us then ten sons and to bestow all our love upon him as most worthy What he gives us back again we may bestow upon others loving our friends in God and our enemies for God But the love of Christ must constrain us to part with all 〈◊〉 never 〈◊〉 dear and near unto us 〈◊〉 his sake M. Bradford whiles 〈◊〉 was a prisoner wrote
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
of Camels hair Sutable to Elias in whose spirit and power he came who was thus habited So those worthies of whom the world was not worthy wandered about in 〈◊〉 〈◊〉 and Goat 〈◊〉 but they were like the Ark without covered with Goats-hair within all of pure gold God cloathed our first parents in leather when there was means of better cloathing to humble them 〈◊〉 and to shame all such as are proud of their cloathes which are the ensigns of our shame and came in with sin as it's 〈◊〉 And a leathern girdle about his 〈◊〉 So had Elias and God takes notice of it and records it when the pomp and pride of many Monarchs lie hid in obscurity buried in oblivion Such love beareth the Lord to his people that every thing in them is remarked and registred He thinks the better of the very ground they goe upon Psal. 87. 2 3 4 5 6. their walls are ever in his sight and he loveth to look upon the houses where they dwell Isa. 40. 16. And his meat was locusts These creatures have their name in Greek from the top of the ears of 〈◊〉 which as they fled they sed upon That they were mans meat in those Eastern Countries appears Levit. 11. 22. and Pliny testifieth as much Course meat they were but nature is content with little grace with lesse Cibus potus sunt divitiae Christianorum saith that Father 〈◊〉 and water with the Gospel are good chear saith another 〈◊〉 Saviour hath taught us to pray for bread not for manchet 〈◊〉 junkets but down right houshold bread and himself gave thanks for barley-bread and broiled fishes A little of the creature will serve turn to carry thee thorow thy pilgrimage One told a Philosopher If you will be content to please Dionysius you need not feed upon green herbs He replied And if you can feed upon green herbs you need not please Dionysius you need not flatter comply be base c. The Ancients held green herbs to be good chear and accounted it wealth enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be 〈◊〉 nor cold saith 〈◊〉 But what 〈◊〉 were 〈◊〉 Jews that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locusts read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet-meats as Epiphanius noteth against the Ebionites The best we see are liable to be belied And wilde honey Such as naturally distilled out of trees as did that which Jonathan tasted with the tip of his rod called honey of the wood 1 Sam 14. 27. God made 〈◊〉 suck honey out of the rock and oil out of the flinty rock Deut. 32. 13. Hence Iudea was called Sumen totius orbis And Strabo that spitefully affirmeth it to be a dry barren countrey had not so much ingenuity as that railing Rabshakeh 2 King 18. 32. 〈◊〉 5. Then went out to him Ierusalem Hitherto the prosopography of 〈◊〉 Baptist Follows now the resort that was made unto him for by his divine doctrine and austere life he had merited among many to be taken for the Messiah Joh. 1. And all Iudea That is very many as the word All is many times elswhere taken in the new Testament And all the 〈◊〉 round about Iordan Stirred up by the noise of that new preacher So sundry amongst us will be content 〈◊〉 hear if there goe a great report of the man or if he deliver some new Doctrine or deal in deep points as Herod Lu. 23. 8. But these soon grow weary and fall off as those Jews did from Iohn for the which they were justly taxed by our 〈◊〉 Verse 6. And were baptized of him in Iordan Baptizing of 〈◊〉 was in use among the Jews before the daies of Iohn Baptist. From this custome saith Broughton though without commandment and of small authority Christ authoriseth a seal of entring into his rest using the Jews weaknesse as an allurement thither As from bread and wine used with the Paschall Lamb being without all commandment of Moses but resting upon the common reason given by the Creatour he authoriseth a seal of his flesh and bloud In Iordan At Bethabara Joh. 1. 28. that is at that very place where the people of Israel passed over Jordan and 〈◊〉 the Land Baptisme then was there first administred where it had been of old fore-shadowed Here also we see that the acts of 〈◊〉 and Iesus took their happy beginning at one and the same place And like as the people after they had passed over 〈◊〉 〈◊〉 circumcised before they received the Land by lot of inheritance So after we have been baptized and thereby enrolled among the Citizens of the new Ierusalem the 〈◊〉 of sinne and super fluity of 〈◊〉 must be daily pared off by the practice of mortification ere we can come to the Kingdome of Heaven Confessing 〈◊〉 sins In token of their true repentance For as only the man that is wakened out of his dream can tell his dream so only he that is wakened out of his 〈◊〉 can clearly 〈◊〉 them And this confession of sin joyned with confusion of sin without the which confession is but winde the drops of contrition water is that which in baptisme we restipulate Not the putting away of the 〈◊〉 of the 〈◊〉 but the 〈◊〉 answer of a good conscience toward God 1 〈◊〉 3. 21. A 〈◊〉 〈◊〉 conscience a heart 〈◊〉 from wickednesse in this 〈◊〉 of regeneration the baptisme of repentance the washing of the new birth the being baptized with the holy Ghost and with fire this saveth saith S. Peter Not as the efficient cause of salvation for that is Christ alone nor yet as a 〈◊〉 instrument for that 's faith alone but only as a 〈◊〉 of the saved and a pledge of their salvation As on the other side God will not own a viperous brood though baptized that bring not forth fruits meet for repentance To such baptisme is not the mark of Gods childe but the brand of a fool that maketh a vow and then breaketh it Eccles. 5. 3. For the font is Beersheba The well of an Oath and there we swear as David did to keep Gods righteous judgements Now if Zedekiah and 〈◊〉 paid so dear for their 〈◊〉 for their fast and loose with men how will God revenge the quarrell of his Covenant The Spanish converts in Mexico remember not any thing of the promise and profession they made in baptisme save only their name which many times also they forget In the Kingdom of Congo in Africk the Portugals 〈◊〉 their first arrivall finding the people to be 〈◊〉 〈◊〉 God did enduce them to a profession of Christ and to be baptized in great abundance allowing 〈◊〉 the principles of religion till such time as the Priests prest them to lead their lives according to their profession which the most part of them in no case enduring returned again to their Gentilisme Such renegadoes we
phrase the Trinity of old was implied For 〈◊〉 〈◊〉 Hall in Israel consisted of three at least which in their close manner of speech they applied to God but their posterity understood it not And as in the matter of mans creation and redemption so likewise of his 〈◊〉 〈◊〉 〈◊〉 is that of the Apostle 1 Cor. 12. 45 67. where the 〈◊〉 of gifts are said to be of the Spirit the diversities of ministeries whereby these gifts are administred of the Lord that is of Christ and the diversities of operations 〈◊〉 by the gifts and ministeries to be of God the Father Like a dove and lighting upon him This was shadowed of old by Noahs dove lighting upon the Ark and serveth to denote Christs innocency purity love to his little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle And another thus 〈◊〉 columba caret rostro non 〈◊〉 ungues Possidet 〈◊〉 puraque 〈◊〉 That was more then ridiculous nay it was 〈◊〉 that those Pilgrims that went to 〈◊〉 to fight in the Holy war as they called it did carry a goose before them pretending it to be the holy Ghost These were drunk with the wine 〈◊〉 the whore of Babylons 〈◊〉 and not filled with the Spirit as St Stephen was and Barnabas and others of old as of late among many that famous Beza de quo 〈◊〉 saepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivere And himself reports of 〈◊〉 and his colleagues in an Epistle to Calvin that disputing 〈◊〉 a Spanish Jesuit about the Eucharist the 〈◊〉 saith he called us vulpes 〈◊〉 serpentes foxes apes serpents My answer was this Non magis nos credere quà m 〈◊〉 〈◊〉 So that Angel John Bradford as one calleth him when he 〈◊〉 with 〈◊〉 a Castro the Frier was in a wonderfull rage and spake so high that the whole house rang again chasing with om and cho saith 〈◊〉 Fox But Bradford answered him with 〈◊〉 of wisedom and like the waters of Siloe at the 〈◊〉 of 〈◊〉 ran 〈◊〉 He had been baptized with that holy 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 Saviour who received not the spirit by 〈◊〉 but had a 〈◊〉 not of abundance only but also of 〈◊〉 〈◊〉 1. 14 Verse 17. And 〈◊〉 a 〈◊〉 from 〈◊〉 Whereupon 〈◊〉 Peter foundeth the certainty of Christian faith and doctrin 2 Ep. 1. 17. especially since we have amore 〈◊〉 word of prophecy for that former might have been slandered or suspected for an imposture Saying this is my beloved My 〈◊〉 he on whom my love resteth so that I will seek no further Zeph. 3. 17. when the earth was founded Christ was with his Father as his daily delight sporting or laughing alwaies before him risum 〈◊〉 acconsilium Prov. 8. 30. In whom I am well pleased The beloved in whom he hath made us accepted Eph. 1. 6. Gods Heptsibah so the Church is called 〈◊〉 62. 4. the dearly beloved of his soul Jer. 12. 7. Or as the Septuagint render it his beloved soul over whom he rejoyceth as the bridegroom over his bride Isa. 62. 5. 〈◊〉 he will rest in his love as abundantly well pleased he will joy therein with singing So well thinketh God of his Son Christ and of us thorow him as some of the Ancients rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo 〈◊〉 sensi So after Irenaeus Tertullian Cyprian and Augustine interpret it And yet as well as he thought of his only Son he spared him not but delivered him up for us all Rom. 8 32. whereupon St Bernard thus cries on t O quantum dilecti prae quo filius ipse 〈◊〉 non dilectus 〈◊〉 〈◊〉 neglectus God so loved his Son that he gave him all the world for his possession Psal. 2. but he so loved the world as he gave Son and all for its redemption One 〈◊〉 this an 〈◊〉 an excesse of love a miracle of mercy a 〈◊〉 without a sicut God 〈◊〉 loved the loved so infinitely so 〈◊〉 so incomprehensibly as that there is no similitude in nature whereby to expresse it Abraham Gods friend shewed his love to him in not withholding his only Son Isaac but what was 〈◊〉 to Christ or what was Abrahams love to Gods He did that 〈◊〉 and voluntary that Abraham would never have done but upon a command Besides Isaac was to be offered up after the manner of holy sacrifices but Christ suffered after the manner of 〈◊〉 And yet further 〈◊〉 was in the hand of a 〈◊〉 and compassionate father but Christ died by the wicked hands of barbarous and blood-thirsty enemies that thereby he might 〈◊〉 the enmity and reconcile us to God so making peace and paving us a new and living way with his blood to the throne of grace 〈◊〉 he hath made us accepted in the beloved Ephes. 1. 6. 〈◊〉 saw the features of his friend Ionathan in lame Mephibosheth and therefore loved him He forgave Nabal at Abigals intercession and was pacified toward 〈◊〉 at 〈◊〉 〈◊〉 〈◊〉 Iacobs house for Iosephs sake Shall not God do us much more for Jesus sake Ioseph was well pleased with his brethren when they brought Benjamin Bring but the childe Jesus in our arms as Simeon did and as 〈◊〉 did the King of Persines childe and he cannot but smile upon us 〈◊〉 he never so much displeased before yet upon the sight of this his wellbeloved Son in whom he is well pleased all shall be 〈◊〉 and quiet as the sea was when once Ionas was cast into it CHAP. IIII. Verse 1. Then was 〈◊〉 led up LEst haply the people hearing that testimony from Heaven should come and take him by force to make him a King as Ioh. 6. 15. to try their loves also to him who was thus overclouded as the Sun in his first rising Led up of the Spirit The better to fit him thereby for the ministry Luther observed of himself that when God was about to set him upon any speciall service he either laid some fit of sicknesse 〈◊〉 him before-hand or turned Satan loose upon him who so 〈◊〉 him eft-soones by his temptations ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec sensus nec vox superesset that neither heat nor blood 〈◊〉 sense nor voice remained The very venome of the temptations drank up his spirit and his body seemed dead as 〈◊〉 Ionas that was by and saw it reported 〈◊〉 him in his Epistle to Melanchton Hence also it was that in his Sermons God gave him such a grace saith M. Fox that when he 〈◊〉 they that heard him thought 〈◊〉 one his own temptations to be severally touched and noted Whereof when signification was given unto him by his friends and he demanded how that could be Mine own manifold temptation saith he and 〈◊〉 are the cause 〈◊〉 For from his tender years he was much 〈◊〉 and exercised with spirituall conflicts as Melanchton in his life testifieth 〈◊〉 〈◊〉 Wellerus scholar to the said M. Luther recordeth that
Scripture he also would doe the like in a perverse apish imitation but marres the masculine 〈◊〉 by clipping off that clause They shall keep thee in all thy 〈◊〉 that is in those courses that are appointed thee by God But as the Israelites in the wildernesse when they went out of Gods precincts were out of his protection So are all others As a bird that wandereth from the nest so is a man that wandereth from his own place saith Solomon God made a Law that none should molest a bird upon her nest Doth God take eare of birds A King undertaketh the safety of his Subjects 〈◊〉 they travell within due hours and keep the Kings high-way else not so doth God He hath given his Angels charge over us whiles we hold his way which is like Jacobs ladder where the Angels were ascending and descending Oh the dignity and safety of a Saint in a guard so full of state and strength Well might David after he had said The angel of the Lord pitcheth his tent 〈◊〉 about them that fear him presently subjoyn Taste and see how gracious the Lord is in allowing his children so glorious an 〈◊〉 And with their hands they shall lift thee up lest c. As Parents use to lift their little ones over rough and foul waies Or as 〈◊〉 in an house love to get up into their arms their young master In Christ and for Christ they count it their greatest glory to doe us any good office for soul or body they save us from the foul fiends that else would worry us These walk about as Lions to 〈◊〉 〈◊〉 us whiles alive and to hinder our passage to heaven when we die the other as guardians to keep us here and to convey and conduct us thorow the devils territories who is Prince of the air when we goe hence to heaven in despite of the 〈◊〉 〈◊〉 that would intercept us Dan. 10. 21. Lest thou dash thy foot against a stone Oh the tender care of our heavenly 〈◊〉 He is so kinde and in the best sense fond over his little ones that he cannot abide the cold winde should How upon them as we 〈◊〉 and hath therefore commanded That the Sun shall not smite them by day nor the Moon by night yea which way soever the winde sit it must blow good to his Arise O North and blow O South upon my Beloved that her spices may flow forth What so contrary as North and South-winde cold and hot moist and dry c Yet both must blow good to Gods beloved Well might God 〈◊〉 his love above that of naturall Parents which yet is wonderous great saith the Psalmist Psal. 103. 〈◊〉 Verse 7. Jesus answered and said It is written again Christ rejects not the holy Scriptures 〈◊〉 〈◊〉 alledged and 〈◊〉 by Satan but openeth them by laying one place to another So did those holy Levites in Nehemiah and 〈◊〉 Paul in the Acts. Parallel texts like gl 〈◊〉 〈◊〉 one against another cast a mutuall light 〈◊〉 as the 〈◊〉 brightneth his hard diamond with the dust snaved from it self So must we clear hard Scriptures by others that are 〈◊〉 plaine and perspicuous Thou shalt not tempt the Lord thy God Trust him we 〈◊〉 tempt him we may 〈◊〉 Now God 〈◊〉 〈◊〉 either when men are too much addicted to the means as 〈◊〉 Or when they reject them as Ahaz who refused a sign and ran to unlawfull means hiding all under this I will not tempt God Heathens could say Admotâ manu 〈◊〉 est Minerva and they noted him for a foolish 〈◊〉 〈◊〉 〈◊〉 his Cart 〈◊〉 fast cried to his god and moved his lips but not his hands to help himself If thou callest for knowledge saith Solomon and criest for understanding There 's praier to God If thou seekest her as 〈◊〉 and searchest for her as for hid treasures There 's mans 〈◊〉 in the diligent use of the means Then shalt thou understand the 〈◊〉 of the Lord and finde the knowledge of God Ther 's the happy 〈◊〉 Ora labora was an Emperours 〈◊〉 S. 〈◊〉 sets it down as a vanity of 〈◊〉 youth that he pray'd God to help him against some speciall sins whereunto he was strongly 〈◊〉 but should have been full sorry that God should have heard him 〈◊〉 he was loth to part with them How much better was that praier of 〈◊〉 Thomas Moor Domine Deus fac 〈◊〉 in 〈◊〉 consequendis operam collocare pro quibus obtinendis soleo ad 〈◊〉 〈◊〉 are Lord God make me to bestow pains in getting those things for obtaining whereof I use to pray unto thee Verse 8. Again the devil taketh him This Master-fly 〈◊〉 though beaten away once and again yet returns to the same place 〈◊〉 how 〈◊〉 he is in renuing his temptations after a flat repulse He sollicits and sets upon our Saviour again as 〈◊〉 wife did upon Joseph for all his many 〈◊〉 and is not only importunate but impudent Stand we therefore still upon our guard and look for no ease here The Roman Captains when they had once triumphed took their ease ever after So did not Cato and is therefore highly commended So may not we if ever we will be approved as good souldiers of Jesus Christ. Our whole life is a continuall warfare and we must look for the continuall hail-shot hel-shot of Satanicall assaults and suggestions When Xerxes fought against theGreeks The sea was full of ships saith the Oratour the earth of souldiers the air of arrows So fares it with the Saints under Satans batteries no truce but continuall conflict Ever since those two strong men fought there is no more peace S. Paul sounds the alarm Arm Arm take the whole armour of God and be ever in your harnesse And S. Peter gives the reason Because your adversary the devil as a 〈◊〉 lion walketh and watcheth night and day seeking whom 〈◊〉 may devour For our encouragement as the devil is Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roaring lion so is Christ Leo de tribu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lion of the Tribe of Iudah that delivereth us and maketh us more then Conquerours holding the crown of glory over our heads as we are sighting with this inscription Vincenti 〈◊〉 To 〈◊〉 that 〈◊〉 will I give c. Fight therefore and faint not your 〈◊〉 is 〈◊〉 your armour is of proof Get on both those 〈◊〉 of 〈◊〉 as the girdle of truth brest-plate of 〈◊〉 shoes of peace and patience shield of faith helmet of 〈◊〉 and those 〈◊〉 of offence as the sword of the Spirit and 〈◊〉 of 〈◊〉 And then resolve with that aged Citizen of Exeter in 〈◊〉 Edward the 6. time who when the Town was besieged 〈◊〉 That he would feed on the one arm and fight with the other before he would consent to yeeld the City to the seditious It is said of 〈◊〉 〈◊〉 the siege of Byrrachium that
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
yea the very Scriptures the Gospel of truth the rich offers of grace and our golden opportunities Is not 〈◊〉 〈◊〉 ned by many into a 〈◊〉 formality and policie our ancient fervour and forwardnesse into a generall 〈◊〉 and unzealousnesse And besides the love of many waxen cold doth not iniquity abound in every quarter and corner of the land which therefore even groaneth under 〈◊〉 burden and longeth for a vomit to spue us 〈◊〉 as the most unthankfull and unworthy people that ever Gods Sun shone upon and Gods rain fell upon the Sun of Christs Gospel especially and the rain of his grace so fair and so long together If there be any 〈◊〉 sin in the world it is ingratitude said that 〈◊〉 Q. Elizabeth in a 〈◊〉 to Henry 4. King of France The very Heathens judged it to be the epitome of a levil Call me unthankfull saith one you call me all that naught is Lycurgus would make no law against it because he thought no man would fall so far below reason as not thankfully to acknowledge a benefit Thus nature it self abhorres ingratitude which therefore carrieth so much the more detestation as it is more odious even to them that have blotted out the image of God Some vices are such as nature smileth upon though frowned at by divine Justice Not so this Where fore have ye rewarded evil for good Gen. 44. 4. Verse 46. For if ye love them that love you what reward have you The Greek and Latine word say the Rhemists signifieth very wages or hire due for worke and so presupposeth a meritorious deed But what will they say to S. Luke who calleth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace which S. Matthew here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward It is a reward but of meer grace see Rom. 4 that God will give to them that love their enemies If thine enemy be hungry feed him c. For thou shalt heap coales of fire upon his head and the Lord shall reward thee saith Solomon Prov. 25. 21 22. A 〈◊〉 〈◊〉 and all little enough 1. Thou shalt heap coals on 〈◊〉 head those coales are as Austin interprets it urentes 〈◊〉 gemitus the scorching sighs of true repentance q. d. Thou shalt melt these hardest metals as many of the Martyrs did their persecutours thou shalt meeken their rancour overcome their 〈◊〉 cause them to turn short again upon themselves and upon sight of their sin shame themselves and justifie thee as Saul did David 2. The Lord shall reward thee And all his 〈◊〉 are more then bountifull yet not of merit for what proportion betwixt the work and wages but first of mercy Reward and mercy are joyned together in the second Commandment and Psal. 62. 12. Secondly of promise for our encouragement 〈◊〉 our labour is not in vain in the Lord. Briefly it is called a reward not properly but by similitude because it is given after the worke done Next it is a reward not legall but evangelicall promised in mercy and in like mercy performed Whence it is also called the reward of inheritance Now an inheritance is not merited but freely descendeth on sonnes because they are sonnes Let no sonne say with profane Esau What is this birth-right to me or with the prodigall in the Gospel Give me here the portion that belongeth unto me such are those that love their friends only here they have love for love and that 's all they are to look for but look up to the recompence of reward with Moses and answer as Naboth God forbid that I should so farre gratifie the devil and mine own evil heart as to part with my patrimony my hope of reward for a little revenge or whatsoever coyn bearing Satans superscription Verse 47. What doe ye more then others Singular things are expected and required of such as have received singular grace and mercy As to be eminent in good works to get above others to 〈◊〉 our feet where other mens heads are The way of the righteous 〈◊〉 on high saith Solomon he goes an higher way to worke then ordinary and walkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately exactly he gets even to the very top of godlinesse as the word importeth He knows that more then the common stint is required of him and that he must doe that that the world will never doe as to be hot in religion Rev. 3. 16 The carnal Gospeller saith Religiosum oportet esse non religentem It is fit to be Religious but not so consciencious So to be zealous of good works Tit. 2. 14. but with discretion saith the 〈◊〉 The King of Navarre told Beza he would launch no further into the sea then he might be sure to return safe to the haven Though he shewed some countenance to religion yet he would be sure to save himself So to abound in Gods work to have a heart full of goodnesse as those Romanes Chap. 15. 14. a life full of good works as Tabitha Acts 9. 33. But this is to be wise overmuch saith the flesh Philosophandum sed paucis What need this waste said Judas It is too much for you to go up to Jerusalem to worship said 〈◊〉 to the people take a shorter cut rather to the golden calves They are idle they are idle said Pharaoh of Gods busiest servants So God would have his to walke precisely This the mad world mocks at To pluck out their right eyes this is a hard saying saith the sensualist To offer violence to Gods Kingdom Fair and softly goes farre and its good keeping on the warm side of the hedge saith the Polititian to 〈◊〉 Gods 〈◊〉 as the apple of thine eyes 〈◊〉 how few are 〈◊〉 that will not break the hedge of any Commandment so they may 〈◊〉 a peece of foul way Lastly To love an enemy doe good to them that hate us c. But this seems to the most 〈◊〉 and impossible What love those that 〈◊〉 and 〈◊〉 them 〈◊〉 daily rage and rail at them with such 〈◊〉 as if they 〈◊〉 been as far as hell for every word that 〈◊〉 cut of their mouthes against them c Love this man Nay 〈◊〉 love the 〈◊〉 himself They will rather die a thousand deaths then endure such a one If they could love him yet they would not They are prime Christians in these mens opinions that 〈◊〉 to Sauls measure I will doe thee no hurt my son David If they passe him by when he is in their power as the Priest and the 〈◊〉 did the wounded man if they fall not 〈◊〉 upon him 〈◊〉 〈◊〉 and retaliate injuries they have gone farre and 〈◊〉 〈◊〉 and such a measure of charity they hold little 〈◊〉 then 〈◊〉 〈◊〉 here attainable This is the voice and guise of 〈◊〉 and 〈◊〉 The spirit that is in us lusteth to envy and prompteth us to 〈◊〉 taunt with taunt suit with suit blow with blow and holds them fools that doe not But
thorow the woof when a double-minded man that hath not cleansed his heart nor washt his hands of worldly lusts is unstable and 〈◊〉 in all his waies Thou shalt love the Lord thy God with all thy minde Luk. 10. 27. And with my minde I serve the Law of God saith Paul which he acknowledged to be spirituall though he were carnall in part sold under sin The old man is still corrupt according to the deceitfull lusts which sometimes so 〈◊〉 and beguile the judgement that a man shall think there is some sense in sinning and that he hath reason to be mad but be ye renewed in the spirit of your mindes in the bosom and bottom of the soul in the most inward and subtile parts of the soul and as it were the 〈◊〉 of it Reserve these upper rooms for Christ and be not ye conformed to the world who minde earthly things and have damnation for their end but be ye transformed by the renewing of your mindes that ye may see and prove by good experience not by a Nationall knowledge only what that good and holy and acceptable will of God is Concerning the East-gate of that Temple in Ezekiel Thus saith the Lord This gate shall be shut and shall not be opened and no man shall enter by it because the Lord God of Israel hath 〈◊〉 by it Here through signifying saith a Divine that although the heart of a Christian which is the temple of the holy Ghost may let many things enter into it at other gates yet must it keep the East-gate the most illuminate and highest power and part of it continually shut against all men yea against all the world and opened only to one thing I mean to God who hath already entered into it and 〈◊〉 it with his Spirit That as at the windows of 〈◊〉 Ark there entred in no mist nor water nothing else but one thing only which is light so at this East-gate no mist of humane errours no water of worldly cares may enter in but only the light of heaven and a sanctified desire to be fast knit and perfectly united by faith and love to God Verse 23. But if thine eye be evil c. If the light that is in thee be darknesse c. An evil eye is here opposed to a single eye that looks on God singly abstracted from all other things and affects the heart with pure love to him for himself more then for his love-tokens These we may lawfully have but they may not have us If any man love the world the love of the Father is not in 〈◊〉 For all that is in the world the lust of the flesh the lust of the eyes and the pride of life that is pleasure profit and preferment these three like those three troops of the Caldeans Job 1. 17. fall upon the faculties of the soul and carry them away from 〈◊〉 the right owner The minde is filled with greater darknesse then can be expressed How great is that darknesse The Prince that 〈◊〉 understanding is a great oppressour but he that hateth covetousnesse that hath not his eyes bleared and blinded with the dust of earthly-mindednesse shall prolong his daies Prov. 28. 16. So Isa 56. 10 11. His watchmen are blinde And why They are greedy dogs which can never have enough and they are shepherds which cannot understand they all look to their own way every one for his gain from his quarter Isa. 56. 10 11. Of this sort were those covetous Pharisees that devoúred widows houses therefore blinde because covetous Luke 16. 14. the property of which sin is to besot and infatuate as it did Judas who though he wanted for nothing in our Saviours 〈◊〉 but was sufficiently provided for yet for filthy lucre basely sold his Master and 〈◊〉 for thirty silverlings the known and pitcht price of the 〈◊〉 slave and had the face after all to ask Master is it I when he knew Christ to be the true God and to know all things 〈◊〉 Comets though but Comets as long as they keep 〈◊〉 shine bright but when they decline from their pitch they fall to the earth So when men forsake the Lord and minde earthly things they lose that light they had and are dissipated destroy'd and come to nothing Good therefore is the counsel of 〈◊〉 Labour not to be rich Wilt thou set thine eyes upon that which is not Or as Mercerus otherwise reads that text Wilt thou darken 〈◊〉 eyes upon them As those that walk long in the snow or that 〈◊〉 in a smoaky corner can see little at length Whoredome and 〈◊〉 take away the heart saith Hosea cap. 4. 11. as they did 〈◊〉 they drew out his spirits and dissolved his reason so doth covetousnesse It makes a man that he cannot see the net that is 〈◊〉 before him which every bird can do Prov. 1. 17. but whiles 〈◊〉 coveteth the bait loseth his life as Shimei did by looking his servants as Lot who had like to have run the same hazard by 〈◊〉 the plain of Jordan as Jonas that suffered himself to be cast into the sea that the ship with her lading might come safe to shore How many carnall mindes like 〈◊〉 raven fly out of the Ark of Gods Church and imbrace this present world and like the Mariners when they found out Jonas yet fain they would have saved him So many will rather venture their own casting away then cast their worldly lusts over-board How much better Joseph who let go his garment to save himself as Elias did his mantle to go to heaven and Bartimeus his cloak to come to Christ How much better Moses who by faith seeing him that is invisible and having an eye to the reward when he was come to years as the text noteth and therefore well knew what he did for he was no baby refused to be called the son of Pharaohs daughter and the worlds darling and chusing rather the afflictions of Gods poor people then the pleasures of sin for a season he esteemed the reproach of Christ the worst part of him greater riches then the treasures of Egypt And why all this For 〈◊〉 had respect to the recompence of reward He set his foot as it were upon the battlements of heaven and there-hence looked upon these earthly happinesses as base and 〈◊〉 〈◊〉 and slender waterish and worthlesse The great Cities of Campania seem but small cottages to them that stand on the top of the Alps the Moon covereth her self with a pale vail and shines not at all in the presence of the Sun No more doth the beauty and bravery of the world wherewith carnall mindes are so bedazelled and 〈◊〉 to a man that hath been in paradise with Paul that hath already laid hold on eternall life The moles of the earth that are blinde and cannot see farre off that have animam triticiam a wheaten soul with that fool in
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
〈◊〉 Psal. 〈◊〉 24. And it shall be given you It is not said what shall be given because the gift is above all name saith Austin Like as Amos 4. 12. Thus will I doe unto thee Thus how Non nominat mala ut omnia timeant saith 〈◊〉 out of Hierom No evil is named that they may fear all Verse 8. For every one that asketh receiveth c. And he is worthily miserable that will not be happy for asking Praier saith Lambert the Martyr is in Scripture much commended and many great and unmeasurable benefits are shewed to 〈◊〉 thereupon that men should the more lustily give themselves thereunto Thus Jacob wrestling with God both by might and 〈◊〉 as the word signifieth both by the strength of his body and force of his faith he grounded his praier upon Gods gracious 〈◊〉 which he rolls as sugar in his 〈◊〉 and repeats it again and again See the same course taken 2 Sam. 7. 25. 1 King 8. 25. c. Dan. 9. 2 3 Psal. 12. 5 6 7. Act. 4. 25 c. Cast 〈◊〉 of hope in the darkest desertion wait for day and pray as those in the shipwrack Act. 27. pleading that precious 〈◊〉 Isa. 50. 10. This help if we use not we shall either pray 〈◊〉 〈◊〉 〈◊〉 without fire or as the Pharisee proudly or as the Thessalonians as men without hope which is to deny our own praiers He cannot possibly be poor that can pray in faith because God is rich to all such Rom. 10. 12. and giveth 〈◊〉 to such as so ask Jam. 1. 5. Never did the hand of faith knock in vain at Gods gate The AEdiles or Chamberlains amongst the Romans had ever their doors standing open for all that had occasion of request or complaint to have free accesse to 〈◊〉 Gods mercy-doors are wide open to the praiers of his 〈◊〉 people The Persian Kings held it a 〈◊〉 of their silly glory to deny an easy accesse to their greatest Subjects It was death to sollicite them uncalled 〈◊〉 her self was afraid But the King of heaven manifesteth himself to his people Joh. 14. 21. calls to his spouse with Let me see thy face let me hear thy voice c. and assigneth her negligence herein as the cause of her 〈◊〉 The door of the Tabernacle was not of any hard or debarring matter but a veil which is easily 〈◊〉 And whereas in the Temple none came neer to worship but onely the high-Priest others stood without in the outer-Court Gods 〈◊〉 are now a 〈◊〉 of 〈◊〉 and are 〈◊〉 to worship in the 〈◊〉 and 〈◊〉 the Alter Rev. 11. 1. Let us therefore draw neer with a true heart in full assurance of faith Let us come boldly to the throne of grace that we may obtain mercy and finde grace to help in time of need Verse 9 10. Or what man is there of you whom if his sonne ask 〈◊〉 c. By an argument from the lesse to the greater Our Saviour 〈◊〉 〈◊〉 what he had said that we may ask in faith nothing wavering or being at an uncertainty or at variance with himself doubting whether he should believe or not This is no lesse unpleasing to God then vnprofitable to us God is the Father of all mercies and loveth his farre more then any naturall father doth his own childe then Abraham did Isaack or David Absolom And according to his affections such are his expressions for as he knoweth their needs so he gives them all things richly to enjoy He giveth them not as he doth the wicked panem 〈◊〉 a stone for bread he feeds them not as we say with a bit and a knock He puts not into their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek proverb hath it whereunto 〈◊〉 Saviour here alludeth for a fish a scorpion No he feedeth them with the finest wheat Psal. 81. 16. and filleth them with fat things 〈◊〉 of marrow Isa. 25. 6. He nourisheth them with the best as Joseph did his fathers houshold in Egypt according to the mouth of the little ones or as so many little ones saith the Originall tenderly and lovingly without their care or labour And whereas some naturall parents have monstrously proved unnaturall as Saul to Ionathan and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 31. Not so God as himself is an everlasting father Isa. 9. 6. So is his 〈◊〉 Isa. 49. 14. Ioh. 13. 1. Men may hate their children whom they loved but he rests in his love Zeph. 3. 17. they may cast out 〈◊〉 babes but he gathers them Father Abraham may forget us and Israel disown us Isa. 63. 16. But thou O Lord art our never-failing Father our Redeemer c. The fathers and governours of the Church may out of an over-flow of their misguided zeal cast us 〈◊〉 and for a pretence say Let the Lord be glorified But then shall he appear to your joy and they shall be ashamed Isa. 66. 5. The fathers of our flesh 〈◊〉 their children after their own 〈◊〉 but he for our profit that we might be partakers of his holinesse He feeds his people sometimes with the bread of adversity and the water of affliction or gives them as it were a thump on the back with a stone to drive them downwards and makes them eat ashes for bread as David their bread with quaking as 〈◊〉 did holds them to hard meat some of the Martyrs were fed with bread made most part of saw-dust and 〈◊〉 with bread prepared with cow 〈◊〉 He chasteneth them also other-whiles not only with the rods of men but with the severe discipline of scorpions and this seemeth not for the present to be joyous but grievous Neverthelesse afterward it yeeldeth the peaceable fruits of righteousnesse to them that are thereby exercised They shall sit down with Abrahram yea in Abrahams bosome as they used to lean at feasts in the Kingdom of heaven and shall have not a Benjamins 〈◊〉 only but a royall diet as Ieconiah had every day a portion Then shall the Lord stand forth and say to those men of his hand who had their portion here and whose bellies he filled with his hid treasure The Inne-keeper gives the best bits to his guests but reserves the patrimony for his children Behold my servants shall eat but ye shall be hungry c. Isa. 65. 13. Verse 11. If ye then being evil Even ye my Disciples also For by nature there is never a better of us But as the historian 〈◊〉 that there were many Marij in one Caesar so there are many Cains and Judasses in the 〈◊〉 of us all Homo est inversus decalogus saith one whole evil is in man and whole man in evil 〈◊〉 in the devil whose works even in the best of his Saints Christ came to destroy to dissolve the old frame and to drive out the Prince of darknesse who hath there entrencht himself And
〈◊〉 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
O thou 〈◊〉 and tossed with tempest that hast no comfort Jesus was absent all the while so he seemeth to be from his darlings in their desertions he leaveth them as it were in the 〈◊〉 of hell and which is worst of all himself will not come at them Howbeit as the Eagle when she 〈◊〉 highest of all from the nest doth 〈◊〉 cast a jealous eye upon her young so doth this heavenly Eagle For the wind was contrary So it is ever lightly to the Church This world 〈◊〉 like the straits of Magellan wherein which way soever a man bends his course he is sure to have the winde sit 〈◊〉 to him But the comfort is that whether North or South blow they both blow good to a Christian Cant. 4. ult Verse 25. And in the fourth watch c. Then and not till then His time is best whatever we think of it his help most sweet because most seasonable his hand commonly kept for a dead list Verse 26. They were troubled Ere they were helped Things oft go backward 〈◊〉 they come forward with us Deus plagam sanaturus graviorem in fligit he knows how to commend his mercies to us And they cried out for fear For fear of him in whom was laid up all their comfort But 〈◊〉 in dubijs Augur Timor -How oft are we mistaken and befooled by our fears Verse 27. But straightway Iesus spake c. He waits to be gracious Our extremity is his opportunity Cum duplicantur lateres venit Moses God brings his people to the mount with Abraham yea to the very brow of the hill till their feet slip and then delivers them when all is given up for lost then comes he in as out of an engine It is I fear not Quid timet homo in sinu Dei positus A childe that is in his fathers bosome fears no bugbears Verse 28. If it be thou bid me come unto thee c. This fact of Peter some extoll as an argument of his strong faith and love to Christ. But others of better judgement censure it as an effect of unbelief and rashnesse in him requiring to be confirmed by a miracle to the which though our Saviour assented yet we cannot say that he approved it The other Disciples beleeved Christ upon his bare word but Peter must have a signe He had it but with a check ver 31. Verse 29. And he said Come Had the 〈◊〉 asked a signe they should have gone without and have heard wicked and bastardly brood as Matth. 12. 39. But a 〈◊〉 shall have it rather then he shall 〈◊〉 betwixt two as the word is ver 31. Christ condescends to his infirmity and bids him come And the like was his dealing with that vertuous Gentle woman Mrs Honiwood who 〈◊〉 much of her salvation was often counselled by a worthy Minister to take heed of enquiries further then Gods word c. Yet still did the temptation grow upon her insomuch that having a Venice 〈◊〉 in her hand and the same Minister sitting by her You have often told me said she to him that I must seek no further then Gods word But I have been long without comfort and can endure no longer Therefore if I must be saved let this glasse be kept from breaking and so she threw it against the walls The glasse rebounds again and comes safe to the ground which the Minister having gotten into his hands saith Oh repent of this sin 〈◊〉 God for his mercy and never distrust him more of his promise for now have you his voice from heaven in a miracle telling you plainly of your estate This was curiosity saith mine Authour and might have brought dispair Yet it was the Lords mercy to remit the fault and grant an extraordinary confirmation 〈◊〉 her faith Verse 30. But when he saw the winde boisterous Every bird can 〈◊〉 in a sun shine-day and it is easie to swim in a warm bath but to beleeve in an angry God as David in a killing God as Iob to stick to him in deepest desertion as the Church Psal. 44. 17 18. to trust in his Name and stay upon his word where there is darknesse and no light as Isa. 50. 10. to cast anchor even in the darkest night of temptation when neither Sun nor stars appear as Paul and his company Acts 27. 〈◊〉 praying still for day and waiting till it dawne O quam hoc non est omnium this is not in the power of every Peter who yet shall be graciously supported that they faint not neither sink under the heaviest burden of their light afflictions It was not so much the strength of the winde as the weaknesse of his faith that put Peter into this fit of fear Be we faithfull in weaknesse though weak in faith and it shall go well with 〈◊〉 Be as a ship at anchor which though it move much yet removes not at all Verse 31. O thou of little faith c. Thou petty-fidian 〈◊〉 Christ chides Peter and yet helps him Involuntary failings unavoidable infirmities discard us not as robberies done by Pirats of either Nation break not the league between Princes as 〈◊〉 〈◊〉 〈◊〉 not the marriage 〈◊〉 Christ knew us well before he took us yet took us for better for worse 2. He hates putting away Mal. 2. 16. and herein as he is above law so his mercy is matchlesse Jer. 3. 1. Jehoshuah the High-Priest though he was so ill-clothed yet he stood before the Angel Zech. 3. 3. Much will be born with where the fault is of passion meerly or of 〈◊〉 and inadvertency as here Verse 32. The winde ceased As if it had been weary of 〈◊〉 so big and now desired rest after hard labour as the word here used importeth Herodotus useth the same word in the same sense where he speaks of a tempest layed by the Magicians Rupertus calleth the windes the worlds beesoms which are used by God to sweep his great house and purge the ayr If the Prince of the ayr make use of them to sweep Gods children as he did Jobs children out of the world it cannot be said as 1 King 19. 11. that God is not in that winde sor he numbreth their hairs and counts their flittings and being the great AEolus layes laws upon the windes and waves which instantly obey him No sooner was Christ in the ship but they were all at land Verse 33. Of a truth thou art the Son of God Not by Creation as Adam and the Angels Luk. 3. 38. Job 1. 6. Nor by Adoption as all beleevers Joh. 1. 12. but 1 By eternall generation Prov. 8 22. 2. By personall union Psal. 2. 7. Verse 34. They came into the land of Gennesaret Where he presently found some that observed him When God sets up a light in any place a burning and a shining light there is some work to be done A husbandman would not send his servant with his sickle to reap thistles and nettles
2. They were 〈◊〉 and thereby tormented saith the Apostle of those 〈◊〉 Heb. 11. 37. Satan speaks to us sometimes by our friends as thorow trunks and canes Verse 24. If any man will come after me Not step before me 〈◊〉 to me as Peter attempted to do whose fault herein is purposely recorded that be might not be as by the Papists for 〈◊〉 respects he is over-much magnified 〈◊〉 as is above observed and made collaterall a very copesmate to Christ himself Let him deny himself Abdicet seipsum Let him abrenounce himself flatly peremptorily again and again as the word importeth with a stout and stiff deniall to so unreasonable a request as self will be sure to make to a man his whole 〈◊〉 throughout Every one hath many a self within himself to say nay to though never so dear to him Levi said unto his father and to his mother I have not seen him neither did he acknowledge his 〈◊〉 nor knew 〈◊〉 own children that he might observe Gods Word and keep his 〈◊〉 Deut. 33 9. This was much But he that will be Christs Disciple must do more then this He must deny himself his own reason will affections appetite aims ends acts 〈◊〉 c. He must utterly renounce himself as much as if he had nothing at all to do with himself Yea he must condemn and cast away himself as God doth those reprobates whom he denieth disowneth and disavoweth for ever Horreo quicquid de meo est ut sim meus saith Bernard Ita cave tibi ut caveas 〈◊〉 saith another So take heed to your 〈◊〉 that you take heed of your self Oh misery saith a third we could not suffer a Lord and yet we sustain to serve our fellow-servant self 〈◊〉 the Emperour dying affirmed that he was proud of one of his victories only viz. That he had overcome his own flesh that worst of enemies Of all slaveries none so grievous to a good heart as to be slave to himself And this yoke of slavery it is an easie matter to shake off saith Seneca but he is fouly deceived For a man will sooner say nay to all the world then to himself This made Robert Smith the Martyr write thus to his wife Be alwaies an enemy to the devil and the world but specially to your own flesh There are some diseases that will not be cured till we be let bloud ad deliquium animae till the patient 〈◊〉 and such is sin it is corruptio totius substantiae the sinner must be unmade taken all asunder ere the new creature can be made up in him he must be stark dead to sin 〈◊〉 he can live to 〈◊〉 as S. Peter hath it and the word he 〈◊〉 there implieth that the old frame must be utterly 〈◊〉 and the whole man done to death and 〈◊〉 for a whole burnt-offering Instead of a 〈◊〉 saith Origen we must kill our 〈◊〉 passions in stead of a Goat our unclean affections in stead of slying fowls our idle thoughts and evil imaginations Loe this is that evangelicall sacrifice that rationall service so much commended and called for Rom. 12. 1. Do this and thou shale live leave it 〈◊〉 and thou art undone for ever Pray therefore with him Domine libera me à malo homine meipso Lord free 〈◊〉 from an ill man my self And take up his crosse Where 〈◊〉 is renounced the crosse is 〈◊〉 born It is self saith one 〈◊〉 the crosse pinch Things puft up with winde break when they come to the fire so 〈◊〉 that are puffed up and filled with self will 〈◊〉 nothing Privation is one of the principles of naturall generation so is self-deniall of holy 〈◊〉 Pain would this flesh make strange of that which the Spirit doth embrace said M. 〈◊〉 Martyr in a letter written to his wife out of the prison O Lord how loth is this loitering 〈◊〉 to 〈◊〉 forth in Gods 〈◊〉 It fancieth forsooth much fear of fray-bugs c. Take up the crosse and follow me thorow thick and thin thorow fire and water Oh this is an hard saying saith another Martyr But if there be any way on horse-back to heaven surely this is the way Only we must take up our crosse be active in it and not stay till it be laid upon us whether we will or no. And then bear it patiently not grin under the burden of it as antick pictures 〈◊〉 to do under the weight of the house-side 〈◊〉 they are fastened Drink 〈◊〉 Gods cup willingly and at the first saith M. Bradford and when it is full lest peradventure if we linger we drink at length of the dregs with the wicked if at the beginning we drink not with his children We must take up our crosses saith another and when God bids us yoke he is the 〈◊〉 man that yeelds his neck most willingly And follow me Without sciscitation let him go blinde-fold whether I lead him as Abraham did Neither may he leap over the hedge of the command for avoiding the foul way of affliction Sed 〈◊〉 quocunque Christus vocârit 〈◊〉 in ea loca migrandum 〈◊〉 Pigris ubi nulla campis Arbor 〈◊〉 â recreatur aurâ Quod 〈◊〉 mundi nebulae malusque Jupiter urget God hath 〈◊〉 us to be conformed to 〈◊〉 image of his Sonne in sufferings also Rom. 8. 29. Crux pendentis Cathedra docentis Plato was crook-backt and his scholars counted it an ornament to go crooked like him Aristotle 〈◊〉 and his scholars thought it honour to lisp Shall not we hold our 〈◊〉 honoured that may suffer with Christ and then be 〈◊〉 fied also with him Verse 25. For whosoever will save his life That is 〈◊〉 of it when Christ cals him 〈◊〉 be prodigall of 〈◊〉 Man is naturally a life loving creature What man is he that desireth life I doe and I and I as Augustine brings men in making 〈◊〉 answer Life is sweet we say and every creature makes much of it from the highest Angel to the lowest worm as that 〈◊〉 〈◊〉 But life in Gods displeasure is worse then death as d ath in 〈◊〉 true 〈◊〉 is true life said Bradford to Gardiner for such a death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life as S. Paul hath it 〈◊〉 Tim. 6. 19. or as 〈◊〉 〈◊〉 read it upon life indeed For aeterna vita vera vita saith Augustine None to that as David said of Goliahs 〈◊〉 None but Christ none but Christ as that 〈◊〉 cried in the flames This love of Christ made them sacrifice their dearest lives to his name yea professe as John Ardely did to Bonner That if every hair of his head were a man he would suffer death in them all for his sweet Christs sake My wife and my children are so dearly beloved unto me that they cannot be bought from me for all the riches and possessions of the Duke of 〈◊〉 But for the love of my Lord God I will willingly forsake them said
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.
shall indeed drink of the cup But not of that bitter cup of his Fathers wrath which he drank off in his passion Only the Saints fill up that which is behind of the sufferings of Christ Colos. 1. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee shall be baptized And come out of the waters of affliction with as little hurt as a babe doth out of the water in baptisme by the help of divine grace Verse 42. They which are accounted to rule All earthly ruledomes are but shewes and shadowes to that of God Qui videntur imperare They doe but seem to rule Verse 46. Blind Bartimaeus Named and celebrated in the Gospel when many mighty Monarchs are utterly forgotten or else lie shrouded in the sheet of shame Verse 48. The more a great deale True faith works its way through many obstacles as the clouded sun doth Verse 50. And he casting away his garment Though a beggar he stood not upon the losse of his coat but for joy of his calling 〈◊〉 it from him So Joh. 4. 28. Heb. 12. 1. CHAP. XI Verse 2. Whereon never man sate AS if it had been done on set purpose Here was a wheel within a wheel Ezek. 1. the better to convince the stubborn Jewes of his Kingly office Verse 3. Say ye that the Lord hath need of him See here six severall arguments of our Saviours Deity 1. That he knew there was such an asse-colt 2. That he sent for it 3. Fore-saw that the masters of the colt would question them that fet it 4. That he professeth himself the Lord of all 5. That he could tell they would send the colt 6. That accordingly they did so Verse 12. He was hungry This and that he knew not but that there were figs on the tree declare him to be true Man Verse 13. The time of figs was not yet viz. Of ripe figs but if he could have found but green figs only he would at that time have been glad of them Hee looked for somewhat from that great shew of leaves But the old Proverb became true Great bruit little fruit Verse 17. My house shall be called c. He inveighs against the same fault with the same arguments as before Joh. 2. Verse 21. And Peter calling to remembrance So the fig-tree bare farre better fruit now that it was dryed then when it was green and flourishing 〈◊〉 nos Patres tum docentes tum labentes The Saints teach us as by their instructions so by their infirmities Verse 25. And when ye stand praying Severall gestures in prayer are described not prescribed in Gods Book The word here rendred stand importeth a presenting ones self before the Lord whether he stand sit or kneel c. Verse 30. From heaven or of men answer me So when the enemies of Reformation demand what we mean by so doing ask them what they think of that we doe Is it from heaven or of men If from heaven why doe not they approve it If of men why doe not they disprove it by the Scriptures Bucer and Melancthon framed a form of Reformation according to the truth of the Gospel with the approbation of the Peers and States of Cullen but the Clergy though not able to contradict it by good reason yet rejected it with slander and said that they had rather chuse to live under the Turkish Government then under a Magistrate that embraced that Reformation CHAP. XII Verse 1. A certain man planted c. SEe the Notes on Matth. 21. 33. Verse 3. And beat him Properly they hilded him but by a Metonymie they beat him Sie 〈◊〉 vulpem 〈◊〉 pellis 〈◊〉 AEtrahatur So men beat a Fox that they may the better hilde him Verse 4. Wounded him in the head Caput 〈◊〉 they brake his head Theophylact interpreteth it They completed their villany and spent all their spite upon him Verse 6. They will reverence my 〈◊〉 They will surely be 〈◊〉 to look him in the 〈◊〉 This is the proper signification of the word But sin had 〈◊〉 an impudency in their faces that they could blush no more then a Sack-but Verse 13. To catch him in his words As Hunters catch the beast in a toyl as Fowlers catch the bird in a snare as Saint Matthewes word here signifies Fistula 〈◊〉 〈◊〉 〈◊〉 dum decipit auceps Verse 14. To give tribute This tribute the Jewes then paid to the Romanes as now they doe to the Turks for the very heads they wear And yet they had the face to say to our Saviour Joh. 8. 33. We never were in bondage to any man But perhaps these Jewes were of the Sect of Judas Gaulonites who would not be drawn by any torments to acknowledge any Lord upon earth beleeving that God only was to be held their Lord and King Verse 24. Not knowing the Scriptures And yet they alledged and argued out of Scripture but upon a false ground viz. that the state of men should continue in the other world such as it is here as to eat drink marry generate c. Verse 26. I am the God of Abraham Therefore thy God also if thou walk in the foot-steps of faithfull Abraham Rom. 4. 23 24. Verse 28. Asked him which is the first All Christs Disciples must be 〈◊〉 Questionists and doe the same to learn that this Scribe here doth for a worse purpose Verse 29. Is one Lord This the wiser Heathens as Pythagoras Socrates Plato and Aristotle with his Ens Entium miserere mei if that were his acknowledged Exod. 34. 14. Thou shalt worship 〈◊〉 other god Where the word Acher rendred Other hath R greater then ordinary to shew the greatnesse of the sinne of serving others gods and to set forth a difference between Acher Other and Echad One God One in Three and Three in One. Verse 34. Answered discreetly That he was better then the Pharisees used to be He was Egregiè cordatus homo and began to lift up his head out of the mud toward heaven Verse 35. How say the Scribes They were great Genealogists how was it then that they were no better versed in the Genealogie of Christ that they could give no better an account of his two-fold nature Of other things one may be ignorant and yet be saved Not so here Verse 36. Said by the Holy Ghost The Psalmes then are a part of holy Writ by Christs own testimony who also Luk. 24. 44. divideth the Old Testament into the Law of Moses the Prophets and the Psalmes Yea Psalmorum liber 〈◊〉 utilia sunt ex omnibus continet saith Augustine after Basil The Psalmes are a treasury of all holy truths Verse 38. Love to goe in long clothing Down to the heels as Senators or Counsellors A garment that Christ himself ware as being a Citizen or free Denison of Capernaum But he loved not to go in it as these Pharisees these glorious Masters of
have I done said Aristides when one told him he had every mans good word Male de me loquuntur sed mali saith Seneca Malis 〈◊〉 〈◊〉 est When Doeg blasted David he thinks the better of himself Psal. 52. 8. Latymer sayes he was glad when any objected indiscretion against him in his Sermons for by that he knew the matter was good else they would soon have condemned that Verse 29. That smiteth thee on the one cheek Socrates when one gave him a box on the ear in the market-place said Quam molestum est nescire homines quando prodire debeant cum galea What an odde thing it is to go abroad without a head-peice Verse 30. Give to every man c. Generall Norrice never thought he had that that he gave not away It is not lack but love of mony that maketh men churles Ask them not again Or if thou take the benefit of the Law to recover them do it without hate or heat as Tilters break their spears on each others breasts yet without wrath or intention of hurt Verse 31. And as ye would that men c. The most part of the Turks Civill Justice is grounded upon this Rule as is above noted Verse 35. Lend hoping for nothing No not the principall in case thy brother be not able to repay it Thomas Tomkins Martyr a Weaver dwelling in Shore-ditch whensoever any had come to borrow mony of him would shew them such mony as he had in his purse and bid them take it And when they came to repay it again so far was he from Usury that he would bid them keep it longer till they were better able To the unthankfull and to the evill An unthankfull man is a naughty man nay he is an ugly man Psal. 147. 1. Verse 38. Into your bosome The Jewes ware large and loose garments so that they could bare away much in their bosomes Hence this expression CHAP. VII Verse 2. 〈◊〉 a certain Conturions servant PIscator thinks that this History is not the same with that Matthew 8. 5. His reasons may be read in his Scholia on that place Videsis Verse 4. That he was worthy So they held him but he held himself unworthy vers 6. God in like manner saith that Jerusalem had received double for her sinnes Isaiah 40. 2. But Jerusalem her self saith Our God hath punished us lesse then our sins Ezra 9. 13. Too much saith God Too little saith she and yet how sweetly and beautifully doth this kind of contradiction become both Verse 5. Built us a Synagogue Antiochus had burnt up the Synagogues in sundry places This man now converted is content to be at cost for God and his people So the Israelites received to favour again after their foul fall in setting up the golden calf brought enough and to spare toward the work of the Tabernacle Verse 6. For I am not worthy So saith Jacob of himself Gen. 32. 10. so Paul 1 Cor. 15. so the Baptist. Matt. 3. so Augustine Non sum dignus quem tu diligas Domine I am not worthy of thy love Lord. Verse 9. He marvelled See the Note on Matt. 8. 10. Verse 12. There was a dead man Though a young man Our decrepit age both expects death and sollicits it but vigorous youth lookes strangly upon that grim sergeant of God Senibus mors in jannis adolescentibus in insidiis Bern. Death seizeth on old men and layes wait for the youngest Verse 13. He had compassion on her Of his own free accord and unrequested he raised him Christ had a most tender heart How shall he not pity and provide for his praying people Verse 19. Art thou he that should come The soul resteth not till it pitch upon Christ. See the Notes on Matt. 11. 2. c. Verse 23. And blessed is he This is check to them for their preposterous zeal for John their Master Therefore also our Saviour commends not John till they were departed Verse 28. But he that is least This is no small comfort to the Ministers of the Gospel against the contempts cast upon them by the world They are some-bodies in heaven what ever men make of them Verse 29. Justified God i. e. They glorified his word Act. 13. 48. and acknowledged his righteousnesse repenting of their sins and beleeving Johns and Christs testimony which the Pharisees so pertinaciously rejected Verse 30. Rejected the counsell of God Being ingrati gratiae Dei as Ambrose speaketh and so much the further off for that they saw the people so forward Verse 33. Neither eating bread But Locusts and wild Hony Verse 35. Of all her children That is her disciples Psal. 34. 11. Verse 36. Sat down to meat It was fit he should feast sometimes that fared so hard mostly Verse 38. To wash his feet They that make their eyes a fountain to wash Christs feet in shall have his side for a fountain to wash their souls in Kissed his feet But how many now refuse those kisses of his mouth Cant. c. 1. by despising the word preached that sweet pledge of his love Verse 39. This man if he were a Prophet See the picture of an hypocrite slighting and censuring his betters What manner of woman this is Syr. What an ill name she hath for a light huswife Verse 40. I have somewhat to say to thee He that receives a curtesie we say sells his liberty But so did not Christ at Simons at Martha's c. table His mouth was not stopped with good chear He entertains the Pharisees with as many menaces as they do him with messes of meat Verse 44. Washed my feet with tears We read not that the Virgin Mary ever did as this greater sinner did Repentance is the fair child of that foul mother sin as the Romane said of Pompey And it is question whether more glorifies God Innocence or Penitence Verse 47. For she loved much Nam notificativum est non impulsivum Her love was an Argument not a cause that her sins were forgiven her Verse 48. Thy sinnes are forgiven thee Melanchthon makes mention of a godly woman who having upon her death-bed been much conflicted and afterwards much comforted brake out into these words Now and not till now I understand the meaning of those words Thy sins are forgiven It is storied of another that courting a curtezan and understanding that her name was Mary he remembred Mary Magdelen and forbearing to commit that act of filthinesse that he intended became a sound convert CHAP. VIII Verse 2. Which had been healed EXodus 31. After sicknesse they were to offer to God the ransome of their lives Hezekiah testified his thankfulnesse for recovery by a song these good women by following Christ when they might have staied at home with more ease to themselves and more thank of their friends Nay very Heathens after a fit of sicknesse would consecrate something to their gods Verse 3. Joanna the wife of Chuza Herods steward Or Treasurer as
godlines that is 〈◊〉 upon the word to the truth whereof we have found Gods 〈◊〉 perswading our hearts and yeelding us comfort in it Ioh. 6. 45. 1 Ioh. 2. 27. Abstain or stand off from all appearance of any 〈◊〉 evil Shun the familiarity of seducers that discredit the truth hear them not their mouthes should be stopped Tit. 1. 11. 3. 10. See how exceeding earnest the Apostle is in this argument 2 Thes. 2. 1 2 3. he knew well the danger So Rom. 16. 17. The 〈◊〉 and false Apostles would only have brought in a Jewish rite or two yet are 〈◊〉 to subvert the Gospel Gal. 1. 7. and the Apostle 〈◊〉 they were even cut off for it Hymeneus and 〈◊〉 denied not the Resurrection but affirmed it only to be 〈◊〉 already and yet they are said to overthrow the faith of some 2 Tim. 2. 18. And although we are wont to wonder at the 〈◊〉 of a contrary religion and think a simple man may easily answer them yet it is certain the grossest adversaries of the truth are able to urge such reasons and use such perswasions as have in them great probability of truth and may deceive the simple Ye therefore beloved seeing ye know these things before beware 〈◊〉 ye also being led away with the errour of the wicked fall from your own stedfastnesse Which to prevent Grow saith the same Apostle there in grace and in the knowledge of our Lord 〈◊〉 Christ. Exact of your selves a groth in every grace in humility howsoever growing downward at least if you cannot finde so comfortable a groth upward Humility is both a grace and a vessel to receive grace for God will give grace to the humble and teach the lowly-minded Grow also in the knowledge of our Lord Iesus Christ proving by experience in your selves what that good that holy and acceptable will of God is Let your knowledge and practice run parallell and be of equall extent Study to live rather then to dispute to act rather then to contemplate learn and labour to feel in your selves the sweetnesse and goodnesse the life and power of that you know The devil confessed Christ as well as Peter Mark 5. 7. Mat. 16. 17. but the devil with 〈◊〉 knowledge swimming in the brain Peter with a saving knowledge soaking to the heart root and working upon the affections those immediate springs of action This is that knowledge not apprehensive only but affective too that makes the minde good full of incitations to good glad of all occasions to doe good 〈◊〉 from the stain and raign of former lusts inclinable to serve God and our brethren by love fearing the Gospel more then the 〈◊〉 and Gods goodnesse more then his justice Now to grow in these graces and in this knowledge is the ready way to secure our selves from seducers to approve our selves to have been conscionable hearers of a sound Ministry such as are founded upon a rock and are therefore unmoveable such as have gotten a knowledge so 〈◊〉 and certain as no haeretick can draw from us And lastly to save our selves from that untoward generation our Saviour speaketh next of in the subsequent verses that have no more to shew or say for themselves then Lord Lord c. Verse 21. Not every one that saith unto me Lord Lord shall 〈◊〉 c. Not every verball professour or forward pretender to me and my truth shall be saved That son of perdition called Christ Lord Lord yet 〈◊〉 him wich a kisse and is gone to his place How many Judasses have we that speak Christ fair but by their loose and 〈◊〉 lives deliver him up to the scoffs and buffetings of his 〈◊〉 that bow the knee to him and bid Hail King of the 〈◊〉 yet smite him on the face and bid him prophecy who 〈◊〉 him that put a reeden scepter in his hand and make him a 〈◊〉 Lord only having no more then a form of knowledge Rom. 2. 20. a pretence of piety 2 Tim. 3. 5. and a semblance of 〈◊〉 Luk. 8. 18. contenting themselves with the name of Christians As if many a ship had not been called Safe-gard or Good-speed and yet fallen into the hands of Pirates These are blots of goodnesse botches of the Church as Augustus was used to tearm his three untoward children tres vomicas tria carriomata mattery impostumes ulcerous sores Epictetus complained that there were many would be Philosophers as far as a few good words would goe but were nothing for practise Socrates made no distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing and doing so to know good as to practise it and evil as to avoid it this he esteemed the only wisedom Such as say well and doe well are to be embraced saith Aristotle but their very profession is to be suspected that second it not with a suitable practice Nesciunt insani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non vivunt honestè saith another There are that speak like Angels live like devils that have 〈◊〉 smooth tongue but Esaus rough hands Audi nemo 〈◊〉 specta nemopejùs Loquitur hic ut Piso vivit ut Gallomus 〈◊〉 men admire Tullies tongue saith S. Austin not so his practice 〈◊〉 could give excellent counsel to others which himself did 〈◊〉 take He is much taxed for flattery luxury covetousnesse 〈◊〉 and something he confesseth hereof though covertly in that sentence of his in his book de Tranquillitate Necaegroto 〈◊〉 〈◊〉 I am neither sick nor found Lillies are fair in shew but foul 〈◊〉 〈◊〉 Coin is white in colour but draws a black line after it 〈◊〉 worms seem to have both light and heat but touch them only 〈◊〉 it will appear they have neither Livy saith that the 〈◊〉 〈◊〉 warre against Phillip of Macedon with letters and words So 〈◊〉 many against the devil they defie him with their 〈◊〉 but 〈◊〉 him in their lives they spit at his name but admit 〈◊〉 his suggestions they call Christ Lord Lord but in truth and 〈◊〉 the matter the devil is their good Lord for his servants they are 〈◊〉 whom they obey They lean upon the Lord and say Is not 〈◊〉 Lord amongst us none evil can come unto us But he shall 〈◊〉 them off with a discedite depart ye He likes not this Court-holy water as they call it these fair professions and deep protestations 〈◊〉 love when mens hearts are not with him when there is not 〈◊〉 power of religion the practice of godlinesse The leaves of profession he dislikes not for as they are of medicinable use Ezek. 47. 12. so they are good inducements to force a necessity of more 〈◊〉 But he looks for more then leaves he goes down to 〈◊〉 garden to see how it comes forward in righteousnesse peace 〈◊〉 in the holy Ghost in meeknesse tender-heartednesse love 〈◊〉 patience humility contentednesse in mortification of sin moderation of passion holy guidance of the tongue in
works of mercy truth and justice in self-deniall love of enemies life of faith in heavenly-mindednesse sweet communion with God comfortable longing for the comming of Christ c. These be those fruits and that doing of Gods will without the which our Saviour here averreth there 's no heaven to be had no though men professe largely preach frequently pray ardently eat and drink at his table dispossesse devils in his Name c. Judas did all this and was damned Shalt thou to heaven that doest no more no nor so much Woe to all carelesse professours and carnall Gospellers The Lord will make all the Churches know that he searcheth the 〈◊〉 and will not be beguiled with the fig-leaves of formality And for those that carry it more cleanly as they conceive and can walk undiscovered let them know that God that 〈◊〉 may make the name of the wicked to rot many times so detects their 〈◊〉 that their wickednesse is shewed to the whole Congregation Prov. 26. 26. Or if not so yet certainly he will doe it at that 〈◊〉 Judgement that great Assize as it follows in the next 〈◊〉 when it shall be required of men non quid legerint sed 〈◊〉 egerint non quid dixerint sed quomodo vixerint not how 〈◊〉 they have talked of heaven but how well they have walked 〈◊〉 the way to heaven not a proffering of words but an offering 〈◊〉 works as Agapetus hath it The foolish Virgins were found with their sic dicentes but the good servants with their sic 〈◊〉 Verse 22. Many will say to me in that day c. That day of judgement by an appellative proper called that day or at the day of death for every mans deaths-day is his 〈◊〉 Heb. 9. Then they shall come bouncing at heaven gates with Lord Lord 〈◊〉 unto us and make no other reckoning but to enrer with the 〈◊〉 Which shews that an hypocrite may live and die in 〈◊〉 and misse of heaven in the height of his hopes He hanged them upon nothing as God hath hang'd the earth they prove unto him therefore as the giving up of the ghost which is but cold comfort and serve him no better then Absoloms mule did her 〈◊〉 master in his greatest need What saith Iob. is the hope of the 〈◊〉 though he hath gained much when 〈◊〉 shall take away his soul will God hear his cry when trouble 〈◊〉 upon him Will his crying Lord Lord rescue him in the day of wrath No no God will pour upon him and not spare fire and brimstone storm and tempest this shall be the portion of his cup. The just execution of that terrible commination Rev. 3. 16. shall certainly crush his heart with everlasting horrour confusion and woe Oh that this truth were throughly thought on and believed but men are wondrous apt to deceive themselves in point of salvation Therefore doth the Apostle so oft premise Be not deceived when 〈◊〉 reckoneth up reprobates 1 Cor. 6 9. Ephes. 5. 6 c. Themselves they may deceive and others but God is not mocked 〈◊〉 seems by his words and wishes a friend to Israel yet is he so 〈◊〉 from inheriting with them that he is destroyed by them this will be the portion of hypocrites from the Lord. If their hearts be not upright with him he will never give them his hand no though they follow him as close as Iehonadab did Iehu Their hopes 〈◊〉 fail them when at highest as Esaus did returning with his venison Have we not prophecied in thy Name A man may preach profitably to others and yet himself be a cast-away 1 Cor. 9. vlt. 〈◊〉 confirmed Saunders and afterward turned tippet himself Harding a little afore King Edward 6. died was heard openly in his Sermons in London to exhort the people with great vehemency after this sort that if trouble came they should never shrink from the true Doctrine of the Gospel which they had received but take it rather for a triall sent of God to prove them whether they would abide by it or no. All which to be true saith Mr Fox they can 〈◊〉 that heard him and be yet alive who also fore-seeing the plague to come were then much confirmed by his words In Q. Maries daies he turned Apostate and so continued notwithstanding an excellent letter of the Lady Jane Dudley written to him while he was prisoner wherein she stirrs him up to remember the horrible history of Julian of old and the lamentable case of Spira a late and so to returne to Christ who now stretcheth out saith she his armes to receive you ready to fall upon your neck and kisse you and last of all to feast you with the dainties and delicacies of his own precious blood which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost And so she goes on most sweetly sed surdo fabulam she lost her sweet words as likewise did William wolsey the Martyr upon 〈◊〉 the Smith of Wells in Cambridge-shire and some others upon Mr West Chaplain to Bishop Ridley who refusing to die in Christs cause with his Master said Masse against his conscience B. Latimer in a Sermon afore K. Edward tells of one who fell away from the known truth and became a scorner of it yet was afterward touched in conscience for the same Beware of this sinne saith he for I have known no more but this that 〈◊〉 Joannes Speiserus Doctor of Divinity and preacher at Ausborough in Germany Anno 1523. began to teach the truth of the Gospel and did it so effectually that diverse common harlots were converted and betook themselves to a better course of life But he afterward revolted again to the Papists and came to a miserable end The like is reported of Brisonettus Bishop of Melda a town of France ten miles from Paris And who doubts but Iudas the traytour was a great preacher a caster out of devils and doer of many great works in Christ Name as well as other of the disciples Nicodemus was nothing to him He saith one was a night-professour only but Iudas in the sight of all He was a slow 〈◊〉 Iudas a forward preacher Yet at last when Iudas betrayed Christ in the night Nicodemus faithfully profest him in the day Therefore will Christ confesse him before God Angels and men when Iudas shall hear avaunt thou worker of iniquity I know thee not Neronis Quantus artifex pereo quadrabit in te peritum et periturum 〈◊〉 in labris Suada sed et fibris Gratia quae sola verè flexanima Suada et medulla Suadae penetrantissima Summoperè cavendum divino praeconi ne dicta 〈◊〉 〈◊〉 erubescant Let not the preacher give 〈◊〉 the lie by a life unsutable to his Sermons And in thy name have done many wonderfull works By a faith of miracles whereby a man may remove mountains and yet