Luthers books that in Augustine and Bernards works are read and regarded as pious and orthodox sentences So these passages were gathered as heresies out of Tindals works He is not a sinner in the sight of God that would be no sinner He that would be delivered hath his heart loose already It is impossible that the word of the crosse should be without affliction and persecution The Gospel is written for all persons and estates Prince Duke Pope Emperour We cannot be without motions of evil desires but we must mortifie them in 〈◊〉 them God made us his children and heirs while we were his enemies and before we knew him Men should see that their children come to Church to hear the Sermon c. Were not these perilous heresies Saith not the Scripture the same in sundry places Is not this to have the glorious faith of our Lord Jesus Christ in respect of persons Jam. 2. 〈◊〉 So the greatest errours that Henry Voes and John Esch Martyrs were 〈◊〉 of were that men ought to trust only in God for so much as men are liers and deceitfull in all their words and deeds and therefore there ought no trust or affiance to be put in them Verse 28. Then the kingdom of God is come unto you A certain signe of the setting up whereof among you is this casting out of devils by the spirit of God or as Luke hath it by the finger of God for the holy Ghost is the essentiall power of the Father and the Sonne Verse 29. A strong mans house c. The devil is strong but overpowred by Christ. He hath forcibly delivered us from the power of darknes snatcht us out of the devils danger so that though he shake his chain at us he cannot fasten his fangs in us Stronger is he that is in the Saints then he that is in the world through Christ we shall overcome him Rom. 8. 37. Verse 30. He that is not with me is against me But the devil is not with me saith Christ for all I doe or suffer is to destroy his works Let this sentence also be noted against Neuters and Nicodemites who stand halting betwixt two and will be sure to hold themselves on the warm side of the hedge howsoever Such were of old the Samaritans Nazarites Ebionites and those Corinthians that would neither be of Paul nor Apollos nor 〈◊〉 but of Christ that is as some Neuters say now-adaies they are neither Cavaliers nor Round-heads but good Protestants Others are neither Papists nor protestants but Christians that is 〈◊〉 nothing Atheists Christ hates neutrality and counts it enmity he 〈◊〉 luke warmnes accepts not of any excuse in that case Iudg. 5. 16 17. Dan and Ephraim are passed by in the reckoning up of the Tribes Rev. 7. as if they were Souldiers put out of pay and cut out of the rolls So are all detestable indifferents out of Gods book of remembrance Mal. 3. 17. Verse 31. All manner of sin and blasphemy c. All without exception yea though it be blasphemy Isa. 44. 22. God blots out the thick cloud as well as the cloud 〈◊〉 as well as infitmities Man cannot commit more then he can and will remit to the penitent The Sun by his force can scatter the greatest mist as well as the least vapour and the Sea by its 〈◊〉 drown mountains as well as mole-hills The grace of our Lord abounds to 〈◊〉 over saith S. Paul The blood of Jesus Christ cleanseth us from all sin saith S. John Ego admisi unde 〈◊〉 damnare 〈◊〉 me sed non amisisti unde tu salvare potes me saith S. Augustine And yet Novatus the proud Heretick denyed possibility of pardon to them that had any whit fallen off in times of persecution though they rose again by repentance But Gods thoughts of mercy are not as mans Isa. 55. 8. he can and will pardon such sins as no God or man can doe besides Micah 7. 18. Who is a God like unto thee For what That pardoneth all sorts of sins c. This 〈◊〉 can believe without supernaturall grace We are ready to measure God by our modell But the blasphemy against the holy Ghost c. This is nothing else saith Iohn Diazius to that 〈◊〉 his brother quam agnitam veritatem 〈◊〉 in sectari a malicious persecuting of the known truth A sin it is of malice after strong conviction exprest in words by a tongue set on fire by hell and in actions comming from a venemous spirit and tending to opposition and bitter persecution if their malice be not greater then their power This was committed by Saul Iulian Latomus of Lovaine Rockwood a chief perfecutour at Callice in Henry 8. daies who to his last breath staring and raging cryed he was utterly damned for that he had sought maliciously the deaths of a number of the honestest men in the town c. Steven Gardiner said as much also in effect of himself when he lay on his death-bed and so both stinkingly and unrepentantly died saith M. Fox Verse 32. And whosoever speaketh aword c. As Peter did through infirmity Paul through ignorance 〈◊〉 poor souls whom he haled to prison and for fear of death compelled them to 〈◊〉 Christ Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia quòd tormentis quosdam a proposito suo excidere fecerat that for spite that his own wife was turned Christian he forced many by 〈◊〉 them to reneague Christ. Pliny writes also to Traian the Emperour that where he was Governour there came to his hands a book containing the names of many that for fear of death 〈◊〉 themselves to be no Christians And when saith he they had at my command called upon the gods offered incense to the Emperours Image and cursed Christ which those that are Christians indeed will never be drawn to doe I thought good to dismisse them But whosoever speaketh against the 〈◊〉 Ghost Not his person or essence for many 〈◊〉 Eunomian Macedonian hereticks did so of old and repenting found mercy but his grace and speciall operation by the which God comes nearer to man then he is in nature or person This sin is against the immediate effect work and office of the holy Ghost against that shining light kindled by Gods spirit in mans soul and that sweetnes and comfort felt in Christ that taste of the good Word of God and of the powers of the world to come Heb. 6. 4 5 6. It shall not be for given him c. And why Not because it is greater then Gods mercy or Christs merits but first by a just judgement of God upon such sinners for their hatefull 〈◊〉 in despising his spirit Whence follows an impossibility of repentance Heb. 6. 6. and so of remission Luk. 13. 3. Secondly such a desperate sury invadeth these men that they maliciously
every true Ionathan and Samson and makes them never to thirst again after the worlds tastlesse fooleries Like as his mouth will not water after homely provision that hath lately tasted of delicate sustenance They shall be satisfied Because true desires are the breathings of a broken heart which God will not despise He poureth not the oil of his grace but into broken vessels For indeed whole vessels are full vessels and so this precious liquour would run over and be spilt on the ground There may be some faint desires as of wishers and woulders even in hell-mouth as Balaam desired to die the death of the righteous but liked not to live their life Pilate desired to know what is truth but staid not to know it That faint Chapman in the Gospel that cheapen'd heaven of our Saviour but was loth to goe to the price of it These were but fits and flashes and they came to nothing Carnall men care not to seek whom yet they desire to finde saith Bernard Fain they would have Christ but care not to make after him as Herod had of a long time desired to see our Saviour but never stirred out of doors to come where he was Luk. 22. But now The desire of the righteous that shall be satisfied as Solomon hath it that shall be well filled as beasts are after a good bait as 〈◊〉 Saviours word here signifieth Desires as they must be ardent and violent such as will take no nay or be set down with silence or sad answers whence it is that desire and zeal goe together 2 Cor. 7. 11. So if they be right they are ever seconded with endeavour after the thing desired Hence the Apostle contents not himself to say that if there be first a willing minde God accepts c. 2 Cor. 8. 12. but presently adds Now perform the doing of it that as there was a readinesse to will so there may be a performance also that is a sincere endeavour to perform as a thirsty man will not long for drink only but labour after it or a covetous man wish for wealth but strives to compasse it And thus to 〈◊〉 is to attain thus to will is to work thus to desire is to doe the will of our heavenly father who accepts of pence for pounds of mites for millions and accounts us as as good as we wish to be He hath also promised To fill the hungry with good things to rain down righteousnesse on the dry and parched ground to fulfill the desires of them that fear him So that it is but our asking and his giving our opening the mouth and he will fill it our hungring and his feeding our thirsting and his watering our open hand and his open heart The oil failed not till the vessels failed neither are we staitned in God till in our own bowels Dear wife saith Lawrence Saunders the Martyr riches I have none to leave behinde wherewith to endow you after the worldly manner but that treasure of tasting how sweet Christ is to hungry consciences whereof I thank my Christ I doe feel part and would feel more that I bequeath unto you and to the rest of my beloved in Christ to retain the same in sense of heart alwaies Pray pray I am merry and I trust I shall be maugre the teeth of all the devils in hell I utterly refuse my self and resign me to my Christ in whom I know I shall be strong as he seeth needfull Verse 7. Blessed are the mercifull They that from a compassionate heart melting with sense of Gods everlasting mercy to it self and yerning over the miseries of others extend and exercise spirituall and corporall mercy The former which teacheth a man to warn the unruly comfort the feeble-minded support the weak be patient toward all men c. The School-men thus Consule castiga solare remitte 〈◊〉 ora usually excels and exceeds the later which stirs a man up to feed the hungry clothe the naked visit the sick c. Vifito poto cibo redimo tego colligo condo 1. In the nature of the gift which is more noble 2. In the object the soul which is more illustrious 3. In the manner which is 〈◊〉 as being spirituall 4. In the kinde which is more heavenly as that which aimes at our brothers 〈◊〉 salvation And 〈◊〉 way the poorest may be plentifull and enrich the 〈◊〉 with spirituall alms As also the other way something must be done by all the Candidates of true 〈◊〉 They that labour with their hands must have something 〈◊〉 give to him that needeth be it but two mites nay a cup of cold water it shall be graciously accepted from a sincere heart and certainly rewarded And here the poor Macedonians may shame and many times doe the rich Corinthians that have a price in their hands but not a heart to use it For it is the love and 〈◊〉 the lack of money that makes men churls and misers And hence it is that the richer men are many times the harder as Dives being herein like children who when they have their mouths 〈◊〉 and both hands full yet will rather spoil 〈◊〉 then give any away But doe men give to Gods poor Or doe they not rather lend it to the Lord who turns pay-master to such Doe 〈◊〉 not lay it out for him or rather lay it up for themselves The safest chest is the poor mans box Make you friends with the Mammon of unrighteousnesse God hath purposely branded riches with 〈◊〉 infamous adjunct that we might not over-love them that 〈◊〉 ye fail they 〈◊〉 receive you into everlasting 〈◊〉 that is either the Angels or the poor or thy well-emploied wealth shall let thee into heaven Only thou must draw forth not thy sheaf alone but thy soul also to the hungry 〈◊〉 bowels of mercy as our Saviour did Matth. 15. 32. to bleed in 〈◊〉 〈◊〉 wounds and be deeply and tenderly affected in 〈◊〉 〈◊〉 〈◊〉 This is better then alms For when one gives an alms 〈◊〉 gives something without himself but by compassion we 〈◊〉 another by somewhat 〈◊〉 and from 〈◊〉 selves And 〈◊〉 〈◊〉 properly the mercy to which mercy is here 〈◊〉 〈◊〉 〈◊〉 to boot For they shall obtain mercy Misericordiam 〈◊〉 mercodem Mercy not wages it being a mercy and not a duty in God to render unto every man according to his works Psal. 62. 12. how much more according to his own works in us 〈◊〉 mercy he shall be sure of that sheweth mercy to those in misery His soul shall be like a watered garden The liberall soul shall be made fat saith Solomon and he that watereth shall be watered also himself Or as Kimchi expounds it He shall be a sweet and seasonable showre to himself and others His body also shall be fat and fair-liking Thy health shall spring forth speedily and thy bones shall be made fat Isa.
held captive of infidels and 〈◊〉 with divers pains and ignominious taunts being demanded by way of scorn Tell us what miracle thy Christ hath 〈◊〉 he answered He hath done what you see that I am not moved at all the cruelties and contumelies you cast upon me Godly people can bear wrongs best of any and although corrupt nature in them bustles eftsoons and bestir it self yet they soon club it down they reason themselves patient as David and pray down their distempers as Paul And albeit with those two sonnes of thunder they could finde in their hearts to call for fire from heaven upon their adversaries yet they 'll doe nothing without leave As they came to Christ and said Wilt thou that we command fire from heaven c. which when Christ disliked and denied they were soon satisfied We must take up our crosses and when God bids us yoke he is the wisest man that yeelds his neck most willingly Our Saviour gave Judas his mouth to be kissed when he came to betray him leaving us a patern of like equanimity and patience Verse 42. Give to him that asketh thee Yet with discretion and choice of a sit object Which having met with be not weary of well-doing for in due season ye shall reap if ye faint not Giving is compared to sowing which in good ground is usually with increase Therefore a worthy Minister upon occasion asking his wife whether there were any money in the house she answered that she knew but of one three-pence well saith he we must go sowe that is give something to the poor knowing that to be the way of bringing in Prov. 11. 24 25. Deut. 15. 10. The mercy of God crowns our beneficence with the blessing of store Happy was the Sareptan that she was no niggard of her last handfull The more we give the more we have it increaseth in the giving as the loaves in our Saviours hands did Never did a charitable act go away without the retribution of a blessing How improvident therefore are we that will not offer a Sacrifice of alms when God sets up an altar before us It were an excellent course surely if Christians now as they of old at Corinth would 〈◊〉 up weekly a part of their gettings for pious and charitable uses and that men would abound in this work of the Lord as knowing that their labour is not in vain in the Lord I speak of them that are able for we may not stretch beyond our staple and so spoil all We read of a Bishop of Lincoln that never thought he had that thing that he did not give And of one Bishop of Rome though that 's a rare thing that was so liberall to the poor that when he was asked by certain Embassadours whether he had any hunting-dogs to shew them he answered Yes And bringing them to a great sort of poor people whom he daily relieved at his table These are the dogs saith he wherewith I hunt after heaven Bishop Hooper also had his board of beggers Twice I was saith M. Fox in his house in Worcester where in his common-hall I saw a table spread with good store of meat and 〈◊〉 full of beggers and poor folk And this was his daily custom And when they were served and catechised then he himself sate down to dinner and not before Queen Anne Bullin carried ever about her a certain little purse out of which she was wont daily to scatter some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands The Savoy Bride-well and another Hospitall founded by King Edward the sixt upon a Sermon of B. Ridleys doe speak and testifie both 〈◊〉 tender heart and his bountifull hand Bonfinius relateth of Stephen King of Hungary and the same thing is reported of Oswald King of England that his right-hand rotted not for a long time after he was dead And well it might be so saith he that that hand should be kept from corruption that never suffered any to beg to hunger to lie in captivity or any other misery But these alas are the last and worst daies wherein love is waxen cold Mens hearts are frozen and their hands wither'd up A great deal of mouth-mercy there is as in S. James his time Goe thy waies and be fed clothed warmed but with what with a messe of words a sute of words a fire of words these are good cheap but a little handfull were better then a great many such mouth-fuls We may now a daies wait for some good Samaritan to come and prove himself a neighbour And after all complain There is no mercy in the land Mercifull men are taken away the liberall man faileth from among the children of men Elias lacketh his 〈◊〉 of Sarepta and Elisha the Shunamite Paul cannot finde the Purpurisse nor Peter the Currier Abraham we have not and Job we finde not Captain Cornelius is a black-swan in this generation that gave to him that asked and from him that would borrow of him turned not away c. And from him that would borrow of thee turn not away Some are ashamed to beg and take alms who yet being 〈◊〉 with great necessity could be glad to borrow And a 〈◊〉 kindenesse it might be to lend them a bigger summe then to give them a lesser Here therefore a good man is mercifull and 〈◊〉 he will lend looking for nothing again not looking that a poor neighbour should earn it out or doe as much for him 〈◊〉 other way Nay we ought not in this case so to look for our own again as that that be the chief thing we aim at but to obey Christ and to doe a poor man a pleasure And what if the wicked borroweth and paieth not again let not others fare the worse for their fault The godly make great conscience of paying that they owe as the sonne of the Prophets that was so sorry for the 〈◊〉 of the axe Alas master it was but borrowed And Elisha 〈◊〉 the widow first pay her debts with her oil and then live of the 〈◊〉 Now from such borrowers turn not away plead not excuse 〈◊〉 not 〈◊〉 when it is in thy hand to help them presently He 〈◊〉 hideth his 〈◊〉 in this case shall have many a curse Not 〈◊〉 doe good in this kinde is to doe hurt not to save a life or 〈◊〉 a poor mans declining estate is to destroy it Carnall 〈◊〉 will here stand up and plead as Nabal did Shall I take my 〈◊〉 and my fl sh that I have provided for my shearers and give it 〈◊〉 strangers So 〈◊〉 I take my money or my means which I have provided for my children and give it or lend it to such and such Here then you must silence your reason and exalt your faith Consider how great an honour
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
not know what thy right-hand doth there 's no losse in that Some talents are best improved by being laid up A treasure that is hid is safer from theeves Steal we therefore benefits upon men as Joseph did the money into the sacks And as he made a gain of the 〈◊〉 and bought AEgypt so may we of the poor we relieve and buy heaven Luke 46. 9. Rom. 2. 10. Verse 4. Thy father that seeth in secret And best accepteth of secret service Cant. 2. 14. O thou that art in the clefts of the rocks let me see thy face let me hear thy voice c. He is all 〈◊〉 he searcheth the hearts and trieth the reins those most abstruse and remotest parts of the body seats of lust And as he is himself a Spirit so he loveth to be served like himself in Spirit and in truth He sets his eyes upon such as the word here signifieth he looketh wishtly fixedly steddily he seeth thorow and thorow our secret services not to finde faults in them for so he may soon do not a few but those he winks at where the heart is upright but to reward them as a liberall pay-master rich to all that 〈◊〉 upon him or do him any other businesse Who is there even 〈◊〉 you that shuts the door for nought that kindleth fire upon mine altar 〈◊〉 nought Mal. 1. 10. that gives a cup of cold water and hath not his reward David would not serve God on free cost but was he not paid for his pains and had his cost in again with 〈◊〉 ere the Sunne went down Let him but resolve to 〈◊〉 his sins and God or ere he can do it forgiveth him the iniquity of his sinne that in it that did most gall and grieve him 〈◊〉 him but purpose to build God a house God promiseth thereupon for his good intentions to build David an house for ever So little is there lost by any thing that is done or suffered for God He sends a way his servants that do his work many times and the world never the 〈◊〉 as Boaz did Ruth with their bosome full of blessings as David did 〈◊〉 with a royall 〈◊〉 as Solomon did the Queen of Sheba with all the desire of her heart as Caleb did his daughter Achsah with upper and nether springs or as once he did Moses from the Mount with 〈◊〉 face shining He shone bright but knew not of it yea he 〈◊〉 his glorified face with a vail and had more glory by his 〈◊〉 then by his face How farre are those spirits from this which care only to be seen And sleighting Gods secret approbation 〈◊〉 only to 〈◊〉 others eyes with admiration not caring for unknown riches Our Saviour besides the vail of his humanity saies See you tell no man It s enough for him that he can 〈◊〉 to his father I have 〈◊〉 thee on earth I have finished the work that thou gavest me to do His work he accounts 〈◊〉 gift 〈◊〉 wages he looks for in another world vers 5. He was content his treasures of wisdome should be hid Colos. 2. 3. And shall we fret our selves when our pittances of piety and charity are not admired 〈◊〉 it not enough for us that we shall appear with him in glory and then be rewarded openly Shall reward thee openly I but when at the resurrection of the just Luk. 14. 14. at that great assize and generall Assembly he will make honourable mention in the hearing of Angels and men of all the good deeds of his children How they have fed the hungry clothed the naked c. that which they had utterly forgotten not so much as once mentioning their misdoings Matth. 25. Yea he shall take them to heaven with him where the poor mens hands have built him a house afore hand and they shall receive him into everlasting habitations But what shall he do in the me an while Feed on faith as some read that text Psal. 37. 3. 〈◊〉 upon reversions 〈◊〉 but while the grasse grows the 〈◊〉 starves But so cannot a mercifull man for he shall have 〈◊〉 Matth. 5. 7. Such a mercy as rejoyceth against judgement Yea he that can tender mercy to God may challenge 〈◊〉 from God by vertue of his promise as David doth Preserve 〈◊〉 ô God for I am mercifull Psal. 86. 2. 〈◊〉 he shall obtain 1. In his soul which shall be like a watered garden fresh and flourishing For the liberall soul 〈◊〉 be made fat Prov. 〈◊〉 25. and he that watereth shall be watered himself The spirits of wealth distilled in good works comfort the conscience 2. So they do the body too when sick and languishing Psal. 41. 2 3. Mercy is the best cordiall a pillow of repose a 〈◊〉 remedy For if thou draw out thy soul to the hungry thy health shall spring forth speedily Isa. 58. 3. For his name the liberall are renowned in the earth as Abraham that free-hearted house-keeper or peny-father and Obadiah that hid and fed the Prophets by fifty in a cave Zacheus and Cornelius Gaius and Onesiphorus how precious are their names How sweet their remembrance Who honours not the memoriall of Mary for her Spikenard and of Dorcas for her coats and garments Whereas the vile person shall no more be called liberall in Christs Kingdom nor Nabal Nadib the churl bountifull 4. For his estate The most gainfull art is 〈◊〉 giving saith Chrysostome The poor mans bosom and the Orphans mouth are the surest chest saith another Whatsoever we scatter to the poor we gather for our selves saith a third What we give to the poor we lend to the Lord who accounts himself both 〈◊〉 and ingaged thereby Prov. 19. 17. Neither will he fail to blesse the liberall mans stock and store Deut. 15. 10. so that his righteousnesse and his riches together shall endure for ever Psal. 〈◊〉 2. 3. 5 Lastly His seed shall be mighty upon earth vers 21. The son of such a tenant that paid his rent duly shall not be 〈◊〉 out of his farm Psal 37. 26. And that Proverb is proved false by common experience Happy is that sonne whose father goeth to the 〈◊〉 〈◊〉 il-gotten goods usually come to nothing the third heir seldome enjoyeth them unlesse it be here and there one that by repentance breaketh off and healeth his fathers sinne by mercifulnesse to the poor that the property may be altered and so his 〈◊〉 lengthned Oh therefore that rich men would be rich in good 〈◊〉 ready to distribute willing to 〈◊〉 which was a peece of praise used to be ascribed to the ancient Kings of AEgypt This this were the way To lay up for themselves a sure 〈◊〉 yea to lay fast hold on eternall life when those that with-hold their very crums 〈◊〉 not obtain a drop with Dives whom to vex and upbraid Lazarus was laid in the bosome of 〈◊〉 〈◊〉 Verse 5. And when thou praiest A duty of
before we aske as he did David Psal. 32. He prevents us with many mercies we never sought him for that our praises may exceed our prayers I am found of them that sought me not saith God but yet in the same place it is said I am sought of them that asked not for me Importing that we never seek to him for grace till effectually called by his grace Howbeit no sooner is any truly called but he presently prayeth Say not then if God know our needs what need we open them to him The truth is we doe it not to inform him of that he knows not or to stir up mercy in him who is all bowels and perfectly pitieth us but 1. Hereby we acknowledge him as a childe doth his father when he runs to him for food 2. We run that course of getting good things that he hath prescribed us Jer. 29. 11 12. Which Moses and Elias knew and therefore the former turned Gods predictions the later his promises into prayers 3. Hereby we prepare our selves holily to enjoy the things we crave for prayer both sanctifieth the creature and encreaseth our love and thankfullnesse Psal. 116 1. 4. Prayer prepareth us either to go without that we beg if God see fit as David when he prayed for the childes life and was fitted thereby to bear the losse of it or else to part with that we have got by prayer for the glory of God the giver of it Those that make their requests known to God with thanksgiving shall have at least the peace of God that passeth all understanding to guard their hearts and mindes in Christ Iesus They shall have strength in their souls the joy of the Lord shall be their strength the glory of the Lord shall be their rereward In their marching in the wildernesse at the fourth Alarm arose the standard of Dan Asher and Nepthali these were the rereward of the Lords host and to these were committed the care of gathering together the lame feeble and sick and to look that nothing was left behinde Unto this the Prophet Isaiah seems in that text to allude and so doth David Psal. 27. 10. When my father and mother forsake me the Lord will gather me And this comfortable assurance was the fruit of his prayer Verse 9. After this manner therefore pray ye Forms of wholesome words are profitable A set form of prayer is held fittest for the publike and for such weak Christians as are not yet able to expresse their own desires in their own words The utterance of wisdom is given to some Christians only 1 Cor. 12. 8. yet are all to strive unto it that the testimony of Christ may be confirmed in them 1 Cor. 1. 5 6. God will take that at first that afterwards will not be accepted If words be wanting pray that God that commands thee to take words and come before him to vouchsafe thee those words wherewith thou mayest come before him Speak as the poor man doth supplications so did the prodigall Forecast also with him what thou wilt say Praemeditate of the matter disposing it in due order as one would doe that is to speak to a Prince God is a great King Mal. 1. 23. Some thinke we must never pray but upon the sudden and extraordinary instinct and motion of the spirit This is a fancy and those that practise it cannot but fall into idle repetitions and be confused going forward and backward like hounds at a losse saith a good Divine and having unadvisedly begun to speak they know not how wisely to make an end This to prevent premeditate and propound to thy self fit heads of prayer gather catalogues of thy sinnes and duties by the decalogue observe the daily straits of mortall condition consider Gods mercies your own infirmities troubles from Satan pressures from the world crosses on all hands c. And as you cannot want matter so neither words of prayer The Spirit will assist and God will accept if there be but an honest heart and lawfull petitions And albeit we cannot vary them as some can our Saviour in his agony used the self-same words thrice together in prayer and so may we when there is the same matter and occasion He also had a set form of giving thanks at meat which the two Disciples at Emaus hearing knew him by it A form then may be used we see when it is gathered out of the holy Scriptures and agreeable thereunto Neither is the spirit limited hereby for the largenesse of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection Besides if forms were unlawfull then neither might we sing Psalms nor join in prayer with others nor use the forms prescribed by God Our Father which art in Heaven Tertullian calls this prayer a breviary of the Gospel and compend of saving doctrin It is framed in form of the decalogue the three former Petitions respecting God the three later our selves and others Every word therein hath its weight Our there 's our charity Father there 's our faith In heaven there 's our hope Father is taken sometimes personally as in that of our Saviour My father is greater then I sometimes essentially for the Whole Deity so here Now that God is in Heaven is a notion that heathens also have by nature and do therefore in distresse lift up eyes and hands thither-ward And lest man should not look upward God hath given to his eyes peculiar nerves to pull them up towards his habitation that he might direct his prayer unto him and look up Psal. 5. 3. that he might feelingly say with David Whom have I in heaven but thee Unto thee lift I up mine eyes ô thou that dwellest in the heavens Behold as the eyes of servants look to the hand of their Masters c. Psal 123 1 2. It is reported of 〈◊〉 that he preached so powerfully that he seemed to thunder and prayed so earnestly that he seemed to carry his hearers with him up into heaven Hallowed be thy Name 1. Honoured be thy Majesty According to thy Name O God so is thy praise Psal. 48. 10. Now Gods Name is holy and reverend Psal. 111. 9. Great and terrible Psal. 99. 3. Wonderfull and worthy Psal. 8. 1. Jam. 2. 7. High and honourable Isa. 12. 4. Dreadfull among the Heathen Mal. 1. 14. and exalted above all praise 〈◊〉 9. 5. His glory is as himself eternally infinite and so abideth not capable of our addition or detraction The Sun would shine though all the world were blinde or did wilfully shut their eyes Howbeit to try how we prize his glory and how industrious we will be to promote it God lets us know that he accounts himself as it were to receive a new being by those inward conceptions of his glory and by those outward honours we do him when we lift up his Name
imports a kinde of curious enquiry into other mens faults 〈◊〉 we may the more severely censure and subject them to a 〈◊〉 interpretation It signifies sometimes no more I grant then to 〈◊〉 as Rom. 2. 1. But this so it were wisely done 〈◊〉 Saviour would never have reprehended Thou shalt not hate 〈◊〉 brother in thy heart but for prevention of such a 〈◊〉 thou shalt 〈◊〉 not perfunctorily or in 〈◊〉 bravery 〈◊〉 derision rebuke thy neighbour and not suffer sinne upon 〈◊〉 as some reade it lest thou suffer for his sinne or as others lift not up his sinne over him as an ensigne blaze it not abroad 〈◊〉 his 〈◊〉 grief and disgrace but clap a plaister on the sore and 〈◊〉 cover it with thy hand as Surgeons use to doe that the 〈◊〉 may be never the wiser This were charity which hides 〈◊〉 her mantle a multitude of sinnes yea prepares covers and 〈◊〉 for the infirmities of others as fast as they breed them And 〈◊〉 neglect 〈◊〉 the not giving vent to our hearts by a wise 〈◊〉 plain reproof causeth abalienation of affection dwelling 〈◊〉 blinde censures a very habit of misprision and misinterpretation 〈◊〉 all things till men grow rusty with rancour and malice the 〈◊〉 whereof would be soon drawn out by a seasonable reproof This well and wisely done were far better then judging and 〈◊〉 one against another sith it is Iudge not that ye be not 〈◊〉 and Grudge not that ye be not 〈◊〉 〈◊〉 5 9. The 〈◊〉 of others we should hear of with indignation fearfully and unwillingly 〈◊〉 acknowledge with grief never speak of them but in 〈◊〉 Ordinance rather hide them as much as may be with honest excuses and make apology as that there are infirmities in the 〈◊〉 though we know them not that as good gold they are haply of the lightest may want a grain or two of their just weight but give them their allowance and they may 〈◊〉 for currant c. 〈◊〉 not rash in rejecting or sowr in censuring your fellow-servants That saying is 〈◊〉 Three things are not 〈◊〉 tō 〈◊〉 〈◊〉 the counsels of God the holy Scriptures and the persons of men Rom. 14. 10. That ye be judged Judge we must our selves and God will not judge us 〈◊〉 from the barre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnessed and pleaded guilty against thy self to the 〈◊〉 and there passe sentence of condemnation judging thy self 〈◊〉 to be turned into hell-torments Thus judge your selves 〈◊〉 spare God But judge not others viz. rashly sinisterly 〈◊〉 and peremptorily left ye be judged both first of God into 〈◊〉 chair ye leap 〈◊〉 whose children ye condemn even the 〈◊〉 of the just as David once did and befooled himself well-favouredly for it when he had done And second of men Good men must suspect you bad men scorn you and all men shun 〈◊〉 and 〈◊〉 to be rid of you as unfit to live in a civil society Therefore judge nothing before the time behold the Judge 〈◊〉 at the door It is the office of Angels to sever the sheep from 〈◊〉 goats the tares from the wheat the elect from the reprobate Those that undertake 〈◊〉 to determine of mens finall 〈◊〉 they know not of what pirit they are with those sons of 〈◊〉 they take too much upon them with those sonnes of Levi 〈◊〉 understand neither what they say nor where of they affirm with those impostors in Timothy Neither may they escape here 〈◊〉 that for particular acts or petty failings take upon 〈◊〉 rashly and harshly to censure their betters many times Iob 〈◊〉 Ieremy met with such as watched-for their halting 〈◊〉 made 〈◊〉 offendours for a word These pry into every particular more 〈◊〉 then Laban did into Iacobs stuffe waiting as a dog for a bone for any thing 〈◊〉 beseeming the Saints that they may fasten upon with their 〈◊〉 that they may tear with their 〈◊〉 and swallow down with those open sepulchers their throats the good names of others censuring them deeply for humane 〈◊〉 unchurching and unbrothering them for unavoidable 〈◊〉 It is hard measuring of a man by his state and behaviour in a pelt in a passion which are violent and have made the holiest in their heat little lesse then bestiall 1 Sam. 25. 22. Psal. 116. 9. The like may be said of sinnes strengthened by ancient custom or naturall 〈◊〉 or herditary the sinnes of our parents or furthered by multitude of 〈◊〉 and enticements Handle these 〈◊〉 in the judgement of charity and joint them again in the spirit of 〈◊〉 considering thy self lest thou also be tempted It is not to be liked when men leap from the cradle of profession into the chair of censure blinder then beetles at home sharper then Eagles abroad Charity and humility would teach them to wink at small 〈◊〉 as God doth and to pitch upon that in another that is praise worthy Our Saviour is said to have loved the rich young Pharisee for that little good he found in him and Bucer never rejected any though different in opinion in whom he discerned aliquid Christi any thing of Christ. S. Paul bidds us consider one another to whet on to love to pitch upon such good parts and properties as may engender love and sway 〈◊〉 to a good opinion of our brethren The wisedom from above is full of mercy and good fruits without judging c. But they shall have judgement without mercy that 〈◊〉 no mercy in their 〈◊〉 God shall bring home their own dealings to their own doors For with what judgement ye judge c. Only our 〈◊〉 is to be understood here of private and corrupt judgement passed upon others out of sinfull curiosity and ill-will for 〈◊〉 curiosus quin malevolus either to set up our selves above them or by condemning them to countenance our own evil 〈◊〉 Magistrates may and must judge between the righteous and the wicked Ministers must take out the precious from the vile and say to the wicked it shall be ill with them the reward of their 〈◊〉 shall be given unto them Wilt thou judge them Son of man wilt thou judge them yea thou shalt shew them all their 〈◊〉 How often doth our Saviour call the Pharisees hypocrites serpents vipers c And how roundly dealt St Paul with the sorcerer Acts 13. 10. and with the 〈◊〉 person Lastly Though we may not be many masters Jam. 3. 1. 〈◊〉 and censorious c. yet we may all judge the 〈◊〉 by the fruit call a spade a spade a drunkard a drunkard c. and leaving his finall doom to the searcher of all hearts judge and censure him for the present to be Gods enemy and in a most 〈◊〉 estate We both may and must condemn all sinne in our selves and others But it is a fault to be itchingly inquisitive after other mens 〈◊〉 to be an eves-dropper Eccles. 7 21. or to
power over an herd of hogs much lesse have they over Christs flock of sheep saith Tertullian Verse 32. And he said unto them Go 1. To shew his soveraignty over the creatures He is the great proprietary of all and 〈◊〉 do with his own as he listeth 2. To punish their sensuality in feeding upon swines flesh against the expresse letter of the law Ex uno sue quinquaginta propè sapores excogitantur saith Pliny And there was a jolly Pope some kin belike to Pope 〈◊〉 sirnamed Os porci that being 〈◊〉 his gout forbidden swines-flesh by his Phyfitian cryed out to his steward bring me my pork al dispito di dio in despite of God 3. To try whether was dearer to these filthy Gergesites their swine or their soules They shewd themselves to be of Cardinall Burbons minde who would not 〈◊〉 with his part in Paris for his part in Paradise They went into the herd of swine That thereby Satan might win upon the soules of the Citizens wedded and wedg'd to their 〈◊〉 substance and he failed not of his purpose A cunning 〈◊〉 of an old Quadruplator Be not ignorant of his wiles 〈◊〉 the world from the devil and he can doe us no hurt Ran violently down a steep place into the sea 〈◊〉 〈◊〉 the Magician being at point of death called unto him a dog a familiar devil that went about with him and said Get thee gon thou cursed creature that hast undone me Whereupon the dog presently departed and cast himself headlong into the water And perished in the waters So will detestable drunkards in the bottomles pit those that as swine their bellies so they break their heads with filthy quaffing These shall have a cup of fire and brimstone powred down their throats Psal. 11. 6. and not obtain one drop of water to coole their flaming tongues For why 〈◊〉 saith one is a vice so vile so base so beastly as that it transformes the soul deformes the body 〈◊〉 the brain betrayes the strength defiles the affection and metamorphoseth the whole man making the understanding ignorant the strong staggering the trusty trothlesse the vertuous vicious and the 〈◊〉 〈◊〉 a pandar to the profanest sin Verse 33. And they that kept them fled So do Parasiticall Pastours leave their forlorne flocks to danger and destruction letting the devils hurry them to hell and not caring whether they sink or swim They that go down into this pit or suffer others to go down by their default cannot hope for Gods truth Isa. 38. 18. Verse 34. They besought him to depart This was a great madnesse as 〈◊〉 wish because they had been 〈◊〉 by the Sun they might see no more of it And yet how many alasse are there at this day that cry out of this madnesse and yet imitate it How many that prefer haram dom sticam arae dominicae as one long since complained a swine-sty before a sanctuary We are now become Gergesites said that Martyrin Q. Maryes dayes that would rather loose Christ then our porkets Take up your crosse is a hard saying therefore Christ must be prayd to be gon lest all our pigs be drowned The devil shall have his dwelling again in many mens selves rather then in their pigs Therefore to the devil 〈◊〉 they go and dwell with him c. Thus Mr Bradford And oh how 〈◊〉 shall Christ regest one day upon all unworthy 〈◊〉 Depart from me ye wicked CHAP. IX Verse 1. And he entred into a ship HE called not for fire from heaven upon those brutish Gadarens that were so glad to be rid of him Some wicked ones Christ punisheth here lest his providence but not all lest his patience and promise of coming again to judgement should be called into question saith Augustin Came into his own city Capernaum a colony of the Romanes where our Saviour hired an house and wore a stole or long garment as a citizen Happy town in such an inhabitant and in this respect lifted up to heaven Matth. 11. 23. Indeed heaven came down to Capernaum for the Lord so delighteth in his servants how much more then in his Sonne that their walles are ever in his sight and he loveth to looke upon the houses where they dwell Isa. 49. 16. Verse 2. They brought unto him a man 〈◊〉 c. Shew we like mercy to our sin-sick friends bring them to the ordinances present them to that Sonne of righteousnes that hath healing 〈◊〉 his wings To an Almighty Physitian no disease can be incurable He is as able and as ready still to heal those that are brought unto him he hath lost nothing by heaven be sure But as Aaron though he might not lament over his dead sonnes because as high-Priest he entred into the Holy-place yet he still retained the affections and bowels of a father So the Lord Christ though in heaven is no 〈◊〉 loving and large-hearted to his then when he was in the flesh Bring therefore all your brethren for an offering to the Lord and if they cannot or will not come otherwise bring them as the Prophet bids upon horses and in chariots and in litters q. d. though sick weakly and unfit for travel yet rather in litters then not at all Sonne be of good cheer And well he might when his sinnes were forgiven This mercy is enough to make a man everlastingly merry Viscount Lisle in Henry the eights time died for joy of an unexpected pardon from his Prince how great then is the comfort of pardon from God Such are bid to be glad rejoyce and 〈◊〉 for joy Psal. 32. 1 11. And all others 〈◊〉 forbid to take any comfort Hos. 91. Thy sins are for given 〈◊〉 And yet his 〈◊〉 remained upon him for some while after Behold He whom thou lovest is sick said they of Lazarus Joh. 11. We must make a new Bible 〈◊〉 we can necessarily conclude that God is heavily offended because we are heavily afflicted He that escapes affliction may suspect his adoption Prov. 3. 12. Verse 3. This man blasphemeth True had he been but a man and had taken upon him to forgive sins by his own authority as Popish Priests do to the subverting of some mens souls I have known one saith a reverend Divine who neither by education nor affection was disposed to Popery who having the ill hap when his conscience was perplexed to fall into the hands of a Popish Priest became a Papist upon this reason because as the Priest suggested that religion afforded more comfort for the conscience then ours and therefore more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves Verse 4. Wherefore thinke ye evil c. Christ confutes their calumny and proves himself to be God and to have power to pardon sin by discerning and condemning their evil thoughts I the Lord search the heart Jer. 17. Satan may give a
see themselves Christ 〈◊〉 creatures Need not the Physitian And the Physitian needs them as 〈◊〉 he came not oares not for them they have as much help from him as they seek Presumption is as a chain to their neck and they believe their interest in Christ when it is no such thing They 〈◊〉 a bridge of their own shadow and so fall into the brook they perish by catching at their own catch hanging on their own fancy which they falsly call and count faith Verse 14. But goye and learn what c. In the history of Ionas Christ found the mystery of his death buriall and resurrection Rest not in the shell of the Scriptures but break it and get out the kernel as the sense is called Iudg. 7. 15. stick not in the bark but pierce into the heart of Gods Word Lawyers say that Apices juris non sunt jus The letter of the Law is not the Law but the meaning of it Iohn never rested till the sealed book was opened Pray for the spirit of revelation plow with Gods heifer and we shall understand his riddles provided that we wait in the use of all good means till God irradiate both organ and object I will have mercy Both that which God shews to us and that which we shew to others spirituall and corporall Steep thy thoughts saith one in the mercies of God and they will dy thine as the dy-fat doth the cloth Col. 3. 12. I came not to call the righteous Those that are good in their own eyes and claim heaven as the portion that belongs unto them Scribonius writes of 〈◊〉 Cedar Quòd viventes res putrefacit perdit putridas autem 〈◊〉 conservat So Christ came to kill the quick and to quicken the dead But sinners to repentance Not to liberty but duty Tertullian speaketh of himself that he was born to nothing but repentance This is not the work of one but of all our daies as they said Ezra 10. 13. Some report of Mary Magdalen that after our Saviours resurrection she spent thirty years in Gallia 〈◊〉 in weeping for her sins And of S. Peter that he alwaies had his eyes full of tears insomuch as his face was furrowed with continuall weeping Let not him that resolves upon Christianity dream of a delicacy Verse 14. Then came to him the Disciples of John These sided with the Pharisees against our Saviour out of emulation and self-love the bane and break-neck of all true love yea they were first in the quarrel A dolefull thing when brethren shall set against brethren Hebrews vex one another Exod. 2. and Christians as if they wanted enemies flie in the faces one of another S. Basil was held an heretike even of them that held the same things as he did and whom he honoured as brethren all the fault was that he out-shone them and they envied him the praise he had for opposing Arrianisme which was such as that Philostorgius the Arrian wrote that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius meerly out of a self-seeking humour and desire of preheminency How extream violent are the Lutherans against the Calvinists In the year 1567. they joyned themselves at 〈◊〉 with the Papists against the Calvinists And Luther somewhere professeth that he will rather yeeld to Transubstantiation then remit any thing of Consubstantiation Why doe we and the Pharisees fast often The Pharisees were perilous fasters when they devoured widows houses and swallowed il-gotten goods as Gnats down their wide 〈◊〉 which therefore Christ cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwards Their fasts were meer mock-fasts so were those of John Arch-bishop of Constantinople sir-named the Faster who yet was the first that affected the title of Universall Bishop so much cried down by Gregory the great These Pharisees had sided with and set on Johns Disciples in their masters absence like as the renegado 〈◊〉 to keep up that bitter contention that is between the Calvinists and 〈◊〉 have a practice of running over to the Lutheran Church pretending to be converts and to build with them Verse 15. And Jesus said unto them He makes apology for his accused Disciples so doth he still at the right hand of his heavenly Father nonsuting all accusations brought against us as our Advocate 1 Joh. 2. 1. appearing for us as the Lawyer doth for his Client Heb. 9 24. opening his case and pleading his cause He helpeth us also to make apology for our selves to God 2 Cor. 7. 11. and expecteth that as occasion requires we should make apology one for another when maligned and misreported of by the world Can the children of the 〈◊〉 c Our Saviour seeing them to sin of infirmity and by the instigation of the Pharisees who with their leaven had somewhat sowred and seduced them in their masters absence deals gently with them to teach us what to 〈◊〉 in like case A Venice-glasse must be otherwise handled then an earthen pitcher or goddard some must be rebuked sharply severely cuttingly Titus 1. 13. but of others we must bave compassion making a difference Jude 22. Mourn as long as the Bridegroom c. Mourn as at sunerals so the word signifieth This were incongruous unseasonable and unseemly at a feast It was a peevishnesse in Sampsons wife that she wept at the wedding sith that 's the day of the rejoycing of a mans heart as Solomon hath it Now Christ is the Churches Spouse He hath the bride and is the bridegroom as their master the Baptist had taught them Joh. 3. 29. and 〈◊〉 over every good soul as the bridegroom rejoyceth over the bride Isai. 62. 5. Should not the Saints therefore reciprocate But the daies will come Our Saviour 〈◊〉 much even many a little death all his life long and yet till his passion he accounts himself to be as it were in the bride-chamber Then it was especially that he alone 〈◊〉 the wine-presse and was rosted alive in the fire of his Fathers wrath c. When the Bridegroom 〈◊〉 be 〈◊〉 from them As now your master the Baptist is from you a just argument and occasion of your grief and fasting if possibly you may beg him of God out of the hands of Herod When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto Cardinall Wolsey being shortly after sent Embassadour beyond seas to make means for his release as he came thorow Canterbury to ward 〈◊〉 he commanded the Monks and the Quire to sing the Letany after this sort Sancta Maria ora pro Papa nostro Clemente Himself also being present was seen to weep tenderly for the Popes calamity Shall superstition do that that Religion cannot bring us to Shall we not turn again unto the Lord with fasting weeping and mourning if for nothing else yet that our poor 〈◊〉 may finde compassion Which is Hezekiah's motive to
Paul did of Onesimus If he owe thee ought put that in mine account I will repay it And he I can tell you is a liberall pay-master Saul and his servant had but five-pence in their purse to give the Prophet The Prophet after much good chear gives him the Kingdom Such is Gods dealing with us Seek out therefore some of his receivers some Mephibosheth to whom we may shew 〈◊〉 He that receiveth a righteous man Though not a Minister if for that he is righteous and for the truths sake that dwelleth in him 2 Ioh. 2. The Kenites in Sauls time that were born many ages after Iethro's death receive life from his 〈◊〉 and favour from his hospitality Nay the AEgyptians for harbouring and at first deallng kindely with the Israelites though without any respect to their righteousnesse were preserved by Ioseph in that sore famine and kindely dealt with ever after by Gods speciall command Verse 42. Unto one of these little ones So the Saints are called either because but a little flock or little in their own eyes or little set by in the world or dearly respected of God as little ones are by their loving parents A cup of cold water As having not fuell to heat it saith Hierom nor better to bestow then Adams ale a cup of water yet desirous some way to seal up his love to poor Christ. Salvian saith That Christ is mendicorum maximus the greatest beggar in the world as one that shareth in all his Saints necessities Relieve him therefore in them so shall you lay up in store for your selves a good foundation against the time to come yea you shall lay hold on eternall life 1 Tim. 6. 19. Of Midas it is fabled that whatever he touched he turned into gold Sure it is that whatsoever the hand of charity toucheth be it but a cup of cold water it turns the same not into gold but into heaven it self He is a niggard then to himself that is niggardly to Christs poor If heaven may be had for a cup of cold water what a bodkin at the churles heart will this be one day Surely the devil will keep holy-day as it were in hell in respect of such Verely I say unto you he shall in no wise c. By this deep asseveration out Saviour tacitely 〈◊〉 the worlds unbelief whiles they deal by him as by some patching companion or base bankrupt trust him not at all withoute ther ready money or a sufficient pawn But what saith a grave Divine Is not mercy as sure a grain as vanity Is God like to break or forget Is there not a book of remembrance written before him which he oftner 〈◊〉 then Ahasuerus did the Chronicles The Butler may forget Joseph and Ioseph his fathers house but God is not unrighteous to forget your work and labour of love which ye have shewed toward his name in that you have ministred to the Saints and doe minister Heb. 6. 10. CHAP. XI Verse 1. He departed thence to teach c. NEver out of action the end of one good work was with our Saviour the beginning of another So must it be with Ministers let them 〈◊〉 look to rest till they come to heaven but as S. Paul that Insatiabilis Deicultor as Chrysostom called him teach Gods people publikely and from house to house 〈◊〉 warning every one night and day with tears Dr 〈◊〉 Martyr preached not only every Sabbath-day and holy-day but whensoever else he could get the people together So did Bishop Ridley Bishop Jewell c. So did not their successours once a year was fair with many of them like the high-Priest 〈◊〉 the Law as if they had concurred in opinion with that Popish Bishop that said It was too much for any man to preach every Sunday and that Bishops were not ordained to preach but to sing 〈◊〉 sometimes leaving all other offices to their 〈◊〉 It is as rare a thing at Rome said Doctour Bassinet to hear a Bishop preach as to see an Asse flee Oh what will these 〈◊〉 〈◊〉 when 〈◊〉 riseth up and when he visiteth how will they answer him See my true Treasure pag. 2 4. To preach in their Cities That is in the Cities of his twelve Disciples in the causes of Galilee while they were doing the same in Iury. Maldonat the Jesuite will not have this to be the sense of this text and only because it is the sense that the 〈◊〉 as he calls the Protestants set on it A goodly thing he holds it to dissent from them though in a manifest truth So George Duke of Saxony was heard to say Though I am not ignorant that heresies and abuses are crept into the Church Yet I will never obey the Gospel that Luther preacheth For hatred to the man he would not hearken to the truth he taught This is to have the faith of Christ in respect of persons J am 2. 1. Verse 2. Now when Iohn had heard in the prison Put this fellow in prison said Ahab of Micaiah Who is thought to have been he that told him so barely of letting goe Benhadad So Ierenny that Concionator admirabilis as Keckerman calleth him was for forty years pains and patience cast into a deep and dirty dungeon The Apostles were often imprisoned so were the ancient Bishops under the ten first perseeutions From the detectable orchyard of the Leomine prison So Algerius the Italian Martyr dates his letter Within a few daies of Q. Maries raign almost all the prisons in England were become right Christian Schools and Churches Bocardo in Oxford was called a Colledge of 〈◊〉 Cranmer Ridly Latimer and others being there kept captive This is merces mundi look for no better dealing Verse 3. Art thou he that should come c. This question the Baptist moved not for his own sake for he was well assured and had sufficiently testified Joh. 3. but for his Disciples better settlement and satisfaction This whiles Tertullian observed not he hath done the Baptist palpable 〈◊〉 in three severall places as if himself had doubted of the person of Christ. Let not us be troubled to be in like manner mistaken and misjudged Verse 4. Jesus answered and said c. Our Saviour rated them not chased them not away from his presence though zealously affecting their master but not well Joh. 3. and envying for his sake The man of God must not strive but be gentle apt to teach patient In meeknesse instructing those that oppose themselves c. Frier Alphonsus a Spaniard reasoning with Bradford the Martyr was in a wonderfull rage and spake so high that the whole house rang again chasing with om cho c. So that if Bradford had been any thing hot one house could not have held them Go and shew John what things c. He gives them a reall testimony an ocular demonstration This was the ready way to win
yoak is easie After a man is once used to it a little he cannot fadge so well with it perhaps at first because an untamed heifer but after a while his commandments will be nothing grievous I delight to do thy will O God saith David And my burden light Such as you may as 〈◊〉 bear away as Sampson did the gates of Gaza such as you may well run under as a horse doth without a load or a hinde upon the mountains It is no more burden then the wings are to the bird 〈◊〉 it flies aloft where it listeth CHAP. XII Verse 1. Jesus went on the Sabbath day SAint Luke calleth it the second Sabbath after the first chap. 6. 1. that is the second Anniversary or solemn-fealt from the first to wit from the Passeover-Sabbath and this was Pentecost And his Disciples were an hungred Hereby he hardened and 〈◊〉 them to further and future trialls teaching them also to depend upon Gods good providence for their necessary maintenance The Martyrs had their bread made of meal half mixt with saw-dust To pluck the ears of corn and to eat This was their best Sabbath-dayes dinner May not we be glad of mean fare on any day when our betters fared no better on so high a day See my common-place of Abstinence Verse 2. Behold thy Disciples do that which is not lawfull This was as the proverb is Sus Minervam when blinde Pharisees will be teaching Christ how the Sabbath is to be sanctified Not Hebrews only but also Greeks and Barbarians rested from work on the seventh day 〈◊〉 Iosephus Clemens Alexand. and Eusebius Howbeit to the Hobrews at 〈◊〉 Sina God for a speciall favour made known his holy Sabbath Nehem. 9. 14. commanding them to do no servile work therein Lev. 23. 7 8. This excludes not works of Piety Charity and Necessity such as was this of the 〈◊〉 in the text The Iews in their superstition would not fight on the Sabbath and therefore lost their cheif City to the Romanes under the command of Pompey who took the advantage of the day to do his utmost then against them In after-times they grew more rigid in this point for on the Sabbath they would not spet ease nature get out of a jakes if by mishap they had fallen into it as that Jew of Tewksbury This ever was and is the guise of hypocrites to strain at gnats and swallow camels Witnesse our modern Pharisees the Monks and Jesuites who stumble at straws and leap over mountains Their Schoolmen determined that it was a less crime to kill a thousand men then for a poor man to mend his shoe on the Sabbath-day Verse 3. But he said unto them They had not proved a breach of the Sabbath neither could they A breach it had been had not the Disciples been hungry and he denies it not but confutes their present cavils by clear syllogismes one in the neck of another such as they could not answer nor abide and therefore sought to destroy him ver 14. See here the lawfull use of logick in Divinity and mistake not S. 〈◊〉 Qui syllogizandi 〈◊〉 applicatam Theologiae comparat plagis 〈◊〉 understand him of that false Sophistry which the Apostle calleth vain philosophy Col. 2. David did when he was an hungred Note here that our Saviour excuseth David from his necessity not from his dignity which in point of sinne God regards not Potentes potenter 〈◊〉 And yet how many are there who thinke that when they have gotten an office they may oppresse at pleasure swear by authority drinke and swill without 〈◊〉 But height of place ever adds two wings to sin example and scandall And ill accidents ever attend such great ones as being absolute in power will be too 〈◊〉 in will and dissolute in life Q. Elizabeth said that Princes owe a double duty to God 1. As men 2. As Princes 〈◊〉 prima vita ima 〈◊〉 as unsutable as for those that are clothed in scarlet to embrace the 〈◊〉 Lam. 4 5. Verse 4. And did eat the shew bread The bread of proposition 〈◊〉 the Greek text hath it the face-bread as the Septuagint call it or that which was daily set before the Lord to in-minde him as it were of the twelve Tribes by those twelve loaves and to teach us to labour every day in the week and not on the Sabbath only for the bread that endureth to everlasting life which the son of man will give to every hungry David Verse 5. Profane the Sabbath As ye count profaning of it or they profane it by divine dispensation whiles they do servile works in slaying sacrifices and other things tending to the service of God such as is now the ringing of the Sermon-bell amongst us as amongst the Protestants in France the letting off of a 〈◊〉 or pistollet whereby they congregate Verse 6. But I say unto you q. d. whereas you will here object that that was done in the Temple tell you I am greater then the Temple for in me the God head dwelleth bodily as in the Temple was the Ark where the glory of God appeared so that it filled the Temple sometimes Take notice here by the way how good it is to have some grave godly man to be a beholder and Judge of our actions to whom we may approve them whatever other il-affected think of them Equitem 〈◊〉 plaudere 〈◊〉 saith the Heathen Poet. And Libanius though an Atheist could say If Basil commend me I care not what all others say of me Christs white stone will comfort a Christian against the black coals of the worlds censures If Demetrius have a good report of the truth and such an one as S. John to bear record for him he need not care though Diotrephes prate as fast against them both with malicious words as the Pharisees did here against the Disciples when Christ defended them Verse 7. But if ye had known And it was a foul shame for them not to know Who is blinde as my servant c. 〈◊〉 justly upbraided the Roman Priests that there were many matters in their own rites and religions that they understand not What kinde of men they were Tully in one place gives us to know in these words of his 〈◊〉 majores nostri Cincinnatum illum ab aratro abduxerunt ut Dictator esset sic vos de Pelasgis omnibus colligitis bonos illos quidem viros sed certè non 〈◊〉 good honest men but not guilty of much learning I will have mercy and not sacrifice q. d. I prefer the marrow and pith of the second Table before the 〈◊〉 and surface of the first See the Notes on Chap. 9 14. Ye would not have condemned the guiltlesse Ignorance is the mother of misprision the wisdome from above is without 〈◊〉 Jam. 3. 17. And as any man is more wise he is more sparing of his censures Zanchy wonders that
with Abner so do mens abilities fail amain when once they begin to fail till at last God laies them aside as so many broken vessels and cause them to be forgotten as dead men out of minde Psal. 31. 21. Verse 29. But from him that hath not shall be c. See the Notes on Chap. 13. 12. Where the like is spoken but with this difference There our Saviour speaketh of proud men such as arrogate to themselves that they have not Here of idle and evil persons such as improve and imploy not that they have the rust of whose worth shall rise up against them Jam. 5. 3. Verse 30. And cast ye the unprofitable servant That had his soul for salt only to keep his body from putrifying that worthlesse saplesse uselesse man that is no more missed when gone then the parings of ones nails that never did good among his people Ezek. 18. 18. but lived wickedly and therefore died wishedly A way with such a fellow saith Christ from off the earth which he hath burdened c. Verse 31. And all the holy Angels with him He shall not leave one behinde him in heaven 〈◊〉 what a brave bright day must that needs be when so many glorious Sunnes shall shine in the firmament and among and above them all the Sun of righteousnesse in whom our nature is advanced above the brightest Cherub Upon the throne of his glory Perhaps upon his Angels who are called Thrones Col. 1. 16. and possibly may bear him aloft by their naturall strength as on their shoulders Verse 32. And before him shall be gathered all Then shall Adam see all his Nephews at once none shall be excused for absence at this generall Assizes none shall appear by a proxy all shall be compelled to come in and hear their sentence which may be as some conceive a long while a doing It may be made evident saith one from Scripture and reason That this day of Christs kingly office in judging all men shall last haply longer then his private administration now wherein he is lesse glorious in governing the world Things shall not be suddenly shuffled up at last day as some imagine And he shall separate them Before he hears their causes which is an argument of singular skill in the Judge it being the course of other Judges to proceed Secundum allegata probata But he shall set mens sins in order before their eyes Psal. 50 21. with 〈◊〉 of the particulars Verse 33. The sheep on the right hand c. A place of dignity and safety Our Saviour seems here to allude to that of Moses his dividing the Tribes on Gerizzim and Ebal Those six Tribes that came of the free-women are set to blesse the people as the other five that came of the bond-women whereunto is adjoyned Reuben for his incest are set to say Amen to the curses Deut. 27. 11 12 13. Verse 34. Come ye blessed of my Father Pateruè alloquitur As who should say Where have ye been my darlings all this while of my long absence Come Come now into my bosom which is now wide open to receive you as the welcomest guesse that ever accoasted me c. And surely if Jacobs and Josephs meeting were so unspeakably comfortable If Mary and Elizabeth did so greet and congratulate O what shall be the joy of that 〈◊〉 day Inherit the Kingdom prepared Here as in the Turks Court every man is aut Caesar aut nullus as he said either a King or a 〈◊〉 as the Sultans children if they raign not they die without mercy either by the sword or halter From the foundation of the world Their heads were destinated long since to the diadem as Tertullian hath it K. James was crowned in his cradle Sapores King of Persia before he was born for his father dying the Nobles set the crown on his mothers belly but the Saints were crowned in Gods eternall counsell before the world was founded Verse 35. For I was an hungred For in this place denoteth not the cause but the evidence It is all one as if I should say This man liveth for behold he moveth Where it will easily be yeelded That motion is not the cause of life but the evidence and effect of it So here Merit is a meer fiction sith 〈◊〉 can be no proportion betwixt the worke and the 〈◊〉 Verse 36. Naked and 〈◊〉 clothed me Darius before he came to the Kingdom received a garment for a gift of one Syloson And when he became King he rewarded him with the command of his countrey Samus Who now will say that Syloson merited such a boon for so small a curtesie A Gardiner offering a rape-root being the best present the poor man had to the Duke of 〈◊〉 was bountifully rewarded by the Duke Which his Steward observing thought to make use of his bounty presenting him with a very fair horse The Duke ut perspicaci erat ingenio saith mine authour being a very wise man perceived the project received the horse and gave him nothing for it Right so will God deal with our merit-mongers that by building monasteries c. think to purchase heaven I was in prison and ye came to me Many Papists have hence concluded that there are only six works of mercy Visito poto cibo c. whereas indeed there are many more But it is remarkable out of this text that the last definitive sentence shall passe upon men according to their forwardnesse and freenesse in shewing mercy to the family of faith And that the sentence of absoution shall contain a manifestation of all their good works and that with such fervency of affection in Christ that he will see and remember nothing in them but the good they have done See my Common-place of Alms. Verse 37 38 39. Then shall the righteous c. Not that there shall be then any such dialogisme say Divines at the last day but Christ would hereby give us to understand That the Saints rising again and returning to themselves can never sufficiently set forth such a bounty in Christ whereby he taketh all they do to their poor necessitous brethren in as good part as done to his sacred self Verse 40. One of the least of these my 〈◊〉 What a comfort is this that our own brother shall judge us who is much more compassionate then any Joseph What an honour that Christ calls us his brethren What an obligation is such a dignity to all possible duty that we stain not our kindred 〈◊〉 being invited to a place where a notable harlot was to be present asked counsell of 〈◊〉 what he should do He bad him only remember that he was a Kings sonne Remember we that we that we are Christ the Kings brethren and it may prove a singular preservative Vellem si non essem Imperator said 〈◊〉 when an harlot was 〈◊〉 unto him I would if I were hot Generall Take thou the pillage of the field said
funestam dedisti 〈◊〉 saith Chrysostom Verse 14. The Governour marvelled That Christ should so betray his own cause by an obstinate silence But why marvelled he not as much at the impudency of the Priests pressing such palpable untruths against him He did no doubt and yet against all equity yeelded to their importunity But 〈◊〉 not Magistrates be men of courage cuerdelions Solomons throne was supported by lions to shew what manner of men such should be as sit in places of judicature Verse 15. The Governour was wont In remembrance say some of their deliverance from the AEgyptian bondage A 〈◊〉 it was and therefore obtained but an evil custome and therefore should better have been abrogated Custome without truth is but hoarinesse or mouldinesse of errour saith one And 〈◊〉 without 〈◊〉 is but antiquity of iniquity saith another A custome they have in Rome at this day that if a Cardinall meet a condemned person going to execution and put his hat on the malefactours head he is thereby set free I see no sense for such a pardon But the Inhabitants of Berne in 〈◊〉 gave a generall pardon to most of their prisoners and called home their banished that same day wherein the 〈◊〉 〈◊〉 received and established amongst them And they gave this reason for it Should some confederate Prince passe thorow our coasts we should for his sake pardon our offenders upon promise of amendment Now shall the King of Kings the Sonne of God and our dear brother who hath done and suffered so much for us come graciously unto us and we not honour him this way also Saul for joy of his victory over the Ammonites would not suffer such to be put to death as had spoken treason against him for to day said he the Lord hath wrought salvation in Israel c. Verse 16. A notable prisoner called Barabbas That is by interpretation his fathers sonne his white son his darling his tidling whom he had cockered and not crossed from his youth Such children are oft undone as Absolom Amnon and Adoniah were by their parents indlgence How many a Barabbas brought to the gallows blameth his fond father and haply curseth him in hell Verse 17. Whom will ye that I release Pilate hoped they would never be so grossely wicked as to prefer such a stigmaticall varlet But why did he give them the liberty of such a choice Why did he not rather as Iob break the jaws of the wicked and pluck the spoil out of their teeth Should not the standard be made of hardest metals the chief post of the house be heart of Oak Was it not pusillanimity and popularity that missed 〈◊〉 and so muzzled him that he could not contradict the many-headed multitude Verse 18. For he knew that for envy His sinne was the greater for his knowledge I am 4. 17. Omne peccatum contra conscientiam aedificat ad 〈◊〉 saith 〈◊〉 When men imprison their light that Prophet from God Rem 1. 18. and after conviction runne away with the bit in their mouths as it were they run without Gods greater mercy upon their utter ruine and destruction Tostatus truly observeth that Solomons idolatry was a sinne farre more sinfull then that of his wives because 〈◊〉 knowledge Verse 19. 〈◊〉 wife sent unto him There are that think that this womans dream was of the devil thereby to have hindered the work of redemption by this composition Satan and his agents when they cannot conquer would fain compound 〈◊〉 will have it to be a divine dream because it was sent say they for the better clearing of Christs innocency even whiles he stood at the bar yea for the salvation of this womans soul as Theophylact is of opinion Verse 20. The chief Priests and Elders perswaded And prevailed See then how needfull it is that we pray for good governours Ieroboam made Israel to sinne Peter compelled the 〈◊〉 to Judaize Gal. 2. 14. As the corruption of a fish begins at the head and as in a beast the whole body followes the head So are the people over-ruled by their Rulers Verse 21. They said 〈◊〉 This mad choice is every day made whiles men preferre the lusts of their flesh before the lives of their souls In the present instance we may see as in 〈◊〉 mirrour the inconstancy of the common sort who erst cryed Christ up for a Prophet and would have crowned him for a King and the desperate madnesse of the Priests Qui citiùs Diabolum ex inferno petivissent quam Iesum as Pareus hath it Who would have desired the devil of hell rather then Jesus Verse 22. Let him be crucified He whom 〈◊〉 they had little lesse then deified See how soon evil company and counsell had altered them like as Walnut-tree-roots imbitter the roots of all the trees about them Siquis obsequatur 〈◊〉 〈◊〉 reddet 〈◊〉 temulentum Callias si Alcibiadi jactatorem si Crobylo coquum c. saith AElian A man easily conformeth to his company Verse 23. Why What evil hath he done Why but if he have done no evil wherefore doth not Pilate pronounce him innocent coutra gentes And quit him by proclamation which because he did not but the contrary was he not therefore by a just judgement of God upon him kickt off the bench by the Emperour Tiberius Judge Hales came to an evil end for crossing his conscience And Judge Morgan who gave the sentence of that peerlesse Lady 〈◊〉 Graies death presently fell mad and in all his distracted fits cried out continually Take away the Lady 〈◊〉 Take away the Lady Iane from me It is reported of Nevessan a better Lawyer then an honest man that he should say He that will not venture his body shall never be valiant he that will not venture his soul never rich Verse 24. He took water Too weak an element to wash off guilt 〈◊〉 which is not purged but by the bloud of Christ or fire of hell And washt his hands An old Ceremony used in this case both by Jews Deut. 21. 6 7. Act. 18. 6. and Gentiles as the Scholiast upon Sophocles testifieth And it was as much as to say the guilt of innocent bloud doth no more stick to my conscience then the filth now washed off doth to my fingers Sed quid hoc est 〈◊〉 one Manus abluit Pilatus cor polluit O Ierusalem wash thy heart from wickednesse saith the Prophet God and nature begin at the heart And Cleanse your hands ye sinners but withall Purifie your hearts ye double-minded saith the Apostle The very Turks before praier wash both face and hands sometimes the head and privities But bodily exercise only profiteth little See ye to it See thou to that said they to Iudas vers 4. See ye to it saith Pilate to them With what measure ye mete it shall be measured to you again Mat. 7. 2. They are paid in their own coyn their own very words by a just