A COMMENTARY OR EXPOSITION UPON The four Evangelists, AND The ACTS of the APOSTLES: Wherein the Text is explained, some Controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former Interpreters been pretermitted. Besides, divers other Texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yield both pleasure and profit to the judicious Reader. By John Trapp M. A. Pastor of Weston upon Avon in Glocestershire. Phillip 1. 21. Only let your conversations be as becometh the Gospel of Christ. Profectò aut hoc non est Evangelium, aut nos non sumus Evangelici. Thomas Linaker Anglus. Athenienses, cum haberent aequissima jura, sed iniquissima ingenia: moribus suis, quam legibus uti mallent. Valer. Maximus. LONDON, Printed by A. M. for John Bellamy, at the Sign of the three golden-Lions near the Royal-exchange, M.DC.XLVII. TO THE WORSHIPFUL His much honoured Friend Colonel JOHN BRIDGES, Governor of Warwick-Castle, Justice of Peace for the County of Warwick, and one of the Honourable Committee for the Safety of that County. Worthy Sir, THis book of mine doth at once both crave and claim Your Patronage, for I cannot bethink me of any one that (all things considered) hath better right to it 〈◊〉 me, than Yourself. I must never 〈◊〉, how that being carried prisoner by the enemies, You soon set me off by exchange: and after that, being by them driven from house and home, You received me to harbour; yea, being driven out of one Pulpit (where they thought to have surprised me) You presently put me into another, where I had a comfortable employment, and a competent encouragement. What hours I could then well spare from that pensum diurnum, of praying and preaching, I gladly spent in these Notes upon the New 〈◊〉. Testament: as hating with the Athenians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruttlesse feriation; and holding with Cato, that account must be given, not of our labour only, but of our leisure also. For that two-years-space (well-nigh) that I lived in Your Garrison, I think I may truly say with Seneca, 〈◊〉. epist. 〈◊〉 〈◊〉 per otium exiit dies, partem etiam noctium studys vendicavi, that I laboured night and day (amidst many fears and tears for the labouring Church, and bleeding State) Vt ad vitam communem aliquem, saltem fructum far 〈◊〉. possem; that I might be some way serviceable to the Public, Amos 6. 6. and to You. And albeit I was even sick at heart sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the affliction of Joseph; and even ready thorough 〈◊〉 in Ezech. faintness to let fall my pen, as it befell Hierom, when writing 〈◊〉. upon Ezekiel, he heard of the sacking of the City of Rome by the Goths: yet as God (who comforteth those 2 Cor. 7 6. that are cast down) gave us any lucida intervalla (this last triumphant year especially) I took heart afresh to set closer to the work, which now by God's grace is brought to some period: And because I have ever held ingratitude a monster in nature, a solecism in manners, a paradox in Divinity, an ugly sin (yea, if there be any sin Camd. Elizab. against the holy Ghost, it is this, said Queen Elizabeth in a Letter of hers to the King of France) therefore I could do no less than dedicate this piece of my pains unto You, to whom I owe so very much; it being penned (most of it) within Your walls, and under Your wing, where I so long sat and sang, O Melihaee, Deus nobis haec otia fecit. Virg. Eclog. The Stork is said to leave one of her young ones, where she hatcheth them: The Elephant to turn up the first sprig toward heaven, when he comes to feed; both out of some instinct of gratitude. The Egyptians are renowned in Histories Diod. 〈◊〉 lib 2. for a thankful people: And the Israelites were charged not to abhor an Egyptian, because they were once 〈◊〉. 23. 7. strangers in his land, and had tasted of his courtesies. The Luk. 6. 35. unthankful and the evil, are fitly set together by our Saviour. And, Ingratum dixeris omnia dixeris, said the Ancients. All that I can do by way of retribution for Your many free favours is, to make this public acknowledgement thereof under mine hand; that if any shall reap benefit by what I have written, they may see to whom, in part, they are beholden. Now the good Lord that hath promised Mat. 10. 41. a Prophet's reward to him that receiveth a Prophet in the name of a Prophet; He that ministereth seed to the sour, and hath said, That who so watereth shall be watered also himself: Prov. 11. 25. Ipse pluvia 〈◊〉, Kimchi. He that is able to make all grace to abound toward You, that You may abound to every good work: The same God All-sufficient multiply Your seed, and increase the fruits of Your righteousness, 2 Cor. 9 8, 10, 11. being enriched in every thing to all bountifulness, which causeth through us, thanksgiving to God. This is, and shall be, Sr, the daily desire of Your Worships, affectionately observant John Trapp. The Preface to the Reader. THe manifestation of the Spirit is given to every man 1 Cor. 12. 7. to profit withal, saith S. Paul. And, as any man hath 1 Pet. 4. 10. received the 〈◊〉, so let him minister the same to others, saith S. Peter. We therefore learn that we 〈◊〉 lela mmed Prov. 〈◊〉 may teach, is a Proverb among the Hebrews. And I do therefore lay in, and lay up, saith the Heathen, that I may draw forth 〈◊〉 & come. again, and lay out for the good of many. Synesius speaks of some, who having 〈◊〉 quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eaque ad 〈◊〉 excerpta, aut ad 〈◊〉 aut ad exercituum 〈◊〉 rectores mirtebat, etc. Suet. l. 2 cap 88 a treasure of rare abilities in them, would assoon part with their hearts, as their conceptions: the canker of whose great skill shall be a swift witness against them. How much better Augustus and Augustin! Of the former, Suetonius tells us, that, in reading all 〈◊〉 of good Authors, he skilfully picked out the prime precepts and patterns of valour and virtue, sending the same to such of his servants and under-officers for tokens, as he thought they might do most good unto. And for the later, he accounted nothing his own, that he did not communicate: and somewhere professeth himself in the number of those, Qui scribunt proficiendo, & scribendo proficiunt, That write what they have learned, and learn yet more by writing. His last works are observed to be his best: Joh. Manl loc. And the reason is given by Melancthon, Quia docendo didicit, because come. p. 68 by much trading his talon, he had much improved it. Of Melancthon 〈◊〉. epist. ded. himself, one of his Countrymen gives this testimony: It appears (saith he) that Melancthon was on this wise busied abroad the world, that seeing and hearing all he could, he made profit of every thing; and stored his heart, as the Bee doth her hive, out of all sorts of flowers, for the common benefit. 〈◊〉 labour like Bees, but with this difference, Quod illae faciant cibos, hae condant, That the Bees make their meat, the Pismires gather it: both have their proper praise and profit. If I may be esteemed by thee (Courteous Reader) either the one or the other, it is enough: And that I may, Enitar sane (saith Gerson, and I with him) I will endeavour out of other men's good 〈◊〉 Gerson de laude Script. and Collections, to frame to myself (but for thy use) some sweet honeycomb of truth, by mine own art and industry, in mine own words and method: And then envy itself cannot (likely) say worse of me (it cannot, truly, say so bad) as one doth of Hugo de Sancto Victore: Ivonis deflorator est (saith he) quem per omnia ferè Patric. Junij Notae in prim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur, He hath picked the best out of Ivo, and transcribed him word for word almost. I never envied Zabarel, that arrogant Clementis ad Corinth. epist. brag of his, Hoc ego primus vidi, I was the first that ever found out this; and yet I hate extremely to be held a plagiary. Remigius and Haymo seem to be but two Friars under one hood. Cedrenus his Imperial Gesner. History is read (a great part ofit) under the name of Joannes 〈◊〉. Curopalates: That's a foul blur to one of them, but to which, I know Eralm in Lact. not. And that's no praise to Lactantius in Erasmus his judgement, that de opificio Dei. having read Aristotle and Pliny writing of the same subject that he did, and borrowing much out of them, he never so much as once mentioneth them; as he doth Tully; whom he nameth indeed, but disparageth. Atqui candidius erat nominare eos per quos profecit, quam eum Erasm. ibid. quem notat, saith Erasmus; I have not spared to profess by whom I have profited, to tell out of whom I have taken aught: and that I hope shall excuse me for that matter, with the more ingenuous; what fault else soever they may find with me. Faults will escape a man betwixt his fingers, let him look to it never so narrowly, saith B. Jewel. Some plain solecisms, jew. ag. Hard. and harsh expressions have been found even in Tully's own works, as Augustin noteth. And Erasmus addeth, Qualia nonnunquam excidunt, & horum temporum scriptoribus, & in his mihi quoque. Our times are (as one well observeth) partly accurately judicious, partly uncharitably censorious. The one likes nothing not exquisite, not sublimated; the other, nothing at all. Let them please themselves for me: I am of Hieroms mind, Si cui legere non placet, nemo compellit Erasm. ibid. invitum. If any think good to read what I have written, let him: In ep. ad Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if otherwise, let him do as he will; but let him know, That every man cannot be excellent, that yet may be useful, Honestum est ei, qui 〈◊〉. in primis non potest, in secundis tertiisve consistere, saith the Orator. Cicero. An iron key may unlock the door of a golden treasure: yea, ferrum potest, quod aurum non potest. Iron can do some things that gold cannot. A little boat may land a man into a large continent, and a little hand thread a needle, as well as a bigger. Philadelphia had but a little strength, yet a great door opened, Revel. 3. 8. Quintilian Una est de Grammatici virtutibus. 〈◊〉. saith, it is a virtue in a Grammarian, aliquid ignorare, to be ignorant of some things: but say a man knew never so much, yet, in Pliny's Non 〈◊〉 interdum est Oratoris tacere quam dicere. Plin. judgement, it no less becomes an Orator sometimes to hold his tongue, then to speak his mind. Apelles was wont to say, That those Painters were in a fault qui non sentirent quid esset satis, that understood not when they had done enough. And he's a good huntsman, Cic. de orat. saith Nannius, qui plures feras capit, non omnes, that can catch Petr. Nan. some beasts, though he take not all. Lysippus, that famous 〈◊〉, Not. in Horat. Plut. was wont to set forth his best pieces to public view with this underwritten, Lib. 1. praefat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lysippus hath somewhat more to do at this work. Nihil perfectum, aut a singulari consummatum industria, saith Columella, Nothing can be perfected at first. Let it be a praise proper to our Lord Christ, to be Author and finisher all at once: and Heb. 12. 2. out of the mouths of babes and sucklings to perfect praise. 〈◊〉 Mat 21. 16. first actions are usually but essays and erterprises: review may 〈◊〉 things, and second thoughts mend that which former faulted in. But I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cease to say more by way of Preface or Apology, having (as Octavius said to Decius, a captain of Anthony's) to the understanding spoken sufficient, but to the ignorant or illaffected too much, had I said less. Appian. Do thou (good Reader) but observe Epictetus his rule, to take 〈◊〉 〈◊〉 quemque 〈◊〉 prebendas, quâ commodè teneri queat. by that handle, whereby I may best be held, and then all shall be well betwixt us. There is yet one thing more that I have to tell thee, before we part, that what thou here readest, are verba vivenda non legenda, AEgid. 〈◊〉. words that thou must live as well as read. Lest else some learned Linaker, 〈◊〉. observing such a vast difference betwixt our laws and our lives, D. Stougbton. break out again into this pathetical protestation, Profectò aut hoc non epist. ad 〈◊〉. est Evangelium, aut nos non sumus Evangelici, For certain, either this is not the Gospel, or we are not right Gospelers. The Epistle to the Reader. READER, THE worth of the Author of this Book is already well known in the Church of Christ, by same former labours of his which are extant: and they which are well acquainted with him, 〈◊〉 but know: and teftifie, that he is a man of singular Prudence and 〈◊〉, of 〈◊〉 acute wit, of a sound judgement, and of an indefatigable spirit, who 〈◊〉 wholly devoted, and given up himself to the service of God's Church, and doth naturally care for the good thereof: witness his 〈◊〉 preaching, even whilst the burden and care 〈◊〉 a 〈◊〉 School lay upon him: and now in these 〈◊〉 and bloody times, 〈◊〉 he 〈◊〉 suffered 〈◊〉, being driven from his charge, and forced to shroud himself in a 〈◊〉 of the Parliaments, yet notwithstanding his daily labours amongst the soldiers, and in the midst of the noises of guns and 〈◊〉, he hath betaken himself to writing of 〈◊〉 upon the sacred Scriptures; and besides this present Book, he hath prepared for the Press some notes upon Genesis, and now by the good hand of God's providence, completed a 〈◊〉 upon the whole new Testament; the first volume whereof presents itself unto thee in this Book, and the later part is hastening after it, which thou mayest expect with all expedition. I presume that it will be superfluous for me to tell thee how useful and advantageous 〈◊〉 labours in this kind may be; for though we have many Comments in Latin, yet but few in English; and 〈◊〉 want thereof, and a right understanding of the Scripture, daily 〈◊〉 shows how woefully many persons are led aside into 〈◊〉 ways: For that which the Apostle Peter saith of S. Paul's Epistles, is true of all the word of God; 2 Pet. 3. 13. That therein some things are hard to be understood, which they that are unlearned and unstable pervert to 〈◊〉 own destruction. Bless God therefore for stirring up the hearts of those who are pious and judicious, to lay forth 〈◊〉 labours this way: and amongst others, make use of this Comment, which by God's blessing will prove no less pleasing 〈◊〉 profitable, in regard of the variety and excellency of the 〈◊〉 contained therein; as also it will give great satisfaction to 〈◊〉 more judicious in regard of his pains in noting all the Criticisms through these his labours: which that it may do, his prayers shall not be wanting, who subscribes himself, Thine in the Lord SA. CLARKE. A COMMENTARY OR EXPOSITION upon the GOSPEL according to St MATTHEW: WHEREIN The Text is explained, some Controversies are briefly discussed, divers Common-places handled, and many remarkable matters hinted, that had been by former Interpreters pretermitted. CHAPTER 1. VERSE 1. The Book] THat is, a roll or register, a catalogue or calendar Gen. 5. 1. (Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a cyphering and summing up. This is Sepher toledoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint. Of the generations] That is, of the Genealogies, as touching his Humanity (St Matthews main drift:) for as touching his Divinity (St John's chief scope and subject,) who can declare his generation? Isa. 53. 8. What is his name? and what is his son's name, if thou canst tell? Prov. 30. 4. He is without descent or pedigree, as Melchisedech, Heb. 7. 2. Of Jesus Christ] Jesus shows he was God (for besides me there is no Saviour, 〈◊〉. 45. 21.) Christ, that he was man, the Anointed, for in respect of his manhood, chiefly, is this anointing with gifts and graces attributed to Christ. The name of Jesuits therefore favoureth of blasphemous arrogancy. One of their own Rem 〈◊〉 〈◊〉 e Christi 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gives the reason; because he hath communicated unto us the thing signified by the name Christ, but not by the name Jesus. And yet, it is notoriously known (saith Dr Fulke, out of another of their own Writers) that the most honourable name of Christian, is in Italy and at Rome a name of reproach; and usually abused, to signify a Fool or a Dolt. 〈◊〉. on Act. 11. 〈◊〉. 〈◊〉. 4. cut 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. Col le 〈◊〉. in 〈◊〉. The son of David] God's darling, * David amasius vel amabilis. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 Solomon dictus est 〈◊〉. one that observed all his wills, Acts 13 22. and faithfully served out his time, ver. 36. The son of Abraham] The friend of God, and father of the faithful, reckoned here (for honour's sake) as the next immediate father of Christ; whose day indeed he saw and rejoiced, he laughed, yea leapt for joy of this man-child to be born into the world. Whose children we are, so long as we walk in the steps of his faith; that Christ, being form in us, may see of the travel of his soul, and be satisfied: he may see his seed, and prolong his days upon earth. Such honour have all his Saints, Psal. 149. 9 Joh. 8. 〈◊〉. Verse 2. Abraham begat Isaac] The fruit, not more of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. flesh, then of his faith: Whence he is said to be born after the Spirit, 〈◊〉 〈◊〉. 10. 11. Gal. 4. ●9. Verè fuit Isaac beatae senectu●● & 〈◊〉 〈◊〉 dei filius. Isaac begat jacob] After twenty years' expectance, and many an hearty prayer put up therewhile. So, Adam lived an hundred and twenty years ere he begat Seth; whom God set as another 〈◊〉. seed instead of Abel, Gen. 5. 3. with Gen. 4. 25. when cain's family Gen. 2●. ●1. The Hebrew word is, to frequent and multiply prayer. flourished, and grew great in the earth. God usually stays so long, that he hardly finds faith, Luk. 18. 8. till men have done expecting, and then he doth things that they looked not for, Isa. 64. 3. Wait therefore upon him who waits to be gracious; and know this, that he is a God of judgement, Isa. 30. 18. that is, a wise God, one that chooseth his times, and knows best when to deal forth his favours. See Isa. 49 8. with Psal. 69. 13. Every thing is Eccles ●. 11. beautiful in its season, saith Solomon. jacob begat judah and his brethren] Brethren in iniquity (the most of them) a part of their father's punishment, for that Gen. 17 ●●, etc. threefold lie in a breath. Reuben was the beginning of his strength, excelling in dignity and power, Gen. 45. 3. that is (saith the Chaldee Paraphrast) in the Principality and the Priesthood. Both which he forfeited by his foul offence; the 〈◊〉 to judah, the later to Levi. Howbeit, upon his return to God (though disinherited of the birthright, yet) he had this honour of an elder-brother, that he was first provided for. But judah was he, whom his brethren Gen. 〈◊〉. 8. should praise (saith jacob) in allusion to his name, and in reference to his privilege; for it is evident, that our Lord sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of judah, Heb. 7 14. that branch from on high, Luk. 1. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Shiloh, which some interpret, His son: Others, Tranquillator, R David. Salvator, the Prosperer, Pacificatour, Safemaker, etc. Tranquillator, 〈◊〉, a themate Shalah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Others, the son of her secundines, which is the Tunicle that wrappeth the child in the womb. Verse 3. And judah begat Phares and Zarah] Hierome is deceived, that deriveth the pedigree of the Pharisees from this Unde etiam lat. Salvere, Salvus, Salvare, 〈◊〉. Phares. They took their name either of Pharash, to expound, as Interpreters of the Law, Rom. 2. 18. Or of Pharas to separate, with a stand further off, for I am holier than thou. josephus saith, That the Pharisees seemed to outstrip all others, both in height of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bell. 〈◊〉. cap. 4. holiness, and depth of learning. As for Phares, he was a breach-maker (whence also he had his name, Gen. 38. 29.) He violently took the first-birth-right; and became both a father of the Messias, and a Type. For Christ by his strength broke the power of death, and hell: he broke down also the 〈◊〉 wall that was betwixt the Jews and Gentiles: who when they shall be 〈◊〉 born, then shall the Jews (typified by Zarah, who thrust forth the hand first, as those that willing to be justified by their works, and thinking to regenerate themselves, had the 〈◊〉 thread of the Laws condemnation bound upon their hands, which therefore they drew back and fell from God,) then shall they, I say, come forth again, Rom. 11. 11, 12, 25. 26. Of 〈◊〉] A 〈◊〉, but probably, a proselyte. The Jews, say, she was Melchisedeches daughter the Highpriest, and was 〈◊〉 to be burned, Leu. 21. 8. But this may well pass for a Jewish fable: Howbeit, that Melchisedech was a Canaanite, but a most righteous King and Priest of the most high God, and was therefore not molested or meddled with by Kidar-laomer and his complices, I judge, not unlikely. This 〈◊〉, out of desire, partly of revenge, and partly of issue, fell into the sin of 〈◊〉. Rahab was an harlot, Bathsheba an 〈◊〉; yet all these, grandmothers to our Saviour: Who as he needed not to be ennobled by his stock, so neither was disparaged by his progenitors; but took flesh of these greatest sinners, to show that we cannot commit more than he can 〈◊〉: and that by his purity he washeth off all our spots; like as the Sun wasteth and wipeth away all the ill vapours of the earth and air. And Phares begat Esrom,] When he was but 14 years of age, Pareus in 〈◊〉. the year before they went down to Egypt, say some: Others assoil 〈◊〉 in 〈◊〉. Com. Anno 〈◊〉. it otherwise. Let him that readeth understand as he can. Christ (the Arch-Prophet) when he comes again, shall teach us all things. Esrom begat Aram] While they sojourned in the Land of Egypt; a miserable home, where was nothing but bondage and tyranny. And yet, in reference to it, Moses (who was likewise born there) calls his son, Gershom, or a stranger there, because born in Midian. The sons of Ephraim, about the birth of Moses, sought to break prison before God's goal-delivery: but this 〈◊〉 a great mischief to themselves, and no small heartbreak to their aged father, 1 Chron. 7. 21, 22. Psal. 78. 9 Besides that, it gave occasion, likely, to that cruel edict of Pharaoh; Let us deal wisely (St Stephen saith, sophistically, subtly) lest they multiply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and join also to 〈◊〉 enemies, and fight against us (as now they Acts 7. 19 have fought against the Gittites, their own enemies, who detained from them the promised Land, till their sins were full) and so get them up out of the Land, as lately they had assayed to do. Therefore they d d set over them taskmasters, to 〈◊〉 them with their burdens, and to keep them from spawning so fast, after the Exod. 〈◊〉. manner of fishes (as the word imports) which multiply beyond measure. But God turned their wisdom into folly; they took a wrong course. For who knows not that your labouring men have the most and the strongest children? And notwithstanding this 〈◊〉 Pharaohs craft and cruelty. Verse 4. Aram begat Aminadab, and Aminadab begat Naasson] Who was hanged up in the wilderness, among 〈◊〉 rest of the Rulers, for folly committed with their mistresses of Moab. Neither scaped the common sort scot-free, for they fell in one 〈◊〉 three and twenty thousand, saith St Paul. Four and 〈◊〉 1 Cor. 〈◊〉. 8. thousand, saith Moses; whereof a thousand were the chief Princes, the other were inferiors, provoked to sin by their example. But why doth the Apostle insist in the special punishment of the people? to show, saith learned junius, how frigid and slender their 〈◊〉. lib 2. 〈◊〉. 37. defence is, how short their covering, who plead and pretend for their sins the example of their superiors. And Naasson begat Salmon] Called 1 Chron. 2. Salmah. There was also a Mount of this name (as touching the sound, though with difference of one letter in the Original) whither Abimelech and his host resorted, judg. 9 48. And 〈◊〉 the Psalmist speaketh; When the Almighty scattered Kings, they shall be white as snow in Salmon. Now it is storied of Andronicus, the old Emperor of Constantinople, that, all things going cross with him, he took a Psalter into his hand, to resolve his doubtful mind: And opening the same, as if it were of that heavenly oracle to ask Turk. Histo. fol. 164. counsel, he lighted upon this verse, and was thereby comforted and directed what to do for his greatest safety. To be white as snow Psal. 68 14. explained. in Salmon, is to have joy in affliction, light in darkness. Salmon signifieth shady and dark: so this mount was with dens and glimnes; but made lightsome by snow. Ho 〈◊〉 obitèr. Verse 5. And Salmon begat Boos of Rahab.] This the Evangelist might have by tradition. Salmon's genealogy is set down, 1 Chron. 2. Ruth. 4. but whom he married, nothing is reported. And Boos begat Obed of Ruth] Whiles Orphah wants bread in her own Country, Ruth is grown a great Lady in Bethlehem; and advanced to be great grandmother to the King of kings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There's nothing lost by God's service. And Obed begat jesse] A good old man, but not very famous. Retired it seems he was, and drawn much up into himself; neither thinking great things of himself, nor seeking great things for himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vive tibi, quantumque, potes, 〈◊〉 vita but living among his own people; much of his son David's disposition, who loves his hook the better since he saw the Court, and sings, Beatus ille qui procul 〈◊〉, etc. Non vixit 〈◊〉, qui natus 〈◊〉 〈◊〉 fellit. he's not the least happy that is least observed. 〈◊〉. Verse 6. And jesse begat David the King.] But that was not his chief title: He gloried more in stlling 〈◊〉 the servant of the Lord, Psal. 36. 1: etc. So Theodosius esteemed it a greater honour, that he was membrum Christi, then Caput Imperij. Numa etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, existimabat. Numa held the Plut. in 〈◊〉. service of God the highest honour. David the King begat Solomon] Whom Bellarmine reckoneth for a reprobate: but (besides that he was Gods Corculum, and by him called jedidiah,) he calleth himself in his sacred Retractations, Coheleth: which being interpreted, The Preacher, is a word of the feminine termination, and by some rendered Aggregata, where understanding the substantive Anima, they conclude here-hence, that he was renewed by repentance, and reunited to the Church. Of her that had been the wife of Uriah.] His best children he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 in 〈◊〉. Aug. had by this wife: 〈◊〉 fruit of his humiliation doubtless. The barren women's children are observed to have been the best, as Isaac, Samuel, john Baptist, etc. for like reason. Verse 7. And Solomon begat Roboam.] A child of forty years old, a soft-spirited man, the Scripture notes him, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily drawn away by evil counsel. Green wood will be warping. Of him it might be said, as once it was of a certain Prince in Germany, Esset alius, si esset apud alios. But a man would wonder, that 〈◊〉. by so many wives Solomon should have but one son, and him none of the wisest neither. Herôum filij 〈◊〉. He might (likely) bewail his own unhappiness in Rehoboam, Eccles. 2. 18, 19 as he is thought to do in Jeroboam, Pro. 20. 21. His mother was an Ammonitesse: the birth follows the belly: the conclusion follows the weaker proposition. And Roboam begat Abiah] A man not right, yet better than his father: and for this to be commended, that he held and pleaded the true worship and service of God as the beauty and bulwark of his Kingdom: relying also upon God, he discomfited Jeroboam; Deo confisi, nunquam confusi. And Abia begat Asa.] A better son, sprung of the seed of bad Abia, of the soil of 〈◊〉 Maachah, whom St. Jerome makes to be a worshipper of that abominable idol Priapus, otherwise called Baal-peor. For thus he translates that, 1 King. 15. Insuper & Numb. 25. 5. Maachan matrem 〈◊〉 amovit, ne esset princeps in sacris Priapi, In 4 〈◊〉. & in luco 〈◊〉. Nos, pudore pulso, stamus sub jove, coleis apertis, said the worshippers of Priapus. The people that 〈◊〉 D. 〈◊〉 Apolog. thereto (the sacrifice being ended) all stepped into a thicket, which was always planted near the altar of this God; and there, like brute beasts, 〈◊〉 〈◊〉 satisfied their lusts: thereby, as they conceived, best pleasing their God. This villainy Maachah may seem to have been guilty of, and was therefore worthily removed by her son Asa, from 〈◊〉 Queen. Sedes prima, & 〈◊〉 ima, suit not well together. Dignitas in indigno est ornamentum in luto, saith Salvian. Honour in a 〈◊〉 man, is as a jewel 〈◊〉 Gold in a swine's snout. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 8. And Asa begat Josaphat.] A godly King, but late 〈◊〉. witted: and therefore paid for his learning, twice, at least, in holy 2 Chron. 17. history. One thing in the narration of his acts is very remarkable. He placed forces in all the fenced cities: yet is it not said thereupon, that the fear of the Lord fell on the neighbour Nations. But when he had established a preaching ministry in all the Cities, than his enemies feared, and made no war: Solidissima regiae politiae In 〈◊〉. basis, (saith Paradinus) est verum Dei cultum ubivis stabilire: Alias, quî potest aut Deus Reges bear, a quibus negligitur, aut populus fideliter colere, qui de obsequio suo non recte instituitur. The ordinances of God are the beauty and bulwark of a place and people. And Jehosaphat begat Joram] That lived undesired, and died unlamented. While he lived, there was no use of him, and when he died, no miss of him: no more then of the paring of the nails, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweeping of the house. He lived wickedly, and died wishedly, as Dan 〈◊〉. of Eng. 14. it is said of King Edwin. And Joram begat Ozias] Here Ahaziah, Joash and Amaziah Gen. 17. are written in the earth, not once set down in the roll: perhaps it was, because they were imped in the wicked family of Ahab. This Uzzias, though a King, yet he loved husbandry, 2 Chron. 26. Thrift is the fuel of magnificence. He was at length a leper, yet still remained a King. Infirmities may deform us, they cannot dethrone us. The English laws (saith Camden) pronounce, that Camden's Elizabeth, fol. 8. the crown once worn, quite taketh away all defects whatsoever: Sure it is, that when God once crowns a man with his grace and favour, that man is out of harms-way for ever. Verse 9 And Ozias begat Joatham.] A pious Prince, but not very prosperous. Grace is not given to any, as a target against outward affliction. And Joatham begat Ahaz] A sturdy stigmatick, a branded rebel. The more he was distressed, the more he trespassed. This Humiliantar, & humiles non sunt, 〈◊〉. in 〈◊〉 34. is that Ahaz, 2 Chron. 28. 22. How many (now adays) are humbled, yet not humble? Low, but not lowly? Qui nec fractis cervicibus inclinantur, as Hieron complaineth: quos multo facilius In Epist. fregeris, quam flexeris, as another hath it. These are like 〈◊〉 〈◊〉, capi non 〈◊〉. Plin. the 〈◊〉 called Monoceros, who may be killed, but not caught. Plectimur a Deo, saith Salvian, nec flectimur tamen: corripimur, sed non corrigimur. But if men harden their hearts against correction: God will harden his hand, and hasten their destruction. Ahaz begat Hezekiah] Who stands betwixt his father Ahaz, and his son Manasseh, as a lily between two thorns, or as a Fuller between two 〈◊〉: or, as that wretched Cardinal of Toledo in his preface before the Bible, printed at Complutum in Spain, said; that he set the Vulgar Latin betwixt the Hebrew and Greek, as Christ was set betwixt two thiefs. Here observe (by the way) that Judah had some interchange of good Princes; Israel, none: and that, under religious Princes the people were ever religious: as under wicked Princes, wicked. Most people will 〈◊〉. be of the King's religion, be it what it will be, as the Melchites were of old, and the Papists still, if M. Rogers (our Protomartyr in Q. Mary's days) may be believed. The Papists, saith he, apply themselves to the present state: yea, if the state should change ten times in the year, they would ever be ready at hand to change with it, and so follow the cry, and rather utterly forsake God, and be of no Religion, then that they would forgo lust or living, 〈◊〉. and Mon. for God or Religion. Verse 10. And Ezechias begat Manasses] Who degenerates into his grandfather Ahaz, as the kernel of a well-fruited plant doth, sometimes, into that crab or willow, which gave the original to his stock. This man was (till converted) as very a Nonsuch in Judah, as Ahab was in Israel; Yet no King of either judah or Israel reigned so long as he. It was well for him that he lived so long, to grow better: As it had been better for Asa to have died sooner, when he was in his prime. But they are met in heaven, I doubt not: whither, whether we come sooner or later, happy are we. And Manasses begat Amon] Who followed his father in sin, but not in repentance. And thou his son, o Belshazzar, hast not Ban. 5. 22. humbled thine heart, though thou 〈◊〉 all this: But hast lifted up thyself against the Lord, etc. It is a just presage and desert of ruin, not to be warned. This was a bloody Prince, therefore lived not out half his days. Q. Mary's reign was the shortest of any since the Conquest, Richard the third only excepted: Yet she was non natur â, sed 〈◊〉 arte ferox, say some. And Amon begat josias] Of whom that is true, that S. 〈◊〉 writes of another, In brevi vitae 〈◊〉 virtutum multa replevit: Or as M. Hooker speaketh of K. Edward 6. He departed soon, but lived long: for life consists in action: In all these is the life of my spirit, saith Hezekiah, Isa. 38. 15, 16. but the wanton widow is dead while she liveth, 1 Tim. 5 6. That good King 〈◊〉 〈◊〉 se unius 〈◊〉 rei paenitere dixit. lived apace, and died betime, being 〈◊〉 Orbis, as Titus was called: and Mirabilia mundi, as Otho: having at his death (as it is said of Titus) one thing only to repent of, and that was his rash 〈◊〉 autem quid 〈◊〉 non 〈◊〉, nec 〈◊〉 certó novit. Dio in Tito. engaging himself in a needless quarrel, to the loss of his life, and the ruin of that state. 〈◊〉 Epaminondas was once slain, his countrymen were no longer famous for their valour and victories, but for their cowardice and calamities. When Augustine departed this world, we feared, saith one, the world's ruin, and were ready Nec 〈◊〉 〈◊〉 sed cladibus infignes Nea 〈◊〉. to wish that either he had never been borne, or never died. When God took away Theodosius, he took away with him almost all the peace of that Church and State: So he did of this, with Josiah, Orbis 〈◊〉 〈◊〉 timueramus. that heavenly spark, that plant of renown, that precious Prince, Qui Regum decus, & invenum flos, spesque bonorum, Paterculus. Deliciae saecli, & gloria gentis 〈◊〉. Par. 〈◊〉. 〈◊〉. as Cardanus sang of our English jofiah, K. Edward the sixth. Verse 11. And josias begat jechonias.] Rob. Stephanus restoreth Ludovico. 12. 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 est mutatio, 〈◊〉 qui prius digito coelum 〈◊〉 vi 〈◊〉, nunc 〈◊〉 serpere, 〈◊〉 esse 〈◊〉 eres. Budaeus. and rectifieth the text thus; josias begat jakin and his brethren, and jakin begat jechanias. For otherwise, the middle fourteenth, (whereby S. Matthow reckoneth) would want a man. jehoahaz, younger brother to jakin had, after his father's death, stepped into the Throne, but was soon ejected. 〈◊〉 prospers not. Abimeleches head had stolen the crown, and by a blow on his head he is 〈◊〉 at Shechem. What got most of the Caesars by their hasty advancement, nisi ut citius inter ficerentur? Some think 〈◊〉 Pedaiah (whose natural son Zorobabel was, 〈◊〉 Chro. 3. 19) should be 〈◊〉 reckoned, though he be 〈◊〉 〈◊〉, 〈◊〉 he was 〈◊〉 and died: obscurely in 〈◊〉. As one hath it. Notandum, saith the Chronologer, quod nullus Pontificum, egregij aliquid a tempore Bonifacij tertij pro sedis Romanae tyrannide constituens, diu supervixerit. Quod & huic Bonifacio accidit. It is remarkable that no Pope, of any note for activity in his office, was long of life. Verse 12. And after they were brought to Babyton] This the Evangelist 〈◊〉, and rings often in the ears of his impious Countrymen, as a notorious public judgement on a Nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelessly, so lawlessly wicked, quorum maxima beneficia, 〈◊〉, supplicia, as the Centurists 〈◊〉 it forth. Abused mercy 〈◊〉 〈◊〉. into fury. 〈◊〉. jechonias begat Salathiel] Neri begat him, naturally, jechonias, 〈◊〉. legally; adopting him for his child, that was his nephew, 1 Chro. 3. Prefat. 〈◊〉 Centur. 5. 17. And Salathiel begat Zorobabel] Who brought forth the head 〈◊〉. 〈◊〉. 8. 9 stone of the second Temple with shoutings, crying Grace, Grace, unto it. He was a Chieftain in the first year of Cyrus, Ezra 2. 2. and he lived to see the building of the Temple, about the sixth year of Darius Nothus, which is a 〈◊〉 of a hundred years between. 〈◊〉 of the 〈◊〉 Monarchy. So he had a longer life then ordinary, which God granteth to some, because he hath something to be done by them. A short life in some cases is a blessing, 1 King. 13, 14. as grapes gathered afore they be ripe, are freed from the violence of the winepress: as lambs slain before they be grown, escape many storms and sharp showers that others live to taste of. Some wicked live long, that they may aggravate their judgement; others die sooner, that they may hasten it. But they are blessed, that whether they live they live unto the Lord, or whether they die they die unto Rom. 14. 8. the Lord, and in the Lord, their works following them. 〈◊〉. 〈◊〉. 13. Verse 13. And Zorobabel begat Abind] S. Luke saith, 〈◊〉: Hence the diversity of number and names. Matthew descends by the posterity of Abiud: Luke, of Rhesa, down to joseph. And Abiud begat Eliakim, and Eliakim begat Azor, etc.] These lived in 〈◊〉 calamitous times of the people of God after the captivity: and were not Kings and Captains, as being held under by other Nations: but Lawgivers they were, as jacob prophesied, and principal men among that people, till Shiloh came, Gen. 49. 10. 〈◊〉 14. And Azor begat Sadoc, and Sadoc begat Achim] Of these and the rest, as the Scripture sets down nothing more than their bare names, so neither is there any Jewish record, at this day extant, of their acts. So many 〈◊〉 they had, one in the neck of another, that little liberty was left them to write: though I doubt not, but the posterity of David were then carefully observed, by as many as looked for the consolation of Israel. But among the 〈◊〉, since our Saviour's time, after the sealing up of the Babylonish Talmud, that is, after the year of Christ 500 to the year 1000 there was 〈◊〉 or nothing written, by reason of the grievous calamities that seized upon them. Verse 15. And Eliud begat Eleazar, etc.] These might be private 〈◊〉, some of them, as joseph and Mary were: it being the care and endeavour of 〈◊〉 Herod's, and those afore, that 〈◊〉 the jews in subjection, to suppress, as much as might be, the posterity of David: at least to keep them in a low condition; for as much as it was a certain and received truth among that people, that 〈◊〉 the Prince, Dan. 9 26. should shortly come of that family. And this was that that held up the fainting hearts of the good people of those sad times, (when prophecy failed them, and prosperity too,) they looked for the Desire of all Nations, for the Consolation of Israel, having little else to relieve them, for the external means: Unless it were that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that echo heard in the Temple, they tell us of, which served them for an oracle: And the miracle of the pool of Bethesda granted by God to strengthen them in the true worship of God, under the persecution of Antiochus and other tyrants, till the days of John Baptist, and the Lord Christ. Verse 16. And jacob begat joseph,] Whose genealogy is here recorded, and not Mary's: it being not the custom of that people 〈◊〉, to set forth the genealogies of women. As at this day, the Blunts voyage into the Levant. p. 121. Jews have an over-base conceit of that sex; saying that they have not so divine a soul as men, but are of a lower creation, etc. and therefore they suffer them not to enter the Synagogue, but appoint them a gallery without. The husband of Mary, of whom was born jesus] This is the sum of all the good news in the world, such as surpasseth the joy of conquest, or of harvest, Isa. 9 3, 5, 6. and should therefore swallow up all discontents whatsoever. Who is called Christ] The name of Jesus is mel in o'er, melos in Bern. aure, jubilum in cord: as it was to St Paul, who therefore names it nine several times in the ten first verses of his first Epistle to the Corinthians, as loath to come off it. Yet is not the name Jesus alone half so sweet, as when Christ is added to it, as here. For jesus Christ betokeneth such a Saviour as is anointed and appointed thereunto by God, consecrated to the office, according to his Godhead, and 〈◊〉 for it, according to his manhood: In both 〈◊〉 a Saviour, and that ex professo (as you would say) and by 〈◊〉 of all three persons: The Son being anointed by the Father, 〈◊〉 the Holy Ghost: And as Samson when clothed with the spirit, saved the people: so Christ much more. Verse 17. So all the generations, etc. are fourteen generations] 〈◊〉 cades. For memory sake, Matthew summeth up the genealogy of our Saviour into three fourteens: like as some of the 〈◊〉 are, 〈◊〉 the same reason, set down in order of the Alphabet. Discere voluit 〈◊〉. 〈◊〉 〈◊〉. Socrates, 〈◊〉 aliud esse quam 〈◊〉, saith Tully. Magis autem. Christi meminisse debemus, quam respirare. The soul should be as the Ark of God, the memory like the pot of Manna, preserving holy truths touching him that is the Way, the Truth, and the life. Verse 18. Now the birth of jesus Christ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit. And being to relate a strange thing, and till then never heard of, he elegantly stirs up the hearers mind with this preface. Whenas his mother Mary was espoused] An ancient and commendable custom. Adam took his wife the first day of their creation, (she was espoused to him) but knew her not, till after the fall: Lots daughters were espoused, yet had not known man, Gen. 19, 8, 14. See Deut. 22. 22. Yea, the very Heathens had their 〈◊〉, judg. 14. 1, etc. Placuit, despondi: 〈◊〉 hic dictus est dies, saith 〈◊〉 in Terence. We agreed, were contracted, and the wedding-day appointed. To joseph, before they came together,] Espoused they were by a special providence. 1. That Mary might not be held an harlot. 2. That being big, and needing 〈◊〉 help, she might be provided for. 3. That the mystery of Christ might be made known by degrees. She was found with child of the holy Ghost.] This wonderful Mirari 〈◊〉, 〈◊〉 non licet. conception of our Saviour is a mystery, not much to be pried into, and is therefore called an overshadowing, Luk. 1. 35. Where also, 〈◊〉 any should mistake this (Of) in the text, for the material cause: as if the holy Ghost had begotten him of his own substance (as fathers do their children,) the whole order and manner of this conception, so far as concerneth us to know, is declared by the Angel. Verse 19 Then Joseph her husband 〈◊〉 a just man] And yet withal a merciful tender man of the Virgin's credit. Hence that conflict and fear within himself, lest he should not do right. And not willing to make her a public example] That is, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wrong her, as the same word is used and expounded by the Author to the Hebrews of the Son of God, as here of the mother of 〈◊〉 ipse eam 〈◊〉 paenis, nec 〈◊〉, 〈◊〉 〈◊〉 risui exponere. Aret. in loc. God. Heb. 6. 6. with Heb. 10. 29. Was minded to put her away privily] Which yet he could hardly have done, without blame to 〈◊〉, and blemish to her. So far out we are (the best of us) when destitute of divine direction. How shamefully was that good Josiah miscarried by his passions to his cost, when he went up against Pharaoh Necho, without once advising with jeremiah, Zephany, Huldah, or any other prophet of God then living by him? Verse 20. But while he thought on these things] And was not so well advised upon his course, God, who reserveth his holy hand for a dead lift, expedites him. The Athenians had a conceit, that Minerva (their goddess) drove all their ill counsels to Jun Emblem. a happy issue. The superstitious Romans thought that an Idol, Ab erroribus viarum Dea Vibilia liberat. which they called Vibilia, kept them from erring out of their way. The divine providence is our Vibilia, that will not suffer us to misearry, so long as we have an eye to the pattern that was Arnob. adver. Gentes. showed us in the 〈◊〉, Exod. 25. 40. In the Mount will the Gen. 22. 14. Lord be seen. Prov. 〈◊〉. 26. Behold, the Angel of the Lord appeared unto him] As of old 〈◊〉 in 〈◊〉 〈◊〉 (ait Rab. Solomon ex Talmud. he had done to Daniel, being caused to flee swiftly or with 〈◊〉 of flight (as the Hebrew hath it) with so good a will he did it, as thinking he could never come soon enough. Hierosol.) i e. in rebus in quibus es slultus, aderit tamen tibi Dominus. Joseph, thou son of David] Albeit a poor Carpenter. A man may be as high in God's favour, and as happy in russet, as in Tissue. I know thy poverty (saith Christ to that Church,) but, 〈◊〉 nothing, thou art rich. 〈◊〉. 9 21. Fear not to take unto thee) viz. From the hands of her parents, Rev. 2. 9 who have, by all right, the dispose of their children, as a chief part of their goods: Therefore when Satan obtained leave to vex Job, and to touch him in his possessions, he dealt with his Job. 1. children also. For that which is conceived in her] That holy thing, Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily, that is, personally; and is called the Son of God, saith the Angel there. Yet not in respect of his humane nature, for then there should be in the person of Christ two sons, viz. one of the Father, and another of the holy Ghost. Besides, Heb. 7. 3. he is without father, as Man, and without mother, as God. All that can be gathered out of that place in Luke, is, that he, that was so conceived of the holy Ghost, 〈◊〉 the natural Son of God. The union of three Persons into one nature, and of two natures into one Person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. these are the great mysteries of Godliness. The well is deep, Joh. 4. 〈◊〉. as she said, and we want wherewith to draw. Is of the Holy Ghost.] As the Efficient, not as the Material cause. The virtus formatrix, the formative faculty which the Virgin had not, is ascribed to the power of the Holy Ghost, framing and fashioning Christ of the substance of the Virgin sanctified miraculously, and without man's help. But if no mother knows the manner of her natural Conception; what presumption shall it be for flesh and blood, to search how the Son of God took flesh of his creature? It is enough for us to know, that he was conceived of the holy Ghost, not spermatically, but 〈◊〉, yet secretly and mystically, the Virgin herself knew not how. Fearfully and wonderfully he was made, and curiously wrought in the lowest parts of the earth. Psal. 139. 14, 15. with Ephes. 4. 9 Verse 21. And she shall bring forth a Son] Shiloh the Son of her secundines: that Son, that Eve made account she had got, when she had got Cain: For, said she, I have gotten a man from the Lord. Or as others read it (and the Original rather favours it) I have gotten the man, the Lord. But how far she was deceived, the issue proved. 〈◊〉 〈◊〉 spes bona 〈◊〉 suo. Hope comes halting home many times. And thou shalt call his name jesus] Not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal, as some Hellenists would have it: Although it be true that he is jehovah Rophe, the Lord the Physician, by whose 〈◊〉 we are healed: Exod. 15. 26. But of jashang, whence 〈◊〉, jesus. Two in the old Testament had this name. The first when he was sent as a spy into Canaan, 〈◊〉. 13. 16. had his name changed from Oshea, Let God save, to 〈◊〉, God shall save. Under the Law (which brings us as it were into the wilderness of SIN) we may wish there were a Saviour: but under the Gospel we are sure of salvation, 〈◊〉 our jehoshuah hath bound himself to fulfil all righteoufnes, and had therefore this name imposed upon him at his circumcision. For he assumed it not to himself (though knowing the end of his coming, and the fullness of his sufficiency, he might have done it) nor received it from men, but from God; and that with great 〈◊〉, by the ministry of an Angel, who talked with a woman about our salvation, as Satan sometime bade done about our destruction. For he shall save his people from their sins] This is the notation and Etymon, or reason of his name, Jesus, A name above all names, Phillip 2. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Heathen Orator, is a word so 〈◊〉. 〈◊〉. 〈 ◊〉 〈◊〉 〈◊〉. emphatical, that other tongues can hardly find a word fit to express it. Salvation properly notes the negative part of a Christians happiness: viz. preservation from evil; chiefly from the evil of sin, (which is the mother of all our misery:) from the damning and 〈◊〉 power thereof, by his merit and Spirit, by his value and virtue. Jesus therefore is a short Gospel, and should work in us strongest affections, and egressions of soul after him, who hath saved us from the wrath to come. The 〈◊〉 being 1 Thes. 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. set free but from bodily servitude, called their deliverer a Saviour 〈◊〉 in vita Flamen. to them: and rang it out, Saviour, Saviour, so that the fowls in the air fell down dead with the cry. Yea they so pressed to come near him, and touch his hand, that, if he had not timely withdrawn himself, he might have beseemed to have lost his life. The Egyptians preserved by Joseph, called him Abrech, or Tender-Father. 〈◊〉 in his Annotat. The daughters of jerusalem met David returning from the slaughter of the Philistims with singing and dancing. When the Lord turned again the captivity of his people, they were like them that dream, Psal. 126 1. And Peter enlarged, could scarce believe his own eyes; with such an ecstasy of admiration was he rapt, upon that deliverance. Oh then how should our hearts rejoice, and our tongues be glad, Act. 2. 26? and how should we be vexed at the vile dullness and deadness of our naughty natures, that can be no more affected with these indelible ravishments? jacob wept for joy at the good news, that joseph was yet alive. joannes Mollius, whensoever Fox 〈◊〉 f. 855. he 〈◊〉 of the Name of Jesus, his eyes dropped. And another Reverend Divine amongst us, being in a deep muse, after some discourse M. Welse. that passed of Jesus, and tears trickling abundantly from his eyes, before he was aware, being urged for the cause thereof, confessed 〈◊〉, it was because he could not draw his dull heart to prize Christ aright. Mr Fox never denied beggar that asked in Wards Serm. that Name: And good Bucer never disregarded any (though different in opinion from him) in whom he could discern aliquid Christi: None but Christ, said that blessed Martyr at the stake. 〈◊〉 Lambert. And another in the flames, when judged already dead, suddenly, as 〈◊〉 Palmer. waked out of sleep, moved his tongue and jaws, and was heard to Act. and Mon. 〈◊〉. 〈◊〉. pronounce this word, Jesus. Here also we have an excellent argument of our Saviour's divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and omnipotency; forasmuch as the Angel ascribeth unto C hristus autem non Pater, 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him, that which the Psalmist affirmeth of Jehovah, that he shall redeem Israel from all his iniquities, Psal. 130. 8. with Host 13. 4. Verse 22. Now all this was done, that it might be fulfilled] An Angel's testimony is not to be taken, if it be beside or against the written word. I am of them that keep the sayings of this book, saith the Angel to the Apostle. For ever, O Lord, thy word is settled Rev. 〈◊〉. 〈◊〉. in Heaven, Psal. 119. 〈◊〉. Verse 23. Behold, a Virgin, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Virgin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that famous Virgin foretell, Isa. 7. 14. That he should be the seed of the woman, was made known, to Adam, but not of what Nation, till Abraham, nor of what Tribe till jacob, nor of what sex, till David, nor whether born of a virgin, till Esay. Thus by degrees was that great mystery of godliness revealed to mankind. If any Jew object, saith Chrysostom, How could a Virgin bring forth? Dic 〈◊〉, 〈◊〉 peperit 〈◊〉 & vetula? Ask him, How could Sarah, when old and barren, bear a child? The Bees have young, yet know not marriage. The Phoenix, they say, hath no parents. This headstone of the corner was cut out of the mountain 〈◊〉. 〈◊〉. without hands: this flower of the 〈◊〉, this rose of Sharon, hath Heaven for his father, and earth for his mother. Was it not as easy to frame this second Adam in the womb, as that first Adam out of the mire? Herein see a miracle of mercy, that the incomprehensible 〈◊〉. God, that circle (whose centre is every where, whose circumference no where) should be circled and cooped up for 9 months together, in the narrow womb of a pure Virgin. And shall bring forth a Son] Who in the birth opened the womb, Luk. 2. and so put her to pain, likely, as other women. He hid the glory of his eternal nativity under a mean and temporary birth, to purchase for us an heavenly and eternal birth. Whether the blessed Virgin were Deipara, the Mother of God, raised great storms in the 〈◊〉 of Ephesus, and came to commotions in the secular part, and excommunications among the Bishops; insomuch as the Emperor declared both sides Heretics. But forasmuch as she brought forth a Son that was God, we doubt not to style her the Mother of God; not Mall God's maid, as one hath lately The female Glory. slandered some of us in print. At Rome (it is said) was seen, at the same time, about the Sun, the likeness of a woman carrying a child in her arms: And a voice heard, Pan the great God is now 〈◊〉 on the Creed. about to be born, etc. And they shall call his name Immanuel, etc.] By a wonderful and unsearchable Union; the manner 〈◊〉 is to be believed, not 〈◊〉; admired, not pried into: personal it is, yet not of persons: of natures, and yet not natural. As soul and body are one man; so God and man are one person, saith Athanasius, And as every believer that is born of God, 〈◊〉 another, remains the same entire person that he was before, receiving nevertheless into him a divine nature, which before he had not: So Emmanuel, continuing the same perfect person, which he had been from eternity, assumeth nevertheless a humane nature, which before he had not, to be born within his person for ever. This is so much the more wonderful, because the very Angels (which are far greater in glory then man) are not able to abide the presence of God, Isa. 6. 2. But this is our ladder of ascension to God, joh. 3. 12. Faith first lays hold upon Christ as a man; and thereby, 〈◊〉 by a mean, makes way to God, and embraceth the Godhead, which is of itself a consuming fire. And whereas sin is a partition wall of our own making, denying us 〈◊〉, God is now with us: and in Christ, we have boldness and access Ephes. 2. 12. with confidence by the faith of him. Christ's humanity serves as a screen to save us, from those everlasting burnings; and as a conduit, to derive upon us from the Godhead, all spiritual blessings in Ephes. 1. 3. heavenly places. If any 〈◊〉 invade us, we may cry as they Isa. 8. 8. of old, The stretching out of his wings doth fill thy Land, O Immanuel; and we shall have help. Verse 24. Then Joseph being raised from sleep, did as the Angel, etc.] As well assured that it was of God, whom he was ready pressed to obey without sciscitation. Jussa sequi, tam velle mihi, quam posse, necesse est. Laelius Caesari apud Lucan. If some Princes will not endure that subjects should scan their laws, but require absolute obedience: If Generals excuse not in a soldier In 〈◊〉 mortis 〈◊〉 obire, non impetratà a superiore, 〈◊〉. the neglect of their commands, but severely punish even prosperous disorders: If Jesuits exact blind obedience of their wretched novices (our Throgmorton durst not give up the ghost till he had obtained leave of his Superior) should not we much more 〈◊〉 God in his commands, counsels, promises, prohibitions, comminations, De Prid. 〈◊〉 Eudaem. all? Verse 25. And knew her not till she had brought forth.] We think hardly of him that taketh to wife the widow and relict of another, that is left great with child, before she hath laid down her burden; how much more in this case? Besides this might be part of the Angels charge to him: that after she had brought forth her Son Jesus: she continued still a virgin, 〈◊〉 〈◊〉: but it is neither Article of our Creed, nor principle of our Religion. But that she vowed virginity, is both false and absurd. For how 〈◊〉 she promise virginity to God, and marriage to Joseph: sure it is, the blemish will never be wiped off from some of the Ancients, who, to establish their own Idol, of I know not what virginity, have written most wickedly, and most basely of marriage, which both Christ honoured with his first miracle, and the holy Ghost, by over shadowing the 〈◊〉 virgin. As for the Papists that disgrace it, they appear herein more like devils then Divines. If the 1 Tim 4. 1. same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage, as he did in the Virgin Mary. CHAP. II. Verse 1. Now when Jesus was born in Bethlehem.] THe house of bread, that bread of life that came down from Joh. 1. 14. Heaven, and dwelled amongst us in this City of David, otherwise called Ephrata, that is, fruitbearing; and situate (they say) in the very navel and centre of the earth, because in him all Nations should be blessed: Here was Jesus born, by mere accident, in regard of his parents, (who were brought hither by a tyrannical edict of the Emperor, forcing all, even great-bellied women, to repair to their own City, to be taxed, though it were in the deep of winter) but by a sweet providence of God, to fulfil the Scripture, and to settle our faith. In the days of Herod the King] When the Sceptre was departed from Judah, and the times were grown deplored and desperately wicked. Josoph found his brethren in Dothan. 1. in defection: so did Christ, when he came: Scarce were there four, or fewer found, that waited for the consolation of Israel. Then also, when among the poor Gentiles, a plentiful harvest, a very great number of elect were ready ripe. Mat. 9 37. Luk. 10. 2. Joh. 4. 35. Then, when cuncta 〈◊〉 continua totius generis humani aut pax fuit, 〈◊〉 Plot. 〈◊〉 lib. 〈◊〉. pactio, then came the Prince of peace into the world, when all was at peace throughout the world. Behold there came wisemen] Neither Kings nor cunning men, but sages of the East, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contemplative persons, Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreters of the Laws of God and men. The tale of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Kings of 〈◊〉 is long since exploded. To Jerusalem] So misreckoning of a point, they missed the haven, and had like to have run upon the rocks. Had they met with the Shepherds of Bethlehem, they had received better intelligence, 1 Cor 1. 27, 〈◊〉. than they could from the learned Scribes of Jerusalem. God hath August. confess lib. 8. cap. 8. 〈◊〉 the weak of the world to confound the wise. Surgunt indocti & rapiunt coelum, & nos, cum doctrine is noctris, 〈◊〉 in Gehennam. None are so far from Christ, many times, as knowing men. Some of the Scribes and Pharisees were very Atheists, for they knew neither the Father nor the Son. Uspian the chief Lawyer, Galen the chief Physician, Porphyry the chief Aristotelean, Plotinus the chief Platonist, Libanius and Lucian the chief Orators of that age, were all professed enemies to Christ. No Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was founded at Athens, Acts 17. which yet Demosthenes calls the soul, sun and eye of Greece, Euripides, the Greece of Greece, Thucydides and Diodorus, the common school of all men, the Mart of good learning, etc. The greatest Clerks are not always the wisest men in the affairs of God. Howbeit, learned Nathanael, joseph of Arimathea and Nicodemus, masters in Israel, were Disciples to our Saviour: lest if he had called simple men only, it might have been thought, quòd fuissent ex simplicitate decepti, that they Joannes de 〈◊〉 〈◊〉. were deceived out of 〈◊〉 simplicity, saith one. Verse 2. Saying Where is he that is born King of the jews?] As Luk. 17. 23. presupposing a common notice. But the Kingdom of God cometh not by observation, neither is it of this world. Christ is somewhat an obscure King here, as Melchisedech was; and his Kingdom consists Rom. 14. in righteousness, and peace, and joy in the holy Ghost, which Prov. 14. 10. the stranger worldling meddles not with: The Cock on the dunghill esteems not this Jewel. For we have seen his star in the East] Some rumour of the 〈◊〉 of jacob they had heard and received, 〈◊〉, either from 〈◊〉 prophecy, Numb. 24. 17. who was an East Countryman: Hugo Postill. fol. 15. Or from the Chaldean Sibyl, or from the jews in the B. by lonish captivity, and now they make their use of it. But the Scripture giveth more grace, Ium. 4 6. Only take heed, that ye receive not the grace of God in vain, 2 Cor. 6. 1. And are come to worship him] With a religious worship: to kiss at his mouth, as the word signifieth: and as Pharaoh said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph, they shall all kiss at thy mouth. woe worth to us, if we kiss not the Son with a kiss of faith and love: sith he is now so Psal. 3. clearly revealed unto us, not by the sight of one star only, as to these, but by a whole Heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of Prophecy (how much more is this true of the holy Gospel?) more sure 〈◊〉 the 〈◊〉 that came from Heaven 〈◊〉 〈◊〉. 1. 15. in the holy mount (saith St Peter,) whereunto we shall do well to take heed, as unto a light shining in a dark place. Besides the works of God, those Regij professores, as one calleth them, those Catholic Preachers, Psal. 19 2, 3. those real Postilles of the Divinity; Christ is purposely compared to sensible objects, as to the Sun, Stars, Rose, Rock, etc. that through the creatures, as so many Optic glasses, we might see him that is invisible, having the eyes of our mind turned toward Christ, as the face of the Cherubims were toward the Mercy-seat. Verse 3. When Herod the King heard these things, he was troubled.] At that wherein the Sages and Shepherds rejoiced. It is fair weather with the Saints, when foulest with the wicked. Abraham stands upon the hill, and seeth the smoke of the Cities ascend like a furnace. Behold, my servants shall 〈◊〉, but ye shall be ashamed: my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, etc. and ye shall leave your name for a curse Isa. 65. 14, 14. unto my chosen. AElian compareth tyrants to swine, which if a man Hist or. animal but touch, they begin to cry, as dreaming of nothing but death; forasmuch as they have neither fleece nor milk, nor any thing else, but their flesh only to forfeit: But si praesepe vagientis 〈◊〉 tantùm terruit, quid tribunal judicantis? saith one: If Christ in the earth were so terrible, what will he be on the tribunal? And all jerusalem with him] Perhaps to comply and 〈◊〉 with the tyrant (as the Arabians, if their King be sick or lame, they all feign themselves so,) Or, as homines ad servitutem Tacitus. 〈◊〉: so Tiberius called the Romans, who gave public thanks for all, even the wicked acts of their Emperors: or as fearing some new stirs in the state, as the burnt child dreads the fire. Verse 4. And when he had gathered all the chief Priests] The true picture of Popish Counsels, who propound grave questions, as this was, Where Christ should be born? and pretend to worship Christ, but intent to worry him: The Council of Trent was carried, against the simplicity of Christ, with such infinite guile and craft, as that themselves will even smile in the triumphs of their own wits (when they hear it but mentioned) as at a master-stratageme. It passed in France in manner of a Proverb, That the modern Council had more authority than that of the Apostles, because Hist. of 〈◊〉. of 〈◊〉, 〈◊〉. 8 22. their own pleasure was a sufficient ground for the decrees, without admitting the holy Ghost. Verse 5. And they said unto him, In Bethlehem] Lo, how readily and roundly, out of the Scriptures, they could answer to this capital question; giving such signs of the Messias, as did evidently agree to Jesus Christ. Yet were they for their obstinacy so infatuated, that when God showed them the man to whom their own signs agree, they cannot allow of him. Unless the Lord give a mind as well as means; sight, as well as light, and irradiate the organ as well as the object, we grope, as blind men in the dark; we Isa. 〈◊〉. 10. err in heart, as not knowing God's ways: yet cannot wander so 〈◊〉. 〈◊〉. wide, as to miss of hell; to original blindness, we add actual stubbornness, the devil holding his black hand (as it were) afore our eyes, that we may not see and be saved, Acts 26. 19 Verse 6. And thou Bethlehem, in the Land of judah, art not the least.] Thou art the least, saith Micah, viz. in comparison of Mic. 5. 2. greater Cities, yet not the least, saith Matthew; because out of thee shall come a Governeur, etc. In Scripture, the place of holy men's birth is remembered and registered: God loves the very ground his servants tread on. The Lord shall count, when he numbereth up Psal. 87. 6, 7. the people, that this man was born there: how much more the man Christ Jesus? Any interest or relation to him, ennobleth whatsoever place or person; and may justly comfort us against whatsoever troubles. The Prophet Micah, whose words are here cited, opposeth the birth of this babe of 〈◊〉, to all the troops and troubles Mic 5. 1, 2. of Assyria. For out of thee shall come a Governor] No sooner is this child Isa. 9 6. born, this Son given to us, but the government is laid upon his shoulders; as the key of the 〈◊〉 of David was upon Eliakims, Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land, Isa. 16. 1. do him all hearty homage and fealty. That shall rule my people] Or feed them; for the art of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and ruling are sisters. David was taken from following the 〈◊〉. 〈◊〉. 〈◊〉. ewes, to feed God's people; so was Moses, in whose absence, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. soon was Israel, as silly sheep, gone out of the way? Christ is the Arch 〈◊〉, that feeds his people daily, daintily, plentifully, 1 Pet. 5. 4. pleasantly, among the lilies, 〈◊〉. 2 16. yea, in his garden of spices, Cant. 8. 14. in green pastures of his word, and by the still waters of his Sacraments, Psal. 23. 8, 3. where we go in and out, and 〈◊〉 pasture, Joh. 10. 8. such as breeds 〈◊〉, and life in more abundance, ver. 10. We lie down in peace, jer. 23. 4. and need not fear the spiritual Assyrian, Micah 5. 5. Whiles we keep us within the hedge, and run to the foddering places; submitting to the Ministers, those under-shepherds, Cant. 1. 7, 8. who are charged to feed Christ's sheep, his sheep with golden fleeces; yea to do it (〈◊〉 as the Syriack hath it) Joh. 21 16. for me, for my sake (saith our Saviour) to whom Peter cannot exp unded. better seal up his love, then by taking care of his Cure. I know how Bellarmine glosseth that text, Feed my sheep, that is, Regio more impera, Rule like an Emperor: Supremum in Ecclesia 〈◊〉 tibi assere, saith Baronius; Domineer over the Church: because the word here used (and so in John) signifieth as well to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to feed. But what will they say to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other word there twice used by our Saviour; which always signifieth to feed, and not at all to govern? But these men catch at government, let go seeding: although the Fathers took the text only of feeding by doctrine, and that they beat upon, and urged altogether. Verse 7. Then Herod, when he had privily called the wise men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. enquired of them diligently] The children of this world are wise 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in their generation, but so 〈◊〉 Serpents, Foxes, etc. to the which the Church's enemies are oft compared. He thought by this means to have made all sure, but in the thing wherein he dealt proudly Exod. 18. 11. and politicly God was above them, as old Jethro hath it. There is neither power nor policy against the Lord; who ever waxed fierce against him, and prospered? Job 9 2. Verse 8. And he sent them to Bethlehem.] It was a 〈◊〉 he went not himself, or sent not some Assassin under hand, to dispatch Deus quem 〈◊〉, demen 〈◊〉. the child immediately. But God befoold him. The 〈◊〉 have a proverb, Where God intends to blind any man, he first closeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. up his eyes. So the Apostle, 1 Cor. 3. 19 He taketh the wise, the 〈◊〉. finest and choicest wits of the world, the rare and picked pieces: 〈◊〉 Cor. 3. 19 exp. Mentemque habere que is bonam Et esse corculis datum est: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 These he taketh; he catcheth and keepeth as beasts in a gin (so the word signifieth) and that in their own craft: when they have wracked their wits, and wracked their fortunes, to effect their fetches; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have done their utmost (as the word imports) to bring about their devilish devices. In 〈◊〉 〈◊〉. E. 〈◊〉 That I may come, and worship him] When he meant to worry him. O base dissimulation! such was that of those Incendiary 〈◊〉 jesulum non 〈◊〉 sed tollere, non 〈◊〉 〈◊〉, said 〈◊〉 〈◊〉. sugitives of Rheims, Giffard, Hodgson and others: who at the same time, when they had set up, and set on Savage to kill Q. Elizabeth, they put forth a book, wherein they admonished the English Catholics, not to attempt any thing against their Prince. In Cambden. like sort Rob. Parsons (that Archtraitor) when he was hatching 〈◊〉. 〈◊〉. an horrible treason against his natural Prince, and native country, he set forth his book of Christian Resolution; as if he had been wholly made of devotion. So Garnet (a little afore the Powder-plot was discovered) wrote to the Pope, that he would lay his command upon our Papists, to obey their King, and keep themselves quiet. Herod here, when he was whetting his sword, yet promised Quando gladium 〈◊〉, devotionem pro 〈◊〉. devotion, saith Chrysostom. A fair glove upon a foul hand. The Panther's skin is fairest, but his friendship is fatal, and his breath infectious. The abovementioned Garnet, upon a treatise of Equivocation 〈◊〉. cap. 27. plastered on this title, A Treatise against lying, and fraudulent dissimulation. Verse 9 And lo the Star, A Star either new created, or, at leastwise, strangely carried: for it stands 〈◊〉 while, moveth another, appears in the lower region, is not obscured by the beams of the Sun: Angelus in 〈◊〉 cider is 〈◊〉. 〈◊〉 〈◊〉. r. so that some have thought it was an Angel. It moved slowly, as might be best for the pace and purpose of these Pilgrims. Till it came, and stood over where the young child was.] They 〈◊〉 still at 〈◊〉 a little hole over the place where our Saviour was born; thorough which, the Star fell down to the ground. Fuller's History of Holy War. But who will not conclude, but there was a vertigo in his head, who first made a Star 〈◊〉 to the falling sickness? Verse 10. When they saw the Star] The sight whereof they seem to have lost, when they turned out of the way (it led them to Jerusalem. But this text is excellently paraphrased and applied by Bishop Hooper, Martyr, in a letter of his, written to one Mrs Anne Wareup, in these words: Such as iravelled to find Christ, followed 〈◊〉. and 〈◊〉. only the Star: and as long as they saw it, they were assured they were in the right way, and had great mirth in their journey. But when they entered into Jerusalem (whereas 〈◊〉 Star led them not thither, but unto Bethlehem) and there asked the Citizens the thing that the Star 〈◊〉 before: As long as they tarried in Jerusalem, and would be instructed where Christ was born, they were not only ignorant of Bethlehem, but also lost the sight of the Star, that led them before. Whereof we learn in any case, whilst we be going to seek Christ, which is above, to beware we lose not the Star of God's word, that only is the mark that shows us where Christ is, and which way we may come unto him. But as Jerusalem stood in the way, and was an impediment to these wise men: so doth the Synagogue of Antichrist (that bears the name of Jerusalem, that is, the vision of peace, and among the people now is called the Catholic Church) stand in the way, that pilgrims must go by, thorough this world to Bethlehem, the house of saturity and plentifullnesse; and is an impediment to all Christian travellers. Yea, and except the more grace of God be, will keep the pilgrims still in her, that they shall not come where Christ is adored. And to stay them indeed, they take away the Star of light. viz. the word of God, that it cannot be seen, as you may read that other Star was hid from the wise men, while they asked of the Pharisees at Jerusalem, where Christ was born. You may see what great dangers happened to these wise men, 〈◊〉 they were a learning of liars, 〈◊〉 was Christ: first, they were out of 〈◊〉 way, 〈◊〉 next, they lost their guide, etc. Verse 11. And when they were come into the house] Not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Palace prepared for the purpose, as the Porphyrogeniti in Constantinople had, 〈◊〉 in an Inn was Christ born, as ready to receive all 〈◊〉 〈◊〉. contra Tryph. that come unto him, and in a hole of the earth, an underground 〈◊〉 〈◊〉 51. Euseb. den, as justin Martyr, Epiphanius, Eusebius and Origen 〈◊〉. In 〈◊〉 terrae foramine (saith St Hierom, ad Marcill. tom. 1.) de 〈◊〉 〈◊〉. 〈◊〉 conditor natus est, hic involutus pannis, hic visus a pastoribus, Orig. 〈◊〉. 1. hic adoratus a 〈◊〉, hic circumcisus, etc. In this cell or 〈◊〉 Celsum. hole was the world's Creator born, swathed, visited, adored, circumcised. They saw the young child] For this Ancient of days, by joining his Majesty to our vileness, his power to our 〈◊〉, suspended and laid aside his own glory, wherewith he was glorified with the Father before the world began, and voluntarily abased himself to the shape and state of a poor, feeble, helpless infant, that we might come to the fullness of the age in Christ. 〈◊〉. 〈◊〉. With Mary his Mother] Without any other assistance or attendance. joseph haply was at work, or otherwise absent, lest the wise men should mistake him for the true father of the child. Ana when they had opened their treasures, they presented unto him gifts] No great matters to make him rich: for then, what needed the holy Virgin, at her Purification, to have offered two young Pigeons, as a token of her penury, that could not reach to a Lamb? Yet something it was; gold, frankincense and 〈◊〉, (sent them in by a special providence of God) to help to bear their charges into Egypt, whither they were now to flee. Gold, frankincense and myrrh] The 〈◊〉 commodities of their 〈◊〉, doubtless: thereby (as by a Pepper-corn, in way of homage or chief-rent) they acknowledged Christ to be the true Proprietary and Lord of all. Of the Elephant it is reported, that coming to feed, the first sprig he breaks, he turns it toward Heaven. Of the Stork Pliny tells us, that she offers the first-fruits of Lib. 10 cap. 23. Hinc 〈◊〉 cultrix á Latinis 〈◊〉, 〈◊〉 〈◊〉 ab 〈◊〉. her young ones to God, by casting one of them out of the nest. God is content we have the benefit of his creatures, so he may have the glory of them: this is all the loan he looketh for: and for this as he indents with us, Psal. 50. 15. so the Saints restipulate, Gen. 28. 22. But he cannot abide that we pay this rent to a wrong Landlord, whether to ourselves, as Deut. 8. 17. or to our fellow-creatures, 〈◊〉 〈◊〉 as they to their sweet hearts, Host 2. 5. Gold, frankincense and myrrh] Aurum, thus, myrrham, regique, hominique, Deoque. A 〈◊〉 of each, as Gen. 43. 11. Lycurgus' made a law that no man should be over-costly or 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. in his offering of sacrifice, 〈◊〉 at 〈◊〉 he should grow 〈◊〉 of the charge, and give God over. Ought we not (saith one) often in soul to go with the wise men to Bethlehem, being directed by the star of grace, and there fall down and worship the little King: there offer the gold of charity, the frankincense of 〈◊〉, the myrrh of pae 〈◊〉: and then return, not by cruel Suttons Disce vivere. Herod, or troubled Jerusalem, but another way, a better way, unto our long and happy home? Verse 12. And being warned of God in a 〈◊〉, etc.] Thus were they pulled, by a sweet 〈◊〉, out of the Lion's mouth, as Paul was: as Athanasius 〈◊〉 〈◊〉 〈◊〉: as Luther also, and 2 Tim. 4. 〈◊〉. Q. Elizabeth of famous memory: for whose execution a warrant England's Elizabeth. once came down under seal, Gardner being the chief engineer. And when, thorough a sea of sorrows, she had swom to the crown, Cambdens Elizabeth, 〈◊〉. treasons there were every year so many, that she said in Parliament, she rather marvelled that she was, then mused that she should not be. But no man is master of his own life, much less of another's, as our Saviour told Pilate: See 〈◊〉. 24. 22. My times are in thy hands, saith David, Deliver me from the hands of mine enemies, Psal. 31. 15. and from them that persecute me. So Q. Elizabeth at Woodstock, after a great deliverance, Lord, look upon the wounds of thy hands, said she, and 〈◊〉 not the work of thy hands. Thou hast written England's Elizabeth. me down in thy book of preservation with 〈◊〉 own hand. Oh read thine own hand-writing, and save me, etc. And God heard her, and hid the silver thread of her precious life, in the endless maze of his bottomless mercies. M. Fox makes mention of one Laremouth, alias Williamson, Chaplain to Lady Anne of Cleeve, a Scotchman, to whom, in prison, it was said, as he thought, 〈◊〉 and go thy ways; whereto when he gave no great heed at first, the second time it was so said; upon this, as he fell to his prayers, it was said the third time likewise to him, which was half an hour after. So he arising upon the same, immediately a piece of the prison-wall fell down: And as the officers came in at the outer-gate of the prison, he leaping over the ditch escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the seashore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straight laid for Act. and 〈◊〉. 〈◊〉. 〈 ◊〉 〈◊〉. him all the country over. Verse 13. Behold, the Angel of the Lord appeareth to Joseph in a dream] Angel's cannot enlighten the mind, or powerfully incline the will (that's proper to the holy Ghost to do) but, as 〈◊〉 and instruments of the holy Ghost, they can insinuate themselves into the fantasy (as here to Joseph) stir up phantasms of good things, propound truth to the mind, advise and persuade to it, as Counselors, and inwardly instigate, as it were, by speaking and doing after a spiritual manner, suggesting good thoughts, as the apostate Angels do 〈◊〉. How oft had we 〈◊〉, had not these guardians hindered (as Michael opposed Satan) by removing occasions, Judas 9 or casting in good instincts into us, either asleep or awake, etc. Take the young child, and flee into Egypt.] Perhaps thorough Deut. 8. 15. that terrible and roaring wilderness of 〈◊〉: However, this was a part of his passion; for, from his cratch to his cross, he 〈◊〉 many a little death all his life long. And as it is said of that French King, That he acted more wars, than others ever saw: so Hen 4. our Saviour suffered more miseries, than we ever heard of. Banished he was betime, to bring back his banished to Paradise that is above, their proper country; toward the which we groan and aspire, as oft as we look towards Heaven: waiting, as with stretched out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 19 necks, for the manifestation of the Sons of God: and saying with Judge 5. 〈◊〉. Siseras' mother: Why is his chariot so long in coming? why tarry Cant. 8. 14. the wheels of his charets? Make haste, my beloved, and be like a Roe or young Hart upon the mountains of spices. For Herod will seek the young child to destroy him] The 〈◊〉 in Herod, Rev. 12. 4. So Rev. 2 10. The Devil shall cast some of you into prison, etc. Is the Devil become a Justicer, to send men to prison? by his imps and instruments, (such as Herod was, that abuse their authority) Satan exerciseth his malice against the Saints, lending them his 7 heads to plot, and his 10 horns to push; but all in vain, Psal 2 5. Verse 14. When he arose, he took the young child, etc.] Whither God leads, we must cheerfully follow, though he seem to 〈◊〉 est a nimus 〈◊〉 se Deo 〈◊〉. Senec. lead us, as he did Israel in the wilderness, in and out, backwards and forwards, as if we were treading in a maze: although we were to go with him into those places — pigris 〈◊〉 nulla campis Arbour aestiv â recreatur aur â: Hor. lib. 1. 〈◊〉. 〈◊〉. Quod 〈◊〉 mundi nebulae, malusque Jupiter urget. And departed into Egypt] A country, for its fruitfulness and abundance, anciently called, publicum Orbis horreum, the World's 〈◊〉 unde haureatur. great granary or barn: And to this day, so far as the River waters, 〈◊〉. Mela. they do but throw in the seed, and have four rich harvests in less Blunts voyage into the Levant pag. 37. than four months, saith a late traveller. Hither fleeth the Son of God, as to a sanctuary of safety. And some say, that at his coming thither, all the Idols fell to the ground. Sure it is, that when the love of Christ once cometh into the heart, all the idol-desires of the world and flesh, fall to nothing. Hosea 14. 8. Verse 15. And was there, till the death of Herod. Which was a matter of two or three years at least. For Christ was born in the 〈◊〉 vult hec bien. 32 of Herod's reign, fled when he was about two years old, or soon after his birth (as others are of opinion) and returned not till Herod 〈◊〉 〈◊〉 natum 〈◊〉 〈◊〉. was dead, after he had reigned 37 years. That it might be fulfilled, that was spoken etc.] When the old 〈◊〉 is cited in the New, it is not only by way of accommodation, but because it is the proper meaning of the places, both in the type and in the truth. Verse 16. Then Herod when he saw that he was mocked] He had mocked them, and yet takes it ill to be mocked of them, to have his own measure: He never takes notice of this, that God usually maketh fools of his enemies; lets them proceed, that they may be frustrated; and when they are gone to the utmost reach of their tedter, pulls them back to their task, with shame. Was exceeding wroth, and sent forth and 〈◊〉] In their anger they slew a man, saith Jacob of his two sons, Cursed be their anger, for it was fierce, etc. Gen. 49. 6, 7. It is indeed the fury of the unclean spirit, that old manslayer, a very beast within the he art of a man; a short 〈◊〉, as we see in Saul, whom the Devil 〈◊〉 by this passion, Ephes. 4. 17. in Lamech, who slew a man in his 〈◊〉, and Gen 〈◊〉 〈◊〉. boasted of it: as Alexander Phereus' consecrated the Javelin wherewith he slew Polyphron: in David, who swore a great oath what he would do to Nabal, by such a time: And when Uzziah 〈◊〉 Chron. 15. 2. was smitten, for his carting the Ark, how untowardly spoke he? (so did 〈◊〉 too) as if the fault were in God, (dogs in a chafe 〈◊〉 bark at their own masters.) Lastly, in Theodosius at Thessalonica, where being enraged at the slaughter of certain Judges, 〈◊〉 by sedition, he did to death at hand of seven thousand men. Anger 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 esse 〈◊〉 quod suaserit, & 〈◊〉, Horat begins in rashness, abounds in transgression, Prov. 29. 22. ends in repentance. Jonathan therefore rose from the table in fierce anger, 1 Sam. 20. 34. and to prevent further mischief, went into the field to shoot: And Ahashuerosh, to slake the fire of his wrath conceived against Haman, walked into his garden, ere he pronounced any thing against him, Esth. 7. 7. All the children] His own son also: which Augustus Caesar Melius est 〈◊〉 esse 〈◊〉 〈◊〉 〈◊〉, Macrob. 〈◊〉 〈◊〉. 〈◊〉. hearing of, said, It were better be Herod's swine than his son. So Philip King of France, ventured his eldest son twice in the wars against those ancient Protestants, the Albigenses, at the siege of Tholouse. And Philip K. of Spain, 〈◊〉 his eldest son Charles cap 4. to be murdered by the cruel 〈◊〉, because he seemed to favour 〈◊〉. Lutherans: For which, that mouth of blasphemy, the Pope 〈◊〉 〈◊〉. gave him this panegyr, Non pepercit filio 〈◊〉, sed dedit pro nobis, He . spared not his own son, but gave him up for us. According to the time which he had diligently enquired] Some think, the wise men came before the Purification, but 〈◊〉 will have it well-nigh two years after. 〈◊〉 was curious in the search, that he might make sure work: but God 〈◊〉 him. I kept the bandogs at staves-end (saith Nicol. Shetterden, Martyr) not as thinking to escape them, but that I would see the foxes leap Hieron Catina. above ground for my blood, if they can reach it, etc. Verse 17. Then was fulfilled that which was spoken] Fulfilling Beza. of Prophecies is a-convincing argument of the divinity of the Act. and Mon. Scriptures. Mises had foretell, that God should dwell between 〈◊〉. 1523. Benjamins' shoulders. This was fulfilled 440 years after, when the Deut. 33. 〈◊〉. Temple was set up in the Tribe of Benjamin: so the prophecies of the coming of Christ, and of Antichrist, and others in the Revelation, which we see daily accomplished. Verse 18. Lamentation, weeping and great mourning] How impatient was jacob in the loss of joseph, David of 〈◊〉, & c? Grief for sin (than which 〈◊〉 more deep and soaking) is set forth by this unparallelled lamentation. Zech. 12. 10. 〈◊〉. 5. 4. 〈◊〉 are they that mourn, as men do at the death of their dearest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. children. But let such say to God, as St 〈◊〉 adviseth a friend of his in like case, Tulisti liberos, 〈◊〉 ipse 〈◊〉: non contristor Ad Julian. quod recepisti: ago 〈◊〉 quoth 〈◊〉: Thou hast taken away whom thou hadst given me: I grieve not that thou hast taken them, but praise thee, Lord, that was pleased to give them. Rachel weeping] That is, 〈◊〉, in the way whereto Rachel died in childbirth, and was buried, Give me children, or 〈◊〉 I die: Give her children, and yet she dies. For her children] Those dear pledges and pieces of ourselves; Lambin. in Menech. 〈◊〉, 〈◊〉. Act. 1. 〈◊〉. called Chari by the Latins, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks, darlings, in whom is all our delight, Ezek 〈◊〉 24. 25. yet are they certain cares, but uncertain comforts. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum charis 〈◊〉. And would not be comforted] This confutes him in Plautus, that said, Mulier nulla 〈◊〉 cordicitus ex animo. These mourned Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. beyond measure, utterly refusing to be comforted by any fair words of the murderers, excusing the matter (likely) to the miserable mothers, and promising amends from the King by some other means, or by any other way. But immoderate sorrow, for losses past hope of recovery, is more sullen than useful: our stomach Mic. 6. 9 may be bewrayed by it, not our wisdom: and although something Lento 〈◊〉 〈◊〉. Ipsa 〈◊〉 verenda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may yield to nature, in these cases, yet nothing to 〈◊〉. Because they were not] A just judgement of God upon them for their unnaturalness to the Son of God, whom they shut our into a stable. The dullness and 〈◊〉 of these 〈◊〉 required thus to be raised and roused up, as by the sound of a Ant. 〈◊〉 17. Trumpet, or report of a Musket. Happy for them, if they had hearts Sylla 〈◊〉 it a ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to hear the rod, and who had appointed it. But we many times mistake the cause of our misery, groping in the dark as the Sodomites, crying out upon the instrument, seldom reflecting; our minds being as ill set as our eyes, we turn neither of them inwards. Verse 19 But when 〈◊〉 was dead] Not long after this butchery at Bethlehem, he fell into a foul and 〈◊〉 disease, whereof he died: so did Sylla that bloody man before him: so did Maximinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. and others after him; john de 〈◊〉 a cruel 〈◊〉 and Inquisitioner, (who used to fill 〈◊〉 boots with boiling grease, and so putting them upon the legs of those whom he examined, to tie them backward to a form with their legs 〈◊〉 down over a small fire, etc.) was smitten by God with an incurable disease, so loathsome, that none could come nigh him, so swarming with vermin and so rotten, that the flesh fell away from the bones by piecemeal, etc. Twiford (who was executioner of Frith, Bayfeild, Act. and 〈◊〉. 〈◊〉. 860 Bainham, Lambert and other good men) died rotting above Ibid 11 46. ground, that none could abide him. So did Alexander the cruel 〈◊〉 of Newgate, and john Peter his son in law, who commonly, when he would affirm any thing, used to say, If it be not true, I pray God I rot ere I die. Stephen Gardner rejoicing upon the news of the Bishops burnt at Oxford, was suddenly ceized by the terrible hand of God as he sat at meat; continuing, for the space of 15 days, in such intolerable torment, that he could not void by ordure, or otherwise, any thing that he received; whereby his body being miserably inflamed (who had inflamed so many good Martyrs before) was brought to a wretched end; his tongue Acts and Mon. hanging out all black and 〈◊〉, as Archbishop 〈◊〉 did 〈◊〉 fol 10 22. him, But to return to Herod: when he saw he should die indeed; that there might not be no mourning at his funeral, he commanded the 〈◊〉 Nobility (whom he had 〈◊〉 for that purpose in the Castle of 〈◊〉) to be all 〈◊〉 as soon josephus. as ever he was dead. And being at point of death, he 〈◊〉 his son Antipater to be executed in the prison, whom but a 〈◊〉 afore, he had declared heir of the Kingdom. In November 1572. appeared a new Star in Cassiopeia, and continued 16 〈◊〉. Theodor Beza 〈◊〉 applied it (〈◊〉 Mr 〈◊〉) to that Star at Christ's birth, and to the infanticide there, and warned Charles 〈◊〉. 〈◊〉. transl. fol 165. 〈◊〉 9th to beware in this verse, Tu verò, Herodes sanguinolente, time. The fifth month after the vanishing of this Star, the said Charles, after long and grievous pains, died of exceeding bleeding. Constans Act. and Mon. 〈◊〉. fama 〈◊〉 illum, dum è varijs corporis 〈◊〉 〈◊〉 emanaret, in lecto saepè volutatum, inter horribilium 〈◊〉 diras, tantam sangninis vim projecisse, 〈◊〉 〈◊〉 post hor as mortuus 〈◊〉: 〈◊〉 (as they say of the Devil) go out with a 〈◊〉. Arius (saith one) voiding out his guts, sent his soul, as a Socrat. lib. 1. cap. 15. harbinger to hell, to provide room for his body: He was brought to confusion by the prayers of Alexander the good Bishop of Constantinople, and his death was precationis opus, non morbi. So, likely, was 〈◊〉. Behold, an Angel] Glad of an office to serve the Saints, Heb. 1. 14. They rejoice more in their names of office, then of honour: to be called Angels, Watchmen, etc. then Principalities, powers, etc. Dan. 4. 23. It was long 〈◊〉 joseph heard from 〈◊〉, but God's time, he knew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the best, And although he leave his people, to their thinking, yet he forsakes them not. Not 〈◊〉 he doth 〈◊〉, saith the Author Heb. 13. 5. to the Heb. Verse 20. For they are 〈◊〉, which 〈◊〉 the young 〈◊〉 Isa. 〈◊〉. 〈◊〉. life] God hid him as it were, for a little moment, until the indignation was 〈◊〉. So he did 〈◊〉, Baruch, 〈◊〉, Luther in his Pathmos, (as he used to call the 〈◊〉 of 〈◊〉,) where when the Pope 〈◊〉 excommunicated him, and the Emperor proscribed him, the Lord put into the heart of the 〈◊〉 of Saxony to hide him for 〈◊〉 months. In which 〈◊〉 the 〈◊〉 died, the Emperor had his hands full of the French wars, and the Church thereby obtained an happy Halcyon. At which 〈◊〉 a pretty spectacle it was to behold Christ striving with Antichrist for 〈◊〉. For whatsoever the Pope and his Champions could do to the contrary, all fell 〈◊〉 rather, as 〈◊〉 Philippi, unto the 〈◊〉 〈◊〉 of Phil. 1. 12. the Gospel. So was it here in Q. mary's time: do what they could, the Christian Congregation in London were, sometimes forty, sometimes a hundred, sometimes two hundred. I have heard of one (saith M. Fox) that being sent to them to take their 〈◊〉, Act. and Mon. 1881. and to espy their doings, yet in being among them was converted, and cried them all mercy. 〈◊〉 hearing that the 〈◊〉 lay Ibid. 〈◊〉. a dying, hasted home from London to burn those six that he had in his cruel custody. Those were the last that were burnt. Many others escaped by the Queen's 〈◊〉. Verse 21. And be arose & d. and 〈◊〉 into the land of Israel] Ezek 20. 7, 8. Glad they were got out of 〈◊〉 a hell 〈◊〉 Egypt: 〈◊〉 the Israelites having been for a time, 〈◊〉 〈◊〉 with them a golden Calse: 〈◊〉 brought home two; and these good 〈◊〉 could not but get and gather 〈◊〉 or 〈◊〉. Hence David's 〈◊〉 Psal. 120. 5. at 〈◊〉, 〈◊〉 〈◊〉 at 〈◊〉, 〈◊〉 wish 〈◊〉 〈◊〉 〈◊〉 in the wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 Jet 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉, those 〈◊〉 〈◊〉, of 〈◊〉 it might 〈◊〉, as Aaron of 〈◊〉 people, that they were 〈◊〉 〈◊〉 upon 〈◊〉, Exod. 32. 22. 1 〈◊〉. 〈◊〉. 19 〈◊〉 some of the 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 the 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. and 〈◊〉 fol. 〈 ◊〉 〈◊〉. 〈◊〉 〈◊〉, that, if it 〈◊〉 〈◊〉 〈◊〉 may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egypt. Verse 22. But when he heard that Archelaus] Neither good egg, nor good bird, as they say. Caracalla, (saith Dio) nihil 〈◊〉 boni, quia id non didicerat, quod ipse fatebatur: never thought of any good, for he had never learned it. No more had this Archelaus. Pope Paul the third, when his son Farnesis had committed an unspeakable violence on the Person of Cosmus Chaerius Bishop of Fanum, and then poisoned him, held himself excused, that he could say, Haec vitia, me non 〈◊〉, didicit: He never learned this of the father. But Archelaus though he could never attain to his father's craft, yet he had learned his cruelty. Fierce he was, but foolish; savage, but silly, a slug, a 〈◊〉, an evil beast: wherefore the Jews soon rebelled against him; and Augustus (after ten years' abuse of his authority) 〈◊〉 him to Vienna, or, as others say, to Lions in France: setting up in his stead his brother Herod, the same that derided and set at 〈◊〉 our Saviour at his passion, as St Hierome writeth. Verse 23. And 〈◊〉 came and dwelled in a city called Nazareth] Hence an opinion among the people, that he was borne there, and so could not be the Messias, as the Pharisees on that ground persuaded: Joh 7. 42. for can any good come out of Nazareth? The devils also, though they confessed him the Holy One of God, Mark. 1. 24. 25. Yet they cunningly call him jesus of Nazareth, to nourish the 〈◊〉 of the multitude, that thought he was borne there, and so not the Christ. When one commended the Pope's legate at the Council of Basil, Sigismond the Emperor answered, Tamen Satan aliguando verax, saepius mendax, semper 〈◊〉. 〈◊〉 est. So let the devil speak true or false, fair or foul; yet he is a devil still: beware of him. That it might be fulfilled which was spoken by the Prophets] For the book of Judges was written by 〈◊〉 Prophets, in several ages. And there be very grave Authors of opinion, that Ezra (that skilful scribe,) either himself alone, or with the help of his colleagues godly and learned men like himself, inspired by the holy Ghost, compiled and composed those books of 〈◊〉, judges, 〈◊〉, and Kings, out of divers Annals, preserved by the Churches of those ages, wherein those things were acted. He shall be called a Nazaren] That great Victory, whereof 〈◊〉 and the rest of his order were but 〈◊〉 and shadows. The very name signifieth one separate and set apart from others, as 〈◊〉 was separate from his brethren, Gen. 49. 26. And it is 〈◊〉 to three sorts of men, usually set above others, (as Divines have well observed.) 1. To such as are set apart to 〈◊〉 sanctimony, as the high-Priest, whose crown is called Nezer, Exo. 29. 6. 2. To such as in dignity and authority are set above others, as Kings, whose diadem is called Nezer, 2 Sam. 1. 10. 3. To such as were separated by some religious vow, as to the order of the Nazarites, whose hair increasing on their heads, as an external sign of their vow, was called Nezer, 〈◊〉. 6. 18. As for our Saviour, it is not likely that he 〈◊〉 his hair; 〈◊〉 the 〈◊〉 saith (in 1 Cor. 11. 14. that age) it was uncomely for men to 〈◊〉 long hair. It was enough for him, that he was a 〈◊〉, in the truth and substance of that Law; and a singular comfort it is to us, that although we have broken Gen. 28 20, etc. our vows, and so deeply gashed our consciences, as Jacob did, with chap. 31. 17. yet so long as it is of infirmity and forgetfulness, not of obstinacy and maliciousness, this famous Nazarite, this arch-votary, hath expiated our defaults in this kind; 〈◊〉 through him we are in God's sight, as jerusalms Nazarites, Lam. 4 7. Purer than the snow, and whiter than the milk. And therefore sith God thinks not the worse of us, let not us think the worse of ourselves, for the involuntary violation of our vows. CHAP. III. Verse 1. In those days came john the Baptist.] WHom Chrysologus fitly calleth, 〈◊〉 legis & 〈◊〉, the bond or buckle of both Testaments. He standeth, as that Angel, with one foot on the sea (the law) and with the other foot Revel. 10. 〈◊〉. on the land (the Gospel.) Preaching in the wilderness of judea,] A place, wherein we find six cities with 〈◊〉 villages, Josh. 15. 61. But called a wilderness, because more thinly inhabited. In which sense we may say of Germany, that Acheldama or field of blood, and many other once rich and fertile countries, that they are become a wilderness, war being a tragedy that always 〈◊〉eth the stage whereon it is acted: but for the wickedness of them that dwell therein 〈◊〉 107 〈◊〉. it is, that a 〈◊〉 full land is turned into 〈◊〉 wilderness, saith David. 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉. And the Heathen 〈◊〉 saith little 〈◊〉, when he tells us that the ruin and rubbish of Troy, are set by God before the eyes of Herodot. 〈◊〉, for an example of that rule, that, Great 〈◊〉 have great punishments. Now alterius perditio sit tua cautio, saith an Ancient, Isidor. soliloq Not to be warned by others, is a sure presage of ruin. Scipio beheld and bewailed the downfall of Rome, in the destruction of Carthage. And when Hannibal was beleaguering Saguntum in Spain, the Romans were as sensible thereof, as if he had been then Liv. beating upon the walls of their Capitol. A storm, ofttimes, begins in one place, and ends in another. When the sword rides circuit (as a Judge) it is in commission, Ezek. 14. 17. jer. 47. 6, 7. And, When I begin (saith God) I will make an end, 1 Sam. 3. 12. We cannot but foresee a storm, unless we be of those in Bernard, who seek straws to put out their eyes withal. If we Qui 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. break not off our sins by repentance (that there may be a lengthening of our tranquillity) a removal of our Candleslick may be as certainly fore-seen and foretell, as if visions and letters were sent Dan. 4. 27. us from heaven, as once to the Church of Ephesus. God may well say to us, as to them of old, Have I been a wilderness unto Jer. 2. 31. Israel, a land of darkness? Or, as Themistocles to his Athenians, Are ye weary of receiving so many benefits by one man? Bona à tergo formosissima. Our sins have long since solicited an utter dissolution and desolation of all; and that we should be made a Jer. 49. 2. & 25. 9 heap and a hissing, a waste and a wilderness: Quod Deus ave●tat. Verse 2. And saying, Repent ye] Change your minds now at Ad mentem redite. Erasm. the preaching of the Gospel, as they changed their garments at the promulgation of the Law, Rend your hearts and not your garments, As the Prodigal came to himself, who till converted, had been beside himself. plough up the fallows of your hearts; grieve for your sins, even to a transmentation, as those Corinthians did, and as Simon Peter counselled Simon Magus, that snake that had cast his coat, but kept his poison. For although he carried the matter so cleanly and cunningly, that Philip took him for a true convert, and See a like phrase, 2 Chro. 6. 37 baptised him; yet Peter soon saw that he was in the gall or venom of bitterness (for the word used, Deut. 29. 18. whereunto the Act. 8. ●●, 23. Apostle alludes, signifieth both) and therefore prescribes him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antidote, the very same that John doth here, this generation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vipers, Repent, if perhaps the thoughts of thy heart may be forgiven thee. His wicked thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the godly change of mind that the Apostle persuadeth him unto, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that by some mischance hath drunk poison, must cast it up again as soon as he can, ere it get to the vitals. Repentance is the souls vomit, which is the hardest kind of physic, but the wholsomest. Happy is he, that by the dungport of his mouth (in Nehem. 3. 14. a sorrowful confession) can disburden himself of the sin that Heb. 12. 1. both clogs and hazards his soul to death eternal. We r●n from God by sin to death, and have no other way to return, but by death to sin. For the kingdom of heaven is at hand.] q. d. Ye have a price put into your hands, a fair opportunity of making yourselves for ever. Will ye (like the vine and olive in jotham's parable) not leave Judg. 9 9 your sweetness and fatness, your dilecta delicta, beloved sins, although it be to reign, yea and that in God's kingdom? Knowest Rom. 2. 4. thou not that the goodness of God should lead thee to repentance? Psal. 130. 4. Is there not mercy with God therefore, that he may be Joel 2. 12. feared? should not men rend their hearts, because God is gracious, Isa. 55 7. and turn to the Lord, because he will multiply pardon? To argue from mercy to liberty, is the devil's logic; and makes God repent him of his favours to such, as David did of his kindness to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation: from deliverance to obedience, with David, Psal. 116 8, 9 And therefore return to our father's house, with the Prodigal, because there is bread enough; therefore repent, because his Kingdom is at hand, and would be laid hold on. As John Baptist was Christ's forerunner into the world: so must repentance be his forerunner into our hearts. Verse 3. For this is he which was spoken of.] Whether these be the words of the Baptist, or of the Evangelist, it appears not, skill not. The most say, of the Evangelist concerning the Baptist. By the Prophet Isaias.] Thus one Testament infolds another, as those wheels in Ezekiel: And the Law preacheth faith in Christ, as well as the Gospel, Rom. 10. 6. 7. The voice of one crying] Loudly and lustily; lifting up his voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Boa●●●, Vociferant●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a trumpet, or as the sound of many waters. Semblably S. Paul was ordained to be a crier, 1 Tim. 1. ●1. and so is every faithful Preacher, 2 Tim. 4. 2. He must cry, and be instant, stand to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. work, and stand over it; Sta cum diligentia, saith the Syriack there, clangite, clamate, Jer. 4. 5. Ye have to do with deaf men, dead men, living carcases, walking sepulchers of themselves. Isa. ●8. 1. Now therefore as our Saviour lifted up his voice, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he said, Lazarus, come forth: So must Christ's Ministers (when they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, Awake thou that sleepest, and stand up 〈◊〉. 〈◊〉. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from the dead, that Christ may give thee light. Ecclesia (the Church) is a word in use among the Athenians, and signifies an Assembly of Citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the public Crier, to hear some speech or sentence of the Senate. The Church in like sort is a company called out of the kingdom of Satan, by the voice of God's Ministers, as it were criers, to hear the doctrine of the Gospel revealed from heaven. There are that observe, that John Rolloc. in Joh. 1. 15. Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and that in allusion thereunto, he is called, The voice of a crier. Prepare ye the way of the lord] 〈◊〉 the terrors of the Lord to seize upon your souls: take not up bucklers against the strokes of God's Law: bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his Word: Make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. Open the everlasting doors, that the King of glory may come in, that Christ may dwell in your hearts by faith. As Esther leaned upon 〈◊〉 two maids, when she came before the King: So let the soul 〈◊〉 upon attrition of the Law, and contrition of the Gospel: so 〈◊〉 the King of glory stretch out the golden Sceptre of his grace, and we shall live. As john Baptist was Christ's forerunner into the world: so must repentance be his forerunner into our hearts: for he that repenteth not, the Kingdom of God is far from him: he cannot see it, for his lusts that hang in his light. Make his paths strait.] Walk exactly, precisely, accurately, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 line and by rule; walk as in a frame, make strait steps to Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isa. 40. 〈◊〉 〈◊〉 & oculis 〈◊〉 〈◊〉 〈◊〉. your feet, or else there is no passing the straight gate: so straight, that as few can walk in it, so none can halt in it, but must needs go upright. Plain things will join in every point one with another; not so 〈◊〉 and rugged things. In like sort, plain spirits Obstant enim offect 〈◊〉 〈◊〉, etc. Erasm. in 〈◊〉. close with God's truths, not those that are swollen, etc. The old heart will never hold out the hardship of holiness. Verse 4. And the same john had his raiment of Camel's hair.] Bradford. Suitable to Elias (in whose spirit and power he came) who was Ephes. 5. 15. thus habited. So those worthies, of whom the world was not worthy, wandered about in 〈◊〉- 〈◊〉 and Goat- 〈◊〉: but they Heb. 11. 37. were like the Ark, without, covered with Goatshair, within, Saepe sub 〈◊〉 latitat sapientia 〈◊〉. all of pure gold. God clothed our first parents in leather, when there was means of better clothing, to humble them, 〈◊〉: Vestes sunt peccati testes. and to shame all such as are proud of their clothes, which are the ensigns of our shame, and came in with sin, as its 〈◊〉. Vestium curiofit as deformitatis mentium & morum indicium est. Bern. 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 Monarches lie hid in obscurity, buried in oblivion. Such love beareth the Lord to his people, that every thing in them is remarked and registered. He thinks the better of the very ground they go 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 said upon. That they were man's meat in those Eastern Countries appears, Levit. 11. 22. and Pliny testifieth as much. Course meat Lib. 11. cap 〈◊〉 〈◊〉. Hieron. in ep. they were: but nature is content with little, grace with less. Cibus & potus sunt divitiae Christianorum, saith that Father. Greenham. 〈◊〉 and water with the Gospel are good cheer, saith another. Horat. Opponit panem libis & placent is, lib. 1. epist. 10. 〈◊〉 Saviour hath taught us to pray for bread, not for manchet 〈◊〉 junkets, but down right household bread: and himself gave thanks for barley-bread and broiled fishes. A little of the creature will serve turn to carry thee thorough thy pilgrimage. One told a Adulator est qui 〈◊〉 〈◊〉. Becman. 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, Holus ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. comply, be base, etc. The Ancients held green herbs to be good Prisci 〈◊〉 〈◊〉 obsonij sibi deesse 〈◊〉 〈◊〉 deesset 〈◊〉. cheer: and accounted it wealth enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be 〈◊〉, nor cold, saith 〈◊〉. But what 〈◊〉 were 〈◊〉 Jews that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, locusts, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweetmeats, as Epiphanius noteth against the Ebionites. The best, we see, are liable to be belied. And wild 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 judea was called, Sumen totius orbis. And Strabo, that spitefully 〈◊〉. affirmeth it to be a dry, barren country, had not so much ingenuity Lib. 16. as that railing Rabshakeh, 2 King. 18. 32. 〈◊〉 5. Then went out to him jerusalem] 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 judea] That is, very many, as the word (All) is many See wilson's 〈◊〉. times elsewhere taken in the new Testament. And all the 〈◊〉 round about jordan.] Stirred up by the noise of that new preacher. So sundry amongst us will be content 〈◊〉 hear, if there, go 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 john, for the which they were justly taxed by our 〈◊〉. Joh. 5. 35. Math. 11. Verse 6. And were baptised of him in jordan.] Baptising of 〈◊〉 was in use among the Jews, before the days of john Baptist. From this custom (saith Broughton) though without commandment, and of small authority, Christ authoriseth a In Daniel 9 seal of entering into his rest, using the Jews weakness 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 Creator, he authoriseth a seal of his flesh and blood. In jordan] At Bethabara, Joh. 1. 28. that is, at that very place, where the people of Israel passed over Jordan, and 〈◊〉 the Land. Baptism than was there first administered, where it had been of old foreshadowed. Here also we see, that the acts of 〈◊〉 and jesus 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 baptised, and thereby enroled among the Citizens of the new jerusalem, the 〈◊〉 of 〈◊〉. 1. 〈◊〉. sin, and super fluity of 〈◊〉 must be daily pared off by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 and 〈◊〉 of the 〈◊〉 〈◊〉. practice of mortification ere we can come to the Kingdom 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, joined with confusion of sin (without Est 〈◊〉 & clara 〈◊〉 〈◊〉. 〈◊〉. the which, confession is but wind, & the drops of contrition, water) is that which in baptism 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 wickedness in this 〈◊〉 of regeneration, the baptism of repentance, the washing of the new birth, the being baptised 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 baptised, that bring not forth fruits meet for repentance. To such, baptism is not the mark of God's child, 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 Psal. 119. 106. David did) to keep Gods righteous judgements. Now, if Zedekiah Isa. 10. and 〈◊〉 paid so dear for their 〈◊〉, for their fast and loose with men; how will God revenge the quarrel of his Covenant? The Spanish converts in Mexico remember not any thing of the 〈◊〉 inquiries 〈◊〉 Ben. promise and profession they made in baptism, save only their name, which many times also they forget. In the Kingdom of Congo in afric, the Portugals, 〈◊〉 their first arrival, finding the people to be 〈◊〉, 〈◊〉 God, did induce them to a profession Archb. Abbots. Geog p. 179. of Christ, and to be baptised in great abundance, allowing 〈◊〉 the principles of religion; till such time as the Priests pressed them to lead their lives according to their profession: which the most part of them in no case enduring, returned again to their Gentilism. Such renegadoes we have amongst us, not a few; Augustin. that give themselves up to Christ, Quoad Sacramenti perceptionem, by external profession, but when it comes once ad 〈◊〉 sanctificationem, to 〈◊〉 of 〈◊〉, there they leave him in the open field, forsaking their colours, renouncing their baptism, and running away to the enemy. Now for such there is but one law, and it is Martial law, Heb. 10. 39 If any with draw, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10. 38. from his Captain (as the military 〈◊〉 there used importeth) he doth it to perdition; he is even a son of perdition, as 〈◊〉; who was 〈◊〉 indeed, as well as Peter, but better he had not. Mark. 14. 21. As it had been better for him, never to have been born, so, being born, never to have been circumcised, and thereby bound to the Law. Unregenerate Israel is as 〈◊〉, Amos 9 7. And it had been happy that font water had never been spilt on that face, that is afterwards hatched with impudent 〈◊〉, jer. 3. 3, 4. 5. Verse 7. But when he saw many of the Pharisees and Sadduces.] De his lege Joseph de bello. Two leading sects among the Jews, but notable hypocrites, yet 〈◊〉. 〈◊〉 2. c. & Antiq 〈◊〉 l. 13. cap. 17. pressing to the ordinances. A Doeg may set his foot as far within the Sanctuary as a David, and let him. He may be caught, as those catchpoles sent to apprehend our Saviour, as Saul's messengers coming to Naioth were turned from 〈◊〉 to Prophets: Come (saith Latymer) to the holy Assemblies, though thou comest to 〈◊〉; for God, perhaps, may take thee napping. He said unto them, O generation of vipers] Or adders, which are outwardly specious, inwardly poisonous: so are all hypocrites a mere outside: but God will wash off their paint with rivers of brimstone. Of the viper it is said, that when he hath 〈◊〉 a man, he makes haste to the water, and drinks or dies for it. So did these Pharisees to baptism, hoping, by the 〈◊〉 done, to avoid the wrath to come, But a man 〈◊〉 go to hell 〈◊〉 font-water on his face: unless with the water of baptism he have grace to quench the fiery darts of the devil: as that holy 〈◊〉 de qua. damn sancta 〈◊〉 quae quo 〈◊〉 〈◊〉, non nisi 〈◊〉 〈◊〉 〈◊〉 nabat, 〈◊〉 〈◊〉, Christiana sum. 〈◊〉 enim boast is statim 〈◊〉 baptismi & 〈◊〉, & fugit ab ea. Luther. virgin, whereof Luther reports, that she beat back Satan's temptations with this only argument, I am a Christian. The enemy quickly understood (saith he) the 〈◊〉 of baptism, and the value of that vow, and fled from her. There are that boast and bear themselves bold on their Christendom; but hath not many a ship, that hath been named Safeguard and Good-speed, miscarried at sea, or fallen into the hands of pirates? This generation of vipers conceited themselves to be Abraham's seed: so do many of the Serpent's seed now adays, because of their baptism; but all in vain, unless they walk in the steps of that faith of our father Abraham. The old Serpent hath slung them, neither is there any antidote for such, but the flesh (not of the biting viper, but) of the slain Messiah, foreshadowed by the brazen Serpent. See Rom. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a viper. Isa. 27. 1. God hath promised to break for us the Serpent's head, who hath so deeply set his limbs in us: yea, with his sore, and great and strong sword, to punish Leviathan that piercing Serpent, and to 〈◊〉 the dragon that is in the sea. Who hath forewarned you?] Who hath privily and underhand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉. as it were, showed you, and set you in a course of avoiding the danger, that hangs over your heads, as by a twined thread. The wrath of God is revealed from heaven, and hell hath enlarged herself, and even gapes for you: who gave you an inkling thereof, and sent you hither for help, & c? From the wrath to come] Called the damnation of hell, Chap. 23. 23. which hath torments without end, and past imagination. Psal. 90. 11. For, Who knoweth the power of thine anger, saith David? Even according to thy fear, so is thy wrath. That is, as I conceive it, Let a man fear thy wrath never so much, he is sure to feel a fair deal more thereof, then ever he could have feared. When but a drop of God's displeasure lights upon a poor soul in this present world. What intolerable pain is it put to? The spirit of a man may sustain Prov. 18. 14. his infirmity, saith Solomon, q. d. some sorry shift a man may make to rub thorough an outward affliction, and to bear it off by head and shoulders, But a wounded spirit who can bear? q. d. the stoutest cannot possibly stand under it: there's no proportion between the back and the burden; 〈◊〉 able to crush and crack the mightiest amongst us. judas chose an halter rather than to endure it: and well he might, when as job (with whom God was but Job 7. 15. in jest, in comparison) preferred strangling, and any death before such a life. But all this (alas) is but present wrath, and nothing at all to the wrath to come. A phrase of speech that involves and carries in it stings and horrors, woe and alas, flames of wrath, and the worm that never dieth, trembling and gnashing of teeth, seas of vengeance, rivers of brimstone, unutterable and unsufferable tortures and torments. We read of racking, roasting, hanging, stoning, putting men under harrows of iron, and saws of iron, scratching off their flesh with thorns of the wilderness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 〈◊〉 pulling their skins over their ears, and other exquisite and unheard of miseries that men have here been put unto. But what's all this to the wrath to come? not so much as a flea-biting, as a prick with a pin, or fillip with a finger: no, though a man should go thorough a thousand cruel deaths every hour, his whole life throughout. Oh bless and kiss that blessed Son of God, that bore for us the brunt of this unsupportable wrath, even jesus that delivered us from the wrath to come, 1 Thess. 1. 10. And eat sin, that draws hell at the heels of it. Is it nothing to lose an immortal soul to purchase an everliving death? Verse 8. Bring forth therefore fruits] q. d. You cannot wash your hands in innocency, wash them therefore in tears: there's no way to quench hell flames, but by the tears of true repentance; to prevent the wrath to come, but by bearing those fruits of righteousness that are by Christ Jesus to the glory and praise of God, Phil. 1. 11. Optima & 〈◊〉 〈◊〉 est nova vita, saith Luther. Which saying, though condemned by Pope Leo, is certainly an excellent 〈◊〉. Meet for repentance.] That weigh 〈◊〉 as much as repentance, that may parallel, and 〈◊〉 it to be right, 〈◊〉 and evidence it to be a repentance never to be repent of. There is no grace but Cor. 7. hath a 〈◊〉. See therefore that your graces be of the right stamp, an effectual faith, 〈◊〉 love, patient hope, etc. as the Apostle 〈◊〉 Thess. 1 3. hath it. See that your performances and whole course be such as becomes repentance, and may justify it; as may bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight in the balance of the sanctuary, and amount to as much 〈◊〉 64 6. as repentance comes to. And 〈◊〉 your righteousnesses be but 1 〈◊〉 〈◊〉. as a 〈◊〉 clout, and your works at best (if tried by the fire 〈◊〉. 13. 〈◊〉. of the Word) would burn (which made 〈◊〉 Nehemiah to pray for pardon of his reformations) yet upon your true repentance for the evil that cleaves to your best works, your 〈◊〉 may be saved from the wrath to come; yea they are such as accompany salvation, and comprehend it, as the 〈◊〉 Scholiast expounds that Heb. 6. 〈◊〉. text. Labour their fore to 〈◊〉 a heart full of goodness, as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans, Chap. 15. 14. and a life full of good works, as Tabytha, Act. 9 33. such as may beseem amendment of life. Verse 9 And think not to say within yourselves.] Hypocrites are never without their startingholes, out of 〈◊〉 they must be ferretted. There are infinite turnings and windings in the heart of man, studious of deceiving itself by some paralogism. Therefore the Apostle so oft premiseth, Be not deceived, when he reckons up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reprobates, 1 Cor 6 9 Eph. 5. 6 etc. We have Abraham to our father] What of that? so had Ishmael 〈◊〉. 〈◊〉. 〈◊〉. an 〈◊〉, Esau a castaway, etc. external privileges profit not, where nothing better can be pleaded. 〈◊〉 the fool was of the line of faithful Caleb, Qui 〈◊〉 post me, Followed me fully, 〈◊〉 God, Numb. 14. 24. Virtue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed, that God had raised up of this stone, a son to Caleb? God is able] His power is, 1. Absolute, whereby he can do more than he doth. 2. Actual, whereby he doth that only that he willeth. Some things he can do, but will not, as here, and 〈◊〉 26. 53. Rom. 9 18. Some things he neither will nor can, 〈◊〉 〈◊〉 lie, to die, to deny himself. 2 Tim. 2. 13. 〈◊〉. 1. 3. Heb. 6. 17. for these things contradict his 〈◊〉, and imply impotency. But whatsoever he 〈◊〉, without impediment he 〈◊〉, Isa. 46. o Psal. 115. 3. Of these stones to raise up children to Abraham.] This he could do, though he will not. And yet he doth as much as this, when he takes the stone out of the heart: when of carnal he makes us a people created again, Psal. 102. 18. when cut of a hollow person (one as empty and void of heart, as the hollow of a tree is of 〈◊〉) is fetched out heart of oak, and of a wild asse-colt-born, Job 11. 12. is made a man: See both these similitudes, Job 11. 12. It was a expounded. strange change that Satan mentioned and motioned to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of God's Almighty power, the same that he put forth in raising Christ from the dead, Ephes. 1. 19 (where the Apostle, the better to set forth the matter, 〈◊〉 a six-fold gradation in the Original) and in creating the world, 〈◊〉. 51. 10. 2 Cor. 5. 17. The Prophet Isaiah 〈◊〉. 51. 16. tells us, That he plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people. And although Isa 42. 5, 6. man's heart be an emptiness, as in the Creation, as herbs in Winter, or as a breathless clod of earth, yet that hinders not, 〈◊〉 the Prophet. Verse 10. And now also is the axe laid to the root of the tree.] q. d. God is now taking aim where to hit, and how to fallen you: as a man layeth his axe at that very place that he intends to to smite at) he seeth well enough that all his patience and pains Luk. 13. in digging, in dunging, and in dressing you, is to no purpose. Ultimae desperationis 〈◊〉 est, quoties securis admovetur radici. He comes seeking fruit from time to time, but findeth none, Luk. 13. 7. Now therefore he hath laid down his basket, and taken up his axe, as resolved to ruin you, unless present course be taken. Neglect not the present Now, lest ye be cut off for ever. God Eras. Annot. will not always serve you for a 〈◊〉- stock. Since ye have a Preacher, repent or perish. Let this spring distinguish between dead and living trees. Every tree that bringeth not forth good fruit.] So God is graciously pleased to style our poor 〈◊〉; in every of which 〈◊〉 〈◊〉. there is something of his, as well as something of our own. That which is his, he accepts: that which is ours he pardons. But good it must be, quoad fontem, the Spirit of God: and quoad finem, the glory of God. Negative 〈◊〉 serves no man's tur, M. 〈◊〉 ex 〈◊〉 to save him from the axe. It is said of 〈◊〉, that the 〈◊〉 of the Priscillian heresy, was all the virtue that he had. The evil servant did not riot cut his talon: those reprobates, Mat. 25. robbed not the Saints, but relieved them not. Moab and Ammon 〈◊〉. 23. 4. were bastardized and banished the sanctuary to the tenth generation, for a mere omission, because they met not Gods Israel with bread and water in the wilderness: And Edom is sore threatened, 〈◊〉. for not harbouring them when scattered by the 〈◊〉. Take we heed that live in the last age of the world, lest God hasten the calling of the Jews, and cast us off for our unfruitfulness, Rom. 11. Verse 11. I indeed baptise you with water to repentance.] There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is a two fold baptism, Heb. 6. 2. the doctrine of baptisms, viz, 1 〈◊〉. 3. 21. 〈◊〉 & flaminis, external and internal, the putting away of the pollution of the flesh, and the answer of a good conscience (purged from dead works) to God-ward. When these two meet, when men are baptised with water to repentance, than baptism saveth, 1 Pet. 3. 21. that is, it effectually assureth salvation, whensoever by the Spirit and faith, the baptised comes to be united to Christ, and to feel the love of God shed abroad in his soul, whereby is wrought in him a spirit of 〈◊〉, a grief 〈◊〉 sin, as it is an offence against God. And hereupon S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith, Baptism saveth, in the present tense: implying that it is of permanent and perpetual use; effectual to save and seal up the promises, whensoever we repent. From which happy time, Zech. 〈◊〉. 10. with 13. 1. baptism once received, remains a fountain always open for sin and 〈◊〉 uncleanness, to those that mourn over him, that bled over Ezek. 36. 25. them; a laver of regeneration, a washing of the spirit, who 〈◊〉 clean water upon them: ridding and 〈◊〉 them from all their sins, past, present, and future. Provided, that they stand A patrum lectione, 〈◊〉 〈◊〉 evolvisset D. Piscator, sibi 〈◊〉: 〈◊〉 〈◊〉 dicere, Vix ullum 〈◊〉 usum & effica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione 〈◊〉. to the Covenant and order of baptism, in a continual renovation of faith and repentance, as occasion shall be offered. This doctrine of baptisms (now cleared by Divines) divers of the ancient Doctors understood not: which disheartened Piscator from spending much time upon them. He that cometh after me.] Whose Harbinger and Herald 〈◊〉 am, whose Prodromus and Paranymph, friend and 〈◊〉 I am, as the morningstar, 〈◊〉- runs the Sun, with whose light it shineth. 〈◊〉 mightier than I] And will easily out- 〈◊〉 me: He must increase, but I must decrease; and this is the compliment of my Theolog. joy, joh. 3. 29, 30. To rejoice in the good parts of others, though it eclipseth thy light, and that from the heart, this is indeed to be able to do more than others: this is to excel others in any excellency whatsoever, if this be wanting. Whose shoes I am not 〈◊〉 to bear.] Christ thought 〈◊〉 worthy to lay his hand on his holy head in baptism, who thinks not himself worthy to lay his hand under Christ's feet. The more fit any man is for whatsoever vocation, the 〈◊〉 he thinks himself. Non 〈◊〉 in aliis 〈◊〉 rebus multa me latent. etc. 〈◊〉. 119. cap. 21. Who am I? said Moses, when he was to be sent to Egypt: whereas none in all the world was comparably fit for that embassage. Not only in innumerable other things am I utterly unskilful, faith S. Augustine, but even in the holy Scriptures themselves (my proper profession) the greatest part of my knowledge is the Ego in parvo tuguriolo, cum 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 meis, de 〈◊〉 〈◊〉 non audeo Epist. ad August. least part of mine ignorance. ay, in my little cell, saith Hierom, with the rest of the Monks my fellow-sinners, dare not determine of great matters. This is all I know, that I know nothing, said Socrates: and Anaxarchus went further, and said, that he knew not that neither, that it was nothing, that he knew. This is the utmost of my wisdom (said David Chytraeus) that I see myself to be without all wisdom. And if I would at any time 〈◊〉 〈◊〉 see 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, quod nihil sciret. 〈◊〉 3. Melch. Adam. 694. delight myself in a fool, saith Seneca, I need not seek far, I have myself to turn to. Thus the heaviest ears of corn stoop most toward the ground: Boughs the more laden they 〈◊〉, the more low they hang: and the more direct the Sun is over us, the less: is our shadow: So the more true worth is in any man, the less Siquando 〈◊〉 delectari volo, non longè mihi 〈◊〉 est, me video. Sen. Quod 〈◊〉 ex parte 〈◊〉 didicerim, tamen in 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 intellexisse 〈◊〉. Baldus 〈◊〉. Tanti 〈◊〉 〈◊〉, quanti tibi 〈◊〉. self conceitedness; and the lower a man is in his own eyes, the higher he is in Gods. Surely 〈◊〉 Baptist lost nothing by his humility and modesty here: for our Saviour extols him to the multitude, Math. 11. and there are that doubt not to affirm (where they have it I know not) that for his 〈◊〉 on earth, he is dignified with that place in heaven, from whence Lucifer fell. Sure it is, That he that humbleth himself shall be exalted. If men 〈◊〉 us as we set selves, God values us according to our abasements. The Church was black in her own eyes, fair in 〈◊〉, Cant. 1. 5— 15. With the holy Ghost, and with fire.] That is, with that fiery holy Ghost, that spirit of judgement and of burning, wherewith the filth of the daughters of Zion 〈◊〉 washed away, Isa. 4. 4. that they may escape that 〈◊〉 fire, mentioned in the verse next following. This fire of the spirit must be 〈◊〉 from heaven, Lumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de lumine, from the father of lights, who giveth his spirit to H nc 〈◊〉 dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. them that ask it. It must be a coal from his altar, which when you have once gotten, your heart must be the hearth to uphold it; your hands, the tongs to build it; Gods ordinances, the fuel to 〈◊〉 it; the Priests lips, the bellows to blow it up into a flame: So shall we find it (according to the nature of fire) 1. To illighten us, as the least sparks of fire lightens itself at least, and may be seen in the greatest darkness. 2. To enliven and revive us; for whatsoever is of the spirit is spirit, that is, nimble and Joh. 3. active, full of life and motion. A bladder is a dull lumpish thing, so is a bullet: but put wind into the one, and fire to the other in a Gun, and they will flee far. Fire is the most active of all other elements, as having much form, little matter; and therefore 〈◊〉 quasi 〈◊〉 ignis, id est, frigidus, 〈◊〉. Tardis 〈◊〉 〈◊〉 non facilè 〈◊〉. Cic. the Latins call a dull dronish man, a firelesse man, which God cannot away with, What thou dost, do quickly, said our Saviour to 〈◊〉: So odious to him is dulness in any business. Baruch, full of the spirit, repaired the wall of jerusalem earnestly, Nehem, 3. 20. Se accendit, he burst out into heat, and so finished his part in shorter time, I press toward the mark, saith Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I persecute it, Phil. 3. 14. Never was he so mad in persecuting the Saints, Act. 26. 11. as after his conversion, he was judged to be, the other way, 2 Cor. 5. 13. — Paulus in omnia 〈◊〉, De 〈◊〉 Lucan. 〈◊〉. Phars. Nilactum credens, cum quid superesset agendum. 3. To assimilate: As fire turns fuel into the same property with 〈◊〉; so doth the spirit inform the mind, conform the will, reform the life, transform the whole man more and more, into the likeness of the heavenly pattern, it spiritualizeth and 〈◊〉 us, as it were, into the same image from glory to 2 Cor. 3. ult. glory, as the Sun (that fire of the world) by often beating with its beams, upon the pearl, makes it radiant and orient, bright and beautiful like itself. 4. To elevate and carry the heart heaven-ward, 〈◊〉 6. as fire naturally aspireth, and the spark fleeth upwards, Heb. 12. 1. to kindle our Sacrifices, and make us heavenly-minded; to break The least spark of fire 〈◊〉 endeavour to rise above the air: so the Spirit. out at length, though for a while it lie under the weight of sin, that doth so easily beset us: as fire may lie puffing and blowing under green wood, as almost smothered. 5. To purify us (as fire doth metals) from our dross, and to take away all our sin, 〈◊〉. 1. 25. 1 Cor. 9 11. For he is like a refiners fire, and like fullers soap, Mal. 3. 2. whereby we are purified, by obeying the truth, unto unfeigned love of the 〈◊〉, 1 Pet. 1. 22. 6, And that's the least property of the holy Ghost and of fire (that I now insist upon) Congregat 〈◊〉, segregat heterogenea; it unites them to 2 Cor 6. 〈◊〉, and separates them from sinners: for what communion hath light with darkness? It maketh division from those of a man's house, if not of his heart; and yet causeth union with Gentile, Barbarian, Scythian, if truly Christian, Coloss. 3. 11. Oh'get this fire from heaven: So shall you glorify God, Matth. 5. 16. and be able to dwell with devouring fire (which hypocrites cannot do, Isa. 33. 14.) get warmth of life and comfort to yourselves, give Zech. 2. 5. light and heat to others, walk surely as Israel did by the conduct of the pillar of fire, and safely, as walled with a defence of fire. Revel. 11. 5. And if any man shall hurt such, fire shall proceed out of their 〈◊〉 to devour them. So that a man were better anger all the witches in the world, than one of those that are baptised with the holy Ghost and with fire, etc. especially if they be much mortified Christians, such as in whom this fiery spirit hath done with the body of sin, as the King of Moab did with the King of Edom, Am. 2. 1. burnt its bones into lime. Verse 12. Whose fan is in his hand] Though the devil and wicked men mightily strive to wring it out of his hand; for what, say they, need this shedding and this 〈◊〉? This distinguishing and differencing of men into Saints and sinners? Are not all the Lords people holy? Is there any man lives and sinneth Numb. 16. 3. not? but yet there is as wide a difference between sinner and sinner, as is betwixt the bosom of Abraham, and, and the belly Luk. 16. 26. of hell. 1. The godly man projects not sin as the wicked doth; but is preoccupated by it, against his general purpose. 2. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 1. arts not the sin that he acts: he sins not sinningly; he is not transformed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sin's image, as the wicked are, Mica. 1. 5. His 1 〈◊〉. 3. scum rests not in him, he works that out by repentance, that he Ezek. 24. 11. committed with reluctance. 3. He is the better for it afterwards. His very sin (when be wailed and disclaimed) maketh him more heedful of his ways, more thankful for a 〈◊〉, more merciful to others, more desireful after the state of perfection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Whence grew that paradox of M. john Fox, That his graces did him most hurt, and his sins most good. Whereas wicked 〈◊〉 of 〈◊〉. men grow worse and worse, Deceiving and being 〈◊〉, 2 Tim. 3. 13. till at length by long trading in sin, being hardened by the deceitfulness Heb. 3. 〈◊〉. thereof, they are utterly deprived of all (even passive) power of recovering themselves out of the devil's snare; which is a conformity to the devil's condition. This their covering therefore 2 Tim. 2. 23. is too short. Christ's fan is in his hand to take out the precious from the vile; and the Ministers of Christ must separate (as the Jer. 〈◊〉. Priests of old did) the clean from the unclean, drive the chaff one way, and the wheat another: For what is the chaff to the wheat, jer. 〈◊〉 28. saith the Lord? See this enjoined them, Isa. 3. 10, 11. Zuinglius, as in his public lectures, he would very sharply 〈◊〉 sin; so ever and anon he would come in with this proviso, Scultet, arnal. Probe vir, haec nihil ad te, This is nothing to thee, thou godly man. He knew that he could not beat the dogs, but the children would be ready to cry, whom therefore he comforted. And he will thoroughly purge his floor] That is, his Church, called Isa. 〈◊〉. 10. God's threshing floor in Isaias, because usually thresht by God with the flail of affliction. That is one way, whereby the Lord Christ doth purge his people, and separate between the Son that he loves, and the sin that he hates. This he doth also by his Word and Spirit: Sanctifying them by his truth, 〈◊〉 Word is truth, Joh. 17. And such were some of you, but ye are washed, but ye are justified, but 1 Cor. 6. 11. ye are sanctified in the Name of our Lord jesus Christ, and by the Spirit of our God. Thus Christ purgeth his floor here incoatively and in part, hereafter thoroughly and in all perfection. In all which we may observe (saith a Divine) this difference between Christ and the tempter. Christ hath his fan in his hand, and he fanneth us: the devil hath a sieve in his hand, and he sifteth us. Now a fan 〈◊〉 out the worst, and keepeth in the best: a sieve keepeth in the worst, and casteth out the best. Right so Christ (and his trials) purgeth chaff and corruption out of us, and rourisheth and increaseth his graces in us. chose, the devil, what 〈◊〉 soever is in us, he confirmeth it; what faith or other good thing soever, he weakeneth it. But Christ hath prayed for his 〈◊〉. 22. 31. (though never so hard laid at) that their faith fail not, and giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. them in time of fanning, to fall low at his feet, as wheat, when the wicked, as light chaff, are ready to flee in his 〈◊〉, as murmuring at their hard measure, with those miscreants in the wilderness. And gather his wheat into the garner] Mali in area nobiscum esse possunt, in horreo non possunt. The wicked may be with us in the floor, they shall not, in the garner: for there shall in no wise 〈◊〉 into the City of the lamb, any thing that defileth, or that August. worketh abomination; Heaven spewed out the Angels in the first 〈◊〉. 〈◊〉. 〈◊〉. act of their Apostasy; and albeit the devil could screw himself into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. Paradise, yet no unclean person shall ever enter into the Kingdom of Heaven. Without shall be dogs, and evil-doers; no dirty dog Rev. 21. 8. doth trample on that golden pavement, no 〈◊〉 is with that gold, no chaff with that wheat; but the spirits of just men made perfect, amidst a panegynis of Angels, and that glorious 〈◊〉, Heb. 12. 22. In the mean while, 〈◊〉 〈◊〉 ego 〈◊〉 (may every Ignatius. good soul say, with that Father) I am God's wheat: And although the wheat be as yet but in the ear, or but in the blade, yet when the fruit is ripe, he will put in the sickle (because the 〈◊〉 is Mark. 4. 〈◊〉. 29. come,) and gather his wheat into his barn, into his garner. It doth the husbandman good at heart to see his corn come forward, Spes alit agricolas, sed 〈◊〉 mea messis in 〈◊〉 est. though the harvest be not yet. But will burn up the chaff with unquenchable fire.] In reference to the custom of those countries, which was, to cast their chaff into the fire. But this (alas) is another manner of fire then that. A metaphorical fire doubtless, and differs from material fire. 1. In respect of the violence, for it is unspeakable, 2. Of the durance, for it is unquenchable; 3. Of illumination, for though it burn violently to their vexation, 〈◊〉 it shines not to their comfort. 4 Of operation, for it consumes not what it burneth; they ever fry, but never die; vivere 〈◊〉, 〈◊〉 〈◊〉; they 〈◊〉 death, but 〈◊〉 it not, as those Rev. 〈◊〉. A just 〈◊〉 of God upon them; that they that once might have had life, and 〈◊〉 not, now would have death, and cannot. Verse 13. Then cometh jesus from Galilee.] Our Saviour came far to seek his baptism. Let not us think much of any pains taken, that we may 〈◊〉 of the Ordinances. The Shunammite went (ordinarily) 2 King 4. 23. every Sabbath and new-moon, on horseback, to hear the Prophet: The good people in David's time, passed 〈◊〉 the valley Psal. 84. 6. of Baca, from strength to strength, to see the face of God in Zion, though but in that dark glass of the ceremonies. And in daniel's Dan. 〈◊〉. 4. time, they ran to and fro to increase knowledge. In 〈◊〉 days, the inhabitants of one City went to 〈◊〉, saying, Let 〈◊〉 go speedily to pray before the Lord, and to 〈◊〉 the Lord of host: Zech. 8. 〈◊〉. I will go also. Our Saviour took it ill, that men came not as far to Mat. 12. hear him, as the Queen of Sheba did, to hear 〈◊〉. The 〈◊〉 Acts 8. came as far to worship in the Temple. And of our forefathers in K. Henry the eights time, M. Fox 〈◊〉 thus: To see 〈◊〉 travels, earnest seeking, burning zeal, readings, watchings, sweet assemblies, Act and Mon. sol. 750. love, concord, godly living, faithful marrying with the faithful, may make us now in these our days of free profession to blush for shame. George Eagles, Martyr, in Q. Mary's days, for his great Ibid. 18 23. pains in travelling from place to place to confirm the brethren, was surnamed, Trudge-over-the-world, etc. To be baptised of him] Not for any need he had (for he was a Lamb without blemish of natural corruption, and without spot of actual transgression, 1 Pet. 1. 19) but merely for our benefit, to sanctify baptism to us, and to grace his own ordinance for us. Verse 14. But John for bad him [ Flatly forbade him, and kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è 〈◊〉; ad vim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him out of the water, with both hands, earnestly; not out of disobedience, but reverence; though faulty and erroneous. The very best have their blemishes. Omnibus malis punicis inest granum putre, dixit Crates: And the fairest Appletree may have a fit of barrenness. But for involuntary infirmities, and those of daily incursion, there is a pardon of course, if sued out. And although Satan stood at the right hand of Jehoshuah the high Priest, because (as some will have it) his accusation was as true as vehement, and so Satan seemed to have the upper hand of him: Yea although he was so ill clothed, yet he stood before the Angel. Christ did not abhor his presence, nor reject his service. Zech. 3. 〈◊〉 I have need to be baptised of thee] There can be no flesh without filthiness, as a grave Divine noteth upon this text. Neither the D. 〈◊〉. supernatural conception, nor austere life of John could exempt him from need of baptism. And comest 〈◊〉 to me?] Amica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a friendly falling out, but quickly made up. Most of our jarrings grow from mistakes. Be swift to hear, slow to wrath; easily satisfied. Not 〈◊〉 〈◊〉, which being once broken, cannot be peeced again. Quae modò pugnârant jungunt sua 〈◊〉 〈◊〉 〈◊〉. Ovid. Verse 15. Suffer it to be so now] Or, Let be, now: for the Baptist Consent 〈◊〉 est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seems to have laid hands upon Christ, to keep him off. Our Saviour assents to that John had said, but yet shows cause, why he should suffer it so to be, for present. To fulfil all righteousness] Not legal only, and of equality, 〈◊〉. but that of his present condition also, and of equity; to the end, that all kind of sinners might have all kind of comfort in Christ, an absolute and all-sufficient Saviour. Then he suffered him] The wisdom from above is gentle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. easy to be persuaded, when better 〈◊〉 is alleged: as in Peter, Jam. 3. 17. Joh. 13. 8. first peremptory, but, after conviction, pliable. An humble man will never be an heretic; show him his error, and he will soon retract it. Joannes Bugenhagius (a Reverend Dutch Divine) lighting upon Luther's book de captivitate Babylonica, and reading some few pages of it, as he sat at supper; rashly pronounced him the most pestilent and pernicious heretic, that ever the Church had been troubled with, since the times of Christ. But, a few days after, having seriously read over the book, and well weighed the business, he returned to his Collegioners, and recanted what he had said amongst them; affirming and proving, that Scultet. Annal. Luther only was in the light, and all the world besides in gross darkness, so that many of them were converted by him to the truth. joannes 〈◊〉 (a learned Bavarian) held this heresy, That no man or Devil should be damned eternally, because God willeth that all should be saved; and Christ saith, There shall be one shepherd, and one sheep-fold. 〈◊〉. But, being an humble minded man, he was convinced and converted by Oecolampadius, and died of the plague (but piously) at Basile, Anno 〈◊〉. Of 〈◊〉 the heretic, because Non defuisse 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 copul regula 〈◊〉. he prayed ardently, and lived unblamably, Bucholeerus the Chronologer was wont to say, that his heart was good, but his head not well regulated. But how that could be, I see not, so long as he lived and 〈◊〉 in his detestable opinions, and would not 〈◊〉 them. If the 〈◊〉 were gotten into the head, the Priest was to pronounce such utterly unclean, Levit. 13 44. And the Prophet pronounceth 〈◊〉 soul, that is lifted up with pride and pertinacy, not to be upright in him. Habak. 〈◊〉. 4. Verse 16. And jesus when he was baptised.] Many of the Ancients held, that the day of Epiphany, was the day of our Saviour's baptism. But that, I think, is but a 〈◊〉. The Habassines, a kind of 〈◊〉 〈◊〉 in Africa, baptise themselves every year on that day in lakes or 〈◊〉; thereby to keep a memorial Breerwoods' of 〈◊〉 Saviour's baptism in jordan. This is (as 〈◊〉 was wont 〈◊〉. to say of a like matter) to pass by the provision, and lick the signpost. Went up straightway out of the 〈◊〉] And stood upon the shore, apart from the company, that all might see and hear what Luk. 3. 21. was now to be done. St Luke addeth, that he fell thereupon his knees and prayed; thereby teaching us, with what deep devotion, we are to receive the Sacraments: Which are given us of God, to signify, as by sign, to assure, as by seal, and to convey, as by instrument, Jesus Christ and all his benefits: the Father, Son and holy Ghost are there one in covenanting and working thy salvation. 〈◊〉 up thyself therefore to hope and faith at the Sacrament: speak to thy faith, as Deborah did to herself, Awake, awake, Deborah, Judg. 5. 12. 〈◊〉 a song: Give glory to God, lay claim to the covenant: lean on Christ's bosom at that supper, and be think thyself, with Hesther at the feast, what suit thou hast to commence, what Haman to hang up, what lust to subdue, what grace (chiefly) to get growth in, etc. But, for most communicants, urge them to prayer afore, in, and after Sacrament, and they must say (if they say truly,) as David did of Saul's armour, I cannot go with these, for I have not been 〈◊〉 1 Sam. 17. 39 omed to them. And, lo, the heavens were opened unto him] As he was praying; for prayer is the 〈◊〉 of heaven, wherewith we may take out of God's treasury plentiful mercy for ourselves and others. He 〈◊〉 possibly be poor, that can pray, Rom. 10. 12. One said of the Pope, that he could never want money, so long as he could hold 〈◊〉 pen in his hand; of the faithful Christian it may safely be affirmed, He cannot want any good thing, while he can call to God for it. If he can find a praying heart, God will find a pitying heart, and a supplying hand. Now, he is worthily miserable that will not make himself happy by ask. The Ark and the Mercy-seat were never separated. God never said to Israel, Seek ye me in vain: The Isa. 45. 19 hand of faith never knocked at Heaven gates, but they were opened, and the Spirit, descended, though not so visibly as here, at the baptism of our Saviour, nor a voice heard so audibly from Heaven as then, yet, as truly and effectually to the support of the poor suppliant: Who while he prayeth in the holy Ghost, Judas 20. 〈◊〉 new supplies of the Spirit, Phil. 1. 19 and is sweetly, but secretly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sealed up thereby to the day of redemption. 〈◊〉. 1. 13. And he saw the Spirit of God descending] From the Father, 2 Pet. 〈◊〉. 16. (who spoke from the most excellent glory) upon the Son, who stood upon the shore, so that here was concilium augustissimum, a most majestical meeting of the three Persons in Trinity, about the work of man's redemption, as once about his creation, Gen. 1. 26. Let us make 〈◊〉: The Hebrews interpret it, I and my judgement-hall; 〈◊〉. by which 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 man's 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 1 Cor. 12. 4, 5, 6. exp. these gifts are administered) 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 Noah's dove lighting upon the Ark: and serveth to denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Christ's innocency, purity, love to his little ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle. And another thus; 〈◊〉 columba caret, rostro non 〈◊〉, & ungues Possidet 〈◊〉, puraque 〈◊〉. That was more than ridiculous (nay it was 〈◊〉) that those Pilgrims, that went to 〈◊〉 to fight in the Holy war (as they 〈◊〉. 〈◊〉 5. called it,) did carry a goose before them, pretending it to be the Annal. holy Ghost. These were drunk with the wine 〈◊〉 the whore of Babylon's 〈◊〉: 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 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 Melch. 〈◊〉. in 〈◊〉. 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, & 〈◊〉, & serpents, foxes, apes, serpents. My answer was this, Non magis nos credere, quam 〈◊〉 〈◊〉. So that Angel John Bradford (as one calleth him) when he 〈◊〉 with 〈◊〉 a Castro; the Friar was in a wonderful rage, and spoke so high, that Act and 〈◊〉. the whole house rang again, chase with am and cho, saith 〈◊〉 Fox. But Bradford answered him with 〈◊〉 of wisdom, and, Isa. 8. 6. like the waters of Siloe at the 〈◊〉 of 〈◊〉, ran 〈◊〉. He had been baptised 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 doctrine, 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, always 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. God's 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 rejoiceth, as the bridegroom over his bride, Isa. 62. 5. 〈◊〉 he will rest in his Dedi 〈◊〉 〈◊〉 meam. love, as abundantly well pleased, he will joy therein with singing. So well thinketh God of his Son Christ, and of us thorough him; as Vulg r. some of the Ancients rendered this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In quo 〈◊〉 〈◊〉. 3 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensi. So (after Irenaeus) Tertullian, Cyprian and Augustine interpret Graecis dicuntur celebres, & de 〈◊〉 〈◊〉 est opinio. Eralm. 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 De temp. he gave him all the world for his possession, Psal. 2. but he so loved Joh. 3. 16. the world, as he gave Son, and all, for its redemption. One Ephe. 3 18, 15. 〈◊〉 this an 〈◊〉, an excess 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 express it. Abraham (God's friend) showed his love to him, in not withholding his only Son Isaac: but what was 〈◊〉 to Christ? or what was Abraham's 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 bloodthirsty enemies; that thereby he might 〈◊〉 the enmity, and reconcile us to God: so making peace, and paving Ephe. 2. 15, 16. 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 jonathan, in lame Mephibosheth, and therefore loved him. He forgave Nabal at Abigals intercession: and was pacified toward 〈◊〉, at 〈◊〉. 〈◊〉 〈◊〉 Jacob's house, for Joseph's sake: Shall not God do us much more for Jesus sake? joseph was well pleased with his brethren, when they brought Benjamin: Bring but the child Jesus in our arms (as, Simeon did, and as 〈◊〉 did the King of Persines child) 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 jonas was cast into it. CHAP. FOUR 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 joh. 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. 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, valetudine 〈◊〉 〈◊〉, & 〈◊〉 non 〈◊〉, 〈◊〉: 〈◊〉 〈◊〉 accidere semper, cum 〈◊〉 quippiam 〈◊〉 dixit. Melchior Alum de Ger. Theol. pag. 154. Act. and Mon. fol. 〈◊〉. Luther observed of himself, that when God was about to set him upon any special service, he either laid some fit of sickness 〈◊〉 him beforehand, or turned Satan lose upon him; who so 〈◊〉 him (eftsoons) by his temptations, ut 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, nec sensus, nec vox superesset, that neither heat, nor blood, 〈◊〉 sense, nor voice remained: The very venom of the temptations drank up his spirit, and his body seemed dead, as 〈◊〉 jonas, 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 spiritual conflicts, as Melanchton in his life testifieth. 〈◊〉 〈◊〉 Wellerus, scholar to the said, M. Luther recordeth, that 〈◊〉 oftentimes heard Luther his Master report of himself, that he had been assaulted and vexed with all kind of temptations (〈◊〉 only It appeareth by S. 〈◊〉, that no men 〈◊〉 in this 〈◊〉, but 〈◊〉 〈◊〉. with that of covetousness,) and was thereby fitted for the work of the Lord, Whence also he was wont to say, that 〈◊〉 things make a Preacher, 〈◊〉, Prayer and Temptation. Into the wilderness] Likely the wilderness of 〈◊〉, where Moses and Elias had 〈◊〉 before. These three great fasters, met afterwards in mount 〈◊〉: God 〈◊〉 to turn his people's Mar. 1. 13. 〈◊〉 〈◊〉 into feasting, Zech. 8. 19 The devil took advantage of 〈◊〉 Mat. 17. 2. 〈◊〉 here, to 〈◊〉 our Saviour in the desert, but was beaten on 〈◊〉 own dunghill; that we might overcome through him that 〈◊〉 us, Rom. 8. the 〈◊〉- being already foiled by Christ. To be tempted of the devil] No sooner was Christ out of 〈◊〉 water of Baptism, then in the fire of Temptation. So David, 〈◊〉 his anointing, was hunted as a partridge upon the mountains. 〈◊〉 is no sooner out of Egypt, than Pharaoh pursues them: 〈◊〉 no sooner had kept that solemn 〈◊〉, than Sennacherib comes up against him. St Paul is assaulted with 〈◊〉 temptations after the 〈◊〉 of his revelations: And Christ teacheth us, after forgiveness 2 Cor. 12. of sins obtained, to look for temptations, and to pray against Mat. 6. 13. them. Whiles jacob would be Laban's drudge and packhorse, all was well; but when once he began to flee, he makes after him with all his might. All was jolly quiet at Ephesus before Acts 19 23. S. Paul came 〈◊〉, but then, there arose no small stir about 〈◊〉 〈◊〉. All the while our Saviour lay in his father's shop, and meddled only with Carpenter's chips, the devil troubled him not. But now, that he is to enter more publicly upon his office of Mediatorship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 pierce thorough. the tempter pierceth his tender soul with many sorrows, by 〈◊〉 to sin. And dealt he so with the green tree, what will 〈◊〉 do with the dry? Temptations (besides those that come from God, which are only probationis, not perditionis, as the other) are 〈◊〉 two sorts: for either they are of seducement, jam. 1. 15. or of 〈◊〉, vel 〈◊〉. 〈◊〉 and grievance, 2 Cor. 12. 7. either of allurement or affrightment. In the former we are pressed with some darling corruption, whereto our appetites by nature or most propense: In the later, we are dogged with foulest lusts of 〈◊〉, Idolatry, 〈◊〉, murder, etc. that Nature startles at: In these the 〈◊〉 tempts alone, and that so grossly, that the very flesh is ashamed 〈◊〉 it. But in the former, that came more immediately from the flesh, the devil only interposeth himself, and speaks his good word for them: whence they are called 〈◊〉 of Satan, 2 Cor. 12. and Eph. 4. 26. we are said in anger to give place to the devil: and in resisting of lusts, we resist the devil, Jam. 4. 7. Verse 2. And when 〈◊〉 had fasted 〈◊〉 〈◊〉, etc.] All 〈◊〉 actions are for our instruction; not all for our imitation. We may not imitate the works miraculous of Christ, and proper to him as 〈◊〉. The ignorance of this caused some to counterfeit 〈◊〉 Christ's: as one Moor in K. Edward the 〈◊〉 〈◊〉, and one Hacket in Q. Elizabeth's time, David George and sundry others, according to Mat. 24 24. Neither need we seek to imitate him in his infirmities, which (though they were not 〈◊〉, but only natural, and therefore unblameable) yet import a weakness (as that he was hungry, weary, sleepy, etc.) and so, though they be in us, yet we need not strive the attainment of them. But we must 〈◊〉 the Lord Christ in all his imitable graces and actions: showing forth the praises or virtues of him that 〈◊〉 called us out of darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into his marvellous light. The word signifies to preach them . abroad: for we should practise those 〈◊〉 so 〈◊〉, that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lives may be as so many Sermons upon the life of Christ. It is a dishonour to a dear friend, to hang his picture in a dark hole, and not in a conspicuous place, that it may appear we rejoice in it, as an ornament to us: Think the same of Christ's image and graces, show them forth we must, and express them to the world; walking in Christ, Col. 2. 〈◊〉 yea, as Christ, 1 Joh. 2. 6. who therefore left us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. copy that we might write after it, a sampler that we might work 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉. by it, a pattern that we should follow his steps, 1 Pet. 2. 21. And although we cannot follow him passibus aequis, yet we must show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our good-wills, stretching and 〈◊〉 our utmost, as St Paul did: 〈◊〉. 〈◊〉. 13. striving what we can to resemble him, not as a picture doth a man in outward lineaments only, but as a son doth his father (for he is the father of eternity, Esa. 9 6,) in nature and disposition: and as servants, labouring to do as our Lord, joh. 13. 15. Who therefore washed his Disciples 〈◊〉, to give us an example of humility; as he did likewise of meekness, Mat. 11. 29. patience, 1 Pet. 2. 21. obedience, Heb. 12. 2. diligence and fidelity in his function, Heb. 3. 1, 2. fewness of words, yet boldness of speech, going about and doing all possible good, beneficence 〈◊〉 the poor Saints, 〈◊〉 Cor. 8. 9 constancy in profession, 1 Tim. 6. 13. forgiveness 〈◊〉 others, and love to the brethren, Eph. 5. 2. 〈◊〉 〈◊〉 therefore followers herein of Christ as dear children, not 〈◊〉 yourselves according to the former lusts in your ignorance, 〈◊〉 〈◊〉 〈◊〉, which hath called 〈◊〉, is holy, so be ye 〈◊〉 in all 〈◊〉 of 〈◊〉. 1 〈◊〉. 1. 14, 15. He was 〈◊〉 a 〈◊〉.] Our Saviour was tempted all Luk. 4. 2. that forty day's space, saith St Luke: but these three worst assaults were reserved to the last. So deals the devil with the Church (which is Christ 〈◊〉:) He never 〈◊〉 tempting, though 1 Cor. 〈◊〉 〈◊〉. never so 〈◊〉 〈◊〉; and 〈◊〉 〈◊〉 called 〈◊〉 as 〈◊〉 will have it, the Lord of flies, because the fly is noted for an impudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 apud Homerum pro valde impudent: quia 〈◊〉 pervicaces sunt, etc. creature, that will soon return to the 〈◊〉, though beaten away but erewhile. Hence those many bicker and buffet we meet with all our life long: and hence those sharpest 〈◊〉 and terrible conflicts many times at the hour of death. The Israelites met with many trials and troubles in the wilderness: Amalec and the Amorites, sore thirst, and fiery serpents, etc. Coel. lib. 9 〈◊〉. 52. but were never so put too't, as when they came to take possession of the promised land, for then all the Kings of 〈◊〉 combined to keep them out. So the devil, furious enough at all times, most of all bestirrs him at last cast, because he knows his time is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. short, Apoc. 12. 12. For death sets a Saint out of his gunshot. Satan may compass the earth, but not enter the lists of heaven. He tempted Adam in the earthly Paradise, he cannot tempt in the heavenly. Hence his malice whiles he may. Morientium nempè 〈◊〉 violentiores sunt morsus, (〈◊〉 ille olim de 〈◊〉 Carthagine:) Beasts that have their deaths-wound bite cruelly, sprunt exceedingly. Verse 3. Then came unto him the Tempter] So called, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he politicly feels our pulses which way they beat, and accordingly 〈◊〉 us a pennyworth. He sets a wedge of gold before covetous Achan, a courtesan Cozbi before a voluptuous Zimri, a fair preferment before an ambitious Absolom: and finds well that a fit 〈◊〉 is half a victory. So dealt his agents with those ancient 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were sawn asunder, they were Heb. 11. 37. tempted, saith the Apostle; to wit, with the proffers of preferment, would they but have renounced their religion, and done 〈◊〉 to an Idol. So the Pope tempted Luther with wealth and honour. But all in vain: he turned him to God, Et valde 〈◊〉 sum, saith he, me nolle sic satiari abeo, he said flat, that God should not put him off with these low things. Here was a man full Melch. 〈◊〉. of the Spirit 〈◊〉 Christ. The tempter came to Christ, but found 〈◊〉 in him; that matter was not malleable. In vain shall the 〈◊〉 strike fire, if we find not 〈◊〉: In 〈◊〉 〈◊〉 he knock at the door, if we look not out to him at the window. Let us but divorce the flesh from the world, and the devil can do us no 〈◊〉. Ita cave 〈◊〉, ut cave as 〈◊〉. From that naughty man myself, good Lord deliver me, said one. If thou 〈◊〉 the Son of God.] As the 〈◊〉 quarrelled and 〈◊〉 the Law given in Paradise, as nought, 〈◊〉 〈◊〉: so 〈◊〉 he here the voice from heaven, as a mere imposture. And this he did out of deep and desperate malice; for he could not be ignorant nor doubtful. Neither is his dealing otherwise with us (many times) who are too ready (at his instigation) to doubt of our spiritual sonship. We need not help the tempter, by holding it a duty to doubt: this is to light a candle before the devil, as we use to speak. Rather let 〈◊〉 settle and secure this, that we are indeed the sons of God, and heirs of heaven, by passing thorough the narrow womb of repentance, that we may be born again, and by getting an effectual faith; the property whereof is to adopt as well as to justify, viz. 〈◊〉 objecti, by means of Christ the object upon whom faith layeth hold, and into whom it engraffs the believer, after an unspeakable manner. Now ye are all the children of God by faith in Christ Jesus, Gal. 3. 26. joh. 1. 12. who hath both laid down the price of this greatest privilege, Heb. 9 15. Gal. 4. 5. and 〈◊〉 it up to us by his Spirit, crying Abba Father in our hearts, what ever Satan or our own misgiving hearts objects to the contrary, Gal. 4. 6. Rom. 8. 15. Ephes. 1, 13. Command that these 〈◊〉 be made bread.] And so distrust the providence of God for 〈◊〉 thy body in this hunger; help thyself by working a preposterous miracle. In this point 〈◊〉 God's providence for this present life. Satan troubled David and Jeremy, and so he doth many good souls at this day; who can sooner trust God with their souls then with their bodies, and for a crown then for 〈◊〉 crust, as those Disciples, Matth. 16. 8. Verse 4. But 〈◊〉 answered and said, It is written] With this 〈◊〉 sore, and great and strong sword of the Spirit, doth the Lord here punish Leviathan that crooked 〈◊〉 serpent, Isa. 27. 1. With these 〈◊〉 out of God's quiver, with these pebbles chosen out of the silver streams of the Scriptures, doth he prostrate the 〈◊〉 of hell. The Word of God hath a 〈◊〉 in it to quail and to quash Satan's temptations, far better 〈◊〉 that wooden dagger, that leaden sword of the Papists, their holy water, cross, grains, dirty relics, etc. It is not 〈◊〉 〈◊〉 of the cross, but the word of the cross that overthrows Satan. He can no more abide by it, than an owl by the shining of the 〈◊〉. Set therefore the Word against the temptation, and the sin is laid. Say. I must not 〈◊〉 it, I may not, I dare not: for it is forbidden in such a place, again in such a place. And be sure to have places of Scripture ready 〈◊〉 hand (as Saul had his spear and pitcher ready at his head, even while he slept) that ye 〈◊〉 resist the devil, steadfast in the faith, grounded on the Word. Joseph 〈◊〉 him by remembering the seventh Commandment: And David, by hiding this Word in 〈◊〉 heart, Psal. 1 19 11. Wicked therefore was that advice of Motive 4 8 D. Bristol to his Agents, to labour still to get here: ikes out of their weak and false Castle of holy Scriptures, into the plain fields of 〈◊〉 and Fathers. The Scriptures are our armoury (far beyond that of Solomon) whether we must resort and furnish 〈◊〉 〈◊〉. 〈◊〉 4. 〈◊〉. One 〈◊〉 sentence thereof shall do us more service, than all the pretty, witty sayings and sentences of Fathers and 〈◊〉, or constitutions of Counsels. 〈◊〉 liveth not by bread alone] Though ordinarily, as having 〈◊〉 〈◊〉 property inherent in it, for such a purpose: yet so, 〈◊〉 that the operation and success is guided by God's power and goodness; whereon (as on a staff) this staff of life leaneth. A 〈◊〉 〈◊〉 〈◊〉. wise woman builds her house, Prov. 〈◊〉. 1. As the Carpenter lays 〈◊〉 〈◊〉 of the house in his head first, and contrives it: so doth she 〈◊〉- cast, and further the well-doing of her fam lie: and 〈◊〉, except the Lord also build the house, they labour in vain that build it, Psalm. 127. 1. So, the diligent hand, and the blessing of God (meeting) make 〈◊〉, Prov. 104. and 22. But by every word etc.] That is, by any thing else besides bread, 〈◊〉 soever God 〈◊〉 think good, whatsoever he shall appoint and give power unto, to be nourishment. Therefore if bread 〈◊〉, feed on faith, Psal. 37. 3. So Junius reads that text. Jehosaphat 〈◊〉 〈◊〉 found it sovereign, when all other help failed him. And the 1 Chron. 10. 6. captive Jews lived by faith, when they had little else to live upon, and 〈◊〉 a good living of it, Habak. 2. 4. To this Text the Jews seem to allude in that fiction of theirs, that Habakkuk was carried by the hair of the head, by an Angel into Babylon, to carry a dinner 〈◊〉 of 〈◊〉 and the 〈◊〉, Jer. 33. Eliz 〈◊〉. 〈◊〉 and 〈◊〉 1 King. 19 8. 〈◊〉- Chro nicle. to Daniel in the den. It was by faith that he stopped the mouths of Lions, and obtained promises, Heb. 11. 33. And by faith that she answered the pers' cutours, If you take away my meat, I trust God 〈◊〉 〈◊〉 away my stomach. 〈◊〉 made the ravens feed Elias that were more likely (in that famine) to have fed upon his dead car case: and, another time caused him to go forty days in the strength of one meal. Merlin was nourished a fortnight together with one egg a day, laid by a hen that came constantly to Charissima 〈◊〉 per 〈◊〉 saut author quae preciosa 〈◊〉. 〈◊〉 〈◊〉 non, 〈◊〉. that hay-mow, where he lay hid, during the massacre of Paris. And who hath not read or heard, how by a miracle of his mercy, God relieved Rochel in a straight siege, by an innumerable company of fishes cast in upon them? Faith fears no famine: and although it be but small in substance and in show (as the Manna was) yet is it great in virtue and operation. The Rabbins say, that Manna had all manner of good tastes in it: So hath faith. It drink to a man in a cup of Nepenthes, and bids him be of good cheer, God will provide for him. The Bishop of Norwich kept Robert Samuel, Martyr, without meat and drink; whereby he was unmercifully vexed, saving that he had every day allowed him two or three morsels of bread, and three spoonfuls of water, to the end he might be reserved to further torment. How oft would he have drunk his own water? But his body was so dried up with long 〈◊〉, that he was not able to make 〈◊〉 drop of water. After he had been famished with hunger two or three 〈◊〉 together, he 〈◊〉 into a sleep, as it were one half in a 〈◊〉. At which time one clothed in white, seemed to stand before him, which ministered comfort unto him by these words, Samuel, Samuel, be of good cheer, and take a good heart unto thee: 〈◊〉 after Acts and Monsol 15 17. this day, thou shalt never be either hungry or thirsty: For speedily 〈◊〉 this, he was burned: and from that time, till he should suffer, he felt neither hunger nor thirst. And this declared he, to the end, as he said, that all men might behold the wonderful work of God. He likes not to be tied to the second ordinary causes, nor that (in defect of the means) we should doubt of his providence. It's true, he commonly worketh by them, when he could do without: that we may not neglect the means, as being ordained of him. (David shall have victory, but by an ambush, 2 Sam. 5. 19- 24. Men shall be nourished, but by their labour, Psal. 128. 2,) But yet so, as that he doth all in all by 〈◊〉 means (he made grass, corn and trees, before he made the Sun, Moon and stars, by the influence whereof they are and grow.) Yea to show himself chief, he can and doth work (other while) without means, 2 Chron. 14. 11. and against means, suspending the power and operation of the natural causes; as when the fire burned not, the water drowned not, the Sun went back ten degrees, the rock gave water, the iron swum, etc. And then when he works by means, he can make them produce an effect divers from their nature and disposition, or can hinder, change or mitigate 〈◊〉 5. 17. 18. their proper effect; as when at the prayer of Elias it reigned not for three years and a half: And he prayed again, and the heaven gave rain, and the earth brought forth her fruits. A man would have thought that after so long drought, the roots of trees and herbs should have been utterly dried up, and the land past recovery, 〈◊〉 2. 21. But God heard the heavens (petitioning to him, that they might exercise their influence for the fructifying of the earth) and the Heavens heard the earth, and the earth heard the corn, the wine and the oil, and they heard Jezreel. Let all this keep us, as it did our Saviour here, from diffidence in God's providence; and make us possess our souls in patience, Luk. 21. Hang upon the promise, and account it as good as present pay, though we see not how it can be effected. God loves to go away by himself, He knows how to deliver his, saith S. Peter, 2 Epist. 2. 9 and he might speak it by experience, Act. 12. 9 if ever any man might. The King shall rejoice in God, saith David of himself, when he was a poor 〈◊〉 in the wilderness of Judah, Psal. 63. 11. But he had God's word for the Kingdom, and therefore he was confident, seemed the thing never so improbable or impossible. We trust a skilful workman to go his own way to work: shall we not God? In 〈◊〉 6. year of the reign of Darius Nothus was the temple fully finished. That sacred work which the husband and son of an Esther 〈◊〉, shall be happily accomplished by a bastard. The 〈◊〉 thought that Moses should presently have delivered them, and he himself thought as much, and therefore began 〈◊〉 his time, to do 〈◊〉 upon the Egyptian, whom he slew and hid in the sand. But we see, God went another way to work: He sent Moses into a far country, and the bondage was for 〈◊〉 years 〈◊〉 exceedingly increased upon them; yet all 〈◊〉. 8. 2. this to humble and try them, and to do them good in their later end. He crosseth many times our likeliest projects, and gives a blessing 〈◊〉 those times and means, whereof we despair. He breaks in pieces the ship that we think should bring us to shore, but casts us upon such boards as we did not expect. 〈◊〉 we then any particular means (saith one) it is but the scattering of a 〈◊〉, the breaking of a bucket, when the Sun and the fountain is the 〈◊〉. But we 〈◊〉 the most part 〈◊〉 as Hagar did: when the bottle was spent, she falls a crying, she was undone, she and her child should die: till the Lord opened her eyes to see the fountain. It was near her, but she saw it not: when she saw it, she D Preston was well enough. If thou hadst been here (said Martha) my brother Lazarus had not died. As if Christ could not have kept him alive, unless he had been present. So if Christ will come and lay his hands on jairus his daughter, and Elisha struck his hand over Mar. 5 〈◊〉. Naaman's leprosy, they shall be cured. So the Disciples believed 〈◊〉 〈◊〉. 〈◊〉 11. that Christ could feed so many thousands in the wilderness, but 〈◊〉. 〈◊〉. 37. then he must have two hundred penny worth of bread. But our Saviour gave them, soon 〈◊〉, an ocular demonstration of this truth, That man liveth not by bread alone, etc. Dan. 11. 34 They shall be holpen with a little help. Why a little? that through weaker means we may see Gods greater strength. 〈◊〉 5. Then the devil taketh him.] Not in vision only, or imagination, but really and indeed: as he was afterwards apprehended, bound and crucified by that cursed crew. Spiritual assaults may be beaten back by the shield of faith: Bodily admit of no such repulse. A 〈◊〉 〈◊〉 Abraham Luk. 〈◊〉. 16. may be bound by Satan, A Mary Magdalen possessed, a Job 〈◊〉, a Paul boxed, etc. As for the souls of the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they are set safe out of Satan's scrape. Shake his chain at 〈◊〉 Cor. 〈◊〉. 7. them he may, muster his forces, Revel. 12. 7. which may band themselves, and bend their strength against 〈◊〉 Psal. 61. 1. and 〈◊〉 Angels, Christ and his members: but they are bounded Psal 31. 6. by God, who hath set his on a rock that is higher than they: So that the floods of temptation (that the serpent casts out of his mouth after them) cannot come so much as to their feet. Or, if it touch their heel, yet it can come no Gen 〈◊〉. 15. higher. There is no 〈◊〉 against Jacob, because God was a Numb. 〈◊〉 22, 23. Unicorn, to take away the venom (saith Balaam the sorcerer) as waters, when the Unicorns horn hath been in them, are no longer poisonable, but healthful. Into the holy City.] Things are called holy, either by nature, as God, who is truly, always, and only of himself holy: or by separation, or being set apart to a holy use or end: which Origen calleth, sancta sanctificata, by accession of external holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from without: So Jerusalem is here called, holy, because the City Ho 〈◊〉. 〈◊〉. of God, where he was daily worshipped. And for the same cause was the ground, whereon Moses and joshua trod, called 〈◊〉 ground, and Tabor, the holy Mount. And when we stand in our 2 〈◊〉. 〈◊〉. 〈◊〉. Churches, saith chrysostom, we stand in a place of Angels and 〈◊〉 angels, in the Kingdom of God, and heaven itself; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they that profane, may justly fear to be whipped, like dogs, out of 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 14. 〈◊〉 haavenly temple, and City too. And surely it were to be wished, that such profane Esau's nowadays, as dare prate or sleep, or laugh and play the parts of jesters, or do any thing else, unbeseeming the service of God, would keep themselves from God's sanctuary: or that we had such Porters to keep them 〈◊〉, as they had under the Law, 2 Chronicles 23. 19 And setteth him upon a pinnacle of the Temple] Height of place giveth opportunity of temptation. The longest robe contracts the greatest soil: neither are any in so great danger, as those that walk on the tops of pinnacles. Even height itself makes men's brains to swim: As in Diocletian, who not content to be Emperor, 〈◊〉. would needs be adored as a god: and Caligula, of whom it was said, That there was never any better servant than he, nor 〈◊〉 Chron. worse Lord. Vespasian is reported to have been the only man, Vesp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that ever became better by the Empire conferred upon him. It is both hard and happy, not to be made worse by advancement. 〈◊〉 signifies both honour and 〈◊〉; Chabadh, 〈◊〉: and honour; Honoro and onero show, that honour goeth not without a 〈◊〉. Fructus 〈◊〉 oneris, fructus honoris, onus. Pope Pius 〈◊〉. a lapide in 〈◊〉. 〈◊〉. 〈◊〉. Quintus said thus of himself: Cumessem religiosus, sperabam bene ae salute animae meae: Cardinalis factus extimui: Pontifex creatus, 〈◊〉 〈◊〉. When I was first in orders, without any further ecclesiastical dignity, I had some good hopes of my salvation: When I became a Cardinal, I had 〈◊〉; since I was made Pope, lest of all: The same thoughts of himself had Clement the 8th his immediate successor, saith the same Author. Non insulsè Author 〈◊〉. moral. cap. 12. Praepositioni quot accidunt? Unum. Quid? Casus tantùm. Quot casus? Duo. Qui? Accusativus, & abiativus. Haec enim Praelatum oportet timere, accusari a crimine, & aufirri 〈◊〉 〈◊〉 in 〈◊〉. ad 〈◊〉. 〈◊〉 〈◊〉 historiae 〈◊〉, de 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 so 〈◊〉. 〈◊〉, & sic ignominiosè cadere. Verse 6. And he saith unto him.] The devil usually tempteth by speech, inward or outward. Senarclaeus telleth of a plain Countryman at Friburg in Germany, that lying on his deathbed, the devil came to him in the shape of a tall, terrible man, and 〈◊〉 his soul, 〈◊〉, Thou hast been a notorious sinner, and I am come to set down all thy sins: And therewith he drew out 〈◊〉 and 〈◊〉, and sat down at a Table that stood by, and began to write. The sick man answered, My soul is Gods, and all my sins are nailed to the cross of Christ. But if thou desire to set down my sins, write thus, All our righteousnesses are as a filthy rag, etc. The devil set down that, and bade him say on: He did: But thou, Lord, hast promised, for thine own sake to blot out our iniquities, and to make our scarlet sins white as snow. The devil passed by those words, and was earnest with him to go on in his former argument. The sick man said with great 〈◊〉, The son of God appeared to destroy the works of the devil. With that the devil vanished, and the sick man departed. If thou be the Son of God, cast thyself, etc.] This is the devil's Logic, Mica. 7. 3. to argue from 〈◊〉 to liberty, to do wickedly with both hands earnestly. Whereas the Heathen could say; In maxima libertate Salvian. minima licentia. And the Father, Ideò deteriores sumus, quia meliores esse debemus: Therefore are we worse, because we ought to be better. Remember but this, that 〈◊〉 art son to a King (said one to Antigonus) and that will 〈◊〉 thee from base courses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Take thou those spoils to thyself (said Themistocles to his friend Plat. that followed him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thou art not Themistocles, as I am: they are poor things, far below me. Shall 〈◊〉 6 11. such a man as I flee? Shall I do any thing to the dishonour of my Rom. 6. 1. heavenly father? and therefore sin, because grace hath abounded? That is not the guise of any of God's children. They walk honestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. bravely, gallantly, worthy of God, who hath done so great things for them. The more 〈◊〉, the more engagements. Scipio, when a harlot was offered unto him, said, Vellem, si non essem Imperator. It was an aggravation of 〈◊〉 fall of Solomon, that 1 King. 11. 9 God had appeared unto him twice; and of Saul, That he fell, as if he 2 Sam. 1. 21. had not been anointed: So it is of any of God's Saints, to sin, as if they had not been adopted. Cast thyself down.] Here our Saviour is tempted to self-murder, by an old man-slater. And when Moses, Elias, Ionas, and others of the best sort of Saints were in a fit of discontent, and grew weary of their lives, wishing for death, Divines doubt not but Satan gave a push at them with his ten horns, to dispatch, and ease 〈◊〉 of the present trouble, by cutting off their own days. A dangerous and hideous temptation; yet such as may be all the best, and few scape it that live out their time. But in all the book of God, we read not of any of the generation of the just, that ever did it. That God who kept them, will (if we look up to him) do as much Psal 73. for us. Only we must set against this bloody temptation with God's 〈◊〉 me, and with God's armour. The word and prayer are the 〈◊〉 and power of God, and (by his might) do 〈◊〉 all the fiery darts of the devil. Oppose the commination to the temptation. Herein Eve faltered (in her, lest ye die, though she held the precept) and so fell. For it is written.] A vile abuse of sacred Scripture, to 〈◊〉 thereby to 〈◊〉, or 〈◊〉 for it: yet what more ordinary 2 Tim. 〈◊〉. 8. with men of corrupt minds and reprobate concerning the 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 my 〈◊〉 of the divinity of the 〈◊〉, 〈◊〉, The true 〈◊〉 〈◊〉 saith, Quicaedem 〈◊〉 saciunt ad materiam suam, as Tertullian speaketh: who 〈◊〉 the Scriptures to serve their own purposes? But of this more elsewhere. He shall give his Angels charge over thee.] Hitherto the old liar speaketh truth. But, Satan etsi semel videatur verax, millies est mendax, & semper fallax, saith one. Satan 〈◊〉 though he may sometimes seem a true-speaker, yet he is a thousand times for it a liar, and always a deceiver. Because our Saviour had alleged Scripture, he also would do the like, in a perverse, apish imitation, but mars the masculine In 〈◊〉 〈◊〉, non in 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, 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 wilderness, when they went out of God's precincts, were out of his protection: So are all others. As a bird that wandereth from the nest; so Prov. 27. 8. is a man that wandereth from his own place, saith Solomon. 〈◊〉. 〈◊〉. 6. God made a Law that none should molest a bird upon her nest. Doth God take ear of birds? A King undertaketh the safety of his Subjects, 〈◊〉 they travel within due hours, and keep the King's highway, else not: so doth God. He hath given his Angels charge over us, whiles we hold his way, which is like jacob's 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 Psal. 〈◊〉, 8. 〈◊〉 about them that fear him) presently subjoin. 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, etc.] As Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In 〈◊〉: dust a ab iu, significationis origine, qui 〈◊〉 aliquod 〈◊〉 〈◊〉 in humeros. 〈◊〉. use to lift their little ones over rough and foul ways: 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 do 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 thorough the devil's territories (who is Prince of the air) when we go hence to heaven, Luk. 16. 22. 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 kind, and (in the best sense) fond over his little ones, that he cannot abide the cold wind 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, Psal. 121 6. which way soever the wind sit, it must blow good to his. Arise, 〈◊〉. 4. 16. O North, and blow, O South, upon my Beloved, that her spices may flow forth. What so contrary as North and south-wind, cold and hot, moist and dry, & c? Yet both must blow good to Gods beloved. Well might God 〈◊〉 his love above that of natural Parents, which yet is wondrous great, saith the Psalmist, Psal. 103. 〈◊〉. Verse 7. Jesus answered and said, It is written again] Christ rejects not the holy Scriptures (〈◊〉 〈◊〉 alleged 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 〈◊〉. 8. 7. Vide 〈◊〉. 〈◊〉. 〈◊〉 a mutual light. 〈◊〉 as the 〈◊〉 brightneth his hard diamond with the dust snaved from itself: So must we clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hard Scriptures, by others that are 〈◊〉 plain and perspicuous. 〈◊〉 〈◊〉 de 〈◊〉. 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 unlawful 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 prayer to God. If thou seekest her as 〈◊〉, and searchest for her as for hid treasures: There's man's 〈◊〉 in the diligent use of the means. Then shalt thou understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of the Lord, and find the knowledge of God: there's the happy 〈◊〉. Ora & labora was an Emperor's 〈◊〉. S. 〈◊〉 sets it down as a vanity of 〈◊〉 youth, that he prayed God to help him against some special sins, whereunto he was strongly 〈◊〉, but should have been full sorry, that God should have heard him, 〈◊〉 he was loath to part with them. How much better was that prayer 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 renewing his temptations after a flat repulse. He solicits 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 〈◊〉. l 〈◊〉 〈◊〉 victus 〈◊〉 〈◊〉 〈◊〉. Ita 〈◊〉 〈◊〉. 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 soldiers of Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our whole life is a continual warfare, and we must look for the continual hailshot, hel-shot of Satanical assaults and suggestions. When Xerxes fought against theGreeks, The sea was full of ships (saith the Orator) the earth of soldiers, the air of arrows. So fares it with the Saints under Satan's batteries: no truce, but continual 〈◊〉. 〈◊〉. conflict. Ever since those two strong men fought, there is no 〈◊〉 he 〈◊〉 〈◊〉 of his 〈◊〉 to 〈◊〉 who 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. 〈◊〉 7, 8 Christ 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 nostras. 〈◊〉 〈◊〉 Genes. 32. more peace. S. Paul sounds the alarm, Arm, Arm, take the whole armour of God, and be ever in your harness. 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 judah, that delivereth us, and maketh us more than Conquerors; holding the crown of glory over our heads (as we are sighting) with this inscription, Vincenti 〈◊〉, To 〈◊〉 that 〈◊〉, will I give, etc. Fight therefore and faint not: your 〈◊〉 is 〈◊〉, your armour is of proof. Get on both those 〈◊〉 of 〈◊〉 (as the girdle of truth, breastplate 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, 〈◊〉 〈◊〉 K Ed. 6 〈◊〉 S. 〈◊〉. 〈◊〉. p. 62. 〈◊〉, That he would feed on the one arm, and fight with the other, before he would consent to yield the City to the seditious. It is said of 〈◊〉 〈◊〉 the siege of Byrrachium, that he so long resisted Pompey's Der 〈◊〉 〈◊〉 〈◊〉 ylvam. Lucan. 〈◊〉, that he had 220. darts sticking in his shield, and lost one of his eyes, and yet gave not over, till Caesar came to his rescue: And of Sr Thomas chaloner (who died, anno 1566.) that he 〈◊〉 in his younger time under Charles the 5. in the expedition 〈◊〉 〈◊〉. of Algiers; where being ship wrecked, after he had swum till his 〈◊〉 and his arms failed him, at the length catching hold of a 〈◊〉 with his teeth, he escaped, not without the loss of some of his teeth. The like (and somewhat more) is reported of Cynegiras Trogus. Herod. the Athenian in the Persian wars. These did thus for a corruptible crown, or temporary honour; what should not we Revel. 3. do for an eternal? 1 Cor. 9 25. Hold out, and hold fast that thou hast, that no man take thy crown from thee. Be of Queen Camden's Eliz. 〈◊〉. 164. Elizabeth's disposition, who provided for war, even when she had most perfect peace with all men. God's Spirit sets up a standard in the Saints, Isa. 59 19 And stronger is he that is in you, than he that is in the world. That old serpent hath his head so bruised and crushed by Christ, that he cannot now so easily thrust in his mortal sting, though he 〈◊〉 it never so often, unless we dally with him and lay ourselves open, unless we tempt Satan to tempt us, by inconsideration, security, or venturing on the occasion. Vitanda est glacies. si nolis cadere. He that tastes of the broth, will have a mind Numb. 6. 3. to the meat. The Nazarites might not only not drink wine, but forbear to eat of the grape, whether moist or dried. 〈◊〉 an exceeding high mountain.] Whether mountains were Psal. 90 2. made at first, or cast up by the flood, there are that dispute. I think, made at first. Yet is the earth round (as an apple is, notwithstanding some knots and bunches in it.) And, that, being 〈◊〉, and so, naturally apt for motion (as the heavens are) it stands firm and unmoveable, Eccles. 1. 3. this is admirable. God hath hanged it upon nothing, saith job, in the midst of the heaven; 〈◊〉 26. 7. 〈◊〉 〈◊〉 Archimedes his 〈◊〉, 〈◊〉 poized with its own 〈◊〉. But why took he 〈◊〉 Saviour into so high a mountain? That he might thence have the sairer prospect: And perhaps in 〈◊〉 of God, taking up Mosoes into the Mount. The 〈◊〉 〈◊〉 〈◊〉 be God's ape, that he may, by counterfeiting the like to God, 〈◊〉 his holy Ordinances into disgrace. Thus the 〈◊〉 〈◊〉 their sacrisices, washings, tithes, oracles, etc. 〈◊〉 and others tell us, that the Temple of Diana at Ephesus, and her 〈◊〉 therein, were made of Cedar. So for Christ bruising the 〈◊〉 head, Satan hath set up Hercules, killing the 〈◊〉 〈◊〉. Which 〈◊〉 who seeth not plainly to have been hatched in 〈◊〉, and 〈◊〉 to the Poets, in an 〈◊〉 imitation of God, 〈◊〉 to 〈◊〉 his oracle? The like may be said of the fable of 〈◊〉 his wife, 〈◊〉 snatched from him, for looking back 〈◊〉 〈◊〉 which was made out of the story of Lot's wife: So their 〈◊〉 with his ten labours, was the Scripture 〈◊〉. And 〈◊〉 〈◊〉 King of Egypt, and Priest of 〈◊〉 (who was helped from heaven by his God against Senacherib King of 〈◊〉 〈◊〉. 〈◊〉. that invaded him) who could it be else, but Hezekiah King of 〈◊〉? 〈◊〉 〈◊〉 (operum Dei Momus) per AEgyptios hoc 〈◊〉. 〈◊〉, ut 〈◊〉 〈◊〉 in 〈◊〉 editum vilesceret, 〈◊〉 & 〈◊〉 〈◊〉, & tanti operis gloria ad 〈◊〉 〈◊〉 rediret. Thus the devil attempted by his Egyptians to transfer the glory of a 〈◊〉 miracle upon himself. And 〈◊〉 him all the Kingdoms of the earth] In their 〈◊〉 and bravery. A bewitching sight, doubtless, and would have moved much with a 〈◊〉 heart. But here the devil's fire 〈◊〉 upon wet tinder, and therefore took not. Gain and glory? rule and riches? Quis nisi mentis inops, etc. Set but a wedge of gold 〈◊〉 〈◊〉, and 〈◊〉 (that could stay the course of the Sun) 〈◊〉 stay 〈◊〉 from lusting and laying hold on it. 〈◊〉 Ass 〈◊〉 〈◊〉 fast enough 〈◊〉 preferment. And Zimri will have his 〈◊〉 though he die for it. These three Enchantresses, The 〈◊〉 of the 〈◊〉, the lust of the eye, and the pride of life; Pleasure, 〈◊〉 and 〈◊〉 (the worldly man's Trinity) whom have they 〈◊〉 〈◊〉, befooled, bebeasted? S. john showeth that a man may be 〈◊〉 mortified, a father, and yet wondrous subject to 〈◊〉 〈◊〉 world. Of the which, nevertheless, we may say (as 〈◊〉 〈◊〉 the people) 'tis wholly set upon wickedness: Or, as 〈◊〉 sometimes 〈◊〉 of an Historian, Both the words and shows of it are full of fraud. It promiseth (as the devil here) great 〈◊〉, but 〈◊〉, pro the sauro carbones, in stead of mines, coalpits. 〈◊〉 Forbisher, in his voyage to discover the Straits, being 〈◊〉 up and down with foul weather, snows and unconstant 〈◊〉, returned home, having gathered a great quantity of stones, which he thought to be minerals. From which, when 〈◊〉 could be drawn neither gold nor silver, nor any other metal, 〈◊〉 〈◊〉. 〈◊〉. 89. 〈◊〉 〈◊〉 seen them cast forth (saith M. Camden) to mend the 〈◊〉- ways. How oft do the devil and the world give men 〈◊〉 and serpents in stead of fish and bread, even the bread of 〈◊〉, 〈◊〉. 〈◊〉 17. that proves gravel in the teeth? How oft are they disappointed that hunt after lying vanities, and so for sake their own mercies, 〈◊〉. 2. 8. as jonas freely acknowledged, for it had like to have cost 〈◊〉 a 〈◊〉? What got Balaam by running after his wages Numb. 31. 8. of 〈◊〉, but a sword in his ribs? Achan by his wedge, but 〈◊〉 〈◊〉 about his ears? judas by his thirty pieces, but the halter about his neck? Cranmer by his subscription, but such a Adeo ut 〈◊〉 spem 〈◊〉, nec locum 〈◊〉 fortunae reliquerit. Ut jam nec 〈◊〉 mori, nec vivere inhonestè liceret. Melch. Adam. wretched condition, as that there was left him neither hope of better, 〈◊〉 place of worse, as Cole could say in a Sermon, at his recantation? Many of the Romish runagates, that run thither for preferment, what little respect have they often times, and as little content in their change? Roffensis had a Cardinal's hat sent him, but his head was 〈◊〉 off, before it came. Allin had a Cardinal's hat, but with 〈◊〉 thin lining (means, I mean, to support his state) that he was 〈◊〉 called the starvelling Cardinal. Stapleton was made Professor of a petty University, scarce so good as one of our free-schools in England. Saunders was starved. William Rainolds was 〈◊〉 to a poor vicarage under value. On Harding his 〈◊〉 D Featleys. bestowed a Prebend of Gaunt, or to speak more properly, a 〈◊〉. exploded. 〈◊〉 Prebend. Many others get not any thing, so that they wish themselves at home again; and sometimes return in the same 〈◊〉 in which they went. And the glory thereof] wherewith he hoped to dazzle our 〈◊〉 eyes (those windows of the soul) and so to imprison his affections. But he mistook himself. This heavenly Eagle had 〈◊〉 irretertum, nothing moved with these tempting objects. But 〈◊〉 many are there (alas) that have died of the wound of the 〈◊〉? that have fallen by the hand of this vile strumpet, the world? who by laying forth her two fair breasts of profit and pleasure, hath cast down many wounded, as Solomon's harlot, Prov. 7. 26. And by the glistering of her pomp and 〈◊〉, hath 〈◊〉 〈◊〉; as the going fire leads men into hedges and ditches: 〈◊〉. 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉, which when she cannot over take the 〈◊〉 〈◊〉, doth with her 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉, so that they have no power to 〈◊〉 away till she have 〈◊〉 them to death. Verse 9 And he saith unto him, All these things will I give thee.] A great catch sure: even just nothing: for he showed out Saviour only shows and shadows, apparitions and resemblances 〈◊〉. of things. The word also used in the former verse for (glory) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 an opinion or imagination. So St Luke styles all Agrippa's 〈◊〉, but a fantasy. David tells us, that man walketh in a vain shadow. Now a shadow is something in appearance, nothing in 〈◊〉: So the Apostle calleth all these things, that the devil 〈◊〉 our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an accidental mathematical figure, 1 〈◊〉 7. 31. without solidity or substance. And further tells us, that this figure 〈◊〉 away, is ever in transitu, like the streams of a river, 〈◊〉. that 〈◊〉 by the sides of a City, no man can stop: or if we could retain the things of this life, yet not the world only passeth away (saith the Apostle) but the lusts thereof. So that a man 〈◊〉 〈◊〉 17. 〈◊〉 make his heart delight in the same thing still. 〈◊〉 〈◊〉 〈◊〉 fastidio sunt. We loathe after a while what we lusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Amnon did Tamar) and quickly find a satiety, yea an unsatisfy ingnesse in the creature. For he that loveth silver shall not 〈◊〉. 〈◊〉. 10. be satisfied with silver, nor though he could heap up his hoards to the stars, and engross a monopoly of all the wealth in the world. Non 〈◊〉 satiatur cor 〈◊〉, quam corpus aurâ. You may assoon 〈◊〉 a bag with wisdom, a chest with 〈◊〉, or a circle with a triangle, as the heart of man with any thing here below. All that earth can afford, is, fumus 〈◊〉 (saith one) 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. saith another: Vanity and vexation, saith Solomon the 〈◊〉. wise: To whose impartial verdict (grounded upon so good 〈◊〉) 〈◊〉. 1. 2. we shall do well to subscribe, without believing the 〈◊〉 cracks, or trying any further conclusions. The Centurists 〈◊〉, All these things will I give thee, thus; I will make thee Pope. And indeed many Popes were advanced to that Sea 〈◊〉 by the devil, as Histories relate. Who, had they but 〈◊〉 what is usually done at their inthronization, would D 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. never have been so hasty. For before the Pope is set in his Chair, and puts on his triple Crown, a piece of row, or wad of straw is set on fire 〈◊〉 him, and one appointed to say, Sic transit 〈◊〉, The glory of this world is but a 〈◊〉. This is only 〈◊〉 of form and Ceremony: As is also that, that one day in the year the 〈◊〉 Almoner rideth before him, casting abroad to the 〈◊〉 certain pieces of brass and lead, saying, Silver and gold have I none, but such as I have I give you, Whereas that 〈◊〉 〈◊〉 holds a golden cup in her hand, and her merchants that trade with her, are the Grandees of the earth, Revel. 18. and are 〈◊〉 in Apo. 18. 〈◊〉 rich by her, vers. 15. The Cardinal of Toledo hath a hundred thousand pound a year coming in; The Archbishops of Germany are 〈◊〉- 〈◊〉 (many of them) and have revenues accordingly. Petrarch reporteth, that in the treasury of Pope 〈◊〉. John the 22. were found after his death 250. tuns of gold. And Sphinx. Philos. p. 〈◊〉. of Boniface the eighth it is storied, that when he was taken by Philip the fair, King of France, and his palace rifled, there was more treasure found, than all the Kings of the earth were able to 〈◊〉. show again. Otto, one of the Pope's Mice-catchers (as the story It was 〈◊〉 and trimly 〈◊〉 by 〈◊〉 Innocent 〈◊〉. Verè 〈◊〉 deliciarum Papis suit tun Anglia & 〈◊〉 inexhausius. 〈◊〉 them) sent hither by Gregory 9 after three years raking 〈◊〉 of money by most 〈◊〉 arts, at last departing 〈◊〉, he left not so much money in the whole Kingdom, as he either 〈◊〉 with him, or sent before him. Judge by this, what they did throughout all Christendom. The Pope, saith one, could never want money so long as he could hold a pen in his hand. Thus it was then; but how now? Bellarmine complains, that since by us the Pope was cried down for Antichrist, his Kingdom 〈◊〉 not Non 〈◊〉, non crevit 〈◊〉 〈◊〉, sed 〈◊〉 magis ac 〈◊〉 〈◊〉 evit, 〈◊〉. de Pap. 〈◊〉 c. 21. only not increased, but every day more and more decreased. And Cotton the 〈◊〉 〈◊〉, That the authority of the Pope of Rome is incomparably less than it was: And that now the Christian Church is but a diminutive. Hereupon also the Cardinals (who 〈◊〉 wont to meet oftener) meet but once a week, because the 〈◊〉 of the Court of Rome grow 〈◊〉. And albeit the 〈◊〉 Concla. ex Synta 〈◊〉 l. 15. c 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 good, and 〈◊〉 blood, his honours and manners rose together; yet abates he as little of his former pomp and pride, as the 〈◊〉 doth since his fall, in taking upon him here to dispose of all the Kingdoms of the earth, as his: and requiring our Saviour (the Os 〈◊〉 & 〈◊〉 〈◊〉, in eodem sunt 〈◊〉 to. Sphinx Phil. 601. true Lord of all) to 〈◊〉 down and worship him. The Cardinals he still createth with these words, Estote fratres nostri & principes mundi. And, as another 〈◊〉 (who was the first that 〈◊〉 that honour) he holdeth forth his feet to be kissed, having the sign of the 〈◊〉 shining with pearls and 〈◊〉 stones 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 crucem Christi derideat, saith mine 〈◊〉 〈◊〉. In 〈◊〉 word, with his pomp and primacy, gain and 〈◊〉, 〈◊〉 and riches, fat Bishoprics and Cardinalships, as he 〈◊〉 〈◊〉 〈◊〉 Luther, and gain him to his side: so he gets and 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 to that rotten religion. Pauper Lutherus 〈◊〉 〈◊〉 〈◊〉, said Erasmus; it being then the ready way to 〈◊〉 to write and rail against Luther, as Eccius, 〈◊〉, 〈◊〉 others found it. But Christ will one day whip such 〈◊〉 〈◊〉, and their customers out of his house, as he did 〈◊〉 〈◊〉 the Gospel; chase them out of his presence, as Nehemiah did 〈◊〉 son in Law; Curse them with a curse, that run 〈◊〉 after the error of 〈◊〉 for 〈◊〉. Let the Romish 〈◊〉 offer as large as the devil doth here, every one that hath any thing of Christ in him, will answer with that noble Italian 〈◊〉 (Galeacius Caracciolus marquis of Vico in 〈◊〉) who being tempted by a Jesuit to revolt for money, 〈◊〉 out, Let their money perish with them, who esteem all the gold in the world worth one day's society with 〈◊〉 Christ, and his holy Spirit. And cursed be that Religion for ever, etc. If thou wilt fall down and worship me.] Luke saith, Worship before me. So that to worship before an Idol is to worship the Idol, whatever the Romanist pretend and plead to the contrary. And not only so, but to fall down, as the devil would have had our Saviour here (though it be not come to worshipping) is a grievous 〈◊〉. 2. 8. sin. St John had not yet worshipped the Angel, but only fallen down, as desirous to worship, and is taken up by the Angel, for that idolatrous gesture. Woe then to those Rimmonites, that plead for an upright soul in a protrate body; and allege for their warrant, that of Apocryphal Baruc, Chap. 6. Wherefore when ye see the multitude of people worshipping them behind and before, say ye in your hearts, O Lord, it is thou that 〈◊〉 test only to be worshipped. Serve we God with our bodies also; and say with David and Christ, Lord, a body hast thou 〈◊〉 〈◊〉 8. Lo, I come to do thy will therewith. But what a 〈◊〉 〈◊〉. and detestable boldness was it in the devil, to move speech 〈◊〉 〈◊〉 a sin as this, to our Saviour Christ? It was extreme sauciness in Satan to adjure our Saviour (whom he there calls, The Son of the most high God) not to torment him, it was horrible Mark 5. 6, 7. impudence. But nothing comparable to this in the Text, to worship the devil in person: than which, what can be imagined more odious? We see then to what execrable sins the best may be tempted. Capell of Ten. A man is to expect (saith one) if he live out his days, to be urged to all sins, to the breach of every branch of the ten Commandments: and to be put to it in respect of every Article of our Creed. Have you not been tempted (saith another) in 〈◊〉 〈◊〉. this or that kind? It is because God in mercy would not lead you into temptation. Yea this is, in some sort, more to be acknowledged 〈◊〉 victory, when ye were tempted. For not to be tempted is more immediately from God, and 〈◊〉 in man's power, then to prevail against temptation. For nothing doth overcome us without our will: but without our will doth God lead us into trial: for he knoweth we would taste little of these, if we might 〈◊〉 〈◊〉. 〈◊〉. be our own carvers. Simon, Simon (saith our Saviour) Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath desired to have you to winnow you (that is, 〈◊〉 trouble and hurt you, saith a Father) as a challenger desireth to have one of the other side to combat with: as Goliath called for a man to match him. Now either God denies him, or delivers us, so that that evil one toucheth us not, viz. Tactu qualitativo, with 1 〈◊〉. 5. 18. a mortal touch, as Cajetan glosseth that Text, I have prayed for thee, saith our Saviour, that thy faith fail not. He prayed for all, but especially for Peter, because more violently tempted. As, 〈◊〉. 4. 〈◊〉. 〈◊〉. 10 7. because more shamefully foiled, therefore, Go tell my Disciples and Peter, that I am risen; and that thereby he is justified. I have prayed; so that the remedy was ready made before the disease, the salve before the sore, or else it might have come too late: As those that are stung by a scorpion, if they be not presently anointed with oil of scorpions, die for it: and as those that have drunk poison, if they take not an antidote immediately, ere it get to the vitals, perish infallibly. God in Christ hath all plasters and pardons ready made and sealed. Else, we might die in our sins, whiles the pardon is providing. Verse 10. Get thee hence, Satan.] Avaunt, avoid, be packing. This was an indignity not to be endured, as great every way, as if the 〈◊〉 scoundrel upon earth should assault the chastity of the greatest Empress. Our Saviour therefore will endure him no longer, but commands him out of his presence, with utmost indignation. And surely madness, in case 〈◊〉 God's dishonour, is far better than meekness. Here, if 〈◊〉 〈◊〉 besides ourselves, it is to God, as Paul said to the Corinthians; and as he did, when 2 Cor. 5. 13. 〈◊〉 dealt with Elymas that firstborn of the devil, when he saw . him 〈◊〉 the deputy, He set his eyes upon him, saith the Text, as if he would have run thorough him. After which lightning follows that terrible thundercrack, Full of all 〈◊〉 and of 〈◊〉 〈◊〉, etc. So the Angel of Ephesus could not abide those 〈◊〉. 〈◊〉, 〈◊〉. 〈◊〉, Revel. 2. 2. Nor could David brook the workers of iniquity: he casteth down the gauntler of defiance against them, as his utter enemies, He hateth them with a perfect hatred. Hezekiah 〈◊〉. 〈◊〉 〈◊〉, 〈◊〉. pulled down the brazen Serpent (when the people idolised it) and called it a piece of brass. And Josiah would not let stand the horses of the Sun, and other monuments of Idolatry, upon any entreaty. King Edward the 6th, being laboured by some of his best friends, to permit the Lady Mary his sister, to have Mass in her house, answered, He would rather spend his life, and all he had, then to agree and grant to that he knew certainly to be against Act and 〈◊〉 fol. 〈◊〉. the truth. And another time, in his message to the Rebels of 〈◊〉: Assure you, most surely, said he, that we, of no earthly thing under heaven, make such reputation as of this one, to have our law obeyed, and this cause of God which we have taken in hand, to be thoroughly maintained. From the which we will never remove an hairs breadth, or give place to any creature living, much less to any Subject; wherein we will spend our own royal Person, our Crown, Treasure, Realm, and all our State, whereof we assure you of our high honour. Now God's blessing be 〈◊〉 1189 on that blessed heart, that 〈◊〉 such a stomach against God's dishonour; and 〈◊〉 entertain all wicked attempts and assaults with this Apage of our Saviour. And woe to them that cry Euge to such. Whether we may say to the Tempter, as our Saviour did, Get thee hence; and not rather as the Angel, The Lord rebuke 〈◊〉 9 thee, is questioned by some; because it is his only, to command the devil. But that we may, and must say to him, no man doubts, as our Saviour did to the Pharisees, Why tempt ye me, ye hypocrites? Mat 〈◊〉 18. as Naboth did to Ahab, God forbid me any such wickedness: As Solomon to his mother, Ask the Kingdom also: As the 1 King 2. 22. witch of Endor to Saul, Why seekest thou to take me in a snare, to 1 Sam. 28. 9 cause me to die? Thus, Resist, saith Peter: Stand fast, saith 1 〈◊〉 〈◊〉 9 Paul: Resist, and Satan will flee, he is but a coward. Stand, 〈◊〉 〈◊〉 14. and then Satan will fall. Not to yield, is to conquer: if he cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. us not down, we are then accepted, as if we did cast him down. We do ever-overcome, saith that great Apostle, because in our Rom. 8 37. head Christ we overcome before we fight, and are sure of victory, Solomon G. snerus apud Melch. 〈◊〉. Revel. 12. 1. Quare apage sis, Diabole, & tela tua in hoc semen mulier is converte: hunc si viceris, me quoque viceris, said one, Devil, do thy worst to Christ: conquer him and take all. For it is written] This two-edged sword our Saviour had Isa, 6 〈◊〉. 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found to be metal of proof, and therefore holds him to it. Only the Scriptures scare the devil, as only faithful prayer can charm him. Athanasius writeth that evil spirits may be put to flight by a Charm. that 68 Psalms, Let the Lord arise, and his enemies be 〈◊〉. But this is true of the whole word of God, which is armour of proof against the devil. Thou shalt worship the Lord thy God.] Thou shalt fear the Lord thy God, saith Moses. So Matth. 15. 9 with Isa. 29. 13. See Psal. 2. 11. Josh. 24 11. Heb. 12. 27. Solemon sets the 〈◊〉 Prov. 1. 7. of God as the basis and beginning of God's work and worship, in 〈◊〉. 〈◊〉 5. the beginning of his works. And again, in the end of them, makes Deum 〈◊〉 parùm 〈◊〉, valdè 〈◊〉; 〈◊〉 qui non 〈◊〉 〈◊〉, auget 〈◊〉. Full 〈◊〉. it the end and upshot of all. For they that fear the Lord will keep his Covenant, Psal. 103. 13— 18. Yea, they will work hard at it, as afraid to be taken with their tasks undone, Act. 10. 35. They will give him both the shell of outward adoration, and the kernel of inward devotion; truly, without halting, and totally without halfing; truly, both for matter and manner; totally, both for subject and object; as David who did all the wills of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with all his heart, all the days of his life. The Gentiles could Act. 13. say, that God must be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either to our utmost, or not at all. And Plutarch compares our duty to a certain fish, which eaten sparingly, hurteth; but being eaten up all, is medicinable. And him only shalt thou serve.] With inward worship, as Stuchius the sacrific 〈◊〉 〈◊〉 8. in 〈◊〉 expedition against Naples, came into the field like thunder and lightning, but went out like a snuff: more than a man at first, less than a woman at last. Guicciard. before with outward. And so, God only is to be served; for it supposeth omniscience, omnipresence and omnipotence, which are in none else but God. Sunt qui colendi verbum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictum volunt, eò quòd plerunque Dei hominumque cultus cum adulatione & hypocrisi est conjunctus. Sic à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gallicum & nostrate flatter. Sic adorare quidam dictum volunt ab ore, tamet si ment magis, quam ore vera fiat adoratio. Quinetiam adorare antiquis idem fuit quod agere. Verse 11. Then the devil left him.] If Christ command him away, there's no abiding for him. Here he was foiled and quelled, and, as it were, cast down and killed by Christ our Champion. He came into the field like another Goliath, cracking and 〈◊〉. l. 1 e 〈◊〉 Nulla maj r tentatio 〈◊〉 〈◊〉 〈◊〉 ne 〈◊〉. calling craven, but ere he went thence, was made to hop headless, as he. First a terror, afterward a scorn, as it was anciently said of those Chariots, armed with scythes and hooks. Henceforth therefore, though we are ever to expect temptations, till such time, as we have gotten that great gulf between the devil 〈◊〉 〈◊〉. us, Luk. 16. 26. Yet fear none of those things that ye shall suffer. Behold, the devil shall (by his imps and instruments) cast 〈◊〉 of you (not all) into prison (not into hell) that ye may be tried (not destroyed) and ye shall have tribulation ten days (so 〈◊〉, 〈◊〉. 2. 10. and no longer.) Be thou faithful unto the death, and I will 〈◊〉 thee a crown of life. Satan can look for no Crown, he is in perdition already. His aim and endeavour is, to draw us into the same condemnation. This we escape, if we resist, steadfast in the faith: for than he perceives Christ, the chief Captain of our salvation to be there; and therefore flees his presence, ever since he felt his prowess. Chrysostom saith, That by the Sacrament of the Lords Supper we are so armed against Satan's temptations, that he 〈◊〉 from us no otherwise, then if we were so many leones ignem expuentes, lions that spit fire. It is not silly people's defying the devil, and spitting at his name, that avails any thing: for 〈◊〉 spit not low enough; they spit him not out of their hearts: yea, they admit him thereinto by yielding to his suggestions; and are miserably foolish, as if men should startle at the name of fire, and yet not fear to be scorched with the flame thereof. Our 〈◊〉 way is to run to Ithiel and Ucal, as Agur did, to Christ, the Author 〈◊〉. 30. 1, 2. and finisher of our faith; who here gave the devil such 〈◊〉 12. 2. an inglorious 〈◊〉, trampled him in the mire, triumphed over him, and hath promised to tread him under our feet shortly, Rom. 16. 20. And lo, the Angels came and ministered unto him.] Perhaps 〈◊〉 King. 〈◊〉 〈◊〉. 〈◊〉. 9 & 10 〈◊〉 Luk 1. 〈◊〉. Act. 0 4. & 27 〈◊〉. food to 〈◊〉 body, as once to Elias; but certainly comfort to 〈◊〉 soul, as to Jacob, Hagar, Daniel, Zecharias, Joseph, Cornel us, Paul, etc. Socrates and Theodoret tell us of one Theadorus, a 〈◊〉, put to extreme torments by Julian the 〈◊〉, and 〈◊〉 〈◊〉 by him, when he saw him unconquerable 〈◊〉 tells us, that he met with this Martyr, a long time after this trial, and asked him, Whether the pain he felt were not 〈◊〉? He 〈◊〉, That at first it was somewhat 〈◊〉 〈◊〉 〈◊〉 after a while, there seemed to stand by him a young man in 〈◊〉, who with a soft and comfortable handkerchief, wiped off the sweat of his body (which through extreme pain and anguish was little 〈◊〉 than blood) and bade him, Be of good cheer. Insomuch as that it was rather a punishment then a pleasure to him to be taken off the rack, sith, when the tormentors had done, the Angel was gone. And how many unspeakable comforts ministered the good Angels to the modern Martyrs in their prisons, at the stake, and in the fire? Christ indeed was not comforted by them, till the temptation was over; but to us they minister, many times, in the hour of temptation. They have power over the devils, to restrain them: and (though invisibly and insensibly) are as ready to help and comfort us, as the evil Angels to tempt and trouble us: else were not our protection equal to our danger, and we could neither stand nor rise. An Angel stood at Zecharies right hand, Luk. 1. 11. (as the devil did at Jehoshuahs' (Zech. 3. 1.) to show how ready and handy they are to defend and support the Saints. It was as he was burning incense. The Angels are busiest about us, when we are in God's work: which to set forth, the hangings of the Tabernacle of old were full of 〈◊〉 within and without. He said unto him, Fear not, Zechary. The blessed spirits (though they do not often vocally express it, do pity our humane frailties, and secretly suggest comfort to us, when we perceive it not. Always they stand looking on the face of God to receive commandments, for the accomplishment of all designs for our good; which they have no sooner received, than they readily dispatch, even with weariness of flight, as Dan. 9 〈◊〉. with so much swiftness, as if they had wearied themselves with fleeing. I read of a Friar that undertook to show to the people a feather of the wing of the Angel Gabriel. A plume of whose feathers it might better have become the Pope to send to 〈◊〉 the Irish Rebel, than that plume of Phoenix-feathers he sent to honour B. 〈◊〉: 〈◊〉. 〈◊〉. of God's 〈◊〉, p 174. and encourage him; had his holiness such command over Angels, as they say he hath, or did he not rather collude in one thing, as that Friar did in another. Verse 12. Now when jesus heard that john was cast into prison] For Herodias his sake, though under pretexts of fear of sedition, because of the great multitudes that followed and admired him, as josephus hath it. This hath ever been an ordinary 〈◊〉 〈◊〉. l. 〈 ◊〉 〈◊〉. 7. cast upon the most 〈◊〉, to be 〈◊〉 of sedition, and 〈◊〉 of the State. 〈◊〉 〈◊〉 held and called a Traitor, Elijah a troubler of Israel, Paul a pest, Luther, tuba rebellionis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trumpet of rebellion, etc. juvenies apud Tacitum quentatas accusationes Majestatis: unicum crimen eorum qui Act. 14 5. crimine vacabant, saith Lipsius. There was some colour of right, yea of piety laid upon the French massacre, and by edicts, a fair cloak sought, to cover the impious fraud, as if there had been some wicked conspiracy plotted by the Protestants against the King, the Queen-mother, the King's brethren, the King of Navarre, Camd Elizab. fol. 163. and the Princes of the blood. For there was coin stamped in memory of the matter, in the forepart whereof, (together with the King's picture) was this inscription, Virtus in rebelle●. And on the other side, Pietas excitavit justitiam. Not many years before this, Francis King of France, when he would excuse to the Princes of Germany (whose friendship he then sought after) that cruelty he had exercised against the Protestants, he gave out that he punished Anabaptists only, that bragged of Enthusiasms, and cried down Magistracy, stirring up the people to sedition, as they had done, not long before in Germany. This foul 〈◊〉. Annal. vol 2 ● 454. aspersion cast upon true Religion, gave occasion to Calvin (than a young man of 25. years of age) to set forth that incomparable work, called his institutions of Christian Religion. Concerning which, Paulus Melissus long since sang, Praeter Apostolicas post Christi tempora chartas, Huic peperere libro saecula nulla parem. Since Christ's and the Apostles time no such book hath been written. He departed into Galilee] Succenturiatus prodit joanni, saith a learned Interpreter. He therefore went into Galilee (which was under Herod's government) to be, as it were, a supply and successor to john, whom Herod had imprisoned. How well might the tyrant say of the Church, as those Persians did of the Athenians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We overturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 them, and yet they fall not; we wound them, and yet they fear not. St Basil bade the persecuted Christians tell the tyrants with a bold and brave spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye prevail again, yet surely ye shall be overcome again. For there is neither power nor policy against the Lord. Charles the 〈◊〉 〈◊〉 in 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fifth (than whom all Christendom had not a more prudent Prince, nor the Church of Christ (almost) a sorer enemy) when he had in his hand Luther dead, and Melancthon and Pomera●, and certain other Preachers of the Gospel alive, he not only determined not any thing extremely against them, or violated their graves, but also entreating them gently, sent them away, not so much as once forbidding them to publish openly the doctrine that Act. and Mon. 1785. they professed. For it is the nature of Christ's Church, the more that persecutors spurn against it, the more it flourisheth and increaseth, as the Palmtree spreadeth and springeth the more it Durun ut ilex tonsa bipennibus, per damna, per caedes ab ipso Ducit opes animumque ferro, Horat. is oppressed: as the bottle or bladder, that may be dipped, not drowned; as the Oak that taketh heart to grace from the maims and wounds given it, and sprouts the thicker; as Fenugreek, which the worse it is handled (saith Pliny) the better it proves. This made Arrius Antoninus (a cruel persecutor in Asia) cry out to the Christians, who came by troops to his tribunal, and proclaimed themselves Christians (so offering themselves to death) O miseri, si libet perire, num vobis rupes aut restes desunt? Tertul. ad Sca●ulam. O Wretched men, of ye be so desirous to die, have you neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rocks nor halters, wherewith to dispatch yourselves? Diocletian after he had in vain done his utmost to blot out Christ's Name from under heaven, and could not effect it (such was the constancy of the Primitive Christians, that no sufferings could affright or discourage them, but that they grew upon him daily, do what he could to the contrary) laid down the Empire in great discontent, and betook himself (as Charles the fifth also did) to Bucholcer. a private course of life. As Lambs breed in winter, and Quails Chronol. Numb. 11. 31. came with the wind: So good Preachers and people spring most in hard times. No fowl is more preyed upon by hawks, kites, etc. then the Pigeon, yet are there more doves than hawks or kites for all that, saith Optatus. So the sheep; and so the sheep of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ, A little little flock, he calleth it, but such as all the Wolves on earth, and devils in hell cannot possibly devour. The Luk. 12. 32. Christians of Calabria suffered great persecution, Anno 1560. for being all thrust up in one house together, as in a sheep-fold, the Executioner cometh in, and amongst them taketh one, and blindfoldeth him with a muffler about his eyes, and so leadeth him forth into a larger place, where he commandeth him to kneel down: Which being done, he cutteth his throat, and so leaving him half dead, and taking his butcher's knife and muffler all of gore blood, cometh again to the rest, and so leading them one after another, he dispatcheth them all, to the number of 88 All the elder went to death more cheerfully, the younger were more timorous. I tremble and shake (saith a Roman-catholic, out of Act. and Mon. fol. 859. whose letter to his Lord this is transcribed) even to remember how the executioner held his bloody knife between his teeth, with the bloody muffler in his hand, and his arms all in gore-bloud, up to the elbows, going to the fold, and taking every of them one after another by the hand, and so dispatching them all, no otherwise then doth a butcher kill his calves and sheep. Notwithstanding all which barbarous cruelty the Waldenses or Protestants were so spread, not in France only their chief 〈◊〉, but in Germany also, many years before this, that they could travel from Collen to 〈◊〉 of the Church, p. 〈◊〉. Milan in Italy, and every night lodge with hosts of their own profession. It is not yet a dozen years since Pope Urban the eighth (that now sitteth) upon the surrender of Rochel into the French Kings hands, sent his Breve to the King, exasperating him against Reliquias 〈◊〉 〈◊〉 in Gallica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Protestants in France, and eagerly urging, yea, enforcing the destruction of all the heretics, stabling in the French vineyard, as his Inurbanity is pleased to express it. But what shall be given unto thee? Or what shall be done unto thee, thou foul tongue? Sharp arrows of the mighty with coals of Juniper (Psal. B. Hall's answ. to Pope Urban his Inurbanity, etc. 120. 4, 5.) which burn vehemently, and smell sweetly. God shall shortly put into the hearts of the Kings of the earth (and this King among the rest of the ten) to hate the whore, to eat her flesh, and to burn her with fire, Revel. 17. 16. There are not Babylon altera adhuc stat, citò itidem casura, si essetis 〈◊〉. many ages past, since one of his predecessors broke open the gates of Rome, 〈◊〉 the walls, dispersed the Citizens, and condemned the Pope to a dark dungeon, lading him with bitter scoffs Petras. de rem. 〈◊〉. fort. dial. 118. and curses. There are not many years past, since the Realm of France was ready, upon the Pope's refusal, to reblesse K. Henry 4. upon conversion to them, to withdraw utterly from the obedience Philip. le Beau. of his Sea, and to erect a new Patriarch over all the French Sands his relation 〈◊〉 〈◊〉. Relig. Church. The then Archbishop of Burges was ready to accept it: and but that the Pope (in fear thereof) did hasten his benediction, it had been effected, to his utter 〈◊〉 and decay. Before 〈◊〉 of Toler. by Gabriel 〈◊〉, p. 〈◊〉. he would do it, he lashed the King in the person of his Ambassador, after the singing of every verse of miserere, until the whole Psalm was sung out. Sed 〈◊〉 Evangelij jubare, sagaciores, D. Prideaux contra 〈◊〉 〈◊〉. ut spero, principes, adnutum hujus Orbilij non solvent subligacula, saith a great Divine of ours. King Henry the eighth and the French King (some half a year before their deaths) were at a point to have changed the Mass in both their Realms into a Communion: Also to have utterly extirped the Bishop of Rome, etc. Act. and 〈◊〉. Ex 〈◊〉 Cranmeri, fol. 1135. Yea, they were so thoroughly resolved in that behalf, that they meant also to exhort the Emperor to do the like, or to break off from him. The same Emperor to be revenged upon Pope Clement his enemy, abolished the Pope's authority throughout all Anno 1526. Scult. Annal. Decad. 2. p. 2. Spain, his native Kingdom, declaring thereby (the Spaniards themselves for example) that ecclesiastical discipline may be conserved without the Papal authority. The Eastern Churches 〈◊〉 〈◊〉 illius 〈◊〉. have long since separated; the other four Patriarches dividing Basil. apud Baron. Annal. 〈◊〉. 4. themselves from the Bishop of Rome, and at their parting using these or the like words; Thy greatness we know, thy covetousness we cannot satisfy, thy encroaching we can no longer abide, live to Cade of the Church, ex D. Field, Gerson, & Carleton. thyself. Neither are the Western much behind, especially since all was changed in that Church, manners, doctrine, and the very rule of faith in the Trent- 〈◊〉. Then (according to some Revel. 〈◊〉. 3. Brightman. 〈◊〉, etc. Expositors) did the second Angel pour out his vial upon the sea (upon that conflux of all sorts at Trent) and it became as the 〈◊〉 of a dead man (those deadly decrees are written with the blood of heretics) and every living soul died in that sea, as once the fish of Egypt. For none that worship the beast have their names written in the book of life of the lamb, slain from the foundation of the world, Revel. 13. 8. Slain, I say, as in his father's decree and promise, as in the Sacrifices of the Law, and faith of his people; so in his members and Martyrs, beheaded as John Baptist, or 〈◊〉 〈◊〉, semen Ecclesiae. Tert. otherwise butchered for the witness of Jesus, and for the Word of God. But the blood of the Martyrs was the seeding of the Church. God was never left without witnesses, as is seen in our Testes 〈◊〉 per 〈◊〉. Catalogues; but although John was cast in prison, yea beheaded in the prison, as if God had known nothing of him (quoth that D. Featleys' Catalogue, Protestants Calendar. Martyr) yet there never wanted a Jesus to go into Galilee: And that guilty Edomite Herod was sensible of it, Matth. 14. 2. when he said to his servants, This is John Baptist, he is risen from the Revel. 11. 10, 11. dead. In like sort the Romish Edomite, after he had done to death Christ's two ancienter witnesses, that (Baptist-like) came 〈◊〉 in Apo. 14. 6. in the spirit and power of Elias, to confute and confound their 〈◊〉 in that language signifieth a goose, 〈◊〉 a swan, and john 〈◊〉 at his death prophesied it. Baal-worships, yet to his great grief and regret, he hath seen them revive and stand upon their 〈◊〉 again, in that heroical Wicliff, who is said to have written more than 200. volumes against him, in that Goose of 〈◊〉, that Swan of Saxony (those three 〈◊〉 Angels, That flew in the midst of heaven, 〈◊〉 the everlasting Gospel to preach to them that dwell on the 〈◊〉. 1 〈◊〉 6. 〈◊〉 〈◊〉 pap. earth,) together with those other noble Reformers in all Christian Churches. By whom, ever since the Pope was declared to Rome cap. 〈◊〉. 〈◊〉 〈◊〉. pag. 〈◊〉. be 〈◊〉, his authority (saith Bellarmine) hath not only not 〈◊〉, but daily more and more decreased. The fourth 〈◊〉 hath lost a head, as Cusanus the Cardinal had prophesied, Anno Domini 1464. and after him Trithemius the Abbot, Anno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1508. A sect of Religion, saith he, shall arise once within this 〈◊〉 years, to the great destruction of the old Religions. It is to 〈◊〉 〈◊〉 that the fourth beast will lose one of her heads. This he 〈◊〉 in his book concerning Angels and Spirits. What kind of spirit it was (black or white) that dictated unto him this prophecy, which fell out accordingly, and was fulfilled 〈◊〉 〈◊〉 Luther, I cannot tell. But the godly learned 〈◊〉 Bucholc. Chron. it was from that evil spirit, who is said to have sung before, 〈◊〉, tibi subitò motibus ibit amor. As the Emperor Frederick is reported also to have foretell in this distich: Roma 〈◊〉 titubans, variis erroribus acta, 〈◊〉 boc 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 p 〈◊〉 Philos. Corruet; & 〈◊〉 〈◊〉 esse 〈◊〉. Verse 13. And leaving 〈◊〉] Where he had had his conception and education; and did 〈◊〉 in a special manner affect them, and 〈◊〉 their good, but they would not. For when 〈◊〉 〈◊〉 have healed Israel, than the iniquity of Ephraim broke our, as the leprosy in their foreheads, Hos 7. 1. they refused to be reform, they hated to be healed. Some few sick folk he healed there, and that was all he could do for them, more than marvel at their unbelief. He could do there no mighty work, saith St Mark; and therefore left them, saith St Matthew; then the 〈◊〉. 6. 5, 6. which he could hardly have done them a greater 〈◊〉; For, woe be unto you, if I depart from you, Host 9 12. In the 9, 10, 〈◊〉 11. 〈◊〉 of 〈◊〉, God makes divers removes: And 〈◊〉 as he goes out, some judgement 〈◊〉 in, till at length he was 〈◊〉 gone out of the City, Chap. 11. 23. And then followed 〈◊〉 〈◊〉 calamity in the ruin 〈◊〉. O pray that the Sun of that dismal day may 〈◊〉 arise, wherein it shall be said, That our 〈◊〉 stick is removed, that our Sun is eclipsed, that the Revel. 〈◊〉. 〈◊〉 is 〈◊〉 from our English Israel, that Christ hath turned his back upon this our Nazareth, 〈◊〉 preces & lacrymas, cordis logatos, saith Cyprian. Currat poenitentia ne praecurrat sententia, saith Chrysologus. Wish we for our Church, as 〈◊〉 did for the Romish Synagogue, that we had some Moses to take away the evils and abuses therein. Nam non unum 〈◊〉 vitulum, sed multos habemus. And then sing as another did, Ah, ne diem illum posteri Vivant mei, qiso pristinum Vertantur in lutum aurea Quae nos beârunt saecula! He came and 〈◊〉 in Capernaum] Happy town in so sweet and precious an Inhabitant! and is therefore said to be lifted up to Heaven, Matth. 11. 23. as Revel. 7. among those that were sealed of the several Tribes Judah is first reckoned of all Leahs children, because our Lord sprang out of Judah: and Nepthali (of all those of Rachel's side) because at Capernaum, in that Tribe, he Medes in Apocalyps. dwelled, Ut utrobique superemineat Christi praerogativa, saith an Interpreter, That Christ may be all, and in all. Here he dwelled Sie 〈◊〉 par. 〈 ◊〉 〈◊〉 40. art 3. in an house, either let or lent him: for of his own he had not where to rest his head, Matth. 8. Here he paid tribute as an inhabitant: juxta Hieron. in Mat. 8. and hither he resorted and retired himself, when he was tired at any time with preaching and journeying, and was willing to take rest; which yet hardly he could do, thorough the continual concourse, but was glad to get into a ship or desert to pray, eat or sleep. Which is upon the sea-coast.] That is, hard by the lake of Genesaret in Galilee of the Gentiles. Josephus calls it a Town, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joseph. in vita sua. 〈◊〉 it was without walls (belike.) For Strabo writeth that Pompey had commanded the walls of all 〈◊〉 Cities in those 〈◊〉 l. 16. parts, to be pulled down. St Hierom also saith it was a Town, Hieron in nom 〈◊〉. and that it so continued till his times. But St Matthew, and St Luke name it a City, wherein there was a Synagogue of the Jews, and a Garrison of Herod's soldiers, because it bordered upon Arabia. It had fifteen thousand inhabitants at least, there being no Town in Galilee that had fewer, saith Josophus. The inhabitants De bello judaico. l. 3. c. 〈◊〉. might be of the same mind with those of the Hage in Holland, who will not wall their Town, though it hath 2000 households in it, as desiring to have it counted rather the principal village of Europe, than a lesser City. In the borders of Zebulon and Nepthali.] In the former whereof is Galilee, in the later this Galilee of the 〈◊〉, where stands the Town of Capernaum, and near unto it is a well of the same name, and of apt signification. For Capernaum (saith 〈◊〉 in nom. 〈◊〉. St Hierom) is by interpretation, the Town of consolation. 〈◊〉 was situate on this side Jordan, over against 〈◊〉 saida (otherwise called Julias) not far from Tiberias, and Tarichaea, 〈◊〉 places, lying like wise upon the lake. Verse 14. That it might be fulfilled, etc.] The two Testaments may be fitly resembled to the double doors of the Temple, one whereof enfolded another: The Old is the new enfolded; the new is the old explicated. For there are above 260. places of the old Testament cited in the new: so that almost in every needful point the harmony is expressed. By the Prophet Isaias] That Evangelicall Prophet, that speaketh of Christ's nativity, preaching persecution, apprehension, death, Bul 〈◊〉 in 〈◊〉. 〈◊〉. resurrection, ascension and second coming to judgement so lively as no Evangelist goes beyond him. Verse 15. The land of Zebulon, and the land of Nepthali, etc.] In 〈◊〉 were Nazareth, Beth saida, Tiberias, Cana (where our Saviour 〈◊〉 water into wine) and Naim, where he raised the widow's son; so that she was twice a mother, yet had but one child. In Nephthali were the City of Abel (where they asked 〈◊〉 〈◊〉. 10. 17. counsel of old, and so they ended the matter) Harosheth the City of Sisera, Riblah, Caesarea, Philippi and Capernaum. This burrow was the seat of the Evangelicall Kingdom; and it was 〈◊〉 chosen for such a purpose, as that which by reason of the wonderful wholesomeness of the air, fertility of the soil, 〈◊〉 to the river Jordan, and lake of Genne sareth, neighbourhood of many great Towns and famous Cities, promised a plentiful increase and income of the Evangelicall harvest. Here the corn was white unto the harvest (as at Samaria) and solicited labourers. It is a Ministers wisdom to seat himself, as near 〈◊〉 may be, where most need is, and greatest likelihood of doing good, as St Paul did often. No Church was founded at Athens, Come over into 〈◊〉, and help us. 〈◊〉. 16, 9 no good to be done there among those wits of Greece. The 〈◊〉 〈◊〉 at Ephesus, whiles a door was opened, and then departed to other places. If thou perceive thyself unfit to do more Thou hast well done that 〈◊〉 art come, Act. 10. 33. good in any place, though it be not any fault of thine (saith 〈◊〉 grave Author) away to another. If the commodity of the place prevail more with thee, there to abide, than the promoting of Christ's Kingdom, to use thy talon elsewhere, it is to be feared, thou wilt either lose thy gifts, or fall into errors and heresies, Rolloc. come in Joh. 4. 44. refies, or, at least, become a frigid and dry Doctor among such a people as have once conceived an incurable prejudice against thee. Galilee of the Gentiles] So called, either because it bordered upon the Gentiles, or, because it was given away by David to Hiram King of Tyre, or, because it was inhabited by the Assyrians, who carried the people captive, and dwelled in their room. Verse 16. The people which sat in darkness, saw a great light] Luk. 1. 78. For the dayspring from on high visited them, the bright Sun of 〈◊〉. 4. 〈◊〉. righteousness (which had all Palestine for his Zodiac, the twelve 〈◊〉 for his signs) stayed longest in 〈◊〉 and 〈◊〉: and (S. 〈◊〉 observeth) as these two Tribes were first carried into captivity, and seemed furthest from heaven, as bordering on the Gentiles, and in many things symbolising with 〈◊〉, having learned their manners; so redemption was first preached in these Countries. Physicians are of most use where diseases abound. The Prophets in Elisha's days planted at Bethel. There was at once the golden calf of jeroboam, and the school of God. 〈◊〉 in darkness, and in the region and shadow of death.] Note Joh. 3. here, that a state of darkness is a state of death. This is condemnation, this is hell-above-ground, and aforehand, that light is come into the world, and men love darkness better than light, 〈◊〉. Ut liberiùs peccent libentèr ignorant. Now surely they shall 〈◊〉 14 14. one day have enough of their so much desired darkness. They Job 24. 16. know not the light, saith job: They hate it, saith our Saviour: 〈◊〉 3. 0. They 〈◊〉 and 〈◊〉 at it, saith Solomon; therefore shall they be 〈◊〉. 〈◊〉 〈◊〉. filled with their own ways, whiles they are cast into utter darkness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a darkness beyond a. d 〈◊〉, as it were a 〈◊〉 beyond a prison, where they shall never 〈◊〉 light again, till they be 〈◊〉 Th' 〈◊〉. 1. 8. enlightened with that universal fire of the last day, to their everlasting amazement. Light 〈◊〉 sprung up.] He 〈◊〉 them out of darkness into his 1 〈◊〉. 〈◊〉. Act. 8. marvellous light. So he did the 〈◊〉 by Phil ps 〈◊〉 and miracles, whereupon there was great 〈◊〉 in that 〈◊〉. So by the ministry of Farell, Viret, Calvin, and others, he 〈◊〉 the Genevians out of the dark midnight of 〈◊〉 〈◊〉. In a thankful remembrance whereof, they coined new money, with this inscription on the one side, Post tenebras lux, After darkness light (Their posy till then had been, Post tenebras 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉, taken out of Job.) And on the other side, Deus noster pugnat pronobis. Our God fighteth for us. Verse 17 From that time Jesus began to preach.] So he had done before John was imprisoned, John 2. and 3. but now more freely and 〈◊〉, more manifestly, and all abroad, as when the daystar hath done his devoir, the Sun 〈◊〉 out to the Prov. 4. perfict day. And to say, Repent] Both for sin by contrition, and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin by conversion. Change your minds and 〈◊〉, your constitution and conversation, from worse to better: Recover 〈◊〉, 〈◊〉 & 〈◊〉 post. your lost wits with the Prodigal (who repenting is said to come to himself) and become 〈◊〉 after your folly. Pull down the very frame of the old man, unmake yourselves, as St 〈◊〉 hath Luk 〈◊〉 17. it, 1 Pet. 2. 24. Undo what you had done before, and be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 〈◊〉. 2. and metamorphosed by the renewing of your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, Except a man be born again, not 〈◊〉 〈◊〉, but 〈◊〉, 〈◊〉. 3. 3. from above, but a 〈◊〉 time (as Nicodemus understood our Saviour) except he go over all again that is past, rejecting it as unprofitable, and begin anew, he cannot see the Kingdom of God; where old things are past, all things are become new, 2 Cor. 5. 17. a whole new creation. For the kingdom of heaven is at hand.] See what is said to this whole verse, Chap. 3 2. For this was the sum and substance of the Baptists, our Saviour's, and his Apostles Sermons; and had need to be daily pressed and preached, sith it is our pensum diurnum, the first and continual work of God's Spirit in the faithful, who because they cannot wash their hands in innocency, wash them in tears: and by renewing their repentance, work and wear out all brackish and sinful dispositions, as sweet water will do the salt sea, coming into it: as wine or honey casteth out the 〈◊〉, as fast as it ariseth. Christ biddeth us as oft to pray, Forgive us our trespasses, as we pray, Give us this day our daily 2 Pet. 3. 9 bread. He not only waits for repentance from the wicked, but would also have his dearest children daily meet him, condemning themselves, Luk. 13. 5. If ye repent not also more and more, when ye see the examples of God's wrath upon others, ye shall likewise perish. Besides, some sins are passed in time that are not past in deed, if we dwell not in the undoing and reversing of them, Ezra 10. 11, 12. and 9 15. They were to begin anew their repentance, because they had not considered their marrying of strange wives. Verse 18. 〈◊〉 jesus walking by the sea of Galilee] Not for recreation sake, or to deceive the time (for he had a great multitude attending upon him to 〈◊〉 the Word of God, as St Luke noteth) 〈◊〉 as laying hold on the opportunity of calling Peter and Andrew; and, after that, 〈◊〉 and 〈◊〉 to the Apostleship. Our Saviour knew that a well chosen season is the greatest advantage of any action: which, as it is seldom found in haste, so is it too often lost in delay. The men of Issachar were in great account with 1 Chron. 12. 32 David, because they had understanding of the times, to know what Israel ought to do, and when to do it. So are they in great account with the son of David, who regard and improve (as he did here) the season of well-doing; which they that lose are the greatest losers, and the wastfullest prodigals: For of 〈◊〉 other 〈◊〉 two may be had together: but two moments of time (how much less two opportunities of time?) cannot be 〈◊〉 together. Some be semper victuri (as Seneca saith) ever about to do better: they stand futuring and whiling out the time so long, till they have trifled and fooled away their own salvation. Let us sit ready in the door of our hearts (as Abraham did in the door of his 〈◊〉) to apprehend occasions of doing Prov. 25. 11. good, as he to entertain passengers; to set a word or work upon Ecclel. 3. 11. its wheels, that it may be as apples of gold, and pictures of silver, Job 6 〈◊〉. pleasant and profitable; for every thing is beautiful in its season, and how forcible are right words? As the Bee (so soon as ever the Sun breaks forth) flies abroad to gather honey and wax: So be thou ready to every good work, waiting the occasions 〈◊〉 116. 16, 17 2 Cor. 6. 2. thereof, Tit. 3. 1. Now, now, saith David, and after him Paul; because (for aught we know) it is Now or Never, to day, or not at all. Opportunities are headlong, and, once past, irrecoverable, August. Ex hoc momento pendet aeternitas. God hath hanged the heaviest weights upon the weakest wires. Be quick therefore, Prov. 27. 1. and abrupt in thine obedience, Thou knowest not what a great-bellied 〈◊〉 quid 〈◊〉 vesper 〈◊〉. day may bring forth: Yea, thou mayst the very next hour be cut off from all further time of repentance, acceptation, and grace for ever. He saw two brethren.] He knew them and admitted them into his friendship well nigh a year before, 〈◊〉. 1 39 but now calleth them from being fishers, to be fishers of 〈◊〉. Peter is famous for his first draught, Act. 2. whereby he caught and brought to the Church three thousand souls. Casting their net into the sea.] God calleth men when they Veteres Romani Agenoriam. are busy; Satan, when they are idle. For idleness is the hour of 〈◊〉 & Strenam 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉. 〈◊〉, and an idle person the devil's Tennis-ball, which he tosseth at pleasure, and sets a-work as he liketh and listeth. God hath ordained that in the sweat of his brow man should eat his bread. The Hebrew hath it, In the sweat of his nose; for he must 〈◊〉 verò 〈◊〉 urbem 〈◊〉. labour till the sweat run down his nose. Which, if 〈◊〉 do, God hath promised, that manus molitans, the diligent, nimble handed Spec. 〈◊〉 〈◊〉. man shall not stay long in a low place. He shall stand 〈◊〉 Princes, as these painful fishermen were to stand before the Gen. 3. 19 Prince of Peace, and to be of his constant retinue. As till then, Prov. 10. 4. their busy attendance on their calling was no less pleasing to Prov. 〈◊〉. 〈◊〉. Christ, than an 〈◊〉 diate devotion. Happy is that 〈◊〉, whom his Lord when he comes 〈◊〉 〈◊〉 serving 〈◊〉 and man with his fat and 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 in jothams' judg. 9 9 Parable. For they were fishers.] 〈◊〉 〈◊〉 〈◊〉 us, & 〈◊〉 (〈◊〉 Beddingf. one) said 〈◊〉 in 〈◊〉, 〈◊〉 dona dedit & ministeria. Christ sends forth none to preach, but whom he gifteth: where the comfort is, that a small 〈◊〉 may thread a needle, and a little 〈◊〉 do better in a small river, than a great 〈◊〉. Verse 19 He saith unto them, Follow me.] And together 〈◊〉. 5. 17. with his Word 〈◊〉 went forth a power inclining them to follow: whereby it appears, that they were not only of the many that are called, but of those few that are chosen. The Lord knoweth who are his, saith St Paul. But this knowing of his is carried secret, as a river under ground, till by 〈◊〉 calling he 〈◊〉 them from the rest; 〈◊〉 they can call upon the Name of the 2 Tim. 2. 19 Lord, and depart from evil. This, when they are once 〈◊〉 of Christ, they must be acting; when he hath tuned and touched us, we must make music; and 〈◊〉 the 〈◊〉 embreaths us, we must turn about as the Mill: and 〈◊〉. 14 4. follow the Lamb wheresoever he 〈◊〉, as these 〈◊〉 did. 〈◊〉. 5 〈◊〉 And I will make you fishers of men,] Of live men, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to catch fish alive, because they are more vendible. An apt metaphor, wherein, 1. The world is compared to the sea, for its unsettledness, 〈◊〉, the oppression that is in it (the lesser fish being devoured of the greater) the sway that Leviathan the devil bears there, Psal. 104. 26. 2. The Church is compared to a boat, because it is continually tossed with the waves of 〈◊〉, as Noah, jonah, the Disciples, Paul and those 〈◊〉 jon. 1. 4. men, Psal. 107. 27. That stagger like a drunken man, and all 〈◊〉. 8 24. their cunning is gone. 3. The fish to be caught out of this sea, and to be brought into this ship, are men. Nature hath (as it were) spawned us forth into this worldly sea; where we drink iniquity like water, wandering confusedly up and down; till caught and cast into the fish-pool, for the master's use and service. Unwittingly we are caught, and unwillingly we are kept, as 〈◊〉 labour to get out of the net, and would fain leap back out of the boat into the water. 4. Ministers are fishers. A 〈◊〉 profession, a toilsome calling; no idle man's occupation, as the vulgar conceits it, nor needless trade, taken up o'late, to pick a living Hirons 〈◊〉 fishing. out of. Let God's fisher men busy themselves as they must, sometimes in preparing, sometimes in mending, sometimes in casting abroad, sometimes in drawing in the net, That they may separate 〈◊〉. 15 19 the precious from the vile, etc. And no man shall have just cause Mat. 13. 48. to twit them with idleness, or to say they have an easy life, and that it is neither sin nor pity to defraud them. Verse 20. And they strait way left their 〈◊〉.] As the woman of Samaria did her 〈◊〉, Matthew his 〈◊〉, and blind Bartimeus his cloak, when Christ called for him. Look we likewise to this Author and 〈◊〉 of our faith; and for Heb. 12. 〈◊〉. love of him, cast away every clog, and the sin that doth so easily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beset or surround us. Divorce the 〈◊〉 from the world, and there Heb. 12. 1. is no great danger. Admire not overmuch, rest not in, dote not on, cleave not to the things of this life (those nets and snares of Satan, whereby he entangleth and encumbreth us) that we may attend upon the Lord (or 〈◊〉 close to him) without being haled away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distracted by these lusts of life. The deeplier any man is drowned in the world, the more desperately is he divorced from God, deadned to holy things, and disobedient to the heavenly call, 1 Cor. 7. 35. as the recusant guests in the Gospel. 〈◊〉. 〈◊〉 〈◊〉. God loveth currist 〈◊〉, not quarist 〈◊〉, saith 〈◊〉. And followed him.] Immediately, and without sciscitation. When Christ calls, we must not reason, but run, as Paul, Gal. 1. 16. not dispute, but dispatch, with David, Psal. 119. 60. Go we know not whither, with Abraham; do we know not what, Isa. 21. 12. with Gideon. If ye will inquire, inquire, saith Isaiah, return, come. A quick passage, and full of quickening. Like that of 〈◊〉 Orator, Si dormis, expergiscere; si stas, ingredere; si ingrederis, Cicer. 〈◊〉 ad 〈◊〉 〈◊〉 2. ep. 〈◊〉 cur; si curris, advola. Courts have their citò, citò, quick, quick: and 〈◊〉 use to observe and improve their 〈◊〉 〈◊〉 tempora: So must Christians. God is but a while with men in the opportunities of grace. He comes leaping on the mountains, Cant 2. 〈◊〉. and skipping on the hills: and, being come, he stands at the 〈◊〉 and knocks, by the sound of his Word, and motions of his spirit. Revel. 3. 20. He sits not, but stands: while a man is standing, we say, he is going. And woe be unto us, if he depart from us. God hath his season, 〈◊〉. 9 12. his harvest for judgement, Matth. 13. 30. And is now more quick and peremptory in 〈◊〉 men, then of old: For 〈◊〉 Heb 2. 3. shall we escape, if we neglect so great salvation, as is now preached? 〈◊〉 8. Our Saviour would not suffer 〈◊〉 man that said he would follow him, to let so much time, as to bury his father. Excuses he takes for refusals, 〈◊〉 for denials. As Saul lest his Kingdom: so doth many a man his soul, by not 〈◊〉 his time: And troops of them that forget God, go down to hell, Psal. 9 17. Quare 〈◊〉 mores & moras nostras. Let us up and be doing, 〈◊〉 the Lord may be with us. Verse 21. He saw other two brethren, james, etc.] Three pair of brethren, at least, our Saviour called to the Apostleship; to show what brotherly love should be found amongst Ministers; what agreement in judgement and affection. There the Lord commands the blessing, and life for ever more. As where envying 〈◊〉. 133. ult. and strife is, there is confusion, and every evil work, Jam. 3. 16. Hence the devil laboureth (all he can) to set Ministers at variance, and to 〈◊〉 dissension amongst them (as betwixt Paul and 〈◊〉) that the work may be hindered. Divide & impera, Make division, and so get dominion, was a maxim of Machiavil, which he learned of the devil. What woeful tragedies hath he 〈◊〉 o'late betwixt the Lutherans and Zwinglians? What 〈◊〉 have the Papists composed out of the Church's tragedies? To foster the faction, they joined themselves to the Lutherans in 〈◊〉 〈◊〉. 〈◊〉, in 〈◊〉 〈◊〉, 〈◊〉 tantum 〈◊〉 〈◊〉 〈◊〉, &c, 〈◊〉 〈◊〉. 255. that sacramentary quarrel: they commended them, made much of them, and almost pardoned them all that loss they had sustained by them. This, that holy man of God Oecolampadius bitterly bewaileth, in a letter to the Lutherans of Suevia. The 〈◊〉 saith he, may be pardoned through faith in Christ, but the discord we cannot expiate with the dearest and warmest blood in our Error condonari potest, 〈◊〉 fides adsit in christum: discordiam, 〈◊〉 si sanguinem 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. hearts. They on the other side (in their syngrame or answer) handled that most innocent man so coursely, Ut non objurgatione, sed execratione dignum sit, saith Zuinglius, that they deserved not to be confuted, but to be abhorred of all men. This was as good sport to the Papists, as the 〈◊〉 betwixt Abraham and Lot were to the Amorites. But that one consideration (that we are 〈◊〉) should conjure down all disagreements (as betwixt them) and make us unite against a common advesary. The 〈◊〉 〈◊〉 the English (Anno 1587.) stamped money with two earthern pots, swimming in the sea (according to the Camd Elis. 356 old fable) and wittily inscribed, Si collidimur, frangimur, If we clash, we are broken. The Thracians, had they been all of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conventus. It a dum singuli 〈◊〉, universi vincuntur. one mind, they had been invincible, saith 〈◊〉. And Cornelius Tacitus (who had been here in 〈◊〉 with his father-in-law Agricola) reporteth of our forefathers, that they fell into the hands of the Romans, by nothing so much as by their dissensions amongst themselves. Pliny telleth of the stone Thyrroeus, that though never so big while it is whole, it floateth upon the waters: Tac. but being broken, it sinketh. And who hath not read of Silurus his bundle of arrows? To break unity, is to cut asunder the very veins and sinews of 〈◊〉 mystical body of Christ, as the Apostle intimateth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 1. 10. to hinder all true growth in godliness, Eph. 4. 16. 〈◊〉 〈◊〉, & 〈◊〉 contentione, 〈◊〉 non apparuit. 〈◊〉. 〈◊〉 〈◊〉. and inward 〈◊〉, Phil. 2. 1. to drive away God, who appeared not to Abraham till the difference was made up, Gen. 13. 14, etc. and to undo ourselves. As the dragon sucketh out the blood of the 〈◊〉: and the weight of the falling elephant 〈◊〉 〈◊〉 l. 8. c. 12. the dragon, and so both perish together. To prevent all which, and to compose all quarrels in this Egypt of the world, let it be remembered, as Moses told the two striving Israelites, that we are 〈◊〉. And oh how good, and how pleasant it is for brethren Psal. 133. 〈◊〉. (in the Ministry especially) to 〈◊〉 together in unity. Verse 22. And 〈◊〉 immediately left the ship and their 〈◊〉.] These were 〈◊〉 merchants, that 〈◊〉 with all to 〈◊〉 the pearl of price. So did many Martyrs, and knew they made a saviours bargain. Nicolas Shetterden 〈◊〉 〈◊〉 in a 〈◊〉 to his mother; What state soever your fathers be in, leave that to God, and let us follow the counsel of his Word. Dear mother, 〈◊〉 〈◊〉. sel. 〈◊〉. embrace it with hearty affection: read it with 〈◊〉; 〈◊〉 it be your pastime, etc. So shall we meet in joy at the last day: or else I bid you farewell for evermore. So Nicolas of Jenvile (〈◊〉 young man newly come from Geneva) was condemned to die, and set in the Cart. His father coming with a 〈◊〉, would have beaten him. But the officers, not suffering it, would have struck the old man. The son, crying to the officers, desired them to let his father alone, saying, he had power over him, to do in that 〈◊〉 837. kind what he would: but Christ was dearer to him then the dearest friend on earth, etc. That of St Hierom is well known to most, and often alleged; If my father stood weeping on his knees before me, my mother hanging on my neck behind me, and all my brethren, sisters, children, kinsfolk, howling on every side, to retain me in sinful life with them, I would fling my mother to the ground, despise all my kindred, run over my father, and tread him under my feet, thereby to run to Christ when he calleth me. Reberies and Danvile, two French Martyrs, having been sorely racked, at night rejoiced together. After that, Reberies cried twice or thrice, Away from me, Satan. His fellow being in bed with him, asked, why he cried, and whether Satan would stop him of his course? Reberies' said, that Satanset before Ibid. 842. him his parents, but by the grace of God, said he, he shall do nothing against me. Verse 23. And Jesus went about all 〈◊〉] Not (as the Circumcelliones of old) to make show of their holiness; nor as the Jesuits (into whom the Pharisees have fled and hid themselves) to gain proselytes and passengers, That go right on their ways, Prov. 9 15. but he went about doing good, saith S. Peter. Act. 10. 38. The chiefest goods are most active: the best good a mere act. And the more good we do, the more Godlike we be, and the more we draw nigh to the heavenly pattern. Religion is not a name, goodness a word: but as the life of things stands in goodness: So the life of goodness, in action. So much we live, as we 〈◊〉. Isa. 38. 16. O Lord, by these things men live, saith 〈◊〉, and in all these things is the life of my spirit. And he that keepeth my Commandments shall live in them, as the lamp lives in the oil, the flower in the earth, the creature by food. Nos non eloquimur magna, sed vivimus, said the ancient Christians. And holy Bradford 〈◊〉 that hour lost, wherein he had not done some good, with tongue, pen or hand. God hath set us our time, and our task, Job 14. 5, 6, David is said to serve out his time; and John Baptist, to finish his course, Act. 13. Up therefore and be doing, that ye be Dies brevis est, & opus 〈◊〉, & operarij pauci, & patersamilias urget. not taken with your task undone. Fruitless trees shall be cut down: short shooting loseth many a game. The master is an austeer man, and looketh for his own with usury. It is an easy thing when the candle is out, and all still without din, to fall a napping: which will prove to your cost, when God shall send forth Rab. 〈◊〉. summons for sleepers. Teaching in their Synagogues,] Houses dedicated to the worship of God, wherein it was lawful (and usual) to pray, preach, and dispute, but not to sacrifice, Act. 15. 21. The Temple at jerusalem was the Cathedral Church: The Synagogues, as petty Parish-Churches, belonging thereunto. There were 480. of them in jerusalem, as Manahen the Jew Apud Genebr. in 〈◊〉. reporteth. And preaching] Which is a further matter than teaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and is therefore set after it here, as an addition. It signifieth to publish, and (as a Herald) to deliver a matter in the hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of a multitude with greatest majesty, constancy, fidelity, 2 Cor. 2. 17. and liberty of speech: not budging or balking any part of Corrupting, as men do by their false wares, or mixed wines. the truth: not huckstering the Word of God, or handling it deceitfully; but as of sincerity, but as of God, in the sight of God, speaking in Christ. And healing all manner of sickness and disease,] Both acute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat 〈◊〉 〈◊〉. and chronical. None came amiss to this jehovah Rophe, the Lord that healeth, as he styleth himself; This Sun of righteousness, that hath healing under his wings. To an Almighty Physician 〈◊〉, 〈◊〉 〈◊〉 & 〈◊〉. (saith Isidore) no disease can seem incurable. He healed with a wet finger (as we say) such patients as all the Physicians in the Country cast their caps at, and could not tell what to Exod 〈◊〉. 26. 〈◊〉 to. Mal. 4. 2. Verse 24. And his fame went thorough all Syria.] Fame followeth 〈◊〉 medico 〈◊〉 〈◊〉 occurrit 〈◊〉. desert, as a sweet sent the rose. This gave occasion to the Poets to feign, That Achilles his tomb was ever garnished with green amaranth. A good name is better than great riches, saith Prov. 22. 1. Solomon, And if I can keep my credit I am rich enough, said the 〈◊〉 si 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉. Plaut. Heathen. Blessing and good report are expressed by one and the same word in the old Testament, Prov. 27. 21. to show what a ablessing of God it is. And it could not but be a great comfort to David, that whatsoever he did pleased the people. Cicero saith, 2 Sam 3. 36. that perfect glory consisteth in these three things; If the multitude 〈◊〉. 2. 〈◊〉 〈◊〉 love a man, if they will trust him, and if they hold him worthy 〈◊〉 〈◊〉 jesus 〈◊〉 〈◊〉 & 〈◊〉 cap. 〈◊〉. of admiration, praise and honour. Now none of these were wanting to our Saviour, as appeareth in this holy History, and as others have fully set forth. Do worthily in Ephrata, and so be 〈◊〉 in Bethlehem, Ruth 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they brought unto him all sick people] All that were in ill case and taking: For, Si vales, benè est, saith one. And, Vita 〈◊〉. ! 〈◊〉. non est vivere, sed valere, saith another. The Latins call a sick 〈◊〉. man AEger, which some derive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voice of complaint and 〈◊〉. And the Stoikes when they affirmed, that to live agreeably to nature, is to live virtuously and valiantly, although the body be never so out of order, they perceived when their own turn came to be sick (saith one) Se magnificentiùs locutos esse 〈◊〉. Wolf. in 〈◊〉 〈◊〉. quam veriùs, that they had spoken more trimly then truly. That were taken with divers diseases and torments] That 〈◊〉. were besieged and hemmed in on every side, as by an enemy straitened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 〈◊〉, so that they knew not whither to look, only their eyes were toward Christ. Diseases and torments] As of those that are put upon the 〈◊〉: Pharaoh was so when God extorted from him that confession, I have sinned: which (being gotten off) he soon bit in again. The word here used in the Original, properly signifieth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Test or Touchstone, where with gold is tried: and, by a borrowed kind of speech, is applied to all kind of examination, and (peculiarly) to inquisition by torture, so to any pain or painful diseases, as of the palsy, lunacy, etc. in this text, and Chap. 8. 6. As also to the torments of hell, Luk. 16. 23. whereof sicknesses are but a beginning, a fore-taste, a very typical hell to those that have not the fruits of their sickness. And this is all the fruits, 〈◊〉 Morbos 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the taking away of their sin, Isa. 27. I blush not to confess (saith a great Divine of Scotland) that I have gained more sound knowledge of God and of myself, in this sickness, than ever Non 〈◊〉, 〈◊〉, etc. I had before. Happy 〈◊〉, that draws the sick matter out of the soul. Physicians hold, that in every two years, there is such 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. store of ill humours and 〈◊〉 engendered in the body, that a vessel of one hundred ounces will scarce contain them. Certain it 〈◊〉 〈◊〉 〈◊〉, p. 23. is, there's a world of wickedness and superfluity of naughtiness (that bed of spiritual diseases) daily gathered and got together in the sinne-sick-soul: which therefore we must labour to purge out Dan. 11. 35. & 12. 10. by the practice of mortification; 〈◊〉 God purge and whiten us to our sorrow, by some sharp sickness: as he did Gehezi, whose white forehead had made him a white soul, his disease cured him, as some are of opinion. Possessed with devils.] Such as whose minds and senses the devil perverted. Those that were lunatic.] Or such as had the falling-sickness, 〈◊〉 exerc. as appeareth by those symptoms of this disease, set down Evan 〈◊〉 2 c 〈◊〉. 〈◊〉. de orig. ling. 〈◊〉. by 〈◊〉 Matthew, Chap. 17. 17. This is otherwise called Morbus sacer. For the Priests of old (that they might thereby enrich themselves) feigned, that the gods tormented men with this, among other sudden and fearful diseases. Verse 25. And there followed him great multitudes.] A good Psal. 65. 〈◊〉. housekeeper shall not (likely) want company. O thou that hearest prayers (and so sollicitest suitors) to thee shall all flesh come. Christ's miracles drew multitudes after him, then; and should still affect us with admiration and strong affection to the Gospel, as the Author to the Hebrews showeth, Heb. 2. 3, 4. CHAP. V. Verse 1. And seeing the multitudes,] AS sheep without a shepherd, or as corn ripe and ready, falling, as it were, into the hands of the harvestman. The children cried for bread, and there was none to break it. Lam. 4. 4. His eye therefore affected his heart, and out of deep commiseration, He went up into a mountain.] This Mount was his pulpit, as the whole Law was his Text. It is said to be in the Tribe of Nephthali, Hist, of holy war, f. 31. and called Christ's mount to this day. As Moses went up into a Mount to receive the Law: so did Messias to expound it, and so must we to contemplate it. Sursum corda. Wind we up our hearts, which naturally bear downward, as the boys of a clock. And when he was set,] Either as being weary, or as intending a longer Sermon. This at his first onset upon his office, and that at his last (when he left the world, and went to his Father, Joh. 14. 15, 16, 17.) being the longest and liveliest that are recorded in the Gospel. He preached (no doubt) many 〈◊〉, many hours together. But as his miracles, so his oracles are no more of them written, then might suffice to make us believe, and live through Joh 〈◊〉 his name: As the Prophets of old, after they had preached to the people, set down the sum of their Sermons, the heads only, for the use of the Church in all ages: So did the Apostles record in their day-books, the chief things in our Saviour's Sermons, out of which 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. they afterwards (by the 〈◊〉 and guidance of the Spirit of God) framed this holy history. His Disciples came unto him] To sit at his feet, and hear his word. Among the Jews the Rabbi sat, termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' or the 〈◊〉; 〈◊〉 〈◊〉. 〈◊〉. the scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or one that lieth along in the dust, a token of the scholars humility, subjecting himself even to the 〈◊〉 of his teacher. Thus Mary sat at Jesus feet, and heard his word. Thus all God's Saints are said to sit at his feet, every one to receive Luk. 10 39 his Word. Thus Paul was brought up at the feet of 〈◊〉 〈◊〉. 3. Gamaliel, a great Doctor in Israel. And this custom it Act. 22 2. is thought Saint Paul laboured to bring into the Christian Church, 1 Cor. 14. Verse 2. And he opened his mouth.] This phrase is not superfluous (as some may conceit) but betokeneth free and full discourse, Ephes. 6. 19 of some weighty and important matter, Psal. 78. 26. uttered with great alacrity of spirit, and vehemency of speech. And taught them, saying,] He taught them sometimes (saith Theodoret) when he opened not his mouth, sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by his holy life and wondrous works. A mirror for Ministers, who as they should open their mouths with wisdom (Heaven never opened in the Revelation, but some great matter followed) so their lips should be consonant to the tenor of their teaching, a very visible Comment on the audible word. Timothy must be a stamp, a standard, a pattern, a precedent to the believers, both in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word and conversation. Aaron must have both bells and pomegranates 〈◊〉 〈◊〉 4. 12. on his vesture. And Ministers should (as gideon's soldiers) carry trumpets of sound doctrine in one hand, and lamps of good living in the other. There should be a happy harmony, a constant consent between their lips and their lives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that their doctrine and conversation may run parallel, as Isidor saith in one place; or (as he hath it more emphatically in another) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that their preaching may have life put into it by their practice. Nolite (saith one) magis eloqui magna, quam vivere. Vivite concionibus, concionamini moribus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sic vocalissimi eritis praecones, etiam cum tacetis. Speak not, but live Sermons, preach by your practice: the life of teaching is the life of the teacher. Verse 3. Blessed.] The word signifieth such as are set out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 ot. the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being, beati re & spe, blessed in hand and in hope, and such as shall shortly transire à spe ad speciem, for theirs is the Kingdom of heaven. They are already 〈◊〉 of it, as by turf and twig. There were eighty opinions among Heathens about man's blessedness. These did but beat the bush: God hath given us the bird in this golden Sermon. Are the poor in spirit.] Beggars in spirit: such as have nothing 〈◊〉 〈◊〉. 〈◊〉 & alij. at all of their own to support them, but being nittily needy, and not having (as we say) a cross wherewith to bless themselves, Qui suarum 〈◊〉 agnolcunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 pauperes spiritu Homer. get their living by begging, and subsist merrily upon alms. Such beggars God hath always about him, Matth. 26. 11. And this the Poets hammered at, when they feigned that Litae or prayers were the daughters of Jupiter, and stood always in his presence. Act. and Mon. Lord, I am hell, but thou art heaven, said Hooper, I am a most hypocritical 〈◊〉. 1508. wretch, not worthy that the earth should bear me, said Ibid. Bradford. I am the unmeetest man for this high office of suffering for Christ, that ever was appointed to it, said sincere Saunders. Oh that my life, and a thousand such wretches lives more (saith John Careless, Martyr, in a letter to M. 〈◊〉) might go for yours! Oh! Why doth God suffer me and such other Cater-pillars to live, that can do nothing but consume the alms of the Church, and take away you so worthy a workman, and labourer Ibid. 1744. in the Lord's vineyard? But woe be to our sins, and great unthankfulness, etc. These were excellent patterns of this spiritual poverty, which our Saviour here maketh the first; and is indeed the first, second and third of Christianity, as that which teacheth men to find out the best in God, and the worst in themselves. For theirs is the kingdom of heaven.] Heaven is that true Macaria, or the blessed Kingdom: So the Island of Cyprus was anciently called, for the abundance of commodities that it sendeth forth to other Countries, of whom it craveth no help again. Marcellinus, to show the fertility thereof, saith, That Cyprus aboundeth with such plenty of all things, that, without the help of any other foreign country, it is of itself able to build a tall ship, from the keel to the topsail, and so put it to sea, furnished of all things needful. And Sextus Rufus writing thereof, saith, Cyprus famosa divitijs, paupertatem populi Rome ut occuparetur; sollicitavit. Cyprus, famous for riches, tempted the poor people of Rome to seize upon it. What marvel then if this Kingdom of heaven solicit these poor in spirit, to offer violence to it, and to take it by force, sith it is all made of gold? Revel. 21. yea search is made there thorough all the bowels of the earth, to find out all the precious treasure that could be had, gold, pearls, and precious stones of all 〈◊〉. And what can these serve to? only to shidow out the glory of the walls of the new Jerusalem, and the gates, and to pave the streets of that City. Verse 4. Blessed are they that mourn] For sin, with a funeral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex morte 〈◊〉 〈◊〉. sorrow (as the word signifieth) such as is expressed by crying and weeping, Luk. 6. 25. such as was that at Megiddo, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Naim, as jacob 〈◊〉 joseph, as ` David 〈◊〉 his 〈◊〉. the loss of good Josiah: or as when a man mourns for his only son, Zech. 12. 10. This is the work of the spirit of grace and of supplication: for till the winds do blow, these waters cannot flow, Psal. 147. 18. He convinceth the heart of sin, and makes There 〈◊〉 was 〈◊〉, 〈◊〉 〈◊〉 for. Isa. 〈◊〉. 〈◊〉. it to become a very Hadadrimmon for deep-soaking sorrow, upon the sight of him whom they have pierced. When a man shall look upon his sins as the weapons, and himself as the traitor, 〈◊〉. 12. 10. that put to death the Lord of life, this causeth that sorrow according to God, that worketh repentance never to be 2 Cor. 7. 10. repent of. For they shall be comforted.] Besides the comfort they find in their very sorrow (for it is a sweet sign of a sanctified soul, and 〈◊〉 12. 〈◊〉. seals a man up to the day of redemption, Ezek. 9 4.) they lay up 〈◊〉 themselves thereby in store a good foundation of comfort against the time to come, that they may lay hold on eternal life, as the Apostle speaketh in another case, 1 Tim. 6. 19 These April showers bring on May flowers: they that here so we in tears shall reap in joy; they that find Christ's feet a fountain to wash in, may 〈◊〉. 〈◊〉. 1. expect his side a fountain to bathe in. Oh how sweet a thing is it to stand weeping at the wounded feet of Jesus, as that good woman did! to water them with tears, to dry them with sighs, and to 〈◊〉 them with our mouths! None, but those that have felt it, can tell the comfort of it, The stranger meddleth not with this joy. When our merry Greeks, that laugh themselves fat, and light a candle at the devil for lightsomeness of heart, hunting after it to hell, and haunting for it alehouses, conventicles of good fellowship, sinful and unseasonable sports, vain and waterish fooleries, etc. when these mirth-mongers (I say) that take pleasure in pleasure, and jeer when they should fear, with Lot's sonnes-in-law, shall be at a foul stand, and not have whither to turn them, Isa. 33. 14. God's mourners shall be able to dwell with devouring fire, with everlasting burnings, to stand before the son of man at his second coming. Yea, as the lower the ebb, the higher the tide: so the lower any hath descended in humiliation, the higher shall he ascend then in his exaltation. Those that have helped to fill Christ's bottle with tears, Christ shall then fill their bottle (as once he did Hagars) with the water of life. He looked back upon the weeping women, & comforted them, that would not vouchsafe a loving look, or a word to Pilate, or the Priests. Not long Joh. 16. 20, 1. before that, he told his Disciples, Ye shall indeed be sorrowful, but your sorrow shall be turned into joy. And further addeth, A woman when she is in travel, hath sorrow, etc. comparing sorrow for sin, to that of a travelling woman. 1. For bitterness and sharpness for the time, throws of the new birth. 2. For utility and benefit: it tendeth to the bringing a man-child forth into the world. 3. For the hope and expectation that is in it, not only of an end, but also of fruit; this makes joy in the midst of sorrows. 4. There is a certain time set for both, and a sure succession, as of day after night, and of fair weather after foul. Mourning lasteth but till morning: Though I fall, I shall arise; though Psal. 30. 5. I sit in darkness, the Lord shall give me light, saith the Church. Micah 7. 8. Jabes was more honourable than his brethren, saith the Text, for his mother bore him with sorrow, and called his name Jabes, that 1 Chron. 4. 9 10. is, sorrowful. But when he called upon the God of Israel, and said, Oh that thou wouldst bless me indeed, and enlarge my coast, etc. God granted him that which he requested. And so he will all such Israelites indeed, as ask the way to Zion, with their faces Jer. 50. 4, 5. thitherward, going and weeping as they go, to seek the Lord, their God, he shall wipe all tears from their eyes (as nurse's 〈◊〉 from their babes that cry after them) and enlarge, not their coasts (as Jabes) but their hearts (which is better) yea, he shall grant them their requests, as him. So that as Hannah (when she had prayed, and Eli for her) she looked no more sad: yea, as David when he came before God in a woe-case many times, yet when 1 Sam. 1. 16. he had poured forth his sorrowful complaint there, he rose up triumphing, as Psal. 6. etc. So shall it be with such. They 〈◊〉 Psal. 126. 6. forth and weep, bearing precious seed, but shall surely return with rejoicing, and bring their sheaves with them; Gripes of M. 〈◊〉. gladness (said that Martyr) when Abraham the good householder shall fill his bosom with them, in the Kingdom of heaven. Then as one hour changed Joseph's fetters into a chain of gold, 〈◊〉 rags into robes, his stocks into a chariot, his prison into a palace, his brown bread and water into manchet and wine: So shall God turn all his 〈◊〉 sadness into gladness, all their sighing into singing, all their musing into music, all 〈◊〉 〈◊〉 into triumphs, 〈◊〉 Hist. Luctus in laetitiam convertetur, lachrymae in risum, saccus in sericum, Christi. cineres in corollas & unguentum, jejunium in epulum, 〈◊〉 retortio in applausum. He that will rejoice with this joy unspeakable, must stir up sighs that are unutterable. Verse 5. Blessed are the meek.] Meekness is the fruit 〈◊〉 mourning for sin: and is therefore fitly 〈◊〉 next after it. He that can kindly melt in God's presence, will be made thereby as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoth 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉 ac 〈◊〉 〈◊〉. 〈◊〉. meek as a lamb: and if God will forgive him his ten thousand 〈◊〉, he will not think much to forgive his brother a few farthings. Hence the wisdom from above is, first, pure, and then peaceable, gentle, easy to be entreated, etc. Jam. 3. 17. And love is said to proceed out of a pure heart, a good conscience and 1 Tim. 15. 〈◊〉 unfeigned. And when our Saviour told his Disciples 〈◊〉 Luk. 17 4, 5. must forgive till seventy times seven times, Lord, increase 〈◊〉 expounded. faith, said they, Give us such a measure of godly mourning, as that we may be bold to believe that thou hast freely forgiven us, and we shall soon forgive our enemies. David was never 〈◊〉 rigid, as when he had sinned by adultery and murder; and not yet mourned in good earnest. for his sin. He put the 〈◊〉 under saws and harrows of iron, and caused them to pass thorough the brick-kilne, etc. which was a strange execution, and fell out, whiles he lay yet in his sin. Afterward we find him in a better frame, and more meekned and mollified in his dealings with 〈◊〉 and others, when he had sound soaked himself in godly sorrow. True it is, that he was then under the rod; and that's a main means to make men meek. The Hebrew words that signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meek, grow both upon the same root, and are of so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are sometimes by the 〈◊〉 rendered the one for the other, as Psal. 36. 11. Adversa, enim hominem mansuetum 〈◊〉, saith Chemnitius: And, how ever it go with the outward man, The meek shall find rest to their souls, Mat. 11. 29. Yea the meek in the Lord shall 〈◊〉 their joy, Isa. 29. 19 And for outward respects: Meek Moses complains not of Miriams' murmurings, but God strikes in for him the more. And he Joh. 8. 50. that said, I seek not mine own glory, adds, But there is one that seeketh it, and judgeth. God takes his part ever that fights not for himself, and is champion to him that strives not, but, for peace sake, parteth with his own right, otherwhiles. For they shall inherit the earth.] One would think that meek men, that bear and forbear, that put up and forgive, committing 1 〈◊〉. 2. their cause to him that judgeth righteously (as Christ did) should be soon baffled, and out-sworn out of their patrimony, with honest Naboth. But there's nothing lost by meekness and yeeldance. Abraham yields over his right of choice: Lot taketh it. And behold, Lot is crossed in that which he chose, Abraham blessed in that which was left him. God never suffers any man to lose by an humble remission of right, in a desire of peace. The heavens, even the heavens are the Lords: but the Psal. 115. 16. earth hath he given to the children of men: Yet with this proviso, that as heaven is taken by violence, so is earth by meekness. And God (the true proprietary) loves no tenants better, nor 〈◊〉 longer leases to any, then to the meek. They shall inherit, that Prov. 13. 22. is, peaceably enjoy what they have, and transfer it to posterity, they shall give inheritance to their children's children. As on the other side, frowardness forfeits all into the Lords hands, and he many times taketh the forfeiture, and outs such persons, 〈◊〉 upon them with a 〈◊〉 ejectione, as upon 〈◊〉, 〈◊〉, and others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said Plato. The Lord Treasurer Burleigh was wont to say, That he over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will more by patience then pertinacy. His private estate he managed with that integrity, that he never 〈◊〉 any man, no man ever sued him. He was in the number of those few (saith M. 〈◊〉) 〈◊〉 Elik. 〈◊〉. 〈◊〉. that lived and died with glory. For as 〈◊〉 of heart 〈◊〉 Act. and 〈◊〉. fol. 987. make you high with God: even so meekness of spirit and of speech shall make you 〈◊〉 into the hearts of men, 〈◊〉 M. tindal in a letter of his to john Frith, afterwards his fellow-Martyr. Verse 6. Blessed are those that hunger and thirst after righteousness.] justiia 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 The righteousness of Christ both 〈◊〉 〈◊〉 〈◊〉. That is in Christ for us, being wrought by his value and merit, and is called the righteousness of justification. This is in us from Christ, being wrought by his virtue and spirit, and is called the righteousness of sanctification. Both these the blessed man must hunger and thirst after, that is earnestly, and 〈◊〉 desire, as Rachel did for children, she must prevail or perish, as David 1 Chro. 11. 18. did after the water of the well of Bethlehem, to the jeopardy of the lives of his three mightiest: as the hunted Hart, or (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept 〈◊〉. 〈◊〉 〈◊〉 animal. 16 c. 9 〈◊〉 readeth it) Hind braieth after the water brooks. The Philosophers observe of the Hart or Hind, that, being a beast thirsty by nature, when she is pursued by dogs, by reason of heat and 〈◊〉. lib 〈◊〉. loss of breath, her thirst is increased. And in females the passions Oppian. lib. 2. are stronger than in males: so that she breathes and braies after the 〈◊〉 42. 1. 〈◊〉 119. 10. brooks, with utmost desire: so panteth the good soul after Christ, it panteth and fainteth, it breatheth and breaketh for the longing that it hath unto his righteousness at all times. She fainteth with jonathan, swooneth and is sick with the Spouse, yea, almost 1 〈◊〉 30. 〈◊〉. dead with that poor affamished Amalekite. And this 〈◊〉 appetite and affection ariseth from a deep and due sense and feeling of our want of Christ, whole Christ, and that there is an absolute necessity of every drop of his blood. There must be a sad and serious consideration of man's misery, and God's mercy. Whence will arise (as in hunger and thirst) 1. A sense of pain in the stomach. 2. A want and emptiness. 3. An eager desire of supply from Christ, who is the true bread of life, and heavenly Manna; the Rock flowing with honey, and fountain of living water, that reviveth the fainting spirits of every true jonathan and Samson, and makes them never to thirst again after the world's 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 breathe Psal. 〈◊〉. 17. 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 liquor would run over, The desire of the slothful killeth him, etc. 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: Prov. 21. 25. Pilate desired to know what is truth, but stayed not to know it: Mat. 19 22, That faint Chapman in the Gospel, that cheapened heaven of our Saviour, but was loath to go to the price of it. These were but fits and flashes, and they came to nothing. Carnal men care not Carnales non curant quaerere, quem tamen 〈◊〉 invenire: cupientes consequi, sed non & sequi. to seek, whom yet they desire to find, 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 〈◊〉 Saviour's word Bern. here signifieth.) Desires, as they must be ardent and violent, such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur de 〈◊〉. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉, out pabulum. as will take no nay, or be set down with silence or sad answers (whence it is that desire and zeal go 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 mind, God accepts, etc. 2 Cor. 8. 12. but presently adds, Now perform the doing of it: that as there was a readiness 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 compass it. And thus to 〈◊〉 is to attain, thus to will is to work, thus to desire is to do 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 righteousness on the dry and parched ground, to fulfil the desires of them that fear him. So that it is but our ask, and his giving: our opening the mouth, and he will fill it: our hungering 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 2 Cor. 6. 12. Lawrence Saunders the Martyr) riches I have none to leave behind, 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 do 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 always. Pray, pray: I am merry, and I trust I shall be, maugre the teeth of all the devils in hell. I utterly refuse myself, and resign me to my Christ, Act. and Mon. fol 1361. in whom I know I shall be strong, as he seeth needful. Verse 7. Blessed are the merciful.] They that from a compassionate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. heart (melting with sense of God's everlasting mercy to itself, and yerning over the miseries of others) extend and exercise spiritual and corporal mercy. The former (which teacheth a man to warn the unruly, comfort the feeble-minded, support the weak, be patient toward all men, etc. The Schoolmen thus, 1 Thess. 5. 14. Consul, castiga, solare, remit, 〈◊〉, ora, usually excels and exceeds the later (which stirs a man up to feed the hungry, cloth the naked, visit the sick, etc. 〈◊〉. 25. Vifito, poto, cibo, redimo, tego, colligo, condo. ) 〈◊〉. 2 damn, 〈◊〉, 〈◊〉. 32. 〈◊〉. 〈◊〉 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 spiritual. 4. In the kind, which is more heavenly, as that which aims at our brother's 〈◊〉 salvation. And 〈◊〉 way the poorest may be plentiful, and enrich the 〈◊〉 with spiritual 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 Ephes. 4 28. 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 do) 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 Money- 〈◊〉 have no quick silver, no currant 〈◊〉, Ward. 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 do men give to God's poor? Or, do they not rather lend it to the Lord, who turns paymaster to such? Do 〈◊〉 not lay it out for him, or rather lay it up for themselves? The safest chest is the poor man's box. Make you friends with the Mammon of unrighteousness (God hath purposely branded riches with 〈◊〉 infamous adjunct, that we might not overlove them) that 〈◊〉 〈◊〉. 16 9 〈◊〉. 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 Isa. 〈◊〉. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mercy, as our Saviour did, Matth. 15. 32. to bleed in 〈◊〉 〈◊〉 wounds, and be deeply and tenderly affected in 〈◊〉 〈◊〉 〈◊〉. This is better than 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 showeth mercy to those in misery. His soul Prov 11. 25. shall be like a watered garden. The liberal soul shall be made fat, Etiam ipse 〈◊〉 erit, 〈◊〉 Kimchi. Insignis hyperbole, etc. 〈◊〉. saith Solomon, and he that watereth shall be watered also himself. Or (as Kimchi expounds it) He shall be a sweet and seasonable shower to himself and others. His body also shall be fat and fair-liking. Thy health shall spring forth speedily, and thy bones shall Psal. 41. 3. be made fat, Isa. 58. 10, 11. Or if he be sick, the Lord will strengthen him upon the bed of languishing; he will make all his bed in his sickness. As he did for that faithful and 〈◊〉 Preacher of God's Word (while he lived) M. 〈◊〉 Whately, Pastor of Banbury (whom for honour's sake I here name) the most M. 〈◊〉. 〈◊〉. 〈◊〉 Minister to the poor, I think (saith a learned Gentleman, that knew him thoroughly) in England, of his means. He M. Hen. Scud der. abounded in works of mercy (saith another grave Divine, that wrote his life) he set apart, and expended, for the space of many years, for good uses, the tenth part of his yearly comings in, both out of his temporal and 〈◊〉 means of maintenance. A rare example: And God was not behind hand with him: for in his sickness, he could comfort himself with that precious promise, Psal. 41. 1, 3. Blessed is he that considereth the Aug. in Psal. 103. poor, Qui praeoccupat vocem petituri, saith Austin, that prevents the poor man's cry; as he did, for he devised liberal things, seeking out to find objects of his mercy, and not staying, many times, till they were offered. Therefore by liberal things 〈◊〉 stood, as God had promised; his estate (as himself often testified) prospered the better after he took that course abovementioned. For (in the next place) not getting, but giving is the way to wealth, as the 〈◊〉 found it, whose barrel had no bottom: and as Solomon 〈◊〉 it, Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store. 〈◊〉 〈◊〉 Isa. 58. 11. shall be exalted with honour, and thou 〈◊〉 not 〈◊〉. Say not Psal. 112. 9 Prov. 28. 27. then, How shall our own do hereafter? Is not mercy as sure a grain as vanity? Is God like to break? Is not your Creator your Creditor? Hath not he undertaken for you and yours? How sped Mephibosheth and Chimham for the kindness their fathers showed to distressed David? Were they not plentifully provided for? And did not the Kenites, that were born many ages after 〈◊〉 's death, receive life from his dust, and favour from his hospitality? 1 Sam. 15. 6. Verse 8. Blessed are the pure in heart.] That wash their 〈◊〉 from wickedness, that they may be saved, Jer. 4. 14. Not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands only, with Pilate, but their inwards, as there; How long shall thy vain thoughts lodge within thee? These, however the world censure them (for every fool hath a bolt to shoot at that purity, which yet they 〈◊〉, and pray for) are the Lords darlings, that purify themselves (in some truth of resemblance) as God is pure. Pura Deus mens est, purâ vult ment vocari: Et puras jussit pondus habere preces. He will take up in a poor, but it must be a pure heart: in a 〈◊〉, but it must be a cleanly house: in a low, but not in a 〈◊〉 lodging. God's Spirit loves to lie clean. Now the heart of man is the most unclean and loathsome thing in the world, a den of dragons, a dungeon of darkness, a sty and stable of all foul lusts, cage of unclean and ravenous birds. The Ambassadors of the Council of Constance, being sent to Pope Benedict the 〈◊〉, when In 〈◊〉. Concil. Constant. he, laying his hand upon his heart, said, Hic est Arca 〈◊〉, Here is Noah's Ark; they tartly and truly replied; In Noah's Ark were few men, but many beasts, intimating, that there were seven abominations in that heart, wherein, he would have them to believe, were lodged all the laws of right and religion. This is true of every mother's child of us. The natural heart is 〈◊〉 throne, he filleth it from corner to corner, Act 5. 3. he sits abrood 〈◊〉. 104. 〈◊〉, 26. upon it, and hatcheth all noisome and loathsome lusts, Ephes. 2. 2. There (as in the sea) is that Leviathan, and there are creeping things innumerable, crawling bugs and baggage vermin. Now as many as shall see God to their comfort, must cleanse 〈◊〉 2 Cor. 5. 1. from all filthiness of flesh and spirit, and perfect 〈◊〉. sse in the fear of God. This is the mighty work of the holy Spirit, which therefore we 〈◊〉 pray and strive for: beseeching God to break Isa. 64. 1. the heavens and come down: yea to break open the prison doors of our hearts by his Spirit, and to cleanse this 〈◊〉 stable. He comes as a mighty rushing wind, and blows away those litters of lusts, as once the east-wind of God did all the locusts of Egypt into the red Sea. And this done, he blows upon God's garden, the heart, and causeth the spices thereof so to flow forth, that Christ saith, I am come into my garden, my sister, my spouse: I have gathered 〈◊〉. 〈◊〉. 〈◊〉. & 5 1. my myrrh with my spice, Cant. 5. 1. For they shall see God] Here in a measure, and as they are able: hereafter in all fullness and perfection; they shall see as they are 1 Cor. 13. 12. seen. Here, as in a glass 〈◊〉, or as an old man thorough spectacles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but there, face to face: Happier herein than Solomon's servants, for a greater than Solomon is here. A good man is like a good Angel, ever beholding the face of God. He looketh upon them with singular complacency, and they upon him to their infinite 〈◊〉. He seeth no iniquity in them; they no indignation in him. He looketh upon them in the face of Christ: And although no man hath seen God at any time, yet God, who commanded Joh. 1. 18. the light to shine out of darkness, hath shined in our hearts, saith the Apostle, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glass or crystal 2 Cor. 4. 6. hath light coming thorough: not so stone, iron or other grosser bodies. In like sort, the pure in heart see God, he shines thorough them: And as the pearl by the beams of the Sun becomes bright and radiant as the Sun itself: so we all with open face, beholding, as in a glass, the glory of the Lord, 〈◊〉 transformed into the same image, from glory to glory, as by the Spirit of the Lord 2 Cor. 3. 18. Verse 9 Blessed are the peacemakers] There are, that like Salamanders live always in the fire, and like Trout, love to swim against the stream; that, with Photion, think it a goodly thing to descent from others; and like Sampsons' foxes, or Solomon's fool, carry about and cast abroad firebrands, as if the world were made of nothing but discords, as Democritus imagined. But, as St John 1 joh. 2. 16. speaketh in another case; these are not of the Father, but of the world. He maketh great reckoning of a meek and quiet 〈◊〉, 1 Pet. 3. 4. because it is like to his own mind, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staff of binder's unbroken, Zech. 11. 7, 14. that hold Eph. 4. 3. the unity of the spirit, and advance the bond of peace among others as much as may be. The wicked are apt (as dogs) to enter, tear and woorry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action) yet on earth, 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 John's disciples should join with Pharisees against 〈◊〉? 〈◊〉 4. that 〈◊〉 (for their contentions) should hear carnal, 〈◊〉 〈◊〉. 3. 3. and walk as men? that Lutherans and Calvinists should be at such deadly feud? Still Satan is thus busy, and Christians are thus malicious, that, as if they wanted enemies, they flee in one another's faces. There was no noise heard in setting up the Temple: In Lebanon there was, but not in Zion: whatever tumults there are 〈◊〉, 'tis fit there should be all quietness and concord in the Church. Now therefore, although it be, for the most part, a thankless office (with men) to interpose, and seek to take up strife, to piece again those that are gone aside, and asunder, and to sound an Irenicum: yet do it for God's sake, and that ye may (as ye shall be after a while) called and counted (not meddlers and busybodies, but) the sons of God. Tell them that jar and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to pass 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 grass, or some such poor business, 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 lawful, where the occasion is weighty, and the mind not vindictive. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostle disgraceth (in that text) revenge of injuries, by a word that 1 Cor. 6, 7. signifieth disgrace, or loss 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 quarrel? Servius Sulpitius (that heathen Lawyer) shall rise up in judgement against us, quip qui ad facilitatem, aequitatemque omnia contulit, neque constituere litium actiones, quam controversias tollere maluit, as Tully testifieth. Cicer. Philippic. 9 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 showeth. It were happy August. surely, if now, as of old, the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 4. 〈◊〉. of one heart, and of one soul. And, as in one very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Greek copy it is added, that there was not one controversy 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 〈◊〉 Joh. 3 1. upon us, that we should be called the sons of God. It was something to be called the son of Pharaohs daughter, to be Heb. 11. 〈◊〉. son in law to the King, with David, to be heir to the Crown, with Solomon,: but far more, that God should say of him, I will be his father, and he shall be my son; and I will establish his Kingdom, 2 Sam 7. 14. This is the happy effect of faith: for to them that believe on his name, gave he power and privilege to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the sons of God. Now faith ever works by love, and love covereth 〈◊〉 1. 12. a multitude of sins; not by any merit or expiation with God, 1 Pet 4. 8. but by seeking and settling peace among men. And this is as sure and as sweet a sign of a son of the God of peace, as the particoloured 2 Sam. 13. 18. coats were, anciently, of the King's children. Verse 10. Blessed are they that are persecuted.] To be persecuted (as simply considered) is no blessed thing; for than it were to be desired and prayed for. But let a man love a quiet life, and labout 〈◊〉. 34. 13. to see good days, said those two great champions, David and 1 Pet. 〈◊〉. 10. Peter, who themselves had endured a world of persecution, and paid for their learning. The like counsel gives St Paul, and the Author 1 Tim. 2. 2. to the Hebrews: For they felt by experience, how unable 1 Thes. 4. 11. Heb. 12. 11. 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 righteousness 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 Greg. 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 evildoer, he hath his mends in his own hands: but if for righteousness Talia quisque luat 〈◊〉 quisque 〈◊〉. sake, as here, and if men say and do all manner of evil against you (falsely and lyingly) for my sake, as in the next verse, and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel's sake, as Mark hath it, this is no bar to blessedness. Nay, it is an high preferment on earth, Phil. 1. 29. and hath a crown abiding it in Heaven, beyond the which mortal men's 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 〈◊〉? etc. 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, etc. slain thou mayst 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 righteousness sake) only for applause of the world and vain glory. As Lucian telleth of Peregrinus the Philosopher, that merely for the glory of it he would have been made a Martyr. The Circumcelliones (a most pernicious branch of the heresy 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. All xander the 〈◊〉 was near martyrdom, Acts 19 33. who yet afterward made shipwreck of the faith, and became a bitter enemy to the truth, that he had profesled, 1 Tim. 1. 19 20. & 4. 14, 15. Faelix 〈◊〉, an Anabaptist of 〈◊〉, being put to death for his obstinacy, and ill practices at Tigure, praised God that had called him to 〈◊〉. Annal decad 2. pag. 92. the sealing up of his truth with his blood, was animated to constancy by his mother and brother, and ended his life with these words, Lord, into thy hands I commend my spirit. What could any hearty Hooper, trusty Taylour, or sincere 〈◊〉 have said or done more in such a case? It is not then the suffering, but the suffering for righteousness sake that proveth a man 〈◊〉, and entitleth him to heaven. The Philistims died by the fall of the house, as well as Samson; said diver so fine, ac fato, as one saith. Christ 〈◊〉. and the thiefs were in the same condemnation: Similis paena, sed aissimilis causa, saith Austin: their punishment was all alike, but not their cause. Baltasar 〈◊〉 the Burgundian that slew the Prince of Orange, 1584. jun. 30. endured very grievous torments: But it was pertinacy in him rather than patience, stupidity of sense, D. 〈◊〉 upon 〈◊〉. not a solidity of faith, a reckless disposition, not a confident resolution. Therefore no heaven followed upon it, because he suffered not as a Martyr, but as a malefactor. For theirs is the Kingdom of Heaven] Surely, if there be any way to heaven on horseback, it is by the cross, said that Martyr, Bradf. that was hasting thither in a fiery chariot. The Turks account all them, whom the Christians kill in battle, Mahometan Saints and Martyrs; assigning them a very high place in Paradise. In some Turk. 〈◊〉. sol. 〈◊〉. parts of the West-Indies there is an opinion in gross, that the soul is immortal; and that there is a life after this life, where, beyond certain hills (they know not where) those that died in defence of Arch B. Abbot's 〈◊〉 p. 〈◊〉. their country, should remain after death in much blessedness; which opinion made them very valiant in their fights. Should not the assarance of Heaven make us valiant for the truth? should we Jer. 9 3. not suffer with joy the spoiling of our goods? yea the loss of our Heb. 10. 34. lives, for life eternal? should we not look up to the recompense of reward, to Christ the author and finisher of our faith, who stands over us in the encounter, as once over Stephen, with a Acts 7. Crown on his head, and another in his hand, and saith, Vincenti Rev. 〈◊〉. Dabo, to him that overcommeth will I give this. Surely this son of David will shortly remove us from the ashes of our forlorn 〈◊〉, to the Hebron of our peace and glory: This son of Jesse 1 Sam. 32. 7. will give every one of us, not fields and vineyards, but Crowns, Sceptres, Kingdoms, glories, beauties, etc. The expectation of this blessed day, this nightlesse day (as one calleth it) must (as it did with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. David's soldiers all the time of their banishment) digest all our sorrows, and make us in the midst of miseries for Christ, to over-abound exceedingly with joy, as Paul did. Q. Elizabeth's government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so much the more happy and welcome, because it 〈◊〉 upon the stormy times of Q Mary. She came as a fresh 2 Cor. 7. 4. spring after a sharp winter; and brought the ship of England from a troublous and tempestuous sea, to a safe and quiet harbour. So will the Lord Christ do for all his persecuted people. Ye see (said Bilney the Martyr, and they were his last words, to one that exhorted him to be constant, and take his death patiently) ye see, saith he, when the mariner is entered his ship to sail on the troublous sea, how he, for a while, is tossed in the billows of the same: but yet in hope that he shall once come to the quiet haven, he beareth in better comfort the troubles that he feeleth. So am I now towards this sailing: and whatsoever storms I shall feel, yet shortly after shall my ship be in the haven, as I doubt not thereof by the grace of God, etc. Lo, this was that, that held the good man's head Act. and Mon. sol 923. above water, the hope of Heaven. And so it did many others, whom it were easy to instance. Elizabeth Cooper, Martyr, being condemned, and at the stake with Simon Miller, when the fire came unto her, she a little shrank thereat, crying once, ha. When Simon heard the same, he put his hand behind him toward her, and willed her to be strong and of good cheer: For, good sister, said 〈◊〉, we shall have a joyful and sweet supper. Whereat she being Ibid 1319. strengthened, stood as still and as quiet, as one most glad to finish that good course. Now I take my leave of you (writeth William Tims, Martyr, in a letter to a friend of his, a little before his death) till we meet in Heaven. And high you after; I have tarried a great 〈◊〉 for you. And seeing you be so long in making ready, I will tarry no longer for you: You shall find me merrily 〈◊〉, Holy, Ibid 1723. holy, holy Lord God of Sabaoth, at my journey's end, etc. And, I cannot here let slip that golden 〈◊〉, wherewith those 40 Martyrs (mentioned by St Basil) comforted one another, when they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were cast out naked all night in the winter, and were to be burned the next morrow. Sharp is the winter (said they,) but sweet is Paradise; painful is the frost, but joyful the fruition that followeth it. Wait but a while, and the Patriarches 〈◊〉 shall cherish us. After one night we shall lay hold upon eternal life. Let our 〈◊〉 feel the fire for a season, that we may for ever walk arm in arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Angels: let our hands fall off, that they may for ever be lifted up to the praise of the Almighty, etc. Verse 11. Bless are ye when men shall revile you and persecute you, and shall say all manner of 〈◊〉 against you, falsely, for my sake.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c There are tongue-smiters, as well as hand-smiters; such as malign and molest God's dearest children as well with their virulent tongues, as violent hands; Such as will revile you, saith our Saviour, 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upbraid you with your profession, hit you in teeth with your God, (as they dealt by David, and that went as a murdering weapon to his soul) and 〈◊〉 your preciseness and 〈◊〉 〈◊〉. 〈◊〉. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. in your dish. This is the force of the first word. Further, they shall persecute you, eagerly pursue and follow you hot-foot, as the hunter doth his prey. The word betokeneth a keen and eager pursuit of any other, whether by law, or by the sword, whether by word or deed. For 〈◊〉 also are persecutors, as Ishmael, and for such shall be arraigned, Judas 15. And cruel mockings and Gal. 4. 〈◊〉. scourge are set together by the Author to the Hebrews, as Heb. 11. 36. much of a kind, chap. 11. 35. Especially, when (as it follows in the text) they shall say all manner of evil against you, call you all to pieces, and think the worst word in their bellies too good for you. Ephes. 4. 31. This is collateral blasphemy, blasphemy in the second table, and so Tit. 3. 2. it is often called in the new Testament. God, for the honour he Col. 3. 8. beareth to his people, is pleased to afford the name of blasphemy to 1 Pet. 4. 4. their reproaches, as importing that he taketh it as if himself were 2 Pet. 2. 10. 〈◊〉. Thus the Israelites were, of old, called by the profane Heathens, Apellae, and 〈◊〉, as if they worshipped a golden — Credat 〈◊〉 Apella. Ass-head, and in derision of their circumcision. As afterwards Hor. they called the Primitive Christians, murderers, Church-robbers, Tertull. Apolog Si 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 same's, 〈◊〉 lues, etc. Ib. 〈◊〉, traitouts to the state, etc. and if inundations, famine, or other 〈◊〉 calamities fell out, they presently cried, Christianos ad 〈◊〉. So, in aftertimes, the Arians called the Orthodox 〈◊〉, Ambrosians, Athanasians, Homousians, what not? The Pseudo-Catholikes (speaking evil of that they knew S 〈◊〉 not) 〈◊〉 the professors of the truth by the names of 〈◊〉, 〈◊〉. Waldenses, Huguenots, poor men of Lions, etc. Thus of Judas 10. old; as of late, Heretics, New-gospellers, Puritans, all manner of evil they speak against us, but (falsely) that's our comfort; not caring what they speak, nor whereof they affirm, so they may promote their Cacolick cause, and the devil's kingdom, which as it began in a 〈◊〉, so by lies do they maintain it. A Friar a liar, was anciently a sound argument in any man's mouth (saith Thomas 〈◊〉 est 〈◊〉. ergo 〈◊〉 〈◊〉: si 〈◊〉 & 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Walsingham) tenens tàm de forma, quam de materia. 〈◊〉 the Jesuits have won the whetstone from all that went before them, for 〈◊〉 and prodigious lies and slanders. 〈◊〉- Joannes, that demoniac, blusheth not to 〈◊〉, that these are our 〈◊〉 and doctrines: That no God is to be worshipped; that we must shape our Religion according to the times: that 〈◊〉 is 〈◊〉: that we may make the public cause a pretence to our private lusts: that a man may break his word whensoever he 〈◊〉 good, cover his hatred with fair 〈◊〉, confirm 〈◊〉 by shedding innocent blood. Salmeron the Jesuit hath 〈◊〉 to Contra 〈◊〉. the world in his Comment upon the 〈◊〉, that the Luth-rans 〈◊〉 〈◊〉. now make fornication to be no sin at all. And a little afore the 〈◊〉 5 tract. 〈◊〉. 〈◊〉 of Paris, the Monks slanderously gave out, that the 〈◊〉 met together for no other purpose, than 〈◊〉 (after they had fed themselves to the full) they might put out the 〈◊〉 and 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. go together promiscuously, as brute 〈◊〉. 〈◊〉 Bishop of Auranches wrote against the Congregation of Christians at Paris, Act and 〈◊〉. 〈◊〉 8, 8. defending impudently, that their 〈◊〉 were to maintain 〈◊〉. The lives of Calvin and Beza were (at the request Act and Mon 〈◊〉. 〈◊〉 of the Popish side) written by Bolsecus a 〈◊〉 friar, their 〈◊〉 enemy: and though so many lines so many lies, yet are 〈◊〉 his 〈◊〉 of 〈◊〉. 〈◊〉 in all their writings alleged as Canonical. Wicliffe disallowed the Invocation of Saints, whom he called servants, not gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 pag. 〈◊〉. For the word, Knave, which he used, signified, in those 〈◊〉, a child or a 〈◊〉; not as it doth, in our days, a wicked varlet, 〈◊〉 his 〈◊〉 〈◊〉 〈◊〉 it; Bellarmine for one, a man 〈◊〉 〈◊〉 of the English tongue. Hereupon the people are taught to believe that the Protestants are blasphemers of God and all his Saints: that in England, Churches are turned into 〈◊〉: 〈◊〉 people is grown 〈◊〉, and eat young children: that 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. they are as black as devils, ever since they were blasted and 〈◊〉 with the Pope's excommunication: that 〈◊〉 is a 〈◊〉 sanctuary of roguery, etc. that the fall of Blackfriars (where besides a 100 of his 〈◊〉 〈◊〉, Drury the Priest had his Sermon and his brains knocked out of his head together) was caused by the 〈◊〉, who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the powder-plot upon the Puritans, by their Proclamations, which they had ready, to be 〈◊〉 abroad immediately, had Faux 〈◊〉 fired the powder. And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉. certain Spanish Author hath taken the 〈◊〉, since, to aver, that they were the authors of that 〈◊〉 conspiracy. There is a book lately published, and commonly sold in Italy and France, 〈◊〉 〈◊〉 〈◊〉. containing a relation of God's judgements shown on a sort of 〈◊〉- heretics Author quidam 〈◊〉, 〈◊〉. 〈◊〉, Lect p 317. by the fall of a house in Blackfriars, London, in which they were 〈◊〉 to hear a Geneva-lecture, Octob. 26. 1623. And Dr Weston doubted not to make his boasts to a Nobleman of England, that at the late conference and disputation D 〈◊〉 〈◊〉 pag 189. between Fisher and Featly (with certain others of both sides) our Doctors were confounded, and theirs triumphed and had the day: insomuch that two Earls and a hundred others were converted to the Catholic Roman faith. Whereas he, to whom this tale was told, was himself one of the two 〈◊〉, continuing sound and Orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together,) present at that disputation. D. 〈◊〉. But this was one of their piae frauds, doubtless: 〈◊〉 like Lect. p. 317. their Legend of miracles of their Saints, which the Jesuit confessed to myself (saith mine Author) to be, for most part, false and foolish; but it was made for good intention: and that it was lawful and meritorious to lie and write such things, to the end the Spanish 〈◊〉. common people might with greater zeal serve God and his Saints, etc. So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the 〈◊〉 life and debauched manners of the Popish 〈◊〉, Plures nefariae 〈◊〉 Cade of the Church. 〈◊〉 opiniones, à 〈◊〉 omnino fuerant alieni, saith Girardus, They were cried out upon for odious heretics and apostates: Manichees they were 〈◊〉 to be, and to make two first 〈◊〉 of things, viz. God and the devil. And why? because they preached and maintained, that the Emperor depended not upon the Pope. Moreover they were Arians too, and devied Christ to be 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉. the Son of God, because (forsooth) they denied a crust to be transubstantiated into Christ, as one speaketh. But blessed be God, that although they have in all ages spoken all manner of evil against D. 〈◊〉. 〈◊〉. p. 316. us, yet they have done it falsely, and for Christ's sake, wherefore we may take up their books written against us, and Wear Bradf. them as a crown. Do well and hear ill is written upon heaven Act and Mon. gates, said that Martyr. Christ himself (saith father Latymer) was misreported, and falsely accused, both as touching his words, and meaning also. Count it not strange to be traduced, disgraced, scandalised. Austere John hath a devil; sociable Christ is a wine-bibber, and the Scribes and Pharisees (whose words carry such credit) say as much. Contra sycophantae morsum non est remedium. It is but a vain persuasion for any child of God to think, by any discretion, wholly to still the clamours, and hates of wicked men; who when they think well, will learn to report well. In the mean, let our lives give them the lie, confute them by a real Apology. Verse 12. Rejoice and be exceeding glad.] Leap and skip for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Psal. 〈◊〉 〈◊〉. 〈◊〉 ficat 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. joy, as wantonizing young cattle use to do in the spring, when every thing is in its prime and pride. Thus George Roper, at his coming to the stake, fet a great leap. So soon as the 〈◊〉 was about him, he put out both his arms from his body, like a rood, and so stood steadfast (the joy of the Lord being his strength) not plucking his arms in, till the fire had consumed and burnt them 〈◊〉 〈◊〉 pecudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. off. So, Doctor Tailor going toward his death, and coming within a mile or two of 〈◊〉 (where he was to suffer) he leapt 〈◊〉 8. and 〈◊〉 a frisk or twain, as men commonly do in dancing. Act. and 〈◊〉. fol 1629. Why, M. Doctor, quoth the Sheriff, how do you now? He answered, well, God be praised, good M. Sheriff: never better: for now I know I am almost at home. I lack not past two styles to go over, and I am even at my 〈◊〉 〈◊〉. Likewise 〈◊〉 〈◊〉 1386 White, going to the stake, whereas before he was wont to go stooping, or rather crooked through infirmity of age, having a 〈◊〉 countenance, and a very feeble complexion, and, withal very soft in speech and gesture; now he went and stretched up himself bolt upright, and bare withal a most pleasant and comfortable countenance, not without great courage and audacity, both in 〈◊〉. 1415. speech and behaviour. It were easy to instance the exceeding great joy of the 〈◊〉, Act. 5. 41. who went from the Council, rejoicing that they were so far honoured, as to be dishonoured for the Name of Jesus; which Casaubon calleth, Elegantissimum 〈◊〉. So Bradford, 〈◊〉 forgive me (saith he) mine unthankfulness for this exceeding great 〈◊〉, that, among so many Ibid 1484. thousands, he chooseth me to be one in whom he will suffer. And in a letter to his mother; For Christ's sake I suffer, saith he, and therefore should be merry and glad. And indeed, good mother, so I am, as ever I was: yea, never so merry and glad was I, as now I should be, if I could get you to be merry with me, to thank God for me, and to pray on this sort, Ah, good Father, that 〈◊〉 vouchsafe that my son, being a grievous sinner in thy sight, should find this favour with thee, to be one of thy sons Captains, and men of war, to fight and suffer for his Gospel's sake: I thank thee, and pray thee in Christ's Name, that thou wouldst forgive him his sins and unthankfulness, and make him worthy to suffer, not only imprisonment, but even very death for thy truth, 〈◊〉, and Gospel's sake, etc. Whether Bradfords' mother did Ibid. 〈◊〉. thus or no, I know not: but William Hunters mother (that suffered under Bonner) told him that she was glad that ever she was so happy, as to bear such a child, as could find in his heart to 〈◊〉 his life for Christ's Name sake. Then William said to his mother, 〈◊〉 〈◊〉. For my little pain which I shall suffer, which is but for a little braid, Christ hath promised me a crown of joy: may not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the 〈◊〉: yea, I think thee as well bestowed, as any child that ever I bore. For indeed (as M. Philpot the Martyr said) to die for Ibid. 〈◊〉. Christ, is the greatest promotion, that God can bring any in this vale of misery unto: yea so great an honour, as the greatest Angel 〈◊〉 〈◊〉. 〈◊〉. 1. 〈◊〉. in heaven is not permitted to have. This made John Clerks mother of Melda in Germany (when she saw her son whipped and branded in the forehead for opposing the Pope's Indulgences, and calling him Antichrist) to hearten her son, and cry out, Vivat Christus ejusque insignia: Blessed be Christ, and welcome be these marks of 〈◊〉. Constantinus a Citizen of Rhone (with three other) being, for defence of the Gospel, condemned to be burned, were put into a dung-cart, who thereat rejoicing, said, that they were reputed here the excrements of the world; but yet their Act. and Mon. death was a sweet odour to God. When the chain was put about 〈◊〉. 〈◊〉. Alice Drivers neck, Oh, said she, here is a goodly neckerchief, 〈◊〉 1858. blessed be God for it. Algerius Christ's prisoner thus dated his letter, Ibid 857. From the delectable Orchyard of the Leonine prison. And, Ibid. 1358. I am in prison till 〈◊〉 be in prison, said Saunders. And indeed, said Ibid. 〈◊〉. Bradford, I thank God more of this prison, then of any parlour, yea then of any pleasure that ever I had, for in it I find God, my most sweet God always. After I came into prison (saith Robert Glover, Martyr, in a letter to his wife) and had reposed myself there a while, I wept for joy and 〈◊〉 my bellyful, musing much of the great mercies of God, and, as it were, thus saying to myself; Lord, who am I, on whom thou shouldst bestow this 〈◊〉 1553. great mercy, to be numbered among the Saints that suffer for thy Gospel sake? And I was carried to the Coal-house, saith M. 〈◊〉, where I and my six fellows do rouse together in the straw, as 〈◊〉, we thank God, as others do in their beds of down. And, in another letter; I am now in the Coal-house, a dark and Ibid. 〈◊〉. ugly prison, as any is about London: but my dark body of sin hath well deserved the same, etc. And, I thank the Lord, I am To the 〈◊〉 〈◊〉. not alone, but have six other faithful companions, who in our 〈◊〉. 〈◊〉. darkness do cheerfully sing hymns and praises to God, for his great 〈◊〉. We are so joyful, that I wish you part of my joy, etc. Good brethren (saith William Tims, Martyr) I am 〈◊〉. 726. kept alone, and yet, I thank 〈◊〉 he comforteth me, past all the comfort of any man; for I was never 〈◊〉 in Christ. You shall be whipped and burned for this gear, I 〈◊〉 (〈◊〉 one M. Foster to John Fortune, Martyr) To whom he replied: If you knew how these words rejoice mine heart, you would not have spoken them. Why, quoth Foster, thou fool, dost 〈◊〉 rejoice in whipping? Yea, said Fortune, for it is written in the 〈◊〉, and Christ saith, Ye shall be whipped for my Names sake. And since the time that the sword of tyranny came into your hand, I heard of none that was whipped: Happy were I, if I had the maidenhead 〈◊〉 〈◊〉 41. of this persecution. 〈◊〉 Walsey was so desirous to glorify God with his suffering, that being wonderful sore tormented in prison with toothache, he feared nothing more, then 〈◊〉. 〈◊〉. that he should depart before the day of his execution (which he called his glad-day) were come. Anthony Person with a 〈◊〉 Ibid. 1123. countenance embraced the stake, whereat he was to be burned, and kissing it, said: Now welcome mine own sweet wife, for this day shall thou and I be married together in the love 〈◊〉 peace of God. Laurence Saunders took the stake, to which 〈◊〉 should be chained Ibid. 1632. 〈◊〉 his arms, and kissed it, saying, 〈◊〉 the cross of Christ; Welcome everlasting life. Walter Mill, Scot, being put to the stake, ascended gladly, saying, Introibo altare Dei. john Noyes, Martyr, Ibid 1162. took up a faggot at the fire, and kissed it, and said, Blessed be Ibid. 1831. the time that ever I was born to come to this. Denly sang in the Ibid 1530. Scultet. Annal. fire at Uxbridge, so did George Carpenter the Bavarian Martyr: Decad 〈◊〉. 〈◊〉. 1. 0. so did Wolfgang us Schuh, a German, when he entered into the Act and 〈◊〉 〈◊〉. 〈◊〉. place heaped up with faggots and wood, he sang, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus. Two Austin Monks at Bruxelles, anno 1523. (the first among the Lutherans that suffered for religion) being fastened to the stake to be burnt, sang, Te Deum, and the Creed. Others clapped their hands in the Ibid. 1444. flames, in token of triumph; as Hawks and Smith; and five Martyrs Ibid 1544. burnt together by Bonner. Bainham at the stake, and in the Ibid 1688. midst of the flame (which had half consumed his arms and his Ibid. 940. legs) spoke these words, O ye Papists, behold ye look for miracles: here you may see a miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a bed of roses. Now what was it else whereby these Worthies (of whom the world was not worthy) quenched the violence of the fire, and out of weakness were made strong? Was it not by their heroical and impregnable faith, causing them to endure, as seeing him that is invisible, and having respect, as Moses, to the recompense of reward? Heb. 11. 26, 27. For great is your reward in heaven.] God is a liberal paymaster, and no small things can fall from so great a hand as his. The L. 〈◊〉. Oh that joy! o my God, when shall I be with thee? said a dying Peer of this Realm. So great is that joy, that we are said to enter Stock at his 〈◊〉. into it, it is too full to enter into us. Elias, when he was to enter 〈◊〉. 25. 〈◊〉. into it, feared not the fiery charrets that came to fetch him, but through desire of those heavenly happinesses, waxed bold against Contra horrenda audax fuit, & eum gaudio, flammeos currus 〈◊〉. those terrible things, Atque hoc in carne adhuc vivens (it is S. B 〈◊〉 observation) and this he did, whiles he was as yet in the flesh. For he 〈◊〉 oculum in metam (which was Ludovicus Vives his Motto) his eye upon the mark, He pressed forward toward Basil. the high prize, with Paul; and looking thorough the terror of Phil. 3. 14. the fire, saw heaven beyond it: and this made him so valiant, so violent for the Kingdom. A Dutch Martyr, feeling the flame Act and Mon. to come to his beard; Ah, said he, what a small pain is this to be sol. 813. compared to the glory to come. Helen Stirk, a 〈◊〉- woman, to her husband at the place of execution spoke thus, Husband, rejoice; for we have lived together many joyful days: but this day in which we must die, aught to be most joyful to us both, because Ibid. 1154. we must have joy for ever: Therefore I will not bid you good night; for we 〈◊〉 suddenly meet within the Kingdom of heaven. The subscription of Mistress Anne Askew to her 〈◊〉, Ibid 1. 30. was this: Written by me Anne Askew, that neither wisheth for death, nor feareth his might, and as merry as one that is bound toward heaven. Oh how my heart leapeth for joy (said M. Philpot) that I am so near the apprehension of eternal life. God forgive me mine 〈◊〉 and 〈◊〉 of so great 〈◊〉.— I have 〈◊〉 much joy of the reward prepared for me, most wretched sinner, that though I be in place of darkness and mourning, yet I cannot lament, but, both night and day, am so joyful, as though under no cross at all: yea in all the days of my life, I was never so merry, the Name of the Lord be praised therefore for ever and ever; and he pardon mine unthankfulness. Ibid. 1670. The world wondereth (saith he in another place) how we can be so merry, in such extreme misery: but our God is omnipotent, which turneth misery into felicity. Believe me, there is no such joy in the world, as the people of Christ have under the cross, I Ibid. 1668. speak by experience, etc. To this joy all other being compared, are but mournings, all delights sorrows, all sweetness sour, all beauty filth, and finally all things counted pleasant, are 〈◊〉. Great then, we see, is their reward in earth, that suffer for Christ: they have heaven aforehand, they rejoice in tribulation, with joy unspeakable and glorious, they have an exuberancy of 1 Pet. 1. 8, joy, such as no good can match, no evil over-match. For though I tell you (said M. Philpot in a letter to the Congregation) that I am in hell, in the judgement of this world, yet 〈◊〉, I feel, in the same, the consolation of heaven. And this loathsome and horrible prison, is as pleasant to me, as the walks in the Garden in 〈◊〉. 1663. the King's bench. What will it be then, when they shall have crowns on their heads, and palms in their hands, when they shall come to that general Assembly, 〈◊〉. 12. 23. and have all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Court of heaven to meet and entertain them, When they shall follow the Lamb wheresoever he goeth, Revel. 14. 4. and have places given them to walk among those that stand by, Zech. 3. 7. that Zech. 3. 7. expound. is, among the Seraphims (as the Chaldee Paraphrast expoundeth it) among the Angels of heaven; Alusively, to the walks and galleries that were about the Temple? Majora certamina, majora sequuntur praemia, saith Tertullian. Quisquis volens 〈◊〉 famae meae, nolens addit mercedi meae, saith Augustine. The more we suffer with and for Christ, the more glory we shall have with and from Christ. For so persecuted they the Prophets which were before you,] 〈◊〉 〈◊〉 〈◊〉. Your betters sped no better: Strange not therefore at it, start not for it. Persecution hath ever been the Saint's portion. How early did Martyrdom come into the world? The first man that died, Act. 〈◊〉. 25. died for religion. And although Cain be 〈◊〉 to his place, yet I would he were not still alive in his sons and successors, who hate their brethren, because they are more righteous, Et 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 rubentem circumferunt, as one speaketh. 〈◊〉 that is not to be wished; or at least, it is, Magis optabile quam opinabile, that ever a Prophet shall want a persecutor, while there is a busy devil, and a malicious world. The Leopard 〈◊〉 said so to hate man, that he fleeth upon his very picture, and 〈◊〉 it: 〈◊〉 doth the devil and his imps, God and his image. The Tiger is said to be enraged with the smell of sweet odours: so are the wicked of the world with the fragrancy of God's graces. Noah rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— up and condemned them by his contrary- 〈◊〉, and therefore underwent a world of calamities. Puritan Lot was an eyesore to the sinful Sodomites, and is cast out, as it were by an ostracism. His father Haran, the brother of Abraham, died before his father No, 〈◊〉, & 〈◊〉. 〈◊〉. Terah, in Ur of the Caldees. The Hebrews tell us that he was cruelly burnt by the Caldees, because he would not worship Gen. 11. 28. the fire, which they had made their god. How 〈◊〉 was Moses 〈◊〉 Perseus 〈◊〉 〈◊〉. made (as 〈◊〉 among the Romans) to plead for his life? And although David's innocency triumphed in Saul's conscience, 〈◊〉 l. 119. 109. yet could he not be safe, but carried his life in his hand continually, as he complaineth in that hundred and nineteenth Psalm; which was made (as is thought) in the midst of those troubles, out of his own observations and experiments. As for the Prophets that came after, which of them have not your fathers slain? saith our Saviour to the Pharisees; whom hebids (by an Irony) to fill up the measure of their fathers, and foretelling that they shall deal so by the Apostles (whom he there calleth, according to the custom of that Country, Prophets, Wisemen and Scribes.) He Mat. 23. 〈◊〉, 33, 〈◊〉. demandeth of those serpents and brood of vipers, how they can escape those 〈◊〉 and hoards of wrath they have been so long in 〈◊〉? They had a little before delivered up john Baptist to Herod, and did unto him whatsoever they would, Matth. 17. 11, 12. Thereupon our Saviour departed out of judea into Galilee, as john the Evangelist hath it, lest he should suffer the same things from them. For though Herod were Tetrarch of Galilee, and therefore it might seem a 〈◊〉 way for our Saviour to keep from thence (after john was beheaded) and to continue in judea; yet forasmuch as he was but their slaughter-slave (as 〈◊〉 was to the rest of the Bishops of those days) Christ knew, that if he did decline their fury, there was no such cause to fear Herod. Therefore when some of the Pharisees (pretending good will to him) bade him pack thence, for else Herod would kill him: he replied, Go Luk 13 31, 32, 33. tell that fox, that I know both my time and my task, which he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, qui pro Christo sanguinem suderunt. would be doing at to day and to morrow (that is, as long as he listed) without his leave. And the third day (when his hour was once come) he should be sacrificed: but it must be in jerusalem, and by the Pharisees: for it befell not a Prophet to perish out of jerusalem. There it was that Stephen was stoned, james Bez. 〈◊〉 with the sword, Peter imprisoned, and destined to destruction, Paul whipped and bound, many of the Saints punished oft in every Synagogue, and compelled by the high-Priests authority, either to blaspheme, or flee to strange Cities, as appeareth in many places of the Acts, or rather passions of the Apostles: for none (out of hell) ever suffered harder and heavier things than they. See what S. Paul 〈◊〉 of himself, and think the like of the rest, 2 Cor. 6. 5. Verse 13. Ye are the salt of the earth.] As salt keepeth flesh from putrifying: so do the Saints the world; and are therefore sprinkled up and down (here one and there one) to keep the rest from rotting. Suillo pecori anima pro sale data, quae carnem 〈◊〉. servaret, ne putresceret, saith Varro. Swine and swinish persons have their souls for salt only, to keep their bodies from stinking 〈◊〉 〈◊〉 15. above ground. Christ and his people are somewhere called the 〈◊〉. 89 〈◊〉. soul of the world. The Sunts are called, all things; the Church, every creature. Tabor and Hermon are put for East and 〈◊〉: for God accounts of the world by the Church, and upholds the world for the Church's sake. Look how he gave Zoar to Lot and Act 27. all the souls in the ship to Paul; so he doth the rest of man kind to the righteous. Were it not for such Jeho saphats, I would not 2 King. 〈◊〉. 14. look toward thee, nor see thee, said Elisha to Jehoram, saith God 〈◊〉. 6. 13. to the wicked. The holy seed is, statumen terrae, saith one Prophet, 〈◊〉. the earth's substance or settlement: The righteous are fundamentum Prov. 10. 25. Quia propter 〈◊〉 〈◊〉 est 〈◊〉. mundi, the world's foundation, saith another. I bear up the pillars of it, saith David. And it became a common proverb in the primitive times, Absque 〈◊〉 non staret 〈◊〉: Merc. But for the piety and prayers of Christians, the world could not 〈◊〉. 75. 3. 〈◊〉. It is a good conclusion of Philo, therefore, 〈◊〉, ut Lib 1. de migration. Abra. 〈◊〉 〈◊〉 in domo vir justus 〈◊〉, ad calamitatum remedium: Let us pray that the righteous may remain with us, for a preservative, as a pillar in the house, as the salt of the earth. But as all good people, so good Ministers especially are here said, 〈◊〉 〈◊〉 est: 〈◊〉 a 〈◊〉. for their doctrine, to be the salt of the earth, and for their lives, The light of the world. Salt hath two things in it, 〈◊〉 & 〈◊〉. saporem, sharpness and savouriness. Minister's 〈◊〉 〈◊〉 Tit. 1. 13. men sharply, that they may be sound in the faith, and a sweet savour to God, savoury meat, as that of Rebecca; a sweet meat- 〈◊〉, meet for the master's tooth, that he may eat and bless them. Cast they must their cruses full of this holy salt into the un wholesome waters, and upon the barren grounds of men's 〈◊〉 (as Elisha once of jericho) so shall God say the word that all be whole, and it shall be done: No thought can pass between the receipt and the remedy. But if the salt have lost his savour, etc.] A loose or lazy Minister is the worst creature upon earth, so fit 〈◊〉 no place, as for hell: As unsavoury salt is not fit for the dunghill, but makes the very ground barren, whereupon it is cast. Who are now devils, but they which once were Angels of light? Corruptio optimi pessima, as the sweetest wine makes the sourest 〈◊〉, and the 〈◊〉 flesh is resolved into the vilest earth. Woe to those 〈◊〉 cleri, that, with Elies' sons, cover foul sins under a 〈◊〉 〈◊〉. 〈◊〉. ephod: that neither spin nor labour, with the lilies, unless it be in their own vineyards, little in Gods: that want either art or heart, will or skill, to the work: being not able or not apt to teach; and so give occasion to those blackmouthed Campians, to Campian. in 〈◊〉. cry out, Ministris eorum nihil vilius; Their Ministers are the vilest fellows upon earth; God commonly casteth off such, as incorrigible; for where with all shall it be salted? there is nothing in nature that can restore unsavoury salt to its former nature. He will not only lay such by, as broken vessels; boring out their right eyes, and drying up their right arms, i. e. bereaving them of their former Zech. 〈◊〉. 17. abilities: but also he will cast dung upon their faces, Mal. 2. 3. so that, as dung, men shall tread upon them (which is a thing not only calamitous, but extremely ignominious) as they did upon the Popish Clergy: and the 〈◊〉 shall thank them when he hath them in hell, for sending him so many souls, as Matthew Paris Literas ex inferno missas commenti sunt quidam, in 〈◊〉 satanas omni 〈◊〉 〈◊〉 gratias 〈◊〉 &c 〈◊〉 us he did those in the days of Held brand, As for themselves, it grew into a proverb, Pavimentum infernirasis 〈◊〉 verticibus, & magnatum galeis stratum esse, that hell was paved with the shaved crowns of Priests, and great men's head pieces. God threatens to feed such with gall and wormwood, Jer. 23. 15. 〈◊〉 〈◊〉. Hist. Anno D. 1072. Verse 14. Ye are the light of the world.] And must therefore lead convincing lives, though ye incur never so much harred of those 〈◊〉, those Tenebriones of the world, that are 〈◊〉 paid so much light should be diffused. But be ye blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation (as the Baptist was) among whom ye shine as lights in the world; as those great lights, the Sun and Moon (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word signifieth) so that they that speak evil of you may be 〈◊〉. Phil. 2. 15. judged as 〈◊〉, as those Atlantes, that curse the rising Sun, because Plin. it scorcheth them. Be as thestarres, at least; which are said to affect these inferior bodies, by their influence, motion, and light. So good Ministers (as fixed stars in the Church's firmament) by the influence of their lips, feed; by the regular motion of their lives, confirm; and by the light of both, enlighten many. And with such orient stars this Church of ours (blessed be God,) like a bright sky in a clear evening, sparkleth and is bespangled, though not in every part, yet in every zone and quarter of it. Rev. 17. 9 A City that is set on a hill cannot be hid] As that City that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mounted on seven hills, Roma Radix Omnium Malorum: and cannot be hid, but is apparently discerned and descried to be that Rev. 18. 2. great City Babylon: So Augustine and other writers call it; so Bellarmine and Ribera the Jesuits yield it. Joannes de 〈◊〉 in his Mare historiarum telleth us, that 〈◊〉 the Emperor was once in a mind, to make Rome the seat of his Empire, as of old it had been. And having built a stately Palace there, where formerly had stood the Palace of Julian the Apostate, (the Romans being much against it) he gave over the work. The 〈◊〉, Zonaras and 〈◊〉 report the like of Constans, nephew to In Annal b. Heraclius, 340 years before Otho. Now that these and the 〈◊〉 〈◊〉 took not 〈◊〉, Genebrard saith it was a special pruvidence of God, to the end that the kingdom of the Church foretold by Daniel, might have Rome for its seat. If he had said, the kingdom of Antichrist foretold by St Paul, and likewise by John the Divine, he had divined aright. (But to return from whence we are digressed,) A Minister, whiles he 〈◊〉 a private person, stood in the crowd, as it were: but no sooner entered into his office, than he is 〈◊〉 upon the stage; 〈◊〉 〈◊〉 are upon him, as they were upon Saul, who was higher by head and shoulders than the rest of the people. Now therefore as the tree of 〈◊〉 was sweet to the taste, and fair to the eye; and as in Absolom there was no 〈◊〉, from head to foot: so should it be with God's Ministers. Singular holiness is 〈◊〉 of such; 〈◊〉 those that quarter arms with the Lord Christ, whom they serve 〈◊〉 the Gospel. The Priests of the Law were to be neither 〈◊〉 nor defective. And the Ministers of the 〈◊〉 (for the word, Priest, is never used for such, by the Apostles, no nor by the 〈◊〉 ancient Fathers, as Bellarmine 〈◊〉 〈◊〉) must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. stamps and patterns to the believers in word and conversation: every thing in them is eminent and exemplary. The world (though unjustly) looks for Angelical perfection in them: and as the 〈◊〉 deviation in a star is soon noted, so is it in such. 〈◊〉 happy he, that, (with Samuel, Daniel, Paul and others) can be acquitted and approved by himself, in private; in public, by others; in both, 〈◊〉 God: That can by his spotless conversation slaughter 〈◊〉, stop 〈◊〉 open mouth, and draw 〈◊〉 if not from the 〈◊〉, 〈◊〉 from the 〈◊〉 of the 〈◊〉, of his 〈◊〉 and 〈◊〉. Mr Bradford the Martyr was had in so great 〈◊〉 and 〈◊〉 with all good men, that a 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. knew him but by fame, 〈◊〉 〈◊〉 his death: yea 〈◊〉 number also of Papists themselves wished heartily his life: And of Mr Bucer it is reported, that he brought all men into such admiration of him, that neither his friends could sufficiently praise him, nor his enemies in any point find fault with his singular life, and Ibid. sincere doctrine. Bishop Hoopers' life was so good, that no kind of slander (although divers went about to reprove it) could fasten Ibid. 1366. 〈◊〉 〈◊〉 morum 〈◊〉, ut nec boasts 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. any fault upon him. And the man's life (saith Erasmus, concerning Luther, whom he greatly loved not) is approved of all men; neither is this any small prejudice to his enemies, that they can tax him for nothing. Verse 15. Neither do men light a candle, to put it under a 〈◊〉, etc.] Nor doth God set up a Minister, and so light a lynk Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes 〈◊〉, 〈◊〉 Lynk or Torch. or torch (as the word here signifieth) amongst a people, but for the diffusing of the light of the knowledge of the glory of God, in the face of Jesus Christ. The heavenly bodies illighten not their own 2 Cor. 4 6. 〈◊〉 only, but send forth their beams far and near. The grace of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent 〈◊〉 a oculos 〈◊〉 in se convertunt. Chrysost. in 2 Tim. God (that is, the doctrine of grace) that bringeth salvation, hath appeared (or shone-forth, as a candle on a candlestick, or as a beacon on a hill) Teaching us to deny ungodliness, etc. The Priest's lips must not only preserve knowledge, but also present it to the people, who shall seek it at his mouth. And 〈◊〉 Baptist (that burning and shining light) was to give the knowledge of salvation, not Tit. 2. 11, 12. by way of infusion (for so God only) but by way of instruction. Luk 1. 77. The same word (in the holy tongue) that signifieth to understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also to instruct, and to 〈◊〉. They that teach others what they know themselves (as Abraham did those of his 〈◊〉 Gen. 18. 19 and family) shall know more of God's mind, yea they shall Psal. 25. 12. be (as Abraham was) both of his Court and Council. But the Lord likes not such empty vines, as (with Ephraim) bear fruit to themselves: Host 10. 1. such idle servants, as thrust their hands into their bosoms, dig their talents into the earth, hide their candles under a bed or bushel: living and lording it as if their lips were their own: barrelling and hoarding up their gifts, as rich cormorants do their corn: refusing to give down their milk, as cursed kine: or resolving to speak no more, then what may breed applause and admiration of their worth and wisdom, as proud self-seekers. The 〈◊〉 1 Cor. 12. 7. of the spirit was given to profit withal. And the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. were all partakers (or compartners) of St Paul's grace; which 2 Cor. 1. 11. he elsewhere calleth the gift bestowed on us, for many, that we Gal. 5. 13. may serve one another in love; yea make ourselves servants to all, 1. Cor. 9 〈◊〉. that we may 〈◊〉 some. Certainly the gifts of such shall not perish in the use, or be the worse for wearing, but the better and brighter; as the torch by tapping: they shall grow in their hands, as the 〈◊〉 in our Saviour's, as the widow's oil, as that great mountain of salt in Spain, de quo quaentum demas, tantum 〈◊〉, 〈◊〉. which the more you take from it, the more it increaseth: Or lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. 〈◊〉 ad Eustath. as the fountains or wells, which, by much drawing, are made better and sweeter, as St Basil observeth, and common experience confirmeth. And it giveth light to all that are in the house.] He that alloweth his servant a great candle, or two or three lesser lights, looks for more work. God sets up his Ministers, as candles on the candlestick of his Church, to waste themselves (wax and week) for the lighting of men into life eternal. Let them therefore see to it, that they work hard, while the light lasteth, lest their candl: stick Rev. 2. be removed, lest the night surprise them on the sudden, when none Joh. 12. can work: lest they pay dear for those precious graces of his Spirit, in his faithful Ministers, spent, or rather spilt upon them: 〈◊〉 God cause the sun to go down at noon, and darken the earth in the clear day, A mos 8. 9 Verse 16. Let your light so shine before men.] We use to 〈◊〉 the picture of a dear friend in a conspicuous place, that it may appear we rejoice in it, as an ornament to us: so should we the image of Christ and his graces. And as pearls (though form and found in the water,) are like the heavens in clearness: so should all, but especially Ministers: Their faces should shine, as Moses when he came from the mount: their feet should be beautiful, Rom. 10. 15. their mouths (as heaven in the Revelation) should never open but some great matter should follow: their lives should be (as one speaketh of Joseph's life) caelum quoddam lucidissimis virtutum 〈◊〉. 〈◊〉 〈◊〉, a very heaven sparkling with variety of virtues, as with so many bright stars. The Highpriest of the Law came forth to the people, in habit, more like a God than a man: And Alexander the great took him for no less, but fell at Os 〈◊〉 Deo 〈◊〉. his feet, meeting him upon his way to jerusalem. There are that Virg. hold, that by his linens, he was taught purity; by his girdle, discretion; 〈◊〉. by his embroidered coat, heavenly conversation; by his golden bells, sound doctrine; by his pomegranates, fruitfulness in good works; by his shoulder-peeces, patience in bearing other men's infirmities; by his breastplate, continual care of the D. 〈◊〉. Church; by his mitre, a right intention; and by the golden plate upon it, a bold and wise profession of Holiness to the Lord. The Apostle also is exact, in forming a minister of the Gospel: For he 1 Tim. 3. 2, 3, 4. expounded. must be 1. Blameless, such as against whom no just exception can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be laid. 2. Vigilant, pale and wan again with watching and working. 3. Sober, or temperate, one that can contain his passions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. master his own heart, and keep a mean. 4. Modest, neat and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. comely in his bodily attire, neither curious nor careless thereof, but venerable in all his behaviour; and one that keepeth a fit decorum in all things. 5. Hospital and harberous. Quicquid habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clerici, pauperum est, saith Hierome. 6. Able and apt to Hier. ad 〈◊〉 PP. teach, as Bishop 〈◊〉, Dr Tailor, and Mr Bradford; who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. preached every sunday and holiday ordinarily: and as 〈◊〉, Origen and some others, who preached every day in the week. 7. Not given to wine, no Ale-stake, as those drunken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Priests the two sons of Aaron, who died by the fire of God, for 〈◊〉. 10. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming before him with strange fire. 8. No striker: neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with hand nor tongue, to the just grief or disgrace of any. 9 Not greedy of filthy lucre, so as to get gain by evil arts; but honest, plaindealing, and (as it follows in the text) patient, or aequanimous: easily parting 〈◊〉 his right, for peace sake, and ever preferring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. equity before extremity of Law. 10. Not a brawler, or 〈◊〉. 〈◊〉. common barretter, a wrangler, as Ishmael. 11. Not covetous: not 〈◊〉. 5 cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. doting on his wealth, or trusting to his wedge. Not without money, but without the love of money. The Apostle here distinguisheth, greedy of filthy lucre, which is in getting, from 〈◊〉 which consists in pinching, and saving. 12. 〈◊〉 that ruleth well So 1 Cor. 〈◊〉. 10. in his own house, etc. For the children's faults 〈◊〉 upon the parents, and the servants sin is the master's shame. Besides, every man is that in religion, that he is relatively; and so much true goodness he hath, as he showeth at home. 13. Not a novice, a young scholar, rude and ungrounded: or a tender-young plant in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christianity (as the word signifieth) that may be bend any way: but a well-grown oak, stable and steady. 14. Lastly, he must have ver. 7. a good report of them which are without; which he cannot but have, if qualified, as abovesaid. The same God which did at first put an awe of man in the fiercest creatures, hath stamped in the 〈◊〉 hearts an awful respect to his faithful Ministers: so as even they that hate them, cannot 〈◊〉 but honour them, as Saul did Samuel; Darius Daniel; Nabuchadnezzar the three Worthies. Natural conscience cannot but stoop and do homage to God's image fairly stamped upon the natures and works of his people. So that when men see in such that which is above the ordinary strain, and their own expectation, their hearts ache within them, many times; and they stand much amazed at the height of their spirits, and the majesty that shines in their faces. Either they are convinced, as Nabuchadnezzar, Darius, and Diocletian (who laid down the Empire, out of a 〈◊〉 discontent and despair of ever conquering the constancy of Christians by any bloody persecution:) or (which is better) they are converted, and seeing such good works, they glorify God our heavenly father, as Justine Martyr, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 133. confesseth of himself, that by beholding the Christians piety in life, and patience in death, he gathered their doctrine to be the truth, and glorified God in the day of his visitation. For there is no Christian (saith Athanagoras in his Apology to the Heathens,) that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. not good, unless 〈◊〉 be an hypocrite, and a pretender only to religion. Verè magnus est Deus Christianorum, said one Calocerius a Heathen, beholding the sufferings of the Primitive Martyrs. And it is reported of one Cecilia a Virgin, that by her constancy and exhorations, before, and at her martyrdom, four hundred were converted. Chrysostom calls good works unanswerable syllogisms, invincible demonstrations to confute and convert Pagans. Julian the Apostate could not but confess, quòd Christiana religio propter Christianorum erga omnes beneficentiam 〈◊〉 est: Christian religion spread by the holiness of those that professed it. Verse 17. Think not that I am come to destroy the Law] As the Pharisees slandered him, only to bring him into hatred with the people. And as, to this day, they maliciously traduce him in their writings. Rabbi Maimonides in his Misnah, hath a whole chapter Lib. 〈◊〉 〈◊〉. de 〈◊〉. 〈◊〉. concerning the punishment of the false-Prophet, that teacheth that he came to destroy the Law: Calumniare audactèr: aliquid saltem adhaerebit, said Machiavelli. A depraver (saith Plato) is 〈◊〉 nominis, a devil, saith Paul. It is the property of defamitions, 〈◊〉 Tim. 3. 3. to leave a kind of lower estimation, many times, even where they are not believed. I am not come to 〈◊〉] Gr. To loose, dissolve, or untie the Law, as those Rebels, Psal. 2. 3. sought to do, but with ill success. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it tieth and hampereth men, with an Aut 〈◊〉, aut patiendum, Gal. 3. either you must have the direction of the Law, or the correction: either do it, or die for it. Thus the Law is a schoolmaster, and such a one as that, that Livy and 〈◊〉 speak of in Italy, that brought forth his scholars to 〈◊〉; who had he not been more merciful than otherwise, they had all perished. The comfort is, that it is a schoolmaster to Christ, who became bond to the Law to redeem us, that were under the Law, from the rigour, bondage, irritation and condemnation thereof. So that the use that now we have of it, is only to be as Paul's sister's son, to show us our danger, and to send us to the chief Captain of our salvation, who came not to destroy the Law, but to fulfil it. But to fulfil it] To complete and accomplish it, for he fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all righteousness, and finished the work that was given him Joh. 17. 4. to do. A new commandment also gave he unto us, that we love one another: which love is the compliment of the Law, and the supplement of the Gospel. Besides, Christ is the end of the Law to Rom. 10. 4, every one that believeth: and commandeth us no more, than he 〈◊〉. 〈◊〉. 7. causeth us to do; yea, he doth all his works in us and for us, saith the Church, Isa 26. 12. Thus Christ still fulfils the Law in his people; into whose hearts he putteth a disposition answerable to the outward Law in all things: as in the wax is the same impression that was upon the seal. This is called the law of the mind, Rom. 7. and answereth the law of God without, as lead answers the mould, as tally answereth tally, as Indenture, Indenture. Heb. 8. 8 9, 10. with 2 Cor. 3. 2, 3. Rom. 6. 17. Verse 18. For verily I say unto you.] This is his ordinary asseveration, Capell of Tempt. which he useth in matters of weight only. For a vain protestation comes to as much, for aught I know (saith a Worthy Divine) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a vain oath. Quasi bitumine ferruminata. Till heaven and earth pass] And pass they must: The visible 2 Pet. 3. 20. heavens being defiled with our sins (that are even 〈◊〉 unto them, Esse quoque in fatis 〈◊〉, etc. Metam. lib. 〈◊〉. Cicer. the 〈◊〉. dear. as Babylon's sins are said to be, Rev. 18. 5.) shall be purged with the fire of the last day, as the vessels of the sanctuary were, that held the sin-offering. The earth also, and all the works that are therein shall be burnt up. And this the Heathens had heard of, and hammered 〈◊〉, propter 〈◊〉 〈◊〉; igni, propter teporem 〈◊〉. Ludolf. de 〈◊〉 〈◊〉 lib. 〈◊〉. cap. 87. at, that the world should, at length, be 〈◊〉 with 〈◊〉 as Ovid hath it, and Lucretius disputeth it according to the natural causes. But Ludolfus of the life of Christ doth better; when he telleth us, that of those two destructions of the 〈◊〉, the former was by water, for the heat of their lust, and the later shall be by 〈◊〉, for the coldness of their love. One jot] Which is the least letter in the Alphabet. 〈◊〉 calleth it a half-letter; and Luther rendereth this text, Ne minima Nescit 〈◊〉 〈◊〉 breve 〈◊〉 sacrae. quidem litera, not so much as the least letter. Or one tittle] Not a hair-stroke, an accent on the top of an Hebrew Prov. letter, the bending or bowing thereof, as a little bit on the top of a horn. The 〈◊〉 have summed up all the letters in the bible; to show that one hair of that sacred head is not perished. Shall in no wise pass from the Law.] The ceremonial Law 〈◊〉 a shadow of good things to come, saith the Apostle: this good 〈◊〉 〈◊〉. 10. 〈◊〉. was Christ. When the Sun is behind, the shadow is before: when the Sun is before, the shadow is 〈◊〉. So was it in Christ, to them of old (saith one.) This Sun was behind, and therefore 〈◊〉 Law or shadow was before. To us under the Gospel, the Sun 〈◊〉 before, and so now the 〈◊〉 of the Law (those shadows) 〈◊〉 behind, yea vanished away. Before the passion of Christ (wherein they all determined) the ceremonies of the Law were 〈◊〉 dead nor deadly, saith Aquinas. After the passion, till such time 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. the Gospel was preached up and down by the Apostles, though Non 〈◊〉, 〈◊〉 〈◊〉. 〈◊〉 〈◊〉, & 〈◊〉. dead, yet (for the time) they were not deadly. But since that, they are not only dead, but deadly to them that use them, as the Jews to this day. As for the 〈◊〉 Law, it is eternal, and abideth for 〈◊〉 in heaven, saith David. And albeit some special duties of 〈◊〉. 116. 〈◊〉. certain Commandments shall cease when we come to heaven; yet the substance of every one remaineth. We live by the same Law (in effect) as the Saints above do; and do Gods will on earth, as they in Heaven. God himself cannot dispenle with the 〈◊〉 of those laws, that be moral in themselves (because he hath sin by nature, not by precept only) such are all the ten Commandments, but the fourth. The fourth Commandment (say Divines) is moral by precept, not by nature: and so, the Lord of the Sabbath may 〈◊〉 with the literal breach of the Sabbath. Of all the moral 〈◊〉. Law, it is the opinion of some of our best Divines, that since the 〈◊〉. 〈◊〉. coming of Christ it bindeth us not, out of any foregoing 〈◊〉, as delivered to Moses in the mount; but as it is 〈◊〉 to the Law of nature, which is common to Jews and Gentiles: and as it was explained and confirmed by our Saviour Christ in the Gospel. To conclude, the ministerials of this Law shall pass away, together with this life: the substantials shall 〈◊〉 into our 〈◊〉 natures, and shine therein, as in a mirror for ever. Verse 19 Whosoever therefore shall break one of these 〈◊〉 Commandments.] So the Pharisees called and counted these They deemed it as great a sin to eat with unwashen hands, 〈◊〉 to commit 〈◊〉. weightier things of the Law, in comparison of their tithings, Matth. 23 23. and traditions, Matth. 15. 3. But albeit some Commandments are greater than some, as those of the first table (in meet comparison) than those of the second: yet that Pharisaical diminution of Commandments, that idle distinction of sins into Gnats and Camels, venial and mortal, motes and mountains, 〈◊〉, Jewish Antiq. pag. 〈◊〉. is by no means to be admitted. The least sin is contrary to Charity, as the least drop of water is to fire. The least missing of the 〈◊〉 〈◊〉 quaedam peccata adeo 〈◊〉 in se & per se 〈◊〉, ut factores, 〈◊〉 〈◊〉, nec 〈◊〉, 〈◊〉 〈◊〉, nec 〈◊〉 exosos 〈◊〉. 〈◊〉 de 〈◊〉. mark is an error, as well as the greatest; and both alike for kind, though not for degrees. Hence lesser sins are reproached by the name of the greater: malice is called murder: lustful looks, adultery: sitting at idolatrous feasts (though without all intent of worsh p) 〈◊〉. See 〈◊〉 31. 27, 28. Disobedience in never so small a matter (as eating a forbidden apple, gathering a few sticks on the Sabbath-day, looking into, or touching the Ark) hath been 〈◊〉 punished. Though the matter seem small, yet thy malice 〈◊〉 presumption is great, that wilt in so small a thing incur the jesu t. 〈◊〉 so high displeasure. What could be a 〈◊〉 Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from blood? yet is their obedience herein urged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with many words, and that with this reason, as ever they will have A 〈◊〉 of the mark, or 〈◊〉 〈◊〉 the rule. God to do any thing for them or theirs. The whole Law is (say the Schoolmen) but one copulative. Any condition not observed, 〈◊〉 the whole lease; and any Commandment not obeyed, subjects 1 Cor. 10. 14. a man to the curse. And as some one good action hath 〈◊〉 Deut. 12. 22, 23, 24. ascribed and assured to it, as peacemaking, Matth. 5. 9 so he that shall keep the whole Law, and yet offend in one point, is guilty Deut. 27. 26. of all. When some of the Israelites had broken the fourth Commandment, 〈◊〉. 3. 〈◊〉. God challengeth them for all, Exod. 16. 28. Where 〈◊〉. 2 10. then will they appear that plead for this Zoar, for that Rimmon? a merry lie, a petty oath, an idle errand on the Lord's day, etc. Sick bodies love to be gratified with some little bit, that favoureth the disease. But meddle not with the murdering morsels of sin; there will be bitterness in the end. Jonathan had no sooner tasted of the honey with the tip of his rod only, but his head was forfeited. There is a 〈◊〉 fullness in sin, a lie in these vanities; give Heb. 3. 13. them an inch, they'll take an ell. Let the serpent but get in his head, Jon. 2. 8. he will shortly wind in his whole body. He plays no small game, but meaneth us much hurt, how modest soever he seemeth to be. It is no 〈◊〉 then the Kingdom that he seeketh, by his maidenly 〈◊〉 as Adoniah. As therefore we must submit to 〈◊〉, so we must resist the devil, without expostulation, 1 Pet. 5. 7. throw water on the fire of temptation, though but to some smaller sin, and stamp on it too. Behold how great a matter a little fire kindleth, Jam. 2. 5. saith St James! A little poison in a cup, a little leak in a ship, or breach in a wall may ruin all. A little wound at the heart, and a little sin in the soul may hide God's face from us, as a cloud. Therefore Lam. 3. 43. as the Prophet, when a cloud as big as a man's hand only appeared, knew that the whole heaven would be overcovered, and 〈◊〉 the King to betake himself to his chariot: so let us to 〈◊〉 shelter; for a company comes, as she said, when she bore her 〈◊〉 Gad: After Jonathan and his Armour-bearer came the whole host: and when Dalilah had prevai'ed, came the Lords of the Philistims. He that is fallen from the top of a ladder, cannot stop at the second round. Every sin hardeneth the heart, and gradually disposeth it to greater offences: as lesser wedges make way for bigger. After Ahaz had made his wicked Altar, and offered on it, he brought it into the Temple; first setting it on the brazen Altar; afterwards bringing it into the house, and then lastly, setting it on 2 King. 16. 17, 13, 14. the Northside of God's Altar: Withstand fin therefore at first, and live by Solomon's rule, Give not water passage, no not a little. Silence sin, as our Saviour did the 〈◊〉; and suffer it not to solicit thee. If it be importunate, answer it not a word, as 〈◊〉 would not Rabshakeh: or give it a short and sharp answer, yea the blue eye, that St Paul did. This shall be no grief unto thee, hereafter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nor offence of heart, as she told David; the contrary way. 1 〈◊〉. 9 27. It repented St Austin of his very excuses made to his parents, being 〈◊〉 ividum reddo 〈◊〉 meum. Aug. a child, and to his schoolmaster, being a boy. He retracts his ironyes, because they had the appearance of a lie, because they looked 1 Sam. 25. 31. illfavouredly. B. Ridley reputes of his playing at Chess, as wasting 〈◊〉. lib. 1. cap. 19 too much time. Bradford bewaileth his dullness and unthankfulness, David's heart smote him for cutting the lap of 〈◊〉 Retract. lib. 1. cap. 1. coat only; and that for none other intent, then to clear his own Act. and 〈◊〉. innocency: that in which Saul commended him for his moderation. There are some that would shrink up sin into a narrow scantling; and bring it to this, if they could, that none do evil, but they that are in goals. But David approves his sincerity by his respect Psal. 18. 21, 22. to all God's Commandments, and hath this commendation, that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did all the wills of God. Solomon also bids, count nothing little Acts 13. Prov. 7. 2. that God commandeth, but keep God's precepts as the sight of the eye. Those venturous spirits, that dare live in any known sin, aspire not to immortality, Phil. 2. 12. they shall be least, that is, nothing at all in the Kingdom of heaven. And teacheth men so.] As the Pharisees did, and all the old and modern heresiarchs. In the year 1559. it was maintained by 〈◊〉 paradoxon, quod 〈◊〉 opera sint perniciosa ad 〈◊〉. 〈◊〉. 〈◊〉. one David George (that Arch heretic) that good works were pernicious and destructory to the soul. The Anabaptists and Socinians have broached many doctrines of devils, not fit to be once named amongst Christians. The Pneumatomachi of old, set forth a base book of the Trinity, under St Cyprians name, and sold it at 〈◊〉. a very cheap rate, that the poorest might be able to reach it and read it, as 〈◊〉 complaineth. In those Primitive times, those In Apologet. capital heresies (concerning the Trinity, and Christ's Incarnation) 〈◊〉 res suit, esse Christianum. were so generally held, that it was a witty thing then, to be a right believer, as Erasmus phraseth it. All the world, in a manner, was Ingemuit orbis, & miratus 〈◊〉 se sactum esse Arianum. turned Arian, as St Hierome hath it. 〈◊〉 telleth us, that the 〈◊〉 being desirous to be instructed in the Christian religion, requested of 〈◊〉 the Emperor to send them some to preach the Hier. faith 〈◊〉 〈◊〉. He, being himself an 〈◊〉, sent them Arian Doctors, juslo itaque 〈◊〉 〈◊〉 〈◊〉 Valens a Gothis crematus est, quorum 〈◊〉 anemis 〈◊〉 errorum virus 〈◊〉. who set up that heresy amongst them. By the just judgement of God therefore, the same Valens, being overthrown in battle by the 〈◊〉, was also burnt by them in a poor cottage, whether 〈◊〉 had fled for shelter. Heretics have an art of pythanology, whereby they cunningly insinuate into men's affections, and many times 〈◊〉 wade before they teach, as it is said of the 〈◊〉. It was therefore well and wisely done of Placilla the Empress, Tertullian. when her husband Theodosius signior desired to conser with 〈◊〉 lib. 7. cap. 6, 7. Eunomius, she earnestly disl 〈◊〉 him; lest being perverted by his speeches, he might fall into his heresy. Shall be least in the Kingdom of heaven] That is, nothing at all there: as Matth 20. 16. Either of these two sins here 〈◊〉, exclude out of heaven; how much more both? If single sinners that break Gods Commandments, and no more, shall be damned, those that teach men so, shall be double damned: If God will be avenged on the former sevenfold, 〈◊〉 he will on the later, seventy-fold sevenfold. When the beast, and the Kings of the earth, and their armies shall be gathered together, (toward the end of the world) to make war against Christ, the multitude shall 〈◊〉 〈◊〉 with the sword, the poor seduced people, that were carried along, many of them, (as those two-hundred that followed Absolom out of Jerusalem) in the simplicity of their hearts, and 〈◊〉 〈◊〉. 15 11. understood not the matter, shall have an easier judgement. But the beast was taken and the false Prophet, and were both cast 〈◊〉 〈◊〉 exitij 〈◊〉, quo 〈◊〉 〈◊〉 prae reliquis 〈◊〉. 〈◊〉 in loc. (not slain with the sword, and so cast to the infernal vultures to be devoured by them, as a prey; but) cast alive that they may feel those most exquisite pains, into a lake of fire burning with brimstone, wherewith 〈◊〉 are encompasled, as fish, cast into a pond, are with water. Rev. 19 20, 21. But whosoever shall do, and teach them.] First do, and thereby prove what that god, holy and acceptable will of God is: and 〈◊〉. 12. 2, 3. then 〈◊〉 others what himself hath felt and found good by experience. Come, and I will tell you what God hath done for my Psal 66. soul. Come, children, harken unto me, I will teach you the fear Psal. 34. of the Lord. I will instruct thee and teach thee in the way which 〈◊〉. 51, 〈◊〉. thou shalt go: I will guide thee with mine eye. I will teach 〈◊〉 Acts 24. thy ways; and sinners shall be coverted unto thee. Charity Psal. 32. is no churl; but cries, I would to God that all that hear me Joh 1. this day, were as I am. Andrew calleth Simon, and Philip, 〈◊〉: Joh. 4. the Samaritesse, her neighbours: and those good souls, one another, Host 6. 1. The love of Christ constrained the Apostles; 2 Cor. 5 11. they could not but speak the things they had heard and felt: Act 5. Luk. 1. as little as the holy Virgin, could conceal the joy she had conceived upon the conception of God her Saviour. They could not but be as 〈◊〉 in building stair- 〈◊〉 for heaven, as these Pharisees were in digging descents to hell. Blind guides they were of the blind, and both fell into the ditch, but the guides fell undermost. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. Here they corrupted the Law by their false glosses, as our Saviour sets forth. But where they kept Moses chair warm, sat close and said sooth; All that Mat. 23. 〈◊〉, 3. they bid you observe, that observe and do, saith he: for a bad man may cry a good commodity; and a stinking breath sound a trumpet with great commendation. Balaam, Satan's spelman, may be (for the time) Christ's spokesman, and preach profitably to others, though himself be a castaway: as water, when it hath cleanfed 1 Cor. 9 ult. other things, is cast into the sink. Hear such therefore, saith our Saviour, but do not after their works, for they say and do not: they speak by the talon, but work by the ounce; their tongues are bigger Odi 〈◊〉 ignauâ operâ, 〈◊〉 sententiâ. Ennius. than their hands: their lives give the lie to their lips; they eat the way themselves (with that Priest and Levite) which they showed to others, when mercy should be showed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 〈◊〉. Etbic. cap. penult. wounded man: Out of their own mouths therefore will God condemn them. And it is a fearful thing to fall into the punishing hands of the living God. As for those burning and shining lights, that have Urim and thummim, bells and pomegranates, trumpets of sound doctrine, in one hand, and lamps of good life in the other, as gideon's soldiers; they shall be great in the Kingdom of heaven. He that holdeth them in his right 〈◊〉 here, shall set them at Rev. 1. 20. his right hand hereafter; and give them to hear, as Ezekiel did, the noise of a great rushing, saying, Blessed be the glory of the 〈◊〉. 3. 4. 〈◊〉. Verse 20. Except your righteousness shall exceed the 〈◊〉 of the Scribes and Pharisees] And yet they went far, 1. In works of piety, for they made long prayers, etc. 2. In works of charity, for they gave much alms. 3. In works of equity, for they tithed 〈◊〉, anise and cummin. 4. In works of courtesy; for they invited Christ often, etc. They were the most exact and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. accurate sect of that religion, as St Paul (who once was one of Acts 26. 5. them) beareth them witness. And so carried away the heart of 〈◊〉 〈◊〉 〈◊〉 sum: i. e. 〈◊〉 sentio. the people, that there was no holy man that was not termed a 〈◊〉. And therefore among the seven kinds of Pharisees in 〈◊〉 Talmud (whereof one sort was Pharisaeus Quid debeo facere, 〈◊〉 tract, 〈◊〉. cap. 3. & faciam illud, such a one was he, Luk. 18. 18.) they make goodwin's Heb. Antiq. 〈◊〉 49. Abraham a Pharisee of love, Job a Pharisee of fear, etc. Yea, it was commonly conceited among the Jews, that if but two of all the world were to go to heaven, the one should be a Scribe, and the other a Pharisee. And what high opinions they nourished of themselves, may be seen in that proud Pharisee, Luk. 18. Like unto whom, how many civil Justiciaries are there amongst us? who if they can keep their Church, give an alms, bow their knee, say their prayers, pay their tithes, and, once a year, receive the Sacrament (it matters not how corrupt hearts, how filthy tongues, how false hands they bear) can thank God for their good estate to God-ward, and take up their seats, as it were, in heaven aforehand. But our Saviour says nay to it in this text; yea, sets a double bolt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon heaven gates, to keep out such. And when they shall come Ye 〈◊〉 not 〈◊〉. knocking and bouncing, with Lord, Lord, open unto us, he shall say, discedite, depart ye: or as once he did to their fellow-Pharisees,) Matth. 7. 〈◊〉 are they which justified yourselves before men; that God knew Luk. 16. 15. your hearts. And you shall now know (to your small comfort) that that which is highly esteemed amongst men, is abomination in the sight of God. Civility rested in, is but a beautiful abomination, a smooth way to hell. The world highly applauds it, because somewhat better then outrageous wickedness; as a cab of doves-dung was sold in Samaria's famine at a very dear rate, etc. Verse 11. Ye have heard that it was said by them of old] Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis venerable: and of witnesses, Aristotle witnesseth, that the more ancient they are, the more to be credited, as less corrupt. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New things are vain things, saith the Greek proverb. And the Historian condemneth his countrymen, as despisers of old customs, 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non sine 〈◊〉 〈◊〉. and carried after new. But as old age is a crown, if it be found in the way of righteousness, Prov. 16. 31. and not otherwise: So may it be said of these Kadmônin or the old Rabbins, later than Ezra, whom our Saviour here confuteth. Much might have been attributed to their authority, had they not rested upon the bare letter of 〈◊〉 Priscorum 〈◊〉 〈◊〉 〈◊〉 porticus tempti, at cor 〈◊〉 〈◊〉 〈◊〉 men acus. 〈 ◊〉 〈◊〉. the Law, and wrested it sometimes to another meaning. Antiquity disjoined from verity, is but filthy hoariness: and deserveth no more reverence than an old lecher; which is so much the more odious, because old. And as Manna, the longer it was kept, against the command of God, the more it stanke; so do errors and enormities. Laban pretendeth antiquity for his god, in his oath to 〈◊〉 apists 〈◊〉 much of 〈◊〉, as once the Gibeonites did of old 〈◊〉 and mouldy 〈◊〉. Jacob, The God of Abraham, saith he, and the God of Nahor, the God of their father judge between us. But Jacob swore by the 〈◊〉 of his father Isaac. He riseth not higher 〈◊〉 his father; and yet doubts not, but he worshipped God aright. It's no good 〈◊〉 to say, we'll be of the same religion with our forefathers; 〈◊〉 we can approve it right by the holy Scriptures. Plus valet malum Gen 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inolitum quam bonum insolitum: And that Tyrannus, trium literarum mos, too often carries it against truth: The image that fell down from jupiter (for which there was so much ado at 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 〈◊〉. Acts 19) 〈◊〉 said by the Townclarke, to be 〈◊〉 as could not be spoken against with any reason. And why? because it was wonderful ancient (as Pliny telleth us.) For whereas the Temple 〈◊〉 lib 16. of Diana had been seven several times re-edified, this image was cap. 40. never changed: and thence grew the 〈◊〉 great superstition, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quissnunquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 of the Priests: as likewise the Ancilia among the Romans, and 〈◊〉 among the Asians. But what saith a Noble writer? Antiquity must have no more authority than what it can maintain. Did not our predecessors hold the torrid Zone 〈◊〉? did they not confine the world in the Ark of Europe, Asia and Africa, till Noah's dove Columbus discovered land, & c? Thou shalt not kill: and whosoever killeth shall be in danger of judgement] That is, it shall be questioned whether it be fit he 〈◊〉 put to death or not. Thus as Eve dallied with the command, saying, Ye shall not eat thereof, lest ye die (when God had said, Ye shall surely die, whensoever ye eat) and so fell into the devil's danger: In like sort, these Jew-doctours had corrupted the very letter of the Law, and made that doubtful and questionable, which God had plainly and peremptorily pronounced to be present death. Before the flood indeed, some do guess and gather out of Gen. 9 that the punishment of murder, and such like heinous offences, was only excommunication from the holy assemblies, and exclusion out of their father's families, as Cain was cast out from the presence of the Lord, that is, from his father's house, where God was sincerely served. Sure it is, that no sooner was the world repaired, than this Gen. 9 6. Law was established; Who so sheddeth man's blood, by man shall his blood be shed. And this reason is rendered; for in the image of God made he him. That image (its true) is by the fall defaced and abolished; yet are there some relics thereof still abiding, which God will not have destroyed. If any object, Why then should the Object. murderer be destroyed, sith he also is made in the image of God? The answer is easy, because the murderer hath destroyed the Answ. image of God in his neighbour, and turned himself into the image of the devil. Besides, God hath indispensably and peremptorily commanded it. He that sheddeth the blood of any person, hasteneth Prov. 28. 17. to the grave, let no man hinder him. Say he 〈◊〉 the stroke of humane justice, yet the Barbarians could say (as of Paul, whom they took for a murderer) that divine vengeance will not suffer Acts 28. 4. him to live. Bloody and deceitful men shall not live out half their Psal. 〈◊〉. 23. days. Usually either God executeth them with his own immediate hand, as it might be easy to instance in many bloody persecutors and others: or he maketh them their own deathsmen, as Pilate: or setteth some other a-work to do it for them. As (among other examples of Gods dealing in this kind) 〈◊〉 1586. Welsh Bishop of Osserey in Ireland, a man of honest life, with his two servants, were stabbed to death by one Dulland an Irish old soldier, whilst he gravely admonished him of his foul adulteries: And the wicked murderer escaped away, who had now committed 45 murders with his own hand. At length, revenge pursuing him, he was by another bloody fellow Donald Spaman, shortly Camden's Elizab. fol. 191. after slain himself, and his head presented to the Lord Deputy. Neither can I here omit (that which I had almost forgotten) the just hand of God upon that villainous parricide Alphonsus Diazius the Spaniard, who (after he had, like another Cain, killed his own 1 Joh. 3. 〈◊〉. natural brother john Diazius, merely because he had renounced Senarclaeus de morte loan. Popery, and became a professor of the Reformed Religion, and 〈◊〉. was not only not punished, but highly commended of the Romanists Anno. 1551. for his heroical achievements) desperately hanged himself at Seipsum desperabundus Tridenti de collo 〈◊〉 〈◊〉 suspendit. 〈◊〉. Theatr. bist. p. 414. Trent, upon the neck of his own mule, being haunted and hunted by the furies of his own conscience. Verse 22. But I say unto you.] This is his teaching with authority, and not as the Scribes. To their false glosses he 〈◊〉 his own sole and single authority. He delivers himself like a Lawgiver: but I say unto you, and you shall take it on my bare word, 〈◊〉. lib 17. without any further pawn or pledge. He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is likewise Lud. Rab. part. 2. de martyribus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Pharisees Phylacteries were not so broad, but their expositions of the Law were as narrow; which therefore our 〈◊〉. Saviour letteth out and rectifieth. 〈◊〉 365. sect. 2. That whosoever is angry with his brother without a cause] Rashly giving way to unruly passion, and not taking reason into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cedo: 〈◊〉 cedit affectibus, a lo ut 〈◊〉 in 〈◊〉 non 〈◊〉. counsel, as the word here signifieth. This is a degree of 〈◊〉 that the 〈◊〉 dreamt not of, and a mortal sin, though the Papists conclude it venial from this very text, because not threatened (as calling fool) with hellfire. But judgement, counsel, and Gehenna, 〈◊〉. in Rom. 13. 4. note not here different punishments, but only divers degrees of the damnation of hell, which is the just hire of the least sin. There is a lawful anger, as that of our Saviour, Mar. 3. 5. & Mat. 16. 22. Ephes. 4. 26. And we are bid be 〈◊〉, and sin not. Now he that would be angry and not sin, must (for the matter) be angry at nothing but at sin, and that, not so much as it is an injury to us, as an offence to God. 〈◊〉. 3. 19 Next, for the measure, he must not be so transported with anger, as to be unfit and indisposed thereby, either for prayer to God, or pity to men. Moses was very angry at the fight of the golden Exod. 32. 19— 31. Calf, yet could pray. Our Saviour was heartily angry at the Pharisees, Mar. 3. 5. but withal grieved at the hardness of their hearts. Ionas on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the other side, through anger, thought to have prayed, but fell into jonas 4. 1. a brawl with God, quarrelled him for his kindness; and had little pity on so many poor Ninevites; though afterwards he yielded to better reason, and showed his submission, by laying his hand upon verse. 〈◊〉. his mouth, and saying no more. Anger is a tender virtue (saith one) and such as, by reason of our unskilfulness, may be easily corrupted and made dangerous. The wrath of man (usually) worketh not jam. 1. the righteousness of God: nay it lets in the devil, that old 〈◊〉, Ephel. 4. 16. and is the murderer of the heart (as here) making way to the murder of the tongue and hand. It is the match to receive the fire of contention, and the bellows to blow it up, Prov. 15. 18. Now where strife is, there is confusion, and every evil work, not murder jam. 3. 16. excepted. And whosoever shall say unto his brother, Racha] Anger (as fire) 〈◊〉 〈◊〉 le 〈◊〉. if smothered, will languish, but let out, will flame into further mischief. Cease from anger, saith David, for else thou wilt fret thy psal 37. 8. self to do evil. And if thou hast done evil (or played the fool, as 〈◊〉 Pro. 〈◊〉. 32, 33. read it) saith Agur, in lifting up thyself (and puffing against expounded. thy 〈◊〉, against whom in thine anger thou hast devised some 〈◊〉. mischief) if thou hast thought evil against him, yet lay thy hand upon thy mouth: say not so much as Racha, utter not any so much as an inarticulate voice, snuff not, snort not, spit not, as he, Deut. 25 9 stamp not with clapping of the hands, as Balac, say not so Numb. 〈◊〉. 10. much as fie, to thine offending brother, saith Theophylact; thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him not, saith chrysostom, call him not silly or shallow, one that 〈◊〉 〈◊〉. 〈◊〉 wants brains, saith Irenaeus, qui expuit 〈◊〉, as the word signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if it signify any thing. Surely (saith Agur, setting forth the 〈◊〉 of his former precept by a double similitude) the churning 〈◊〉. of milk brinketh forth butter, and the wring of the nose bringeth forth blood: so the forcing of wrath (the giving it it's forth and full scope, and not suppressing it when it first begins to boil in a man's breast) bringeth forth strife. Let therefore the first heat of passion settle, and that darkness pass, that hath clouded the mind. Ut fragilis glacies, occidat ira morâ. Walk into the garden with Ahashuerosh, into the field with Jonathan, when his father 1 Sam. 〈◊〉. 24. had provoked him to wrath: (against the Apostles precept.) Eph. 6. 4. Divert to some other company, place, business, about something thou canst be most earnest at. Give not place to wrath, no not a little: Quid 〈◊〉, diabole nequissime, ad 〈◊〉 civitatem perturbandam accessisti? dicit 〈◊〉 〈◊〉 Gul. Farello. 〈◊〉 God before thy tumultuating passions, and so silence them; 〈◊〉 worse will follow. But whosoever shall say, Thou Fool, etc.] How much more, Rogue, Bastard, Devil, and other such foul and opprobrious terms, not fit to be mentioned among Saints, yet common with many 〈◊〉 as would be counted so. What makest thou here, thou arch-devil troubling our City? said the Bishop of Geneva to Farellus, seeking to set up the Reformed Religion. And a Spanish 〈◊〉 disputing with us about the Eucharist (saith Beza) called us vulpes, serpents & simias, foxes, serpents and jackanapeses. Contrarily, in Epist. ad Calvin. it is observed of Archbishop Cranmer, that he never raged so far with any of his houshold-servants, as once to call the 〈◊〉 of them varlet or knave in anger; much less to reprove a stranger Act. and 〈◊〉 〈◊〉. 1692. with any reproachful word; least of all did he deal blows among them, as B. Bonner: who in his visitation, because the bells rung not at his coming into Hadham, nor the Church was dressed up as it should, called Dr Bricket knave and heretic: And there withal, whether thrusting or striking at him, so it was, that he gave Sr Thomas Josselin Knight (who then stood next to the Bishop) a good flewet upon the upper part of the neck, even under his ear: whereat he was somewhat astonished at the suddenness of the quarrel for that time. At last he spoke and said, What meaneth your Lordship? Have you been trained up in Will Summer his school, to strike him who standeth next you? The Bishop, still in a rage, either heard not, or would not hear. When Mr Fecknam would have excused him by his long imprisonment in the Marshalley, whereby he was grown testy, etc. he replied merrily, So it seems, Mr Fecknam; for now that he is come forth of the Marsh 〈◊〉, Ibid 1340. he is ready to go to Bedlam. Our Saviour here threateneth a 〈◊〉 place, tormenting Tophet, the Gehenna of fire, to that unruly evil, the tongue, that being set on fire of hell, fercheth words as far as hell, to set on fire the whole course of nature. James 3. 6. Shall be in danger of hell fire] Gehenna, or the valley of Hinnom, was reputed a contemptible place, without the City, in the which they burned (by means of a fire continually kept there) the carcases, filth and 〈◊〉 of the 〈◊〉, so that by the fire of Gehenna here is intimated both the restless 〈◊〉 of hell (sc. by the 〈◊〉 bitter 〈◊〉 and ejulations of poor infants there burnt to 〈◊〉,) 〈◊〉 〈◊〉. out of R. 〈◊〉 in 〈◊〉. 27. 13. and also the perpetuity and endlessenesse of them. The Idol 〈◊〉 or Saturn, was represented by a manlike brazen body with the head of a Calf. The children 〈◊〉, were 〈◊〉 within the arms of this Idol: and as the fire increased about it, the sacrifice with the noise of drums and other instruments filled the air, that the pitiful cries of the children might not be heard. Verse 23. Therefore if thou bring thy gift to the Altar] To anger, our Saviour here opposeth Charity; 〈◊〉 〈◊〉 〈◊〉 and is kind. Charity envieth not, nor is rash, etc. But beareth all things, believeth all things, hopeth all things, endureth all things. Strangers we must love as ourselves, Luk. 10. 27, 28. but brethren, 〈◊〉 Christ loved us, with a preventing constant love, Joh. 15. 15 notwithstanding provocations to the contrary. That thy brother hath aught against thee] As justly offended by thee: See the like phrase, Luk. 7. 40. Rev. 2. 4. If either thou have given offence carelessly, or taken offence causelessly. And two 〈◊〉 may as soon smite together, and not fire come out, as people converse together, and not 〈◊〉 fall out: Now if it be a great offence, a considerable injury, to the just grief or disgrace of another, satisfaction must be given, and reconciliation sought (at least) 〈◊〉 the 〈◊〉 can be accepted. For how can we look our father in 〈◊〉 〈◊〉, or ask him blessing, when we know that he knows, there is hatred or heartburning between us and our brethren? Verse 24. 〈◊〉 there thy gift] The fountain of love will not be 〈◊〉 at with uncharitable hands. God appeared not to Abraham, 〈◊〉 Lot and he were agreed. Jacob reconciled to his brother, first builds an Altar, & 〈◊〉. And go thy way, 〈◊〉 be reconciled.] 〈◊〉 thou wilt lose thy labour, and 〈◊〉, as Saul and Judas 〈◊〉. God prefers mercy before sacrifice, and is content his own immediate service should be intermitted, rather than reconciliation be omitted. Confess your trespasses one to another, saith St James, your lapses and offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 5. 10. one against another, and then pray one for another, that ye may be 〈◊〉: as Abraham, after reconciliation, prayed for Abimelech, and the Lord healed him. St Peter would have husbands and wives 1 Pet. 3. 7. live lovingly together: or, if some houshold-words fall out between Eph. 4 30, 〈◊〉. them at any time, to piece again, that their prayers be not Si 〈◊〉 est qui 〈◊〉 in gratiam put at redire posse, non nostram is perfidiam arguit, sed 〈◊〉 〈◊〉. Cic. Epist. lib 2. ep. 〈◊〉. 〈◊〉, as else they will be. Dissension and ill-will will lie at the wellhead, and stop the current. The spirit of grace and supplication will be grieved by bitterness, anger, clamour; yea made thereby to stir with discontent, and to withdraw, as loathing his 〈◊〉. First be reconciled to thy brother.] And, as a bone 〈◊〉 broken is stronger after well-setting, so let love be after 〈◊〉: that if it be possible, as much as in us lieth, we may live Menander tamen dicit, reconciliationes 〈◊〉 lupinas amicitias. 〈◊〉 with all men. Let it not stick on our part howsoever, but 〈◊〉 peace and ensue it. Though it flee from thee, follow after it, 〈◊〉 account it an honour to be first in so good a matter. I do not see (saith one) the Levites father in law make any means for reconciliation; but when remission came to his doors, no man entertaineth it more thankfully. The nature of many men is forward to accept, and negligent to sue for; they can spend secret wishes upon that which shall cost them no endeavour. But why should men be so backward to a 〈◊〉 of this nature? Almighty God beseecheth sinners to be reconciled unto him. And, as when a man 2 〈◊〉. 5. goes from the Sun, yet the Sunbeams follow him, shine on him, warm him: so doth the mercy of God follow us all the days of our 〈◊〉 13. 6. lives. Our Saviour first sent to Peter that had denied him, and went to the rest that had forsaken him. Aristippus (though 〈◊〉 〈◊〉 Heathen) went of his own accord to AEschines his enemy, 〈◊〉 said; Shall we not be reconciled, till we become a tabletalk to 〈◊〉 the country? And when AEschines answered, he would most gladly be at peace with him: Remember therefore, said 〈◊〉, 〈◊〉. l. b. 2. that although I were the elder and better man, yet I 〈◊〉 first unto thee. Thou art indeed, said AEschines, a far better 〈◊〉 than I, for I began the quarrel, but thou the reconcilement. 〈◊〉 〈◊〉 is 〈◊〉 clamorous and implacable, and none so 〈◊〉 to reconciliation, as they that are most injurious: as he that 〈◊〉ed his brother, thrust away Moses, saying, Who made thee a Ruler etc. 〈◊〉 thou kill 〈◊〉? etc. Acts 7. 27, 28. Verse 25. Agree with thine adversary quickly.] Habent 〈◊〉 〈◊〉 suum Citò, Citò. God's work also must be done with expedition 〈◊〉 are headlong, delays dangerous. Let not 〈◊〉 Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est: at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉. 〈◊〉. the Sun go down upon your wrath, lest it grow inveterate, as 〈◊〉 proves in many, who not only let the Sun go down, once or 〈◊〉 but run his whole race, ere they can find hearts and means to 〈◊〉 reconciled. Cursed be their wrath, for it is deadly. O my soul, 〈◊〉 not thou into their secret. It were much to be wished, that as 〈◊〉 〈◊〉 49. 〈◊〉, 7. vy hath it, Amicitiae immortales, inimicitiae mortales essent, 〈◊〉 ties were mortal amongst us, amities immortal. Lest thine adversary deliver thee to the judge] By his 〈◊〉 and moans to God, who is gracious (though thou art stiff) and 〈◊〉 pay 〈◊〉 for thy pertinacy. Exod. 22. 26. (and him for his 〈◊〉 tience) with extremity of law. Compound therefore, and take 〈◊〉 the suit before it come to execution and judgement. Suffer it not, 〈◊〉 〈◊〉 husbands do, to run on, and charges to grow from term to term lest we pay not only the main debt, but the arrearages too, the 〈◊〉 of God's patience, etc. Thou be cast into 〈◊〉.] Into hell, worse than any prison. Of Roger Bishop of Salisbury, the second man from King Stephen, it is storied, that he was so tortured in prison with hunger and other calamities accompanying such men, 〈◊〉 vivere noluerit, mori nescierit, live he would not, die he could not. This and much worse is the case of 〈◊〉 that are cast into hell, they seek death, but find it not, they 〈◊〉 it, but it fleeth from them, Rev. 96. Verse 26. Thou shalt by no means come out thence, till, etc.] 〈◊〉. 〈◊〉 come out. Let our merit-mongers first go to hell for their sins, and stay all 〈◊〉 there: then afterward, if God will create another eternity, they may have liberty to relate their good works, and call for their wages. But the curse of the law will first be served of such, as 〈◊〉 to be saved by the works of the law, are fallen from Christ, these shall never come out till they have paid the utmost 〈◊〉. And when will that be? We read of a miserable malefactor (John Chambone by name) who had lain in the dungeon at 〈◊〉 the space of seven or 〈◊〉 months. This thief, for pain and torment cried out of God, and cursed his parents that begat him, being almost eaten up with louse, and ready to eat his own flesh for 〈◊〉; being fed with such bread as dogs and horses had 〈◊〉 to eat. So it pleased the goodness of Almighty God, that 〈◊〉 Bergerius a French Martyr, was cast into the fame dungeon: through whose preaching and prayers he was brought to 〈◊〉, learning much comfort and patience by the word of the Gospel preached unto him. Touching his conversion he wrote a 〈◊〉 sweet Letter out of his bonds, declaring therein, that the next day after that he had taken hold of the Gospel, and 〈◊〉 himself to patience according to the same, his louse (which he could pluck out before by twenty at once 〈◊〉 his fingers) now were so gone from him, that he had not one. Furthermore so the alms of good people were extended towards him, that he Act and Mon. sol. 828. was fed with white bread, and that which was very good. His imprisonment, at 〈◊〉, lasted but while life: death as a gaoler knocked off his shackles, and set him into the glorious liberty of the Saints above. So the penitent thief in the Gospel: and so that Rob. Samuel, Martyr, above mentioned. But not so, those that are 〈◊〉 up in the dark dungeon of hell. Their misery is as endless as 〈◊〉. A river of brimstone is not consumed by burning: the smoke of that pit ascendeth for ever. A child with a spoon may sooner empty the 〈◊〉, than the damned in hell accomplish their 〈◊〉. Verse 27. You have heard that it was said to them of old, Thou shalt not commit adultery.] This they corruptly restrained to the gross act, and made nothing of contemplative filthiness, hearts full of harlortry, hot as an oven with scalding lusts, very stews Hosea. and brothelhouses, cages of unclean birds; besides eyes full of adultery, hands defiled with dalliance, tongues taught to talk obscaenities 〈◊〉 〈◊〉 〈◊〉. and ribaldries, etc. But 〈◊〉 could say, Incesta est, & sine 〈◊〉 quoe stuprum cupat, she is a whore, that would be so, had In 〈◊〉. she but 〈◊〉: And the Romans put to death a 〈◊〉 Virgin, for singing this verse only, Foelices nuptoe! moriar ni nubere dulce est. Has 〈◊〉 〈◊〉 〈◊〉 so a 〈◊〉 as. St Paul's Virgin is holy, not in body only, but in spirit also, I Cor. 7. 〈◊〉 non licuit, non facit, illa facit: 〈◊〉 for the avoiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of fornications (in the plural number, inward burnings as well as outward pollutions) let every man have his own wife etc. Verse 28. But I say unto you, that whosoever looketh on a woman I Cor. 7 2. to lust after her.] Lusting is oft the fruit of looking; as in joseph's mistress, who set her eyes upon Joseph, and David, who 〈◊〉 in cum oculos, Gen. 〈◊〉. law Bathsheba bathing: lust is quicksighted. How much better Job, who would not look, lest he should think upon a maid? And 〈◊〉 〈◊〉 More ses, vidit, 〈◊〉: sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus. Nazianzen, who had learned (and he glories in it) to keep in his eyes from roving to wanton prospects. And the like is reported of that heavenly spark, the young L. Harrington: whereas those that have eyes full of adultery, cannot cease to sin, saith St Peter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And facti crimina lumen habet, saith another. Sampsons' eyes were the first offenders that betrayed him to lust, therefore are they Niz a z. first pulled out, and he led a blind captive to Gaza, where before 〈◊〉 Pet 2. 1 〈◊〉. he had lustfully gazed on his Dalilah. It is true, the blindness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 of the whore, as if she sat in the 〈◊〉 eye. his body opened the eyes of his mind. But how many thousands are there that die of the wound in the eye: Physicians reckon 200 〈◊〉 that belong to it: but none like this. for by these loopholes of lust and windows of wickedness, the devil windeth himself 〈◊〉 into the soul. Death entereth in by these windows, as the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi eruit, quod 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 non possit. Sed nihil 〈◊〉 secir quam quod apply that text in leremie. The eye is the light of the body, saith our Saviour, and yet by our abuse, this most lightsome part of the body draweth many times the whole soul into utter darkness. Nothing, I dare say, so much enricheth hell, as beautiful faces: whiles a man's eye-beams, beating upon that beauty, reflect with a new heat upon himself. Ut vidi, ut perij? Looking and lusting differ (in Greek) but in one letter. When one seemed to pity a one-eyed man, he told him he had lost one of his enemies, a very thief satuitatem suam urbi manisestam 〈◊〉. that would have stolen away his heart: Democritus (but in that no wise man) pulled out his eyes. And the Pharisee (little wiser.) Tertullian in 〈◊〉. would shut his eyes when he walked abroad, to avoid the sight of women: insomuch that he often dashed his head against the Volupt atem vicisse 〈◊〉 olupt as est maxima, nec ulla major est victoria, quam ea que à cupiditatibus re ertur. Cypr. de bon. pud.. walls, that the blood gushed out, and was therefore called 〈◊〉 impingens. How much better, and with greater commendation hid these men taken our Saviour's counsel in the following verses? Verse 29. And if thy right ere offend thee, pluck it out] That is; if it be either so natural or habitual to thee to go after the fight of thine eyes (which Solomon assigneth for the source of all Let thine eyes 〈◊〉 right 〈◊〉, and let thine eyelids lock straight before thee. youthful outrages, Eccles. 11 9) that thou hadst as lief lose thy right eye, as not look at liberty; out with such an eye, (though a right eye:) 〈◊〉 it out, and rake in the hole where it grew, rather than that any filth should remain there. Pluck it out of the old Adam, and set it into the new man. Get that oculum irretortum, Prov. 4. 25. that may look forthright upon the mark, without idle or curious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puellam & 〈◊〉 oculi significat. Plut. in Apopb prying into, or poring upon forbidden beauties. A Praetor (said the Heathen) should have continent eyes, as well as hands. And the 〈◊〉 〈◊〉 〈◊〉 and worthily ubraided a certain wanton, that he had not pupils but punks in his eyes. And Archesilaus' the 〈◊〉, observing one to have wanton eyes, told him, that the In a Same 12. 4. there came a 〈◊〉 to the 〈◊〉 〈◊〉, etc. difference was not great, whether he played the naughty-pack with his upper parts or his nether. Lot might not look to ward Sodom. And Peter Martyr observeth out of nathan's Parable, that lust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies both 〈◊〉 eye and 〈◊〉; as it is the spring of sin, let it be of tears. though it once prevailed over David, yet it was but a stranger to him: had enough of that once, for it cost him hot water. His eye became a fountain, he washed his bed which he had defiled (yea his pallet or under-bed) with tears. So did Mary Magdalen, once a strumpet; her hands were bands, her words were cords, her eyes as glasses, where into while silly larks gazed, they were taken, as in a 〈◊〉 quibus videmus 〈◊〉 stemus. day-not. She therefore made those eyes a fountain to bathe Christ's feet in, and had his blood a fountain to bathe her soul in, Zech. 13. 1. To conclude: the sight is a deceitful sense, therefore bind it to 〈◊〉 〈◊〉, that 〈◊〉 and his servants were at a feast; she was at home as feigning herself sick. Pro. 25. 23 the good abearance: call it in from its out-strayes, check it and lay God's charge upon it for the future. chaste Joseph would not once look on his immodest mistress: she looked, and caught hold on him, and that when she was a-bed: but her temptation fell like fire upon wet tinder, and took not. It must be our constant care, that no sparkle of the eye flee out to consume the whole, by a flame of lust: but upon offer of wanton glances from others, beat them back, as the North wind driveth away rain. A Kirg that sitteth in the throne of judgement, and so any other man that sets seriously upon this practice of mortification) scattereth away all evil with his eyes, Prov. 20. 8. And this is to pluck out, and cast a way the right eye that offendeth us, as being an occasion of offence unto us. He that shall see God to his comfort, shuts his eyes from 〈◊〉 of 〈◊〉. For wanton and wand'ring eyes (like spiders) gather 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, 〈◊〉. out of the 〈◊〉 flowers, and (like jacob's sheep) being too firmly fixed on beautiful 〈◊〉, they make the 〈◊〉, ofttimes, bring 〈◊〉 〈◊〉 fruits. For it is 〈◊〉 for thee that one of thy members perish] An eye is better lost then a soul. For every (unmortified) one shall be Mar. 9 49. expounded. 〈◊〉 with 〈◊〉, 〈◊〉 up, as it were, and preserved for eternal 〈◊〉, and every sacrifice (acceptable to God) shall be salted with salt of mortification and self-denial,) Mark. 9 49 Rom. 8 〈◊〉. D 〈◊〉 Goe og pag 156. And not that 〈◊〉 whole body should be cast into hell] As otherwise it will be: For if ye live after the 〈◊〉- ye shall die, etc. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbary, 〈◊〉 present death for any man to see one of the 〈◊〉 〈◊〉: and for them too, if, when they see a man, though 〈◊〉 thorough a 〈◊〉, they do not suddenly 〈◊〉 out. So here, a 〈◊〉 and lewd eye hazards the whole to hell fire. And is it nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lose an immortal soul? to purchase an everliving death? A man would be loath to fetch gold out of a fiery crucible, because he knows it 〈◊〉 burn him. Did we as truly 〈◊〉 the everlasting burning of that infernal fire, we durst not offer to fetch either 〈◊〉 or profits out of those flames. Bellarmine is of opinion, that one glimpse 〈◊〉 hell's horror, were enough to make a man not only turn Christian and sober, but Anchorite and Monk, to live 〈◊〉 the strictest rule that can be. And there is a 〈◊〉 of one, that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vexed with fleshly lusts, laid his hands upon hot burning coals, to mind himself of hellfire, that followeth upon fleshly courses. Verse 30. And if thy right hand offend thee &c.] By wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touches, by unclean dalliance; a farther degree of this sin, and 〈◊〉 greater incentive to lust; as we see in joseph's mistress: when she not only cast her eyes, but proceeded to lay hand upon him, she became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more inflamed towards him: and had not his heart been seasoned with the true fear of God, there was so much the greater danger of his being drawn thereby to commit, not that trick of youth, as the world excuseth it, but that great wickedness, The archers shot at joseph, but his bow abade in strength, Gen. ●9. 24. as he there counts and calls it. Visus, colloquium, contactus, osculum, concubitus, are the whoremongers five descents into the chambers of death. Off therefore with such a hand by all means: cry out of it, as Cranmer did of his unworthy right-hand, wherewith he had subscribed: And as John Stubbes of Lincolns-Inne, Castus erat, non solum continens, ut Bellerophon, Scipio, alij. having his right-hand cut off, in Queen Elizabeth's time, with a cleaver driven thorough the wrist with the force of a beetle (for writing a book against the marriage with the Duke of Anion, entitled, The gulf wherein England will be swallowed by the Camd Elizab. fol. 239. French match, etc.) he put off his hat with his lefthand, and said with a loud voice, God save the Queen: So when God strikes a parting blow between us, and our dilecta delicta, our right-hand sins, let us see a mercy in it, and be thankful: let us say to Isa. 30 22. these Idols, Get thee hence, What have I to do any more with Idols? Host 14. 8. that God may say, as there, I have heard him and observed him, I am like a green firtree; from me is thy fruit found; when he shall see thee pollute those Idols, that thou wast wont to perfume, Isa. 30. 22. And not that thy whole body be cast into hell.] Our Saviour is 〈◊〉 abique de 〈◊〉 〈◊〉. Non enim 〈◊〉 in gehennam incidere gehennae meminisse. much in speaking of hell. And it were much to be wished (saith S. Chrysostom) that men's thoughts and tongues would run much upon this subject: there being no likelier way of escaping hell, then by taking ever and anon a turn or two in hell by our meditations. A certain Hermit is said to have learned three leaves, a black, red and white one: that is, he daily meditated upon the horror of hell, Chrysost. the passion of Christ, the happiness of heaven. Mors tua, mors Christi, 〈◊〉 mundi, gloria coeli, & dolour 〈◊〉 〈◊〉 〈◊〉 tibi. Verse 31. It hath been said, Whosoever shall put away his wife, etc.] This Moses permitted, as a Lawmaker, not as a Prophet, as a civil Magistrate, not as a man of God: merely for the hardness of the men's hearts, and for the relief of the women, who else might have been misused & mischiefed by their unmannerly and unnatural husbands, Mal. 2. 13. Those hardhearted Jews caused their wives (when they should have been cheerful in God's service) to cover the altar of the Lord with tears, with weeping, and with crying out: So that he regarded not the offering any more. A number of such Nabals there are nowadays, that tyrannize over, and trample upon their wives, as if they were not their fellows, but Mal. 2. 15. their foot-stools, not their companions and copesmates, but their slaves and vassals: Husbands, love your wives, and be not bitter unto them, Col. 3. 16. He saith not (as it might seem he should with respect to the former verse) Rule over them, and show your authority over those that are bound to submit unto you. But, love them, that their subjection may be free and ingenuous. Live not, as Lamech, like lions in your houses, Quarrelsome, austere, discourteous, violent, with high words and hard blows, such are fitter to live in Bedlam, then in a civil society. The Apostle requires, That all bitterness be put away, all, and in all persons: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●●●●●, 〈◊〉. conjug. how much more in married couples? The Heathens when they sacrificed at their marriage feasts, used to cast the gall of the beast sacrificed out of doors. Vipera virus ob veneratio●em nuptiarum 〈◊〉 〈◊〉 7 evomit: Et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis rev●rentiam non d●ponis? saith Basil. I confess it were better be married to a quartan ague, then to a bad wife (so 〈◊〉 〈◊〉 uxor mala, & non nifi 〈◊〉 〈◊〉 saith Simonides) for there be two good days for one bad with the one, not one with the other. But that should have been looked to aforehand. A hard adventure it is to yoke one's self with any untamed 〈◊〉 〈◊〉 p. 199. heifer, that beareth not the yoke of Christ. And as grace, so good nature, a courteous disposition, is a thing to be especially looked at in a wife, which Eleazar Abraham's servant understood, and therefore singled out as a token of a meet mate for his son, Let her offer me drink, and my Camels also, saith he. But Gen. ●4. 13. what if it prove otherwise, and men by leaping unadvisedly into the marriage estate, have drawn much misery upon themselves? 〈◊〉. Quid si pro conjugio conjurgium contraxerint? Varro answereth, Qui 〈◊〉, 〈◊〉 sibi 〈◊〉 praesta●: qui tolerat, ipse se meliorem redait. Uxoris vitium aut tollendum aut tolerandum est. A wife's faults must be either cured or covered: mended, if we can; made the best of, if we cannot. If the first, she is made better: if the second, we. Idem. ibid. (Conjugium humanae divina Academia vitae est.) Ovid de art. imperat: Aurelij vox est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉. And hence it cometh to pass, that Quae modo pugnârant, jungant sua rostra columbae: Quarum blanditias verbaque, murmur habet. As on the other side, where this meekness of wisdom is not made use of by married folk, they are together in the house no otherwise then as two poisons in the stomach, as live Eels in the pot, as two spaniels in a chain: their houses are more like kennels of hounds, than families of Christians; or as so many fencingschools, wherein the two sexes seem to have met together, for nothing, but to play their prizes, and to try masteries. Job was not more weary of his boils, than they are of their bedfellows: cursing their wedding-day as much, as he did his birthday; and Leo 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. thirsting after a divorce, as he did after death: Which, because it cannot be had, their lives prove like the sojourning of Israel in Marah, where almost nothing could be heard but murmuring and mourning, conjuring and complaining. Verse 32. Saving for the caeuse of fornication.] Taken in the 〈◊〉 de originibus. largest sense for adultery also. Adulterium est quasi ad alterum, aut alterius locum. This sin strikes at the very sinew, heart and life of the marriage-knot, and 〈◊〉 it. Further, it directly fights against humane society (which the Law mainly respects) and was therefore to be punished with death, as a most notorious theft. Master (lay they) this woman was taken in adulery, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the very act. In the very theft, saith the original, to intimate, Joh. 〈◊〉 4. belike, the great 〈◊〉 that is in adultery, whiles the child of a stranger carries away the goods or lands of the family. 〈◊〉 may any 〈◊〉 from our Saviour's words to that woman, ver. 11. (N 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that 〈◊〉 is not to be 〈◊〉; 〈◊〉 more than he may, that inheritances are not to be 〈◊〉, 〈◊〉 〈◊〉 (who was no 〈◊〉) would not divide them, Luk 12. 14. The marriagebed is honourable, and should be kept inviolable: 〈◊〉 and the purity of posterity cannot otherwise 〈◊〉 amongst men; which is well 〈◊〉 by 〈◊〉 to be the reason why adultery is named in the Commandment, under it all 〈◊〉 being forbidden; when yet other 〈◊〉 are more 〈◊〉, as Sodomy and bestiality. Causeth her to commit 〈◊〉] 〈◊〉 it is God that both maketh and 〈◊〉 the bonds or wedlock; which is therefore called, The Covenant of God, Prov. 2. 17 〈◊〉 are either, 1. 〈◊〉, as when a man tieth himself by vow to God, to 〈◊〉 such a sin, or do such a duty. 2. 〈◊〉, 〈◊〉 man and man, as in our common contracts, bargains and 〈◊〉. Or, 3. Mixed, that are made partly with God, and partly with man. And of this sort is the Marriage-Covenant: the party's 〈◊〉 tie themselves first to God, and then to one another. Hence it is that the knot is indissoluble, and cannot be undone or recalled at the pleasure of the parties that make it, because there is a third person engaged in the business, and that is God, to whom the bond is made; and if afterward they break, he will take the forfeiture. This David understood, and therefore upon his adultery, cried out, Against thee, thee only (that is, chiefly) have I 〈◊〉, and done this evil in thy sight, Psal. 51. 4. A sin it is against the father, whose Covenant is broken; against the son, 〈◊〉 members are made the members of an harlot, and against the holy Ghost, whose temple is defiled, 1 Cor. 5. Verse 33. Thou shalt not for swear thyself.] An oath is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hedge which a man may not break. It must not be 〈◊〉 without necessity. Hence the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nishbang is a passive, and 〈◊〉 to be sworn, rather than to swear. For if the doubt or 〈◊〉 may be asloiled, or ended by Verily, or Truly, or such naked 〈◊〉, we are, by the example of our Saviour, to forbear an oath. But having sworn, though to his 〈◊〉, a man must not change, Psal 15. 4. upon pain of a curse, yea a book full of 〈◊〉, 〈◊〉. 5. 3 4. It is not for men to play with oaths, as children do with nuts: to slip them at pleasure, as monkeys do their collars: to snap them asunder, as Samson did his cords. It was an impious and blasphemous speech of him that 〈◊〉, My tongue hath 〈◊〉, but my mind is unsworn. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who can but detest that abominable doctrine of the 〈◊〉 of old, and their heirs the Jesuits o'late, Jura, perjura, secretum prodere noli. 〈◊〉. God will be a swift witness against perjured persons, Mal. 3. 〈◊〉, 〈◊〉, 〈◊〉, all 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as those that villainously abuse his Majesty, making him an acceslary, yea a partner in their sin, thinking him like themselves, and therefore calling him to justify their untruths. Had Shimei peace, that broke 〈◊〉 oath to Solomon? Or 〈◊〉, that kept not touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. with the King of Babylon? Or Ananias and Saphira, that but uttered an untruth, swore it not? God punisheth perjury with destruction, men, with disgrace, saith a fragment of the twelve Tables in Rome. The Egyptians and 〈◊〉 punished it with death. So did Philip Earl of Flanders, and others. But where men have not done it, God hath hanged up such with his own hands, as it were, as our Earl Godwin: Rodolphus Duke of Suevia 〈◊〉 〈◊〉. that rebelled against his master Henry Emperor of Germany, 〈◊〉 〈◊〉. to whom he had sworn allegiance: Ladeslaus King of 〈◊〉, at the great battle of Varna, where the raging Turk (provoked 〈◊〉. 〈◊〉 〈◊〉. 297. by his perjury) appealed to Christ: Michael Paleologus Emperor of Constantinople, who for his perjury, and other his foul and faithless dealings, lieth obscurely shrouded in the sheet 〈◊〉 defame, saith the History. Richard Long, soldier at Calais, deposing 〈◊〉. 144. falsely against William Smith, Curate of Calais, shortly Act. and 〈◊〉. fol 1 117. after, upon a displeasure of his wife, desperately drowned himself. And within the memory of man, Feb. 11. 1575. Anne 〈◊〉 forswore herself at a shop in Woodstreet, London, and praying God she might sink where she stood, if she had not paid for the wares she took, fell down speechless, and with an horrible stink died soon after. Thus God hangeth up evil-doers in gibbets, as it were, that others may hear and fear, and do no 〈◊〉 〈◊〉 〈◊〉. more so. But shalt perform unto the Lord thine oaths.] As David, I have 〈◊〉, and I will perform, etc. Psal. 119. 106. And yet David was not always as good as his oath, as in the case of 〈◊〉, jacob pater votorum 〈◊〉 tur 〈◊〉 etc. Nor did 〈◊〉 of a long time perform his vow, 〈◊〉. 28 21 though once (at least) admonished, Gen. 31. 13. till he was 〈◊〉 arrouse, by the 〈◊〉 of the Shechemites, We 〈◊〉 in 〈◊〉, 〈◊〉 〈◊〉 by 〈◊〉, as 〈◊〉 friends. and 〈◊〉 own 〈◊〉 danger, to go up to Bethel, and do as he had promised. The font in baptism is Beersheba, the well of an oath, there we 〈◊〉 swear ourselves to God, which S. Peter calleth the stipulation of a good conscience. This oath we renew, 1 〈◊〉. 3 21. when we come to the other Sacrament: and often besides, when the Lord 〈◊〉 siege to us by some disease or other distress, what promises and protestations make we, as Pharaoh and those votaries, Psal. 78? But sciapato il morbo, fraudato il Dio, as the 〈◊〉 78. 35. Italian Proverb hath it: the disease or danger once over, God is defrauded of his due. See it in those, Jer. 34. who forfeited their fidelity, though they had cut the calf in twain, and passed Vide Virgil. l. 8. 〈◊〉, so lus 〈◊〉 Tatijque. thorough the parts thereof (a most solemn way of sealing up Covenants) and are sorely threatened for it, that God would in like sort cut them in twain, and destroy them, which was the import of that Ceremony. Verse 34. Swear not at all.] Not at all by the creatures Dejurando 〈◊〉 creaturas, contra 〈◊〉, & de juramenti 〈◊〉, 〈◊〉 Anabap:: videbis. (which the Pharisees held no fault) nor yet by the name of God in common talk, lightly, rashly and 〈◊〉; for such vain oaths the land mourneth. Oaths (alas) are now become very interjections of speech to the Vulgar, and phrases of gallantry to the braver. He that cannot swear with a grace, wanteth his 〈◊〉 in jacob. 5. 12. pag. 228. & 〈◊〉 tropes and his figures, befitting a Gentleman. Not to speak of those civilified compliments of Faith: and Troth (which are counted light matters) Who hears not how ordinarily and openly ruffianly oaths and abhorred blasphemies are darted up with Sunt qui altius 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉, quam 〈◊〉 〈◊〉 〈◊〉. hellish mouths, against God, and our Saviour, whom they can swear all over, and seldom name, but in an oath? 〈◊〉 can these pray, Hallowed be that Name, that they so daily dishallow? Some cannot utter a sentence without an oath, yea, a fearful one, an oath of sound, if enraged especially; O the tragedies, the blusters, the terrible thunder-cracks of fierce and furious language, interlaced with oaths, enough to make the very stones crack under them! Yea to such an height and habitual practice hereof are some grown, that they swear and foam out a great deal of filth, and perceive it not. Had these men such distemper of body, as that their excrements came from them, when they knew not of it, it would trouble them. So it would, I dare say, did they believe the holy Scriptures, threatening so many woes to them, yea, telling them of a large roll, ten yards long, and five yards broad, full of curses against the swearer, yea, resting upon 〈◊〉 house, Zech. 5 2, 〈◊〉. where he thinks 〈◊〉 most secure; Brimstone is scattered 〈◊〉 Job 18. 〈◊〉. the house of 〈◊〉 〈◊〉, saith job, as ready to take fire, if God but lighten upon it. They walk, as it 〈◊〉, upon a 〈◊〉 of gunpowder: and it may be just in God they 〈◊〉 be blown up, when their hearts are full of hell, and their mouths 〈◊〉 big with hellish blasphemies. Surely 〈◊〉 damnation 〈◊〉 〈◊〉: 〈◊〉 hath Exod. 〈◊〉. vowed he will not 〈◊〉 them 〈◊〉, 〈◊〉 these 〈◊〉 shall 〈◊〉. 〈◊〉. 〈◊〉 enter into his rest. And for 〈◊〉, those that 〈◊〉 but any ingenuity, abhor and shun their company. The very Turks have the Christians blaspheming of Christ in 〈◊〉, and will punish then prisoners sorely, when as through impatience or 〈◊〉 they burst out into them. Yea the 〈◊〉, as their conversion is much hindered by the 〈◊〉 or the 〈◊〉 (who 〈◊〉 oftener than swear) so in 〈◊〉 speculations of the causes of the strange 〈◊〉 of the affairs of the world, they assign the reason of the Turks prevailing so against the Christians, to be, their 〈◊〉 his 〈◊〉 of the 〈◊〉 〈◊〉. oaths and blasphemies, which wound the ears of the very heavens. They can tell that swearing is one of those sins, for the which God Host 4. 2. hath a controversy with a land. And I can tell what a great Divine 〈◊〉. 〈◊〉. 10. hath observed, that the stones in the wall of Aphek shall sooner turn executioners, than a blasphemous Aramite shall scape 〈◊〉. So much doth a jealous God hate to be robbed of his D. Hall's contempl. glory, or wronged in his Name, even by ignorant Pagans (how much more by 〈◊〉 Christians?) whose tongues might seem no slander. Those that abuse earthly Princes in their name and titles, are imprisoned, banished, or hanged as traitors. And shall these go altogether unpunished? Hell gapes for such miscreants, etc. Neither by heaven] As the Manichees and Pharisees did, and held it no sin. But God only is the proper object of an oath, Isa 65. 16. jer. 12. 6. The name of the creature (say some) may be inferred, the attestation referred to God alone. But they say better, that tell us, that the form of an oath is not at all to be indirect or oblique, in the name of the creature. Albeit I 〈◊〉 〈◊〉, but he that 〈◊〉 by 〈◊〉, sweareth by him that dwelleth in heaven, etc. And forasmuch as God clotheth himself with the creatures, Psal. 104. 〈◊〉 〈◊〉 fit for us to spit upon the 〈◊〉 royal robes, especially when they are upon his back? But forasmuch 1 Thess. 5. 〈◊〉. as we must shun, 〈◊〉 be shy of the very show and shadow of sin, they do best and safest, that abstain from all oaths of this nature; They do very ill that swear by this light, bread, hand, fire (which they absurdly call God's Angel) by S. Anne, S. George, by our Lady, etc. by the parts of Christ, which they substitute in the room of God. The barbarous soldiers would not break his bones, but these miscreants with their carrion mouths rend and tear (O cause of tears!) his heart, hands, head, feet, and all his members asunder. Let all such consider, that, as light a matter as they make of it, this swearing by the creature, is a forsaking of God, Jer. 5. 7. a provocation little less than unpardonable. ib. an exposing God's honour to the spoil of the creatures, which was the Heathens sin, Rom. 1. 23. An abasing themselves below 〈◊〉 〈◊〉 creatures, for men verily swear by the greater, Heb. 6, 16. And the viler the thing is they swear by, the greater is the oath, 〈◊〉 8. 14. because they ascribe thereto omniscience, power to punish, justice, Zeph. 1. 3, 4, 5. etc. Besides a heavy doom of unavoidable destruction denounced against such. They that speak in favour of this sin, allege, 1 Cor. Ob. 15. 31. But that is not an oath, but an obtestation, q. d. My Sol. sorrows and sufferings for Christ would testify, if they could speak, that I die daily. And that, Cant. 3. 5. where Christ seemeth Ob. Sol. to swear by the roes and hinds of the field. But that is not an oath neither, but an adjuration. For he chargeth them not to trouble his Church. Or if they do, the roes and hinds shall testify against them, because they do, what those would not, had they reason as they have. In like sort Moses attesteth heaven and Ob. earth, Deut. 32. 1. and so doth God himself, Isa. 1. 2. And for 〈◊〉. those phrases, As Pharaoh liveth, As thy soul liveth, etc. they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rather earnest vouching of things, than oaths. And yet that phrase of gallantry now so common, As true as I live, is judged to be no better than an oath by the creature, Numb. 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉, 〈◊〉 in judgement, jer. 4. 2. For it is God's throne.] We must not conceive that God is 〈◊〉 etc. 〈◊〉. commensurable by a place, as if he were partly here and partly D 〈◊〉 of God's 〈◊〉. there, but he is every where allpresent. The heavens have a large place, yet 〈◊〉 they one part here, and another there, but the Lord is totally present wheresoever present. Heaven therefore is said to be his throne, and he said to inhabit it, Isa. 66 1. not as if b 22 14. he were confined to it, as Aristotle and those Atheists in job conceited 〈◊〉 〈◊〉 〈◊〉 Dei ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. it, but because there he is pleased to manifest the most glorious and 〈◊〉 signs of his presence; and there in a special manner he is enjoyed and worshipped by the crowned 〈◊〉 and glorious Angels, etc. Here we see but as in a 〈◊〉 obscurely, his toe, train, backparts, footstool. No man can 〈◊〉 more and live: 〈◊〉 〈◊〉 〈◊〉. 13. man need see more here, that he may live for ever. But there we 〈◊〉. 6. 1. shall see as we are seen, know as we are known, see him face to Exod. 33. 13. face. Oh how should this fire up our dull hearts, with all earnestness 〈◊〉. 60 1. 1 Cor. 〈◊〉. and intention of endeared affection, to long, lust, pant, faint after the beatifical vision! How should we daily lift up our hearts and hands to God in the heavens, that he would 〈◊〉 from heaven and save us: send his 〈◊〉, and 〈◊〉 deliverance 〈◊〉 of Zion: yea, that himself would 〈◊〉 the heavens and come down, and fetch us home upon the clouds of 〈◊〉, as himself ascended; that when we awake we may be full of his image; and as we have born the image of the earthly, so we may bear the image of the heavenly? St Paul, after he had once seen God in 〈◊〉 throne, being rapt up into the third heaven; (like the bird of paradise) he never left groaning out, Cupio dissolvi, I desire to be dissolved and to be with Christ, which is far far the better. And Pareus a little afore his death uttered this Swanlike 〈◊〉 de Animalth Song, Discupio solvi, tecumque, o Christ, manere: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 that, 3 Cor. 4. 17 Portio fac regni sim quotacunque 〈◊〉. Oh that I Were in heaven! Oh that I might Be ever With the Lord! o bliss full plight! Thus must our broken spirits even spend, and exhale themselves in Mî fine 〈◊〉 diem, vitam fine morte qui etam continual sallies, as it were, and egressions of thoughts, wish and longings after God, affecting not only a union, but a unity with him. St Austin wished that he might have seen three things, Romam in flore, Paulum in ore, & Christum in corpore: Rome Det 〈◊〉 fine 〈◊〉, 〈◊〉, 〈◊〉 Deus. flourishing, Paul discoursing, and Christ living upon the earth. But I had rather wish, with venerable Bede, My soul desirenth to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ my King upon his throne, and in his majesty. Verse 35. Nor by the earth, for it is his footstool] A fault so common among this people, that S. James 〈◊〉 cause to warn the believing Jews of it to whom he wrote. They had taken up such a custom of swearing by the creatures, that after conversion they could not easily leave it, it is a poor plea to say, I 〈◊〉. 5. 〈◊〉. have gotten a custom of swearing, and must 〈◊〉 be born with. For who is it but the devil 〈◊〉 saith to such, as the jews to Pilate, Do as thou hast ever done? The Cretians when they Mar. 〈◊〉 8. wished worst to any one, they wished that he might take delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an evil 〈◊〉. Break off 〈◊〉 this ili use by repentance: and though you cannot suddenly turn the stream, yet 〈◊〉 against it, by't in thine oaths, and with bitterness 〈◊〉 them: swear to God, as David did, thou wilt swear no more, and by degrees out-grow this ill custom. For it is his footstool] And should be ours. For he hath put all things under our feet, Psal. 8 6. He saith not, under our hands, but under our feet, that we might trample upon them in a holy contempt, as the Church is said to tread upon the Moon; and the way of the righteous is said to be on high, to depart from hell below. It is a wonder, surely, that treading upon these minerals, gold, silver, precious stones, etc. (which are but the guts and garbage of Aug. the earth,) we should so admire them. God hath hid them in the Rev. 12 1. Prov. 15. 〈◊〉. bowels of the earth, and in those parts that are farthest off from the Church. Where they grow, little else grows that is aught; no more doth grace in an earthly 〈◊〉. But to return from whence we are 〈◊〉; Earth is God's footstool. How ought we then to walk 〈◊〉, that we provoke not the eyes of his glory. There is an honour due even to the footstools of Princes, when they are in the throne especially. 〈◊〉, 〈◊〉 thou in the fear of the Lord all Prov. 23. 17. day long (saith 〈◊〉) walk in the sense of his presence, and light of his countenance. He is not very far from any one of us, Acts 17. 27. saith the Apostle, not so far as the bark from the tree, or the flesh from the bones. This one God and father of all, is not only above all, and from his throne beholdeth all that's done here below, but also through all, and in you all, Ephes. 4. 6. Therefore no corner can secret us, no cranny of the heart can escape his eye: All things are (for the outside) naked, and (for the inside) open, dissected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quartered, and as it were, cleft thorough the backbone (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 4. 〈◊〉. word signifieth) before the eyes of him with whom we deal. Neither by Jerusalem, for it is the City of the great King] The place of his rest, the seat of his Empire, and they the people of his praise, and of his purchase. Glorious things are spoken of thee, thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. City of God. There was the adoption, and the glory, the 〈◊〉 and the giving of the Law, the service of God and the promises, etc. 〈◊〉 〈◊〉. 5. 〈◊〉 9 4. Constantinople was acknowledged by Tamerlane to be, for her situation, an Imperial City, and such as was made to command the world: Strasborough in Germany, is called by some, compendium 〈◊〉. 〈◊〉 〈◊〉. Orbis, an abridgement of the world. But jerusalem, by a better Author, is styled Princess of Provinces, the joy of the whole earth, Lam. 1. 1. 〈◊〉. 482. the pleasant land, etc. It must needs be pleasant, where God himself Dan 89. 〈◊〉 〈◊〉. But how is the faithful City become a harlot? Isa. 1. 21, 22. It was full of judgement, righteousness 〈◊〉 in it, but now murderers. Her silver is become dross, her wine mixed with 〈◊〉. Bethel is become Bethaven, and jerusalem turned into jerushkaker. It fell again into the power of the Turks and Infidels, Ann's 1234. (after that the most warlike soldiers of Europe, had there, as it were, one common sepulchre, but an eternal monument of 〈◊〉 misguided valour) and so remaineth still, a poor ruinous City, governed by one of the Turks Sanzacks and for nothing now more famous then for the sepulchre of our Saviour, again repaired Turkish 〈◊〉. sol 101. and much visited by the Christians, and not unreverenced by the Turks themselves. There are not to be found there at this time 100 〈◊〉. Enquir. p 〈◊〉. households of Jews, and yet there are ten or more Churches of Christians there. Of the great King] The Jews much admired the greatness of Si 〈◊〉 (〈◊〉 〈◊〉) 〈◊〉 〈◊〉, 〈◊〉 procul 〈◊〉 sibi 〈◊〉 fingerent, quia 〈◊〉 〈◊〉 animal animali superius cogitat. 〈◊〉 & bomo 〈◊〉, Herod, and especially of the Romans, whose tributaries they were at this time. Our Saviour mindeth them of a greater than these, One that is great, greater, greatest, greatness itself. Nabuchadnezzar styleth himself the great King, and brags of his Babel. The rich miser thinks himself no small thing, because of his counerey of Corn. Ahashuerosh taketh state upon him, because he reigned from India to Ethiopia. Darius' his flatterers held it meet, that no man should ask a petition of any God or man, for thirty days, save of him. Diocletian would needs be worshipped as a God, and was the first that held forth his feet to be kissed, after 〈◊〉. 1 Cor. 214 Amurath the third, Emperor of the Turks, styled himself Luk 12 16. God of the earth, Governor of the whole world, the Messenger of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, regio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ager. God, and faithful servant of the great Prophet. And the great Cham of Tartary, is called by the simple vulgar, The shadow of 〈◊〉. spirits, and son of the immortal God: And by himself he is reputed 〈◊〉. to be the Monarch of the whole world. For which cause Turk. 〈◊〉 〈◊〉 〈◊〉. every day (if all be true that is reported of him) as soon as he hath 〈◊〉, he caused his 〈◊〉 to be sounded, by that sign giving Vide Sphy. 〈◊〉 p 〈◊〉. 〈◊〉 to other 〈◊〉 and Princes to go to dinner. These be the 〈◊〉 Geog, pag. 662. 〈◊〉 of the earth, and think no mean things of themselves. But compare them with the Great King here mentioned, and what 〈◊〉 of all their supposed greatness? All Nations 〈◊〉 〈◊〉 are but as the dust of the balance, or drop of a bucket. 〈◊〉 〈◊〉 tuistius guttae particula? saith a Father: If all Sol reliqui sidera occultat, 〈◊〉 〈◊〉 suum 〈◊〉. Nations are to God but as the drop of a bucket, oh what a small pittance must thou needs be, how great soever, of that little drop? And as he is great, so he looketh to be praised and served according 〈◊〉. lib. 2. c. 6. to his excellent greatn sse. We should, if it were possible, fill up So doth the God of glory. that vast distance and disproportion, that is betwixt him and us, 〈◊〉 7. 〈◊〉. by the greatness of our praises, and sincerity, at least, of our services, in presenting him with the best. 〈◊〉 〈◊〉 a great King, saith Mal. 18. 14. God, and he stands upon his seniority: Offer it now to thy Prince, will he accept thy refuse braid-stuffe, etc. It is, verily, a most sweet meditation of St Bernard: whensoever we come before God in any duty, we should conceive ourselves to be entering into the court of Heaven, wherein the King of Kings sitteth in a stately throne, 〈◊〉 with an host of glorious Angels, and crowned Saints. With how great humility therefore, reverence and godly fear, ought a poor worm, crawling out of his hole, a vile frog, creepng Quanta ergo 〈◊〉 humilitate 〈◊〉 debet e palude sua 〈◊〉 & repens vilu 〈◊〉? Bern. the divers. 15. out of his mud, draw nigh to such a Majesty? The Seraphims clap their wings on their faces when they stand before God, Isa. 6. as men are wont to do their hands, when the lightning flasheth in their faces: The nearer any man draws to God, the more rottenness he findeth in his bones. Abraham is dust and ashes, job abhorreth himself in dust and ashes, Isaiah, cries, Woe is me, for I am Hab. 316. 〈◊〉: Peter, Depart from me, I am a sinful man. All these had right 〈◊〉 of God's greatness, and this is that that is required so oft in Scripture under the term of magnifying God; when we get him into our hearts in his own likeness, and enlarge his room there; when we take him into our thoughts under the notion of a great King, when we get so far, as to conceive of him above all creatures, far above all the glory that can be found in earthly 〈◊〉 and Potentates. Think of God, as one not to be thought of, and when you have thought your 〈◊〉, as 〈◊〉 affirmeth concerning Socrates described by Plato, and desireth of his Readers concerning Lucius Crassus, that they would imagine Un majus 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. far greater things of them, than they find written: so assure yourselves, your highest apprehensions of God fall infinitely short of his incomparable and incomprehensible greatness. And if he could add, If any think me overlavish in their commendation, it is because he never heard them, or cannot judge of them: How much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more may we 〈◊〉 the same of this blessed and only Potentate, the King of Kings, and Lord of Lords; Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see; to whom be honour and power everlasting. 〈◊〉. Verse 36. Neither shalt thou swear by thy head] That is, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy 〈◊〉, (which is the life of our lives) say some: by thy life, say others, which is a sweet blessing; for a living dog is better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men a d ad Lion: yea though full of crosses, yet why is living man sorrowful? q d. it is a mercy, that amidst all his crosses, he 〈◊〉 〈◊〉. 〈◊〉 Orig yet alive. 〈◊〉 is yet alive, I have enough, saith jacob. They told 〈◊〉 of his honour, he speaks of his life. Life is better than honour, and is not therefore to be laid to pawn upon every light occasion, as they that to often use, As I live, and As true as I live: whereof something before. Because thou 〈◊〉 not make one hair, etc.] God is great in 〈◊〉 in 〈◊〉, 〈◊〉 in 〈◊〉. great things, saith St Augustine, and not little in the smallest. What less than an hair, yet in making a hair white or black God's Aug. power appeareth. The devil can as little create a hair of the head, as he 〈◊〉 of old a louse in the land of Egypt. There are miracles Exod. 8. 18. 〈◊〉 in man's body to fill a volume. It is the Image of God, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. little world, an epitome of the visible world, as his soul is of the invisible. The Idea or example of the great world, which was in God from all eternity, is as it were briefly and summarily expressed by God in man. Hence Man is called every creature, Go preach the Gospel to every creature, Mark. 16. 15. as if there were none to him, none besides him. A Philosopher could say, There is nothing Nibil in terra magnum praeter bominem. Favorinus. great in earth, besides man. And an Orator, The greatest thing in the least room, is a good soul in a man's body. Man, saith the Poet, is the masterpiece of the wisest Workman: he is, saith the 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Isocr. the fairest piece of the chiefest Architect, the very miracle of daring nature, saith Trismegist. Galen, a profane Physician, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. he had described the nature and parts of man's body, was forced to sing a hymn to that God that he knew not. And St Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xeno. 〈◊〉. complaineth, that men can admire the height of the hills, the 〈◊〉 of the waves, the compass of the ocean, and the circumvolution of the stars, and yet not once mark nor admire the power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? 11. manned. goodness of God, shining in their own souls and bodies, as in a mirror. Fearfully and wonderfully am I made, saith David, yea and curiously wrought in the lowest parts of the earth; that is, in my mother's womb. Psal. 139. 13, 14, 15. A council was called Gal. lib. 3. de usu 〈◊〉. in Heaven when man was to be form, Let us make man, Gen. 1. 26. And were not the birth of a child so common, should it fall Eunt 〈◊〉 〈◊〉 alta 〈◊〉, ingenies fluct 〈◊〉 maris, 〈◊〉 〈◊〉, & gires syderum, & 〈◊〉 seipsos, nec 〈◊〉. Aug. out but once in an age, people would run together to see it, as to a miracle. Pliny wondereth at the Gnat, so small a creature, yet making so great a buzzing: and so 〈◊〉 at the 〈◊〉. He also 〈◊〉 mention of one, that spent 58 years in searching out the nature of the 〈◊〉, and could not in all that space attain to the full of it. What a shame is it for us, not to see God in every creature, in ourselves especially, and every the least part of us? There is not a hair upon our heads white or black, but hath God for the maker, 〈◊〉. 〈◊〉 cap. 9 〈◊〉 Marte jurens, 〈◊〉 〈◊〉. 〈◊〉. Purchas 〈◊〉 〈◊〉. and God for the Master too. Let those that pride themselves in their hair, think what a heavy account 〈◊〉 made to God for that sin. Long hair in women is a token of modesty. But modesty grows short in men, as their hair grows long, saith one. And 〈◊〉 speaking of the 〈◊〉 and crisped youths of his time, 〈◊〉 us, 〈◊〉 turbari malunt quam 〈◊〉. that they had more care of their locks then of their limbs, and had rather the commonwealth should be disturbed, than their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frizzled tresses dishevelled. Pompey was taxed for this neat nicety, Unico digitulo caput scalpit. And of Helen, too curious of her hair at her mother's funeral, the Poet bringeth in one that saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is old Helen still; no changeling in all this Sed sructus nullos 〈◊〉 〈◊〉 〈◊〉 gerit. space. The holy women of old, durst not adorn themselves with plaited or broided hair, as St Peter testifieth, but trusted in God, De cupresso Alciat. 〈◊〉 〈◊〉 Pet. 3. 3, 4 5. and decked themselves with a meek and quiet spirit. And doth not nature itself teach us, saith St Paul, that it is a shame to a man, to 〈◊〉 long hair? It is objected, That the Apostle intends such 〈◊〉. 〈◊〉, as is as long as women's. But it is answered, That Homer 〈◊〉. 〈◊〉 the same word of 〈◊〉 Greeks, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 they did not wear 〈◊〉 hair long as women's. But as it is a shame to 〈◊〉 it, so it is a sin to swear by it, whether long or short, white or black. 〈◊〉 helps it, to say, The matter is but small we swear by. For, first it is a forsaking of God, and count 〈◊〉. you that a small matter? Compare Jer. 5. 7. with Jer. 2. 12, 13. 〈◊〉. 〈◊〉, The more 〈◊〉 and vile the thing is a man 〈◊〉 by, the greater is the oath, 〈◊〉 he ascribeth that to a vile creature, which is proper to God only, so. to know the heart, to be a discerner of secrets, and an a venger of falsehood. And if a man may 〈◊〉 swear by his hairs, much 〈◊〉 by his faith and troth, that are much more precious: and to 〈◊〉 by them so oft and ordinary, what doth it argue, but that we are low brought and hardly 〈◊〉? 〈◊〉 who but a bankrupt will lay the 〈◊〉 〈◊〉 in his house to 〈◊〉 for 〈◊〉 〈◊〉? 〈◊〉, they are not ours to pledge: for 〈◊〉 have plighted 〈◊〉 already to God. Lastly, He that pawneth them so oft, will easily forfeit them at length, as the pitcher 〈◊〉 not so often to the well, but at last it comes broken home. A man 〈◊〉 soon swear away his faith and troth: and it is marvel if he that oft sweareth, doth not too oft forswear, and so forfeit all. Swear not therefore at all in this sort. These petty oaths (as they count them) are great faults, and to be refused in our talk, as poison Levitèr volant,, 〈◊〉 〈◊〉 vulnerant. in our meat. The dishonour of them redounds to God, though he be not named in them. But of 〈◊〉 see more Verse 35. Verse 37. But let your communication be, Yea, Yea, Nay, Nay.] 〈◊〉 〈◊〉. Geminâ 〈◊〉 〈◊〉 & nega tione 〈◊〉, 〈◊〉 Dei 〈◊〉 〈◊〉. That is, as St Basil interpreteth it, Yea in speech, and Yea in 〈◊〉, Nay in speech, and Nay in heart: Or thus, let your common communication be plain, true and sincere, that your bare word may be taken, without any further asseveration. Not but that asseverations may be lawfully used, as Verily, Truly, Indeed, &c, Sed, parciùs ista tamen, not frequently or slightly, but advisedly and seriously, as our Saviour. If thou be a creditable person, and 〈◊〉 made faith of thy fidelity, with Quod dixi, dixi, thy word will be taken. Or if it will not, that credit is dear bought, that is got by sin. Christ must be obeyed, though no man will believe us. But Nec 〈◊〉, nec 〈◊〉. a good man's oath is needless, a bad man's, bootless: for he that Firmus 〈◊〉 〈◊〉 apud Augustin. feareth not an oath, neither will he scruple a lie, but credit will follow honesty: Whiles therefore the communication is ours (as Christ here 〈◊〉) that is, in our own power, and of our own Non ideo negare 〈◊〉, ne periam, sed ideo mentiri nolo, nec peccem; dixit faemina quaedam in equuleo apud Hieron. accord, let 〈◊〉 yea be yea, and nay, nay: and let it appear that ordinarily and in common conversation, our word is as 〈◊〉 to be taken as our oath. But when, for the glory of God, and clearing of the truth, an oath is required of us, than it is not our communication, but another's. And in this case, for the manifestation or confirmation of a needful but doubtful truth, an oath may be safely and boldly taken, for an end of controversies, and satisfaction of neighbours, Heb. 6. 16. yea we may lay it up among our best services, and expect a blessing upon it (if rightly taken according to Jer. 4. 2.) as well as upon hearing or reading, because it is an ordinance of God, Deut. 10. 20, Isa 65. 16 etc. Some of the Ancients, I 〈◊〉, as Hierom, Theophylact, 〈◊〉, were in the error, that the Lord did only permit swearing in the old Testament (as he did divorcement that he approved 〈◊〉,) 〈◊〉 that in this text our Saviour did quite take it away. But Christ came not to destroy the Law, but to fulfil it. God's holy 〈◊〉 is still to be 〈◊〉, by taking a 〈◊〉 oath, upon just 〈◊〉, 〈◊〉. when 〈◊〉 the Magistrate imposeth it, or when some 〈◊〉 〈◊〉 will 〈◊〉 〈◊〉 a 〈◊〉 truth without an oath, and we cannot 〈◊〉 demonstrate it. Thus jacob swore to Laban, Boaz to 〈◊〉, jonathan to David. And if it be lawful in private betwixt two or more to admit God as a Judge, why may he not as well be called as a witness? provided ever, that this be done 〈◊〉 and 〈◊〉, using it not as food, but as physic, to Dan. Hist. contin. 〈◊〉, 〈◊〉 〈◊〉. in 3d 〈◊〉. in 〈◊〉. help 〈◊〉 〈◊〉 in 〈◊〉. Our 〈◊〉 Henry 6. was never heard to swear an 〈◊〉; 〈◊〉 greatest 〈◊〉 being, Forsooth, Forsooth, Verily, Verily. I myself have used (saith Latimer) in mine earnest matters, to say 〈◊〉 by St Mary; which indeed is naught. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 〈◊〉 the 〈◊〉: qui 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For whatsoever is more, cometh of evil] This is, of the devil. That which St Matthew calleth the wicked one, chap. 13. 38. (the selfsame word with that in this text) St Mark calleth Satan, and St Luke, the 〈◊〉. Now can any good come out of such a Nazareth? Swearing is the devils drivel, and swearers the devils drudges, acted and agitated by that 〈◊〉 〈◊〉: And though they be not 〈◊〉 drunk 〈◊〉 they 〈◊〉, yet are they not their own men. For 〈◊〉 ye not, saith that great Apostle, that his servants 〈◊〉 8. ye are to whom ye obey? His work 〈◊〉 do (as those Jews did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the Gospel) and his wages they shall receive, for they fall hereby 〈◊〉 5 12. into hypocrisy, as some copies have it, jam. 5. 12. whiles they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. daily pray, But deliver us from that evil one, and yet entertain him by this sin. Or rather, as other copies and our Translation have it, they fall into condemnation. And at the last day, when the master of the harvest shall gather out of his kingdom all such botches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. scandals, he will say to the reapers, Gather ye first the tares, and Mat. 13. 41, 30. bind them in bundles (swearers with swearers, drunkards with drunkards, etc. sinners of a kind with their fellow-sinners) and cast them into the fire, there shall be weeping and gnashing of teeth. Good therefore is the counsel of S. james. Above all things, my brethren, swear not, Whatever ye do, look to that: 'tis a 〈◊〉 sin, and that which maketh the tongue to become, not a City, not a Country, but a world of iniquity, jam. 36 It is the devil's hook without a bait, as having neither profit nor pleasure (many times) to draw to it; and that's no small aggravation. The 〈◊〉 fell without a tempter, and are therefore left without a Saviour. Other sinners usually kill not till provoked, steal not till 〈◊〉, whore not till enticed. But what hath God done to these monstis 〈◊〉 men, that they should thus fly in his face, chop (as much as they may,) his heart in 〈◊〉, and upon 〈◊〉 small occasion shoot such chain-shot, as if they would make the windows of 〈◊〉 to shake and totter? 〈◊〉 Naboth was said to have blasphemed, jezabel proclaimed a fast. When our Saviour was accused of that sin, the Highpriest rend his garments. When Rabshakeh had 〈◊〉 it indeed, Hezekiah fell to his prayers, and humbled himself before God. Did these do thus for others, and wilt not thou do as much for thyself? God hath against thee, and is coming out armed with plagues and power. Oh meet him, upon the way, with entreaties of peace, as Abigail did David, as jacob did Esau: quench his flames with floods of tears. Learn of Shimei (when he 〈◊〉 reproached David, and knew himself obnoxious) to be with God with the first, as he was with the King, 2 Sam. 19 18, 19, 20. and as Joseph's brethren supplicated him for grace, whom they had 〈◊〉 and misused, Gen. 50. 17. do you the like. This do, or you are undone for ever. This do and do it seriously, and God must either forswear himself, or forgive thee thy swearing, if thou forgo it. Verse 38. Ye have heard that it hath been said, An eye for an Gellius 〈◊〉. 〈◊〉. cap. 1. eye, etc.] This law of like for like (which also was in use among the ancient Romans) the Scribes and Pharisees had abused and detorted from its proper sense of public Justice, to private revenge: teaching the people to render evil for evil, to pay their enemies in their own coin, and to give them as good as they Neminem 〈◊〉, nisi lacessu us & injurta affectus. Cicero. brought. This is a dictate of corrupt nature, and her chief Secretary Aristotle proclaimeth it. To be avenged of our enemies is held better in point of honour, then to be reconciled unto them. Flesh I 〈◊〉 ulcisci, 〈◊〉 quam iis 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. and blood 〈◊〉 that it is matter of good mettle to be quick of touch, as forward in returning as others are in offering wrong. For if a man find his enemy, will he let him go well away? said Saul. This is quite against the principles of nature and common Rbet cap. 1. lib 9 policy. To turn again, and revenge, is counted courage; which yet the word of God calleth cowardliness, disgrace, and loss of 1 〈◊〉. 24. 19 victory. It is not manliness, but foolishness, Eccles. 7. 9 It's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutishness; Anger a dog, and he'll fly in your face: touch an Ass, and 〈◊〉 kick and winch. Its baseness, so to be led by our passions, as to be able to bear nothing, as Simeon and Levi, brethren 1 Cor. 6. 7. in iniquity, that in their anger slew a man, and in their selfwill 〈◊〉. 49 6. digged down a wall. Their father jacob, heard that Dinah was defiled, and held his peace; he rained in his passions, by setting God before them: and so that divine Proverb was made good in him: He that is slow to anger is better than the mighty; and he 〈◊〉. 34. 5. that ruleth his spirit (as jacob) than he that taketh a City (as his 〈◊〉. 16. 31. sons.) It is a godly man's part, at some times, and in some places, to Tu quidem 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 interfici 〈◊〉 〈◊〉: be deaf and dumb, as if he understood not, or as men in whose mouths are no reproof. Which as David could skill of at some times, Psal, 38 14. and in his carriage towards Shimei, so at other * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cynico Vespafianus 〈◊〉 Dionem. times (when the flesh prevailed) he could not, Psal. 39 2, 3. and in his expedition against Nabal. But Peter must put up his sword, if he mean to be Christ's Disciple. And Christians must not so much as grudge one against another, unless they will be condemned: for behold, the judge standeth before the door, as ready to right us. 〈◊〉 5. 9 As if we retaliate we leave him nothing to do, unless it be to turn his wrath from our enemy, on whom we have been avenged already, upon ourselves, for our sin of self-revenge. We use to say, if Pro. 24. 17, 18. the Magistrate be not present, we may offend another, to defend ourselves: but if the Magistrate be present, there is no excuse. Now here the Judge standeth before the door, and crieth out unto us with a loud voice: Dear beloved, avenge not yourselves, but rather keep the King's peace, and 〈◊〉 give place to wrath; that is, to the wrath of God ready to seize upon thine adversary, if thou Rom. 12. 〈◊〉. expounded. prevent it not by an overhasty revenge of the wrongs offered thee. For it is Written, Vengeance is mine, mine office and royalty. Is it Psal 94. 〈◊〉, 2. safe to invade his part? to justle the chief Justice out of his seat? 〈◊〉 is it fit that the same party should be both Accuser and Judge? Pope in his own cause? depose the Magistrate? at least appeal from God to himself, as if he would not sufficiently do his office? Shall not God avenge his own, that cry night and day unto him, though he bear long with them? I tell you that he will avenge them speedily, saith our Saviour, I will repay it, saith the Lord: but upon Luk. 18 7, 8. this condition, that we wait his leisure, and praeoccupate not his executions, saith S. Augustine. joseph accused by his lewd mistress, either pleads not, or is not 〈◊〉. He knew that though he suffered for a season, God would find a time to clear his innocency, and he was not deceived. Moses complained not, but was silent, when wronged by Aaron and Miriam: God therefore struck in for him, and struck Miriam with leprosy: Aaron escaped by his 〈◊〉. God is their champion that strive not for themselves. 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉? Cart. I seek not mine own glory, but there is one that seeketh it, saith Christ. He, when he was 〈◊〉, reviled not again; when he suffered, 〈◊〉 threatened not, but committed himself to him that judgeth righteously, and giveth to every transgression and trespass a just recompense of reward. S. Paul could not have wished worse to 〈◊〉. 8. 〈◊〉. Alexander the coppersmith, than the Lord reward him aeccording 1 〈◊〉. 2. 〈◊〉. Heb. 〈◊〉. to his works. This was not (saith an ancient Author) a cursing 2 Tim. 4 14. or a reviling of him, but a predication, befitting an Apostle, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Author 〈◊〉 apud Just. Mart. revenged not himself, but gave place to wrath, and delivered up his enemy to God, as David did his adversaries, as Simon Peter did Simon Magus, and the Primitive Church did julian the Apostate. And surely it is a fearful thing, when the Saints shall say to God, concerning those that malign or molest them, as David sometimes said to Solomon, Thou knowest what joab and Shimei did unto me: 〈◊〉 therefore according to thy wisdom, and let not their hoar heads go down to the grave in peace. If any hurt Gods zealous witnesses, there goeth a fire out of their mouths to devour 〈◊〉 King. 2. 6. them, as the fire from heaven did the first and 〈◊〉 Captain sent Rev. 11. 5. for Elisha: better anger all the witches in the world than such, because God is for them. Little thought the Gibeonites, in David's time, that the Lord had so taken to heart their wrongs, that for their sakes all Israel should suffer. Even when we think not of it, is the righteous Judge avenging our unrighteous 〈◊〉. Verse 39 But I say unto you, that ye resist not evil.] For here to resist, is to be overcome, saith S. Paul, Rom. 12. 21. And in a In rixa, is inferior est, qui victor est. matter of strife or disagreement, he hath the worst that 〈◊〉 it, saith S. Basil. Yea Aristotle himself he yieldeth, that of the twain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is better to suffer the greatest wrong, then to do the least. And it was a heavy challenge and charge upon 〈◊〉 carnal Corinthians, Arist. Ethic. that had strife, divisions, and law-suits amongst them; Why do ye not rather take wrong? why do ye not suffer yourselves to 1 Cor. 6. 7, 8. 〈◊〉 defrauded? Nay, you 〈◊〉 wrong, and defraud, and that your brethren. 〈◊〉 be not deceived, saith he, to wit, with vain hope of impunity, for Non 〈◊〉 mali est referre injuriam, 〈◊〉 inserre 〈◊〉. God is the avenger of all such, as like the angry Bee, care not to 〈◊〉 another, though it be to the loss of their own lives. Besides that, in resisting evil, we give place to the devil, whom if by patience and forbearance we could resist, he would sly from us. We wrestle Ephes 6. 12. not against flesh and blood (as we think we do, when we conflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmissimorum bominum injurijs? Dum haec 〈◊〉 eminas project a frangamus, a diabolo 〈◊〉 Roloc. in locum. with men 〈◊〉 ourselves, that have done us injury) but against 〈◊〉 and powers, etc. q. d. whiles we are basie in breaking those darts, that men shoot from afar against us; we are oppressed by the devil nearer-hand us, Ephes. 4. 26. Here by the way, Magistrates must be admonished to take heed how they aggravate punishment upon a malefactor, out of private 〈◊〉: Parents also and Masters, how they correct in a rage and fury. For although they be public persons, yet to give correction in a 〈◊〉 mood, is to 〈◊〉 their heart, by way of revenge, it is a degree of resisting evil. The tyrant saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is in my power to do it; the good Governor saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it concerneth me to do it, in point of duty, quoth a Philosopher. But whosoever shall smite thee on the right cheek] Socrates a Heathen, when 〈◊〉 had received a box on the ear, answered, What Quam 〈◊〉 est 〈◊〉 homines quando prodire debeant cum galea? an ill thing is it, that men cannot fore- 〈◊〉 when they should put on a helmet, before they go abroad? And when he was 〈◊〉 by another, If an Ass should kick me, said he, should I spurn him again? 〈◊〉 we have 〈◊〉, that 〈◊〉 to be 〈◊〉, lest they should seem to be Anabaptists, in taking two blows for one, will give two blows for one, yea for none, sometimes; it is but a word and a blow with them, as it was with Cain, Lamech, 〈◊〉, who said, The days of mourning for my father are at hand, than I will 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉 my brother jacob. In which words he either threateneth his 〈◊〉 (as Luther thinketh) for blessing his brother, q. d. I will be the death of my brother, and so cause my father to 〈◊〉: Or else he threateneth his brother (as most Interpreters sense it) after his father's head is once laid, without any respect at all to his mother, whom he not so much as mentioneth. He took no great care, how she would take it: and his deferring till his father's death, was more out of fear of a curse, than conscience of a duty. There are that read the words by way of a wish, Let the days of mourning for my father draw nigh, etc. And then it is a double 〈◊〉. Sure we are, that as concerning his brother, he comforted himself, 〈◊〉 42. purposing to kill him. He threatened him, saith the Septuagint, q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sit upon his skirts, and be even with him. The nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ungodly men is vindictive, and rejoicing in other men's 〈◊〉, (which is the devil's disease) especially if provoked by any injury or indignity, as smiting on the cheek: But God will 〈◊〉 them on the cheek bone so hard, as that he will break the teeth of the ungodly; smite them in the hinder parts, where we use to whip Dixit 〈◊〉 〈◊〉 cum ab 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 3 7. froward children, and so put them to a perpetual reproach. Neither only will he smite upon their loins, but thorough them, yea he will crack their crowns, cleave their 〈◊〉, wound their hairy Psal. 〈◊〉. 6. scalps, be their locks 〈◊〉 so bushy, their looks never so 〈◊〉 Deut. 〈◊〉. 11. and terrible, that count it courage to turn again, and revenge, Lacones' 〈◊〉 〈◊〉 ad 〈◊〉. which every Turk and Heathen, nay every bull and boar can do. The Lamb of God gave his cheeks to the smiters, so did 〈◊〉 Psal. 68 21. the meek, job the just, and Paul the patient; yet not so patient, Isa. 50. 6. but he could set forth his privilege, when he was to be scourged, Joh. 18. 23. and clear his innocency 〈◊〉 meekness of wisdom: and so 1 King. 22. 24. may we; yea, we may safely decline a likely danger, in some cases Acts 〈◊〉 2, 3. Job 16 10. especially, as our Saviour did. Apud 〈◊〉 serunt paucas 〈◊〉 tites esse, qued temere li 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 40. And if any man sue thee at the Law, and take away thy coat] Rather remit of thy right, and sit down by the loss, then suffer the trouble of a vexatious lawsuit: Quiet is to be sought above 〈◊〉: therefore Isaac removed his dwelling so oft, when the spiteful Philistims strove with him about the wells he had 〈◊〉. Not but that we may take the benefit of the Law, and crave Acts 〈◊〉. 〈◊〉 the help of the Magistrate, for preventing or punishing of wrong Acts 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉: as Paul sent to the chief Captain, and appealed to 〈◊〉. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 potest. Owen. 〈◊〉. But this must be done, neither with a vindictive, nor a 〈◊〉 mind, as the manner is. Therefore after Who made 〈◊〉 judge? our Savionr presently addeth, Take heed of covetousness. He that complaineth of another to the Magistrate, must 1. Love his enemies. 2. Prosecute, with continual respect, to God's glory and the public gnod. 3. Use the benefit of the law with charity Sordida 〈◊〉 quidam bawd 〈◊〉 quosdam 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 exercent. and mercy, without cruelty and extremity. 4. Use it as an utmost 〈◊〉, when it cannot otherwise be; lest strangers be filled with thy wealth, and thy labours be in the house of a Lawyer, and thou mourn at last (with Solomon's fool) when thine estate is consumed upon him: there being but few such as Servius Sulpitius, of whom Tully reports, that he was not more a Lawyer then a Justicer, referring all things to moderation and equity, and not stirring Colu ella Leguletorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉. up suits, but composing them. Verse 41. And whosoever shall compel thee to go a mile,] Under colour of the Magistrates authority, which he abuseth; rather then by resisting thou shouldest revenge thyself, go with him Philip. 9 two miles, yea as far as the shoes of the preparation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Persis 〈◊〉 quos body 〈◊〉 as 〈◊〉. of peace can carry thee. In the course of a man's life many wrongs are to be put up, which whoso cannot frame to, let him make up his pack, and be gone out of the world: for here's no 〈◊〉 6. being for him. Many pills are to be swallowed down whole, Qui 〈◊〉 〈◊〉 〈◊〉 vivere; ut Saul 1 Sam. 10 27. which, if we should chew them, would stick in our teeth, and prove very bitter. Patience is of cont nuall use to us at every turn: it's as bread or salt, which we cannot make one good meal Levius fit patientiá 〈◊〉 corrigere est nesas. without. It's a cloak, to keep off all storms; a helmet, to bear off all blows; a paring-knife, that cuts the cross less and less, till it comes to nothing. As there be two kinds of Antidotes against poison, viz. hot and cold: so against tribulation and temptation, Cedamus, leave sit 〈◊〉 〈◊〉 fertur onus. prayer and patience; the one, hot; the other, cold; the one, quenching; the other, quickening, Dan. 6. 20. The King Pondus 〈◊〉 〈◊〉 〈◊〉 inco 〈◊〉 fit. S. n. cried unto Daniel with a lamentable voice, verl. 21. Then Daniel talked with the King, etc. with a voice not distressed, as that of the King was; for as by faith he stopped the mouths of the lions: 〈◊〉. 11. so by patience he possessed his own soul, l. uk. 21. 19 he became master of himself; which is the only true manhood. So patience Jam. 1. 4. had her perfect work in Joseph: therefore he became, as St James hath it, perfect and entire, wanting nothing. Julius Caesar beholding the picture of 〈◊〉 in Hercules Temple at Gades, lamented that he had done no worthy exploit at those years, wherein 〈◊〉 had conquered the whole world. Joseph at thirty showed more true virtue, valour, piety, patience, purity, policy, knowledge of secrets, skill in government, etc. then either of them. Giles of Brussels, a Dutch-Martyr, when the Act and 〈◊〉. sol. 8. 1. Friars at any time did miscall him, he ever held his peace at such private injuries, insomuch that those blasphemers would say abroad, That he had a dumb devil in him. And Cassianus reporteth, that when a Christian was 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 itself, yet they soon club it down, they reason themselves patient, as David, and pray down Psal. 43. their distempers, as Paul. And albeit, with those two sons of 2 Cor. 12. thunder, they could find in their hearts to call for fire from heaven upon their adversaries, yet they'll do nothing without leave. As they came to Christ, and said, Wilt thou that we command fire from heaven? etc. which when Christ disliked and denied, Luk. 9 54. they were soon satisfied. We must take up our crosses, and when God bids us yoke, he is the wisest man that yields his neck most Gal 6. 9 willingly. Our Saviour gave Judas his mouth to be kissed, when Give such before they ask, Psal. 41. 1. he came to betray him, leaving us a pattern 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 Aug of well-doing; for in due season ye shall reap, if ye faint not. Roger's of love, 〈◊〉. 〈◊〉. Giving is compared to sowing, which, in good ground, is usually 〈◊〉 〈◊〉 Christi est 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, se vel tum 〈◊〉 〈◊〉, 〈◊〉 〈◊〉- 〈◊〉 aliquo munere prosequeretur. 〈◊〉 〈◊〉 〈◊〉? with increase. Therefore a worthy Minister, upon occasion, ask his wife, whether there were any money in the house, she answered, that she knew but of one threepences; well (saith he) we must go sow, 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 handful. The more we give, the more we have: it increaseth in the giving, as the loaves in our Saviour's 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 Nunquan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 In Basiliensi Concilio anno 1440 Amadeus 〈◊〉 dux uxoratus, & duos 〈◊〉 〈◊〉 ad pontificatum 〈◊〉 〈◊〉. 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 liberal to the poor, that when he was asked by certain Ambassadors, whether he had any hunting-dogs to show 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 Hi sunt canes quos alo quotidie, quibus 〈◊〉 me 〈◊〉 glorian venaturum. after heaven. Bishop Hooper also, had his board of beggars. 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 beggars and poor folk. And this was his daily custom. And when they were served and catechised, than he himself I am verò longè 〈◊〉. Pauperibus sua dat gratis, nec munera curate 〈◊〉 papalis, quod modo 〈◊〉. Hic 〈◊〉 〈◊〉 legendo percipimus modo, etc. sat 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, Bridewell, and another Hospital, founded by King Edward the sixth, upon a Sermon of B. Ridleys', do speak and testify both 〈◊〉 tender heart, and his bountiful hand. Bonfinius relateth of Stephen King of Hungary (and the same thing is reported of Oswald King of England) that Act. and Mon. 1368 & 1534 his right-hand rotten not for a long time after he was dead. And well it might be so (saith he) that that hand should be kept See his life by Sir john Heyw. p. 170. 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 days, wherein love is waxen cold: men's hearts are Meritò manus illa 〈◊〉 expers esse debuit, quae neminem mendicare, esurire, & in captivitate, 〈◊〉 〈◊〉 miseria jacere, perpessa est. frozen, and their hands withered up. A great deal of mouth-mercy there is, as in S. James his time, Go thy ways and be fed, clothed, warmed: but with what? with a mess of words, a suit of words, a fire of words: these are good cheap: but a little handful were better than a great many such mouth-fuls. We may now a days wait for some good Samaritan to come and prove himself a neighbour: And after all complain, There is no mercy in the land. Merciful men are taken away, the liberal Host 4. 1. man faileth from among the children of men. Elias lacketh his Isa. 57 1. Psal. 12. 1. 〈◊〉 of Sarepta, and Elisha the Shunamite. Paul cannot find the Purpurisse, nor Peter the Currier. Abraham we have not, and Job we find 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, etc. 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 〈◊〉 kindness it might be, to lend them a bigger sum, then to give them a lesser. Here therefore a good man is merciful and 〈◊〉 112. 〈◊〉, he will lend, looking for nothing again: not looking that a poor neighbour should earn it out, or do 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 do a poor man a pleasure. And what if the wicked borroweth, 〈◊〉. 37. 21. and payeth not again: let not others fare the worse for their fault. The godly make great conscience of paying that they owe, as the son of the Prophets that was so sorry for the 〈◊〉 2 King. 6. 5. 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 〈◊〉 Prov. 28. 〈◊〉. hideth his 〈◊〉 (in this case) shall have many a curse. Not 〈◊〉 〈◊〉 6. 9 with Mark 3. 〈◊〉. do good (in this kind) is to do hurt; not to save a life, or 〈◊〉 a poor man's declining estate, is to destroy it. Carnal 〈◊〉 will here stand up and plead, as Nabal did, Shall I take my 〈◊〉 1 〈◊〉. 25 11. and my, 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 than you must silence your reason and exalt your faith. Consider how great an honour it is to be Almoner to the King of heaven; that by 〈◊〉 out upon such, you lay hold upon eternal life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the Apostle, 2 Cor. 8. 2. setteth 〈◊〉 liberality by a word 〈◊〉 signifieth simplicity, in opposition to that crafty wiliness, that is in the covetous, to defend themselves from the danger (as they think) of liberality: that, the liberal man deviseth 〈◊〉 1 Cor. 6. 18. things, and by liberal things he shall stand: When a man would think he should fall rather, he takes a right 〈◊〉 to stand and thrive: He lays up for himself a sure foundation. Verse 43. Thou shalt love thy neighbour, and hate thine 〈◊〉.] This later they drew, as an inference from the former, 〈◊〉 the rule of contraries. But Logic being the rule of reason, 〈◊〉 now is corrupt, is itself in some respect corrupt also. Sure we are, be it what Logic it will, it is but carnal Divinity. Suitable it is to Consu'e 〈◊〉 Logic. lib. 3 cap 2 p 5. 0. 〈◊〉 nature, but so much the more suspicious. The Pharisees taught 〈◊〉, and were applauded. The Papists also little better (for the 〈◊〉 are fled and hid in the Papists, as one saith the ancient 〈◊〉 are in the Monks) they teach, that in two cases only we 〈◊〉 bound to help our enemies, in the case of extremity, and of 〈◊〉. For other things, to love them, to pray for them, or do them good in other cases, it's but a counsel our Saviour gives, and 〈◊〉 commandment. If men can do it, it's well; but if they cannot, 〈◊〉 not required. Thus say they, But what saith Christ the Lawmaker, and so the truest Interpreter thereof? Verse 44. But I say unto you, Love your enemies] A hard task, 〈◊〉 must needs say, but hard or not hard, it must be done, be it never 〈◊〉 contrary to our foul nature, and former practice: The spirit 〈◊〉. 4. 5, 6. 〈◊〉 is in us lusteth after envy, but the Scripture teacheth better 〈◊〉. And what are those? To go no further than the present 〈◊〉; 1. Love your enemies, for the inside, be tenderly affected 〈◊〉 them, as heartily wishing their good every way; being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. glad of their welfare, and grieved when it falls out otherwise: 〈◊〉 35. 〈◊〉. Thus David was a sorrowful man when his enemies were in affliction, and put on sackcloth. 2. Seal up our love to them by all good expressions; which are here referred to these three heads. 1. Bless them, that is, speak kindly to them and of them, let them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 your good word. 2. Do good, that is, be ready to help them and 〈◊〉 them, at all assays. 3. Pray for them, that God would pardon their sins, and turn their hearts. This is our Saviour's precept, and this was his practice. He melted over Jerusalem (the 〈◊〉 house of his Saints and himself) and was grieved at the hardness of their hearts. Next (for words) he called Judas, Friend, not devil; and prayed, Father, forgive them. And (for Mark. 6. 5. deeds) he not only not called for fire from heaven, or legions of Angels against them; but did them all good for bodies and souls; for he healed Malchus ear, washed Judas his feet, etc. like that good Samaritan, he was at pains and cost with them, instructing them 2 Tim. 2. 25, 26. with patience, and proving if at any time he might pull them out of the snare of the devil, by whom they were taken alive at his pleasure: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 alive, and in 〈◊〉 by that 〈◊〉 〈◊〉. Which also he did. For he converted the thief on the cross (who at first had reviled him,) and graciously received those three thousand souls that had embrued their villainous hands in his innocent blood, Acts 2. Thus our Saviour, full of grace and truth. And of his fullness (of redundancy, of his over-measure) we 〈◊〉 〈◊〉. 1. 16. all received, and grace for grace, as the child receiveth from 〈◊〉 father limb for limb, part for part, etc. He is the father 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. eternity, and all his children, in all ages of the Church, have 〈◊〉 him (somewhat) in this sweet property. Abraham 〈◊〉 his nephew Lot, that had dealt so discourteously 〈◊〉 him. 〈◊〉 〈◊〉 the wrong done him by Abimelech and his servants, and forgiveth and feasteth them. Absolom inviteth 〈◊〉 to a 〈◊〉, and Alexander, Philotus, to kill them thereat: but 〈◊〉 I 〈◊〉 doth it, to show there was no grudge, or purpose of 〈◊〉 Jacob was faithful to Laban, who changed his wages 〈◊〉 〈◊〉 times and ever for 〈◊〉 worse. joseph entertained his 〈◊〉 〈◊〉 at his house. And whereas their guilty heart's 〈◊〉 them, that he 〈◊〉 himself upon them thereby, he feasted them 〈◊〉 purpose to be reconciled unto them: As the Romans had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the which were invited none but kinfolks to 〈◊〉 〈◊〉. 〈◊〉. love, and to 〈◊〉 reconciliation, if there had been any breach. 〈◊〉 〈◊〉. 〈◊〉. to 〈◊〉 forward. Moses stands up in the gap for them that 〈◊〉 so 〈◊〉 〈◊〉 him. 〈◊〉 marcheth all night, and fighteth 〈◊〉 day for the 〈◊〉 that had deceived him. Samuel 〈◊〉 (and God forbid he should do otherwise) for an ungrateful people, that had rejected him. David put on sackcloth, he wept and 〈◊〉, when his enemies were afflicted; he spared Saul's life, and 〈◊〉 Shimeis, when Abishais fingers even itched to be 〈◊〉 See 〈◊〉 7 5. 〈◊〉 their heads. 〈◊〉 set bread and water before the 〈◊〉 that came to 〈◊〉 him: and provided a table for them, . that had provided a grave for him. The Disciples were 〈◊〉 of the salvation of the 〈◊〉 that had accused them, at the same time, to our Saviour, Mat. 15. 12. St Stephen prays beartily for his 〈◊〉, and prevailed (as S. Austin thinketh) for Paul's conversion: And being reviled (〈◊〉 he) we 〈◊〉, being defamed 〈◊〉 pray. Do my Lord of Canterbury a shrewd turn, und then 〈◊〉 1 〈◊〉. 4 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉. may be sure to have him your friend while he liveth: This 〈◊〉 grown to a common proverb concerning Archbishop 〈◊〉. And Laurence 〈◊〉 the Martyr, being sent to prison by 〈◊〉 Gardner, Bishop of Winchester (who 〈◊〉, Carry away this 〈◊〉, etc.) praised God for a place of rest and quiet, 〈◊〉 〈◊〉. 13, 8. to pray for the Bishop's conversion. Verse 45. That 〈◊〉 may be the children of your father] That ye may appear to be, and well approve yourselves to be the sons of 〈◊〉. 3. 15. God without rebuke amidst a perverse and crooked nation: Whilst 〈◊〉 resemble him, not in outward lineaments only, as an image doth man, but in nature and disposition, as a child doth his father. Now God to make known his power and patience, endureth with much 〈◊〉- suffering the vessels of wrath, fitted to destruction: such 〈◊〉 Rom. 9 22. devils, as march up and down the earth with heart and hands, Exod. 34 2. 〈◊〉 full as hell with all manner of mischief, lewdness and rebellion. 〈◊〉 doth he 〈◊〉 with them only, but gives them the Gospel 〈◊〉 call them to repentance, and strives with them by his Spirit, 〈◊〉 they desperately resist, yea despite, hardening their heart's 〈◊〉 the nether millstone, 〈◊〉 to be reform, hating to be 〈◊〉; Neh. 9 till at length they 〈◊〉 all passive power also, of escaping the Act; 7. 〈◊〉 〈◊〉 hell, 〈◊〉 is a conformity to the very devils. This his dealing with rebels and reprobates. Neither so only; but, 〈◊〉 he might make known the riches of his glory on the vessels 〈◊〉 〈◊〉, which he had before prepared to glory; He loved his Rom. 9 23. 〈◊〉 not 〈◊〉 〈◊〉, nay 〈◊〉; and effectually called them, 〈◊〉 only not deserving, but not so much as 〈◊〉 it. For when Rom. 5 10. 〈◊〉 were 〈◊〉, we were reconciled to God by the death of his 〈◊〉. God so loved the world, the wicked and wayward world, 〈◊〉 〈◊〉 sent his only be gotten Son, etc. Now, Qui 〈◊〉 〈◊〉 〈◊〉. de 〈◊〉. immisit spiritum, promisit 〈◊〉, quid 〈◊〉 tibi 〈◊〉 est? He that 〈◊〉 thee his son, imparted unto thee of his Nihil tandem 〈◊〉 negasse 〈◊〉 est qui a l 〈◊〉 hort 〈◊〉 esum. 〈◊〉. 〈◊〉, promised thee his favour, What will he deny thee? how shall 〈◊〉 〈◊〉 with his Son give thee all things also? Rom. 8 Oh let his 〈◊〉 be our pattern, his 〈◊〉 our precedent, to love and 〈◊〉 kindness to our greatest enemies. So shall we force a 〈◊〉, if not from the mouths, yet, at least, the consciences of all, 〈◊〉 the worst, that we are born of God, and do love him better 〈◊〉 ourselves, when to please him, we can so much cross ourselves 〈◊〉 the practice of this most difficult duty. For he maketh his sun to arise on the evil] A sweet mercy, 〈◊〉 not prized, because ordinary: as Manna was counted a light 〈◊〉, because lightly come by. But should we be left in 〈◊〉 〈◊〉, as were the Egyptians, for three days together, so that 〈◊〉 man stirred off the stool he sat on, this common benefit would 〈◊〉 better set by. The sun, is (as it were) a 〈◊〉 whereinto the Gen. 1. 〈◊〉 gathered the light, which, till then, was scattered in the whole 〈◊〉 of the heavens. This David beheld with admiration, Psal. 8. 〈◊〉 with adoration, as those Idolaters that worshipped 〈◊〉 Queen Jer 44. of heaven (not so job, Chap. 31. 26.) Truly (saith Solomon) the light is sweet, and a pleasant thing it is for the eyes to behold the 〈◊〉 11. 6. sun: and S. Chrysostom wondereth at this, that whereas all 〈◊〉 naturally ascendeth, God hath turned the beams of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the earth, made the light thereof to stream downwards. It is 〈◊〉 our sakes and service doubtless: whence also the Sun hath 〈◊〉 name in the Hebrew tongue (Shemesh) a servant, as being the servant general of mankind; whiles he shines indifferently 〈◊〉 the evil and the good, and to both imparteth light and heat. And his rain to fall] Not only upon flowers and fruit- 〈◊〉, . but also upon the briers and brambles of the wilderness. 〈◊〉 bottles of rain, the clouds, are vessels (saith one) as thin as the liquor which is contained in them: there they hang and 〈◊〉 though weighty with their burden: but how they are upheld, 〈◊〉 why they fall here and now, we know not, and wonder. This 〈◊〉 know (and may well wonder) that God maketh his Sun to shine, and his rain to fall on the evil and unjust also. What so great 〈◊〉 is it then, if we light up our candle to such, or let down our 〈◊〉 that they may drink? This is our Saviour's inference here. The D 〈◊〉. dew, we 〈◊〉, falleth as well upon the dayes-eye, and thistle, as upon 〈◊〉 〈◊〉 551. 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 con 〈◊〉 〈◊〉, 〈◊〉, &. the rose and violet. On the just, and on the unjust] Those whom S. Matthew 〈◊〉 unjust, S. Luke calleth 〈◊〉. Ingratitude is an 〈◊〉 degree of injustice. God is content we have the benefit of his creatures and comforts, so he may have the praise of them. This is 〈◊〉 the rent he looks for, and this he stands upon; he indents with 〈◊〉 for it, Psal. 50. 15. and God's servants, knowing how he expects 〈◊〉. lib 2. the 〈◊〉. cap 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. and accepts it, do usually oblige themselves to it, as that which pleaseth him better than an ox that hath horns and hoofs: And they have been careful to return it, as the solid bodies that reflect the heat they receive from the Sunbeams, upon the Sun again. But most men are like the Moon, which the fuller it is of light, the Luk. 6 〈◊〉. 〈◊〉 it gets off the Sun from whom it receiveth light: Like 〈◊〉 69 31. springs of water, that are coldest, when the Sun shineth hottest upon them: Like the Thracian flint, that burns with water, is 〈◊〉 with oil: or the dead sea, that swalloweth the silver streams of 〈◊〉 〈◊〉, and yet grows thereby neither greater nor sweeter. Do ye thus requite the Lord, O ye foolish people and 〈◊〉. 〈◊〉. 6. unwise? Do ye thus rob him of his praise, and so run away with his rent? Is this the best return we make him for his 〈◊〉 〈◊〉 〈◊〉 and miraculous deliverances? Out upon our unthankfulness and unrighteous dealing! that can devour God's blessings as beasts do their prey; swallow them as. swine their 〈◊〉; bury them as the barren earth the seed; use them as homely as Rachel did her father's gods; yea abuse them to his dishonour; as if he had hired us to be wicked; and fight against him with his own weapons, as jehu did against 〈◊〉 with his own men, as David against Goliath with his own sword, as Benhadad against Ahab with that life that he had given him. This injurious usage at the hands of the sons of men, was that, that caused God to make a world, and unmake it again, to promise them 120 years' respite, 〈◊〉 to repent him, so that he cut them short 20 years of the 〈◊〉 number; yea to perform the promised 〈◊〉, and to repent 〈◊〉 of it when he hath done, as Divid did of the kindness he had 〈◊〉 unworthy Nabal. Will not God take his own from such, 1 Sam. 15 21. 〈◊〉 be gone, Host 3. 9? turn their glory into 〈◊〉, Hos 4. 7? 〈◊〉 their blessings, Mal. 2 2? 〈◊〉 them after he hath done them good, losh. 24. 20? 〈◊〉 them to serve their enemies in the want of all things, that would not serve so good a Master in the 〈◊〉 of all things, Deut. 28. 47? What 〈◊〉 a Prince do, 〈◊〉 take a sword from a rebel? what should a mother do, but 〈◊〉 away the meat from the child, that 〈◊〉 it? And what 〈◊〉 the 〈◊〉 and just Lord do 〈◊〉, than 〈◊〉 off the meat from the months, and take away his corn and his wine, his wool and his 〈◊〉 from such as not only not own him to it, but go after other 〈◊〉 hearts with it, paying their rents to a wrong 〈◊〉? 〈◊〉 suos. 〈◊〉 2. 5. Thus he dealt by his 〈◊〉 vineyard, Isa. 5. 5. by the unprofitable servant, 〈◊〉. 25 28. by the foolish 〈◊〉 (for as the Chronicler speaketh of 〈◊〉 Thomas Moor, I know not whether E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 28. to call them, 〈◊〉 wisemen, or wise foolish men) that imprisoned the truth in 〈◊〉, and made not the best of that little light they had: God not only made fools of them, but delivered them up to a reprobate sense, and only for their unthankfullnes, which is robbing God of his 〈◊〉. O therefore what will become of us, that so 〈◊〉 〈◊〉 to his daily dishonour, our health, wealth, wit, prosperity, plenty, peace, friends, means, marriage, day, might, all comforts and creatures, our times, our talents, 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 policy? our ancient fervour and forwardness, into a general 〈◊〉 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 spew us 〈◊〉, as the most unthankful and unworthy people that ever God's Sun shone upon, and God's rain fell upon (the Sun of Christ's 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 unthankful, 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 itself abhors ingratitude; which therefore carrieth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 44. 4 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 Latin word (say the Rhemists) signifieth On Mat. 5. 12. very wages or hire due for work; 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 mere grace (see Rom. 4) that God will give to 〈◊〉, said 〈◊〉 〈◊〉 in Mat. 6. them that love their enemies. If thine enemy be hungry, feed him, etc. For thou shalt heap coals 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 coals 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 persecutors) thou shalt meeken their rancour, overcome their 〈◊〉, cause them to turn short again upon themselves, and, upon sight of their sin, shame themselves, and justify thee, as Saul did David. 2. The Lord shall reward thee. (And all his 〈◊〉 are more than bountiful) yet not of merit (for what proportion betwixt the work and wages? but first of mercy. Reward and mercy are joined 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 work done. Next, it is a reward, not legal, but evangelical; promised in mercy, and in like mercy performed. Whence it is also called the reward of inheritance. Now an inheritance is not merited, but Col. 3. 24. freely descendeth on sons, because they are sons. Let no son say, with profane Esau, What is this birthright to me? or with the prodigal 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 recompense of reward, with Moses; and answer as Naboth, God forbid that I should so far gratify the devil and mine own evil heart, as to part with my patrimony, my hope of reward, for a little revenge or whatsoever coin, bearing Satan's superscription. Verse 47. What do ye more than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l it. 3 14. 〈◊〉 our feet where other men's heads are. The way of the righteous 〈◊〉 on high, saith Solomon: he goes an higher way to work then Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ordinary, and walks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accurately, exactly: he gets even to the very top of godliness, as the word importeth. He knows that more than the common stint is required of him, and that he must do that, that the world will never do: as to be hot in religion, Rev. 3. 16, The carnal gospeler saith, Religiosum oportet esse, non Gellius. religentem, It is fit to be Religious, but not so conscientious. So, to be zealous of good works, Tit. 2. 14. but with discretion, saith the 〈◊〉. The King of Navarre told Beza, he would launch Pelago 〈◊〉 non ita commissurus 〈◊〉, quin quando liberet, pedem refer posset. no further into the sea, than he might be sure to return safe to the haven. Though he showed some countenance to religion, yet he would be sure to save himself. So, to abound in God's work; to have a heart full of goodness, as those Romans, Chap. 15. 14. a life full of good works, as Tabytha, Acts 9 33. But this is to be Eccles. 7. 16. Cicero. 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 God's busiest servants. So, God would have his to walk precisely. This the mad world mocks at: To pluck out Ephes. 5. 15. their right eyes: this is a hard saying, saith the sensualist: To offer Mat. 5. 29. violence to God's Kingdom; Fair and softly goes far; and its good keeping on the warm side of the hedge, saith the Politician: to 〈◊〉 God's 〈◊〉 as the apple of thine eyes; 〈◊〉 how few are 〈◊〉 that will not break the hedge of any Commandment, so they may 〈◊〉 a piece of foul way? Lastly, To love an enemy, do 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 mouths 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 men's opinions, that 〈◊〉 to Saul's measure, I will do thee no hurt, my son David: If they pass 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 far and 〈◊〉 〈◊〉: and such a measure of charity, they hold little 〈◊〉 than 〈◊〉, 〈◊〉 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 do not. But this is the wisdom from beneath, and is earthly, sensual, devilish: whereas that 〈◊〉. 3. 1. 〈◊〉. from above, is first pure, and then peaceable, (well assured of pardon of sin, and peace 〈◊〉 God, and thence) gentle or equable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to men, and easily persuaded, full of mercy (to an offending brother) and good fruits, (friendly expressions,) without wrangling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lawing, and without hypocrisy: such as can be heartily reconciled, and love again without dissimulation, not in word, and in Rom. 12 9 1 Joh. 3 〈◊〉. tongue, but in deed and in truth. Not covering a potsherd with silver dross, a wicked heart with burning lips. Seven abominations Prov. 16. 23, 24, 25, 20. are in such a heart, and his wickedness shall be showed before the whole Congregation, as Absoloms' usage of Amnon. A godly man carries neither cruel hatred, a desire to hurt whom he hates, as Esau; nor simple hatred, where there is no desire to hurt, Prov. 19 〈◊〉. & 14. 20. but a disdain to help: he forgives not only, but forgets, as Joseph, Gen. 50. 20. (For injuries remembered are hardly remitted.) And although he loves not his enemy's sins, yet he doth their persons: striving to seal up his love, by all loving usage, both in word and deed. And herein he doth more than others; that which is singular, and in the world's account, seraphical: that which (in truth) is extraordinary, and above vulgar possibility, it is an high point of Christian perfection: and let as many as are perfect, be thus minded. Benaiah was honourable among thirty, but he attained not to the first three. A natural man may be renowned for his patience and beneficence; but the child of God must herein go before all the wicked men in the world, and strive to be conformed to the first three, the blessed Trinity. Verse 〈◊〉. Be ye therefore perfect, even as your father, etc.] The M. Harris on Mat. 5. 9 child (saith one) is the father multiplied, the father of a second edition. Of Constantine's sons Eusebius reporteth, that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. put on their father's fashions, and did exactly resemble him. And of Irenaeus, the same 〈◊〉 telleth us, that he expressed to the life the learning and virtues of his master Polycarp. It were happy for us (and we must labour it) if we could pass into the likeness of the 〈◊〉 pattern. Our 〈◊〉 bonum consists in communion 〈◊〉 〈◊〉, and conformity to him; in keeping inward peace with God, that he abhor us not because of the provoking of his sons and of his daughters, 〈◊〉. 33. 19 and in seeking and keeping (as much as may be) peace with all men, and holiness; purifying our 〈◊〉 as he is 〈◊〉 (in quality, though we cannot in an equality) 1 Joh. 3. 3. 〈◊〉 the love of every 〈◊〉 (the ground of all our wranglings, I am. 4. 1.) but especially from the passions and perturbations of the heart; possessing ourselves in patience. For if patience have her 〈◊〉 work, we shall be perfect and 〈◊〉, wanting nothing. Jam. 1. 4. For (〈◊〉) St Luke hath it, Be merciful, etc. Cap. 6. 37. CHAP. VI Verse 1. Take heed that ye do not your alms] YOur justice, saith the Syriack. For first, We do the poor but right when we relieve them; for they have an interest in our goods, by virtue of the communion of Saints: whereupon 〈◊〉, Withhold not, saith he, good from the owners thereof: i. e. thy poor brethren. 〈◊〉, the great Author and owner of all, hath 〈◊〉 Prov. 3. 27. A lo 〈◊〉 agimus, 〈◊〉: 〈◊〉 〈◊〉, alier 'em. 〈◊〉. the rich (as his stewards, as his Almoners) with the wealth of this world. He hath entrusted them, I say, not lent it them, (to speak properly, for that which is lent, is our own at least for a time) but put it into their hands only, for this end, that their abundance may be a supply for others wants, 2 Cor. 8 9 that their full cups may overflow into others lesser 〈◊〉, etc. which if it be not done, they can bring in no good bills of account. It is 〈◊〉 Rapina est 〈◊〉 non 〈◊〉. 〈◊〉. justice then that we do the poor, and it is rapine or robbery (saith S. Chrysostom) not to relieve them. Secondly, Alms is called Justice, to teach, that alms should be given of things well gotten. In the reign of K. Henry 8. there was one accused (but very unjustly) Act. and 〈◊〉 fol. 765. of heresy, for 〈◊〉 that 〈◊〉 should not be given until it did sweat in a man's hand. The Jews called their Almes-box, Kupha 〈◊〉. 〈◊〉. shell 〈◊〉, the chest of Justice: and upon it they wrote this abbreviate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift in secret 〈◊〉 wrath. Selimus the 〈◊〉. 〈◊〉. 14. great Turk, as he lay languishing, (his incurable disease still increasing,) leaning his 〈◊〉 in the lap of Pyrrhus the 〈◊〉 whom of all others he most loved, I see, said he, O Pyrrhus, I must shortly 〈◊〉 without remedy. Whereupon the great 〈◊〉, took occasion to discourse with him of many matters; and amongst 〈◊〉, that 〈◊〉 would 〈◊〉 〈◊〉 to give order for the well-bestowing of the great 〈◊〉, taken from the Persian Merchants in divers places of his Empire; persuading him to bestow the same upon some notable Hospital for relief of the poor. To whom Selimus replied; 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. Wouldst thou, Pyrrhus, that I should bestow other men's goods, wrongfully taken from them, upon works of charity and devotion, for mine own vainglory and praise? Assuredly I will never do it. Nay rather see they be again restored to the right owners; which was forthwith done accordingly; to the great shame of many Christians, who minding nothing less than restitution, but making, ex 〈◊〉 locaustum, do out of a world of evil-gotten goods, cull out some 〈◊〉 fragments, to build some poor hospitals, or mend some blind way: A slender 〈◊〉 of their hot charity. Before men to be seen of them.] As those are, that act their part on a stage, and would please the spectators, that they may be applauded: He that giveth, 〈◊〉 S. Paul, Let him do it with 〈◊〉, Rom. 12. 8. with ingenuity, accounting it enough that he hath God the witness of his heart: Not but that men may see our good works, and their praise be sought, modo tibi non quaeras, sed Christo (saith Aretius. one) so that you seek not yourselves therein, but set up Christ, Let your end be, that the light may be seen, not yourselves seen, Matth. 5. 16. A fool hath no delight in understanding (saith Solomon) Tantùm ut 〈◊〉 〈◊〉 captet. Mercer. but that his heart may discover itself, i. e. that he may have the credit of it. But he takes a wrong course. For honour (as Duntaxat ad 〈◊〉. 〈◊〉. in 〈◊〉. a shadow) followeth them that seek it not: as the Hittites told Abraham, he was a Prince of God amongst them; when himself had said a little before, I am a stranger and a 〈◊〉 with 〈◊〉 〈◊〉 sua 〈◊〉 inscripsit, non hist orias: Et hoc ipso laudem veram meruit, quod salsam contempsit. Lipfius. you etc. Gen 23. 4, 5. Otherwise ye have no reward of your father, etc.] Ye take up your wages all aforehand. Fruit by the wayside seldom resteth 〈◊〉 it be ripe. The cackling hen loseth her eggs, so doth the vainglorious hypocrite his reward. Verse 2. Therefore when thou dost thine 〈◊〉] Unless thou set light by thy reward, as Esau did by his birthright: unless thou holdest 〈◊〉 hardly worth having, and art of that carnal Card. Bourbon. Cardinal's mind, who preferred his part in Paris, before his part in Paradise. Do not sound a trumpet before thee] As the Pharisees did, under a show of assembling the poor to take doal, but indeed to 〈◊〉 〈◊〉 continent, minùs 〈◊〉. Sen. notify 〈◊〉 liberality. If they had been truly liberal, they had made no 〈◊〉 of it: Those vessels yield most sound, that have least liquor. As the 〈◊〉 do] From whom as the Saints differ in 〈◊〉, so 〈◊〉 should in practice: We should have nothing 〈◊〉 with them, no more than a chaste matron desires to have with a 〈◊〉 〈◊〉, 〈◊〉. 27. The spouse desireth to know where Christ feedeth, that she may 〈◊〉 〈◊〉 to him: for why should I 〈◊〉, 〈◊〉 〈◊〉, as one that turneth aside (or, that is covered and veiled, which was the habit of harlots, Gen. 38. 15, 15?) why should I be reputed a light housewife, whilst I turn aside by the flocks of thy 〈◊〉? she would shun, and be shy of all appearance of dishonesty; so should we of hypocrisy. Those Christians of Corinth, are much condemned by the Apostle, that carried themselves so carnally, that a man could hardly discern them from other men. That they 〈◊〉 have glory of men] As jehu, Come, see what a 〈◊〉 I have for the Lord of hosts. Is thine heart upright as 〈◊〉? Hos 〈◊〉 〈◊〉 〈◊〉, qui omnia ostentant & 〈◊〉. etc. A gracious heart is not a blab of his tongue, but rests and 〈◊〉 〈◊〉 in the conscience of a secret goodness. Not 〈◊〉 the hypocrite, the 〈◊〉, the stage-player, for so the word (hypocrite) properly signifieth; such as though little better than rogues, Sic Roscius 〈◊〉, 〈◊〉 AEneae 〈◊〉 personam, cum 〈◊〉 non 〈◊〉, 〈◊〉 AEneas. 〈◊〉. yet sometimes represent the persons of Princes, and carry themselves with other faces than their own, that they may have glory of men, that they may get a 〈◊〉. And here with agree all the former expressions; whatsoever these men do is merely theatrical (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hypocritical, histrionical. They sound a trumpet, as is usual on stages: they do their devoir in the Synagogues, public assemblies and streets, as stage-players act in open places, and by drums and outcries get as much company together as they can. And as they can act to the life those whom they personate, yea outstrip them in outward actions, so do hypocrites, the true Christian. Doth the Publican fix his eyes on the ground? those hypocrites in Isaiah will hang down their heads like bulrushes. Doth Timothy weaken his constitution with abstinence? the false Pharisee will not only weaken his constitution, but whither his complexion with fasting. Doth Zacheus give 1 Cor. 13 〈◊〉. half of that he hath to the poor? the pretender to piety and charity will bestow all his goods to feed the poor, and besides give his body to be burned, as Servetus did at Geneva, Anno 1555. And . all for a name, for a little glory among men, which is but a breath, and yet not able to blow so much as one cold blast upon hypocrites, when they shall be cast into 〈◊〉 〈◊〉, when God 〈◊〉 wash off their varnish 〈◊〉 rivers of brimstone. No natural face hath so clear a 〈◊〉 and red, as the painted. No rush is 〈◊〉 green and 〈◊〉, as the bulrush. He is curious to a miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, 58. 5. that can find a knot in it: yet within is nothing but a useless and spongy pith. Over fair shows are a just argument of unsoundness. Verily I say unto you] q. d. You would little think it, and themselves will hardly believe it: for they are an impudent kind of people, and will not soon be said. But I assevere and assure you of it, in the word of Amen, the faithful and true witness, Rev. 3 14. 〈◊〉. 〈◊〉. 5. all the words of whose mouth are in righteousness, there is nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 in Discor. froward or perverse in them, Prov. 8. 8. that this is the very truth, and time will prove it so. 〈◊〉 that have fed on hemlock, are so stupefied thereby, that they lie for dead, and feel not till half their hides be hileded off: then they rise, and run away with a 〈◊〉 noise. So 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They 〈◊〉 it as their full pay: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉. They have their reward] Paid them down upon the nail in ready money, and have given their acquittance. They take up all their wages afore the years-end, they receive it now, and leave none till hereafter. It's all they are ever like to have, and let them make them merry with it. Egregiam verò laudem, & spolia ampla refertis. 〈◊〉 6. 〈◊〉. A poor reward, God wot; but 'tis that they would have. Virgil. 'Tis their own reward, not Gods, saith S. Hierom. As Judas went 〈◊〉 〈◊〉, non 〈◊〉, Hier. to his own place, a place of his own providing; so these have their own reward; much good may it do them: Here they have their Act. 1. 25. consolation with Dives: Let them look for no further reward in the day of refreshing: if they do, they are like to be disappointed, 〈◊〉 the Judge. To themselves they bore fruit, Host 10. 1. and shall therefore be turned off as empty vines, ib. when the faithful Spouse that lays up her fruit for Christ, Cant. 7. ult. shall hear, Host 14 8. Thou art like a green fir-tree, from me is thy fruit found. And albeit in her works of charity in 〈◊〉, and without hope of reward from men, he may seem to cast her bread upon the waters, 〈◊〉 11. 1. down the river (as we say) or on the sea to feed fishes; yet after many days he shall be sure to find it. That labour of love cannot be lost that we resolve to cast away (as the world accounts it) upon Christ. Verse 3. But thou, when thou dost thine alms.] The godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. Christian must walk in a divers way to a world of wicked people, as Noah did, really reproving their darkness by his 〈◊〉, their pride by his 〈◊〉, their vainglory by his 〈◊〉, their ostentation by his 〈◊〉 devotion: not only (planet-like) keeping a constant counter motion to the corrupt manners of the most, but also shining forth fair with a singularity of heavenly light, spiritual goodness, and God's sincerer 〈◊〉, in the 〈◊〉 mid night of 〈◊〉 impiety. Let not thy lefthand know, etc.] A proverbial speech, q. d. 〈◊〉 thyself as much as may be, cast away the vain affectation of humane 〈◊〉. Let not thy lefthand (if it had so much skill) understand what thou givest, and to whom, how much, how oft, at what time, etc. God sets down every circumstance in his book 〈◊〉. 〈◊〉. 18. of remembrance; as our Saviour (that true archdeacon, as well 1 〈◊〉. 5. 4. as Arch-shepherd) sat and viewed the estate, mind and gift of 〈◊〉. 〈◊〉 41. every one that cast money into the treasury: and as he took 〈◊〉 observation of those that came to hear him, how far they had come, how long they had been there, how little opportunity they had of providing for themselves, and how soon they might Mat 15. 32. faint, if sent away empty, etc. In pugillaribus suis omnia notat. Revel. 2. I know thy work, and thy 〈◊〉, saith Christ to that Church, so to us; I know thine alms and thy privacy. Many give much, and are little noted or noticed. It matters not, saith our Saviour, 〈◊〉 〈◊〉 captabat 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 Aegyptum, 〈◊〉 〈◊〉. though thy lefthand should not know what thy right-hand doth: there's no loss in that. Some talents are best improved by being laid up. A treasure that is hid is safer from thiefs. Steal we therefore benefits upon men, as Joseph did the money into the sacks. And as he made a gain of the 〈◊〉, and bought Egypt: 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 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 qu〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. rocks, let me see thy face, let me hear thy voice, etc. 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, steadily; he seeth thorough and thorough our secret services, not to find 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 liberal paymaster, rich to all that 〈◊〉 upon him, or do him any other business. 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 Sun went down? Let him but resolve to 〈◊〉 his sins, and God (or ere he can do it) forgiveth him the 〈◊〉. 32. 5. iniquity of his sin, 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 bosom full of blessings; as David did 〈◊〉, with a royal 〈◊〉; 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 far are those spirits from this, which care only to be seen? And slighting Gods secret approbation, 〈◊〉 only to 〈◊〉 others eyes with admiration, not caring for unknown riches? Our Saviour (besides the vail of his humanity) says, See you tell no man. It's enough for him, that he can 〈◊〉 to 〈◊〉. 17 4. 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 wisdom should be hid, Colos. 2. 3. And shall we fret ourselves, when our pittances of piety and charity are not admired? 〈◊〉 it not enough for us that we shall appear with him in glory, and 〈◊〉. 3. 3. then be rewarded openly? Shall reward thee openly.] ay, but when? at the resurrection of Non 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 sub 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. the just, Luk. 14. 14. at that great assize and general 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, etc. 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 men's hands have built him a house afore hand, and they shall receive 〈◊〉 in caelis 〈◊〉 pauperum 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. Jun. 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 grass grows, the 〈◊〉 starves. But so cannot a merciful man, for he shall have 〈◊〉, Matth. 5. 7. Such a mercy as rejoiceth against judgement. Yea, he that can tender mercy to God, may challenge 〈◊〉 from God by virtue of his promise, as David doth, Preserve 〈◊〉, o God, for I am merciful, Psal. 86. 2. 〈◊〉 he shall obtain, 1. In his soul, which shall be like a watered garden, fresh and flourishing. For the liberal 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 Prov. 11. 17. Isa. 58. 8, 〈◊〉, 10. too, when sick and languishing, Psal. 41. 2, 3. Mercy is the best cordial, 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 liberal are renowned in the earth, as Abraham that freehearted housekeeper, or peny-father; and Obadiah that hid and fed the Prophets by fifty in a cave. Zacheus Act. 9 39 and Cornelius, Gaius and Onesiphorus, how precious are their 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. Manus 〈◊〉 〈◊〉. 〈◊〉 Christi. names! How sweet their remembrance! Who honours not the memorial of Mary for her Spikenard, and of Dorcas for her coats and garments? Whereas the vile person shall no more be called liberal (in Christ's Kingdom) nor Nabal, Nadib, the churl, bountiful. 4. For his estate: The most gainful art is 〈◊〉- giving, 〈◊〉 pau 〈◊〉 〈◊〉, 〈◊〉 colligimus. saith chrysostom. The poor man's bosom, and the Orphan's mouth are the surest chest, saith another. Whatsoever we scatter to the poor, we gather for ourselves, saith a third. What we give to the poor, we lend to the Lord, who accounts himself both 〈◊〉 and engaged thereby, Prov. 19 17. Neither will he fail to bless the liberal man's stock and store, Deut. 15. 10. so that his righteousness, 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 son whose father goeth to the 〈◊〉: 〈◊〉 il-gotten goods usually come to nothing: the third heir seldom enjoyeth them: unless it be here and there one, that by repentance breaketh off, and healeth his father's sin by mercifulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. . to the poor, that the property may be altered, and so his 〈◊〉 lengthened. Oh therefore that rich men would be rich in good 〈◊〉, ready to distribute, willing to 〈◊〉 . (which was a piece of praise used to be ascribed to the ancient Kings of Egypt.) This, this were the way, To lay up for themselves a sure 〈◊〉; yea, to lay fast hold on eternal life; when those that withhold their very crumbs, 〈◊〉 not obtain a drop with Dives, whom to vex and upbraid, Lazarus was laid in the bosom of 〈◊〉 〈◊〉. Verse 5. And when thou prayest.] A duty of that necessity, that neither the immutability of God's decree, Dan. 9 1. nor the 〈◊〉 of the promises, 〈◊〉 36 37. 〈◊〉 the effectual 〈◊〉 of our Lord Christ (who 〈◊〉 his Disciples to pray) 〈◊〉 with us, for not doing it. The Jews accounted it an abomination of desolation, when the daily Sacrifice was intermitted and suspended, as under Antiochus. Our Saviour perfumed his whole course, 〈◊〉, his cross with this incense, and thereby purchased 〈◊〉 〈◊〉 privilege, paved us this new and living 〈◊〉 to the throne of grace, 〈◊〉. 16. 4. a sure and safe way to get mercy, 〈◊〉. 23. The Ark was never separated from the Mercy-seat, to show that God's mercy is near unto such as affect his presence. Some 〈◊〉 he hath reserved to this duty, that will not otherwise be yielded, Psal. 〈◊〉. 23. Ezek. 22. 30. As when he is 〈◊〉 〈◊〉 to ruinate a people or person, he silenceth 〈◊〉 〈◊〉, and forbids them to solicit him any further; as he did Samuel interceding for Saul; and Jeremy for 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. Be not as the 〈◊〉.] Who pretend to pray much, but indeed Rom. 8. 〈◊〉. can do nothing at it, because destitute of the spirit of grace, 〈◊〉 〈◊〉. 〈◊〉. and of supplication; without whose help we know neither what, Mat. 26. 38. 〈◊〉 how to pray: Nay, Peter, James and John will be sleeping, when they should be praying in the very hour of temptation. There may be good words and wishes found in a worldling's mouth, Who will show us any good? But none but a David can with faith, Psal 4 6. 〈◊〉 and fervency say, Lord, lift up the light of thy countenance upon me, etc. Balaam may break forth into wishes and woulds, 〈◊〉 let me die the death of the righteous, etc. But can he 〈◊〉, as David in like case, Psal. 26. 9 Oh take not away my soul 〈◊〉 〈◊〉 nor my life with bloody men! An hypocrite may Hos 7 14. tell a 〈◊〉 〈◊〉 for himself in earthly regards, or howl upon When God is 〈◊〉 〈◊〉 his 〈◊〉, he roars, 〈◊〉 27. 9 his 〈◊〉 in the 〈◊〉 of outward comforts; 〈◊〉 in extremity, as a 〈◊〉 at the 〈◊〉, as a pig under the knife; or importune God 〈◊〉 grace, as a bridge to lead him to heaven; not for any beauty he 〈◊〉, or 〈◊〉 he finds in it. But will he pray always, will Job 〈◊〉. 10. 〈◊〉 light 〈◊〉 in God? saith Job, 〈◊〉. 27. No surely; he neither doth, 〈◊〉 can do it. When God defers to help at a pinch, 1 Sam 13. 8, as 〈◊〉; when 〈◊〉 and vexations increase, he frets and meddles none o'er with calling upon God, but 〈◊〉 〈◊〉 him, because he handles him not 〈◊〉 his own mind; and be taketh himself to 1 Sam. 28. 7. 〈◊〉 other course. If God will not come at his call, and be at his 2 King. 1. 2. beck, away to the witch of 〈◊〉, with Saul; to the god of 〈◊〉 si ne queo superos, Acheronta movebo. Ekron, as 〈◊〉, to Baalim and Ashteroth, with the revolted 〈◊〉. Wherein he is like to those barbarous Chinois, that 〈◊〉 their gods, when they answer them not: or that resolute Ab Ekron, ubi colebatur Beelzehub, 〈◊〉 videtur, 〈◊〉. 〈◊〉, that profanely painted God on the one side of his shield, and the devil on the other, with this inscription, Si tu me nolis, 〈◊〉: Or that desperate King of Israel, 〈◊〉 (saith he) this evil is from the Lord, and what should I wait for the Lord 2 King. 6 33. any longer? Lo, this is the guise of a godless 〈◊〉. Either he calleth not upon God (which is the description David giveth of Psal. 14. 4. him) but is possessed, as it were, with a dumb devil, both in Church and chamber. Or if by reading, or otherwise he have raked together some good petitions, and strive to set some life upon them in the utterance, that he may seem to be well-gifted; yet he doth it not to serve God, but merely to serve himself upon God, He draweth not nigh with a true heart, Heb. 10. 13. uprightly propounding God's service in prayer, and not only his own supply and satisfaction. He is not brought into God's presence with love and desire, as Psal. 40. 8. He labours not with strife of heart to worship him with his faith, trust, hope, humility, self denial, 〈◊〉 well content that Gods will be done however, and 〈◊〉 seeking his glory, though 〈◊〉 be not profited, acknowledging the Kingdom, power and glory to be his, Matth 6. 13. Lastly, Working not by a right rule, from a right principle, nor for a right end, he cannot undergo the strife of 〈◊〉, as Jacob, who wrestled by might and sleight (〈◊〉 much the Hebrew word importeth) much less can he continue long in it, as David, he 〈◊〉 〈◊〉. 32. 24, 〈◊〉, 20. soon sated, soon tired. If men observe him not, applaud him not, he giveth over that 〈◊〉, as tedious and 〈◊〉, that 〈◊〉 〈◊〉 27. 4. & 119. 81, 82. wherein he finds no more good relish, then in the white of an egg, or a dry chip. And in any extraordinary trouble, instead of calling upon God, 〈◊〉 runs from him, Isa. 33. 14 as Saul did, 1 Sam. 28. 7. For they love to pray standing, etc.] Stand they might: 〈◊〉 did the Publican. And when ye stand and pray, saith our Saviour, Luk 18. 13. 〈◊〉. 11 25. not 〈◊〉 the gesture. It was commonly used among the Jews in the Temple, especially, at the solemn feasts, what time there was such resort of people from all parts, that they could hardly stand one by another. The Primitive Christians also stood praying in their public Assemblies, betwixt Easter and Whitsuntide especially, in token of our Saviour's standing up from the dead. Whence came that Proverb amongst them, Were it not for standing 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉. prayer, the world would not stand. Other gestures and postures of the body in prayer we read of. David and Eliah sat, and prayed. Tertul. Peter and Paul kneeled, and prayed. Moses and Aaron fell 1 Chron. 19 on their faces, and prayed. In secret prayer, there is more liberty 1 King. 19 4. to use that gesture that may most quicken us, and help the duty: Act. 9 40. Elias put his head between his knees in prayer (as one that would 〈◊〉. 4. 13. Numb. 16. 〈◊〉. strain every vein in his heart.) But in public our behaviour must 〈◊〉 8. 2. be such as may witness 〈◊〉 communion and desire of mutual edification: 1 Cor 14. 40. there must be a uniformity, no rents or divisions: and special care taken, that our inward affection answer our external devotion: that we stand not in the Synagogues, as these, with desire to be seen of men (as Saul was higher than the rest by head and shoulders) for that is putrid hypocrisy, hateful even amongst Heathens. Tully taxeth Gracchus for this, that he referred all his actions, not to the 〈◊〉 of virtue, but to the favour 〈◊〉. quaest. l. 3. of the people, that 〈◊〉 might have esteem and applause from them. That they may be seen of men.] This was the wind that 〈◊〉 〈◊〉 windmill awork, the 〈◊〉 that made the clock strike. 〈◊〉 nat. 〈◊〉. l. 10. 19 〈◊〉 telleth us, that the nightingale singeth far longer and 〈◊〉, when men be by, than otherwise. If 〈◊〉 had not seen C 〈◊〉. l. 〈◊〉. c 〈◊〉 〈◊〉 zeal that jehu had for the Lord of hosts, he had been nothing 〈◊〉 hot, nor (in his own conceit) so happy. But Christian 〈◊〉 Sed vox tu 〈◊〉, 〈◊〉 nih l. 〈◊〉 〈◊〉. 〈◊〉, esse aliquid 〈◊〉 cupis, 〈◊〉 〈◊〉. teacheth a wise man, not to expose 〈◊〉 to the fairest show, 〈◊〉 rather to seek to be good, then seem to be so. Not so, every 〈◊〉 and 〈◊〉 〈◊〉: these, like jeroboams wife, never put 〈◊〉 〈◊〉 〈◊〉 but when they are to speak with the Prophets: 〈◊〉 〈◊〉 so holy, as at Church, and in the presence of those whole 〈◊〉 they reverence. Verse 6. But thou when thou prayest, enter into thy 〈◊〉, etc.] Act. 10 9. Act. 10 3. The proper place for secret 〈◊〉 (as the family is for private prayer, and the Church for public, Luk. 4. 16.) that being 〈◊〉 from company, we may more 〈◊〉 descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind (Anima 〈◊〉 fit 〈◊〉:) As also for the demonstration of our faith, whereby we believe the omnipresence of God, Who seeth in secret, and 〈◊〉 openly. Daniel indeed opened his windows, and prayed 〈◊〉. in Dan. 6. 〈◊〉. in an 〈◊〉 room; not to be more secret (as Pintus mistaketh it) but to be more seen: and yet not of vain ostentation, but of Act. 5. 29. 〈◊〉 and constant profession. The King had forbidden it (so Sic 〈◊〉 in 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did Henry the third, King of France, forbid householders to pray with their families.) Daniel did it notwithstanding, as aforetime. God must be obeyed rather than men, as not Scripture only, but nature teacheth. He kneeled upon his knees three times a day, and prayed; That had been his custom, and should be. 〈◊〉 also at morning, at evening, and at noon called upon God, and had his set times for such devotions. But the devil, as it is probable, 2 Sam. 12. 2. had caused him to come from his trench, and then 〈◊〉 〈◊〉 wound him. He knows well enough that a Christians strength lies in his prayer (as Samsons did in his hair) Ephes. 6. 18. that it buckleth all our spiritual armour close to us, and makes it useful: that a Christian can never want help, whiles he can pray; as they were wont to say, the Pope can never want money, so long as he can hold a pen in his hand, to command and send for it: That secret prayer is a soul-fatting exercise, as secret meals, we say, feed the body. The old Serpent feels himself charmed and disabled to do hurt by these kind of duties. They have poured forth a charm, when thy chastening was upon them, Isa. 26. 16. Yea, he is deeply wounded and driven out of the field, by these Isa. 26. 16. arrows of deliverance, as the King of Syria was, 2 King. 13. 17. which therefore he keeps (what he can) from being multiplied 1 〈◊〉 2. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. and enlarged. Fervent prayers are the pillars of smoke, wherein the Church ascendeth to God out of the wilderness of this world, 〈◊〉 Pet 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. in 〈◊〉, 〈◊〉 〈◊〉 electorum cum Deo 〈◊〉. 〈◊〉 Pasor. and by an humble familiarity converseth, yea 〈◊〉 with him, as Abraham and Moses did (especially, when Satan, sin and conscience accuse) and standeth, as it were, upon interrogatories; such as are those, Rom. 8. 33, 34, 35. And when thou hast shut thy door] So to shut out distractions, which yet will grow upon us, do what we can. For though the spirit is willing to wait upon God, all the while of the duty, yet the flesh is weak. It being but partly mortified, draws away 〈◊〉 Rom. 7. 21. thoughts many times; and putteth us to St Paul's complaint, When I would do good evil is present with me. Satan also will be jogging and interrupting us; and will needs be talking to us when we are most busily speaking to God, as the Pythonisse troubled St Paul, as he went to prayer, Act. 16 16. Worldly things likewise are so natural to us, and so near our senses, heavenly things are so supernal and supernatural, that we cannot without watching our senses, and travel of soul, stay our spirits long upon them. Fratres 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti vo 〈◊〉, ne per 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 intentio For help herein: S. Augustine 〈◊〉 us, that the ancient Christians of Egypt were wont to use only short and pithy prayers and ejaculations: such as was that of Elias, when he contended with the Priests of Baal, charging God (in two words) with the care of his 〈◊〉, of his truth, and of his glory. Many other helps there are for the curing and casting out (in a comfortable 〈◊〉) these by-thoughts; these birds that would rob Abraham of his sacrifice; these swarms of Egypt, that our heart's 〈◊〉 be as so many Goshens; these creeping things 〈◊〉, as David hath it. This among the rest, that our Saviour here presenbeth, to 〈◊〉 into a secret place, as Abraham did into his 〈◊〉 at Beersheba Gen. 21. 33. planted for the purpose (though that was afterwards abused by the Heathens, and therefore forbidden the Israelites, Deut. 12. 3) 〈◊〉 had his Oratory in the fields, where he prayed with deep meditation or soliloquy, as the word there signifieth, Rebeceah upon the struggling of the babes, went to inquire of the Lord, Gen. 25. 22. that is, she went to some secret place to pray, and receive some revelation from God, say Calvin, Musculus, Mercer, others. Jacob had visions of God, when he was all alone upon the way: Elias prayed under the Juniper, our Saviour in the garden of Gethsemane, Acts 9, 〈◊〉. Act. 10 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉, cum Deo colloquitur. 〈◊〉. and many times in the mount: Cornelius in some corner of his house, 〈◊〉 on the leads, where also he fell into an ecstasy or trance, and saw heaven open. His soul was separated (after a sort) from his body for the time, whilst he was talking with God, he was so transported and carried out of himself, ut 〈◊〉 esset paenè nescia carnis, as S. Jerome testifieth of certain devout women of his time. For the place we pray in, no matter how mean it be, so it be secret. Where there is a Jeremy, a Daniel, If ye will not hear me 〈◊〉, 〈◊〉 me to my prison again among my 〈◊〉 and frogs, which will not 〈◊〉 me while I talk 〈◊〉 my 〈◊〉 God. Peter 〈◊〉. 〈◊〉, a dungeon, a Lion's den, a whales-belly are goodly orators. Shut the door to thee, remembering the weakness of thy flesh and the malice of the devil, watching how. to distract thee. Covenant with thy senses, and bind them to the good abearance all the while: look God full in the face, as David did, Psal. 57 7. call in, and concentre thy thoughts, as men do the Sunbeams into a burning glass: serve God with thy spirit, as Paul did, Rom. 1. 9 say, All that's within me praise his holy name. Have thy heart at thy right hand, with Solomon's wiseman, lay God's charge upon it to attend upon him: when it roves and wanders, call it in, and Act. and 〈◊〉. fol. 〈◊〉. 〈◊〉 it; judge and shame thyself for thy distractions, and strive to do better, so shall they never be imputed unto thee. To be Psal. 13. 2. wholly freed from them, is a privilege proper to the estate of perfection. Eccles. 7. Some diseases will not be cured near home, but men must repair to the Bath, or City for help. This infirmity is not to be healeo, till we come to heaven. No shutting of the door will do it, nor any thing else, till the everlasting doors be opened unto us, till we Rev. 21. enter in by the gates into the City of the living God. Pray to thy father which is in secret] There are no dumb children in God's house; the least he hath can ask him blessing. All are not alike gifted, but every godly man prayeth unto thee, saith Psal. 32. 6. David: S. Paul was no sooner coverted, but he was praying presently, Acts 9 11. The spirit of grace, is a spirit of supplication, and teacheth to cry Abba, father, or Father, Father. And this very Gal. 4. 5. naming of the Name of God in prayer (though it be no more,) so it be done in faith, entitles a man to heaven, 2 Tim. 2. 19 if withal he depart from iniquity: When such as have the gift of Prophecy, and of doing miracles shall miscarry, and be turned off at last day, because workers of iniquity, Matth. 7. And albeit God's weaker children cannot utter their mind unto him in well couched words, and variety of expressions, yet, 〈◊〉 their broken 〈◊〉 come from a broken heart, it avails more than affectation of Rhetoric, without affection of prayer. Men are better pleased with the stammering and lisping of their own little ones, then with all the 〈◊〉 speech of all the children in the Town besides. Yea, because the soul is sick, the service is twice welcome. As, if a sick child reach us up a thing, we count it more than to send another of a 〈◊〉 errand. I will spare them, saith he, as a man spares his 〈◊〉 〈◊〉 3. 18. son that serveth him. The business of prayer is more dispatched by sighs then speeches, by desires and groans of the heart, 〈◊〉 our father which is in secret, whether we can express them 〈◊〉 words or no. The Spirit also helpeth our 〈◊〉 (he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. with us, and before us, as the word signifies) and maketh 〈◊〉 in us and for us with groans unutterable. And be that 〈◊〉 〈◊〉 the hearts, knoweth what is the mind of the spirit: As 〈◊〉 heareth us without ears, so he understandeth us without our words. If we can but groan out, Ah father, it is an effectual prayer. The voice is not simply required, Joh. 4. 24. There is great dispute (〈◊〉 D 〈◊〉 of 〈◊〉. one) among the schoolmen, about the speech of Angels; 〈◊〉 this they agree in, that one Angel speaketh thus to another, 〈◊〉 any one hath a conceit in his mind of any thing, with a will 〈◊〉 another should understand it, and that God should understand 〈◊〉 that's enough for the expression of it. So is it with the spirit of man in speaking to God: for the spirit agreeth to the Angels. Yet we must pray for fit words also. Host 14. 2. and strive to be 〈◊〉 in all utterance, and in all knowledge, 1 Cor. 1. 5. get 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habit of heavenly-mindedness, let the heart meditate a good matter, and then the tongue will be as the pen of a ready writer, Psal. 45. 1. first prepare the heart, and then stretch out the hands, Job 11. 13. The heart should be praying a good while before the 〈◊〉; 〈◊〉 before the seven 〈◊〉 were sounded at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seal, there was half an hours silence in heaven. 〈◊〉 〈◊〉 if there be an honest heart, and a good 〈◊〉, an 〈◊〉 of prayer usually is in us, though we know it not; as a man may have money about him, and not know so much, till 〈◊〉 〈◊〉 him willing to search, and glad to find it: Remember, 〈◊〉, 〈◊〉 promise of the Spirits assistance, and God's acceptance, and know, that as in singing, so in praying, the pleasing melody is in the heart. The voice which is made in the mouth, is nothing so sweet 〈◊〉 16. 〈◊〉 that which comes from the depth of the breast. As the deeper or hollower the belly of the lute or viol is, the pleasanter is the sound: the fleeter, the more grating and harsh in our ears. And thy father which seeth in secret] And heareth too: as Exod. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cord 〈◊〉. Aug. he did Moses when he cried to God, but said nothing; and 〈◊〉, when she moved her lips, but uttered not herself in an audible voice: and Nehemiah, when he lift up his heart to God, as he spoke to the King: and as he doth still his praying people. His ears 〈◊〉 into their prayers, saith S. Peter, after David: that though 〈◊〉 Sam. 1. 13. 〈◊〉. 2. 4. their prayers are so weak, they cannot ascend to him, he will 〈◊〉 〈◊〉 〈◊〉. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to them. He harkened and heard, those good souls in 〈◊〉, chap. 3 16. as loath to lose any part of their precious language. Thus the eyes of the Lord are upon the righteous (when they are praying especially) and his ears are open to their prayers. Psal. 34. 25. He seeth his Church when she is in the clefts of the rocks, 〈◊〉. 2. 14. when she is gotten into a corner and praying, he looks upon her with singular delight, and with special intimations of his love (as Ahashuerosh dealt with Esther) and saith unto her, as he, what Esth. 5. 3. 〈◊〉 thy petition, and it shall be given thee? And oh that every faithful soul, whiles it is sitting and feasting with God by secret prayer, and other holy duties, would bethink itself what special boon it hath to beg, what Haman to hang up, what corruption to be subdued, what grace to be increased, etc. How should they be gratified, and their request granted, even to the whole of God's kingdom? The truth is, they might have any thing: and that which 〈◊〉 said to his Courtiers flatteringly, God performeth to his people really, The King is not he that can do any thing against 〈◊〉. 38. 5. you. Luther was wont to say, that prayer was after a sort omnipotent: for whatsoever God can do, that prayer can do. Of Luther Iste vir 〈◊〉 〈◊〉 〈◊〉? himself, for his wrestling with God and prevailing (as he was De 〈◊〉 justus 〈◊〉. mighty and happy that way) it was said, That man can have any thing at God's hands. Isa. 〈◊〉 〈◊〉. Will reward you openly] Here in part, hereafter in all perfection. 〈◊〉. 34. 6. He never said to the house of Israel, Seek 〈◊〉 me in vain. This poor man (for instance) prayed, saith David, pointing to himself, and the Lord heard him, and delivered him out of all his distresses. God is known by hearing of prayers, 'tis one of his Titles, Psal. 65, 3. 'tis his praise above all Heathen gods, Isa. 45. 19, 20. By this Manasses knew him to be God, 2 Chron. 33. 15. and all Israel, 1 King. 18. 37, 39 when it came to a matter of competition: Verily, verily I say unto you, whatsoever ye shall 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 father in my name, he will give it you. If we can find a praying heart, he will find a pitying: if we open our mouths, God will fill them: and he is worthily 〈◊〉, that will not make himself happy by ask. Of some Heathen Princes it is said, 〈◊〉 they never 〈◊〉 away their suitors sad or discontented: this is most true of God; let a man bring right petitions, 〈◊〉 clear conscience, faith in the promises, and hope to wait the accomplishment, and 〈◊〉 shall not fail of the thing he asketh, or a better: As when God 〈◊〉 David the life of the child, but assured him of his 〈◊〉, I shall go to him, etc. So he denied his Mother her particular 2. 〈◊〉 12. 23. 〈◊〉 for that time: and when his Disciples asked him: Joh. 〈◊〉. curious question, Wilt thou at this time restore the Kingdom 〈◊〉 Acts 1. 7, 8. Israel, & c? That's not for you to know, saith he; but a better thing I can tell: you shall receive power after that the holy 〈◊〉 〈◊〉. 〈◊〉. 4. is come upon you. But many times God is graciously pleased, not only to grant a man's prayer, but also to fulfil his counsel; that is, 〈◊〉 〈◊〉 à Deo sertas preces quam sine precibus 〈◊〉 sum 〈◊〉 〈◊〉 Rol. 〈◊〉. in Joh. 6. 23. in that very way, and by that very means that his thoughts 〈◊〉 on. But say he do neither of 〈◊〉; yet the very ability to pray 〈◊〉 the 〈◊〉 Ghost, is a sweet and sure sign of salvation, Rom. 10. 13. And a very grave Divine writeth thus: I cannot but prefer 〈◊〉 prayers for some temporal mercy, far before that mercy for which I pray. Yea I had rather God should give me the gift of 〈◊〉. in Luk 6. 12 prayer, than (without that gift) the whole world besides. As 〈◊〉 〈◊〉 that are ita congregabiles (saith another Divine of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note,) so very good-fellows, that they cannot spare so much time out of company, as to seek God apart, and to serve him in secret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they sufficiently show themselves thereby, to have little fellowship 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 with God, whom they 〈◊〉 seldom come at. Verse 7. But when ye 〈◊〉, use not vain repetitions] Babble 〈◊〉. 10 14. 〈◊〉 sub 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not: bubble not, saith the 〈◊〉, as water out of a narrow- 〈◊〉 vessel. Do not iterate or inculcate the same things- 〈◊〉 & ad nauseam, as Solomon's fool, who is full of words (saith he:) and this 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his vain 〈◊〉. A man 〈◊〉 not tell what shall be, and what shall be after him 〈◊〉 〈◊〉 〈◊〉? Such a one also was that Battus (to whom the 〈◊〉 〈◊〉 hath relation,) an egregious babbler. In common 〈◊〉 a sign of 〈◊〉, to lay on more words upon a 〈◊〉 than 〈◊〉 〈◊〉: how much more in prayer? Take we 〈◊〉 we 〈◊〉 not the sacrifice of fools, God hath no need of 〈◊〉, 1 Sam. 21. 15. with Psal. 5. 5. He is in heaven, and thou upon earth, therefore let thy words be few, Eccles. 5. 2. Prayers move God, not as an Orator moves his hearers, but as a child his father, (your Father knoweth that ye have need of all these things, ver. 8.) Now a child is not to chat to his father, but to deliver his mind, humbly, earnestly, in few, direct to the point. S. Peter 〈◊〉 have men to be sober in prayer, that is, to pray 〈◊〉 〈◊〉. 4. 7. with due respect to Gods dreadful majesty, without trifling or vain babbling. He that is 〈◊〉 in spirit, prays much, though he speak little, as the Publican, Luk. 18. and Elias, 1 King. 20. 36. But as a body without a soul, much wood without fire, a bullet in a gun without powder; so are words in prayer without spirit. Now long prayers can hardly maintain their vigour: as in tall bodies, the spirits are diffused. The strongest hand long extended will languish, as Moses hand slacked against Amalec: It's a praise proper 〈◊〉. 〈◊〉. 12. to God, to have his hand stretched out still. Our infirmity suffers not any long intention of body or mind. Our devotion will soon lag and hang the wing: others also that join with us, may be tired out, and made to sin by 〈◊〉 and wander. In secret indeed, and in extraordinary prayer with solemn fasting; or so, when the heart is extraordinarily enlarged, our prayers may and must be like wise. Solomon prayed long at the dedication of the Temple, so did those godly Levites, Neh. 9 Our Saviour prayed 〈◊〉 〈◊〉 dies 〈◊〉 ut minimum tres horas, 〈◊〉 〈◊〉 aptissimas, 〈◊〉 orationem 〈◊〉 Vitus all night sometimes, and rising up a great while before day, he went apart and prayed, Mar. 1. 35. Of Luther it is reported, that he spent constantly three hours a day in prayer, and three of the 〈◊〉 hours, and fittest for study. It was the saying of a grave and godly Divine, that he profited in the knowledge of the word, more 〈◊〉. in 〈◊〉. 〈◊〉 Melanchthonem. wilson's Theol. Rules. by prayer in a short space, then by study in a longer. That which our Saviour condemneth, is needless and heartless repetitions, unnecessary digressions, 〈◊〉 prolixities, proceeding not from heat of affection, or strength of desire (for so, the repetition of the Dan. 9 17, 18. Mar. 14. 39 selfsame petition, is not only lawful, but useful. See Psal. 142. 1. and 130. 6.) but either out of ostentation of devotion, as Pharisees, or opinion of being heard the sooner, as Heathens, when men's words exceed their matter, or both words and matter exceed their attention and affection. See that these be matches, and then pray and spare not. For they think they shall be heard for their much speaking] As Orpheus, in his hymns, and other Pagans: calling, as the Mariners in Jonah, every man upon his God: and, lest they should not 〈◊〉 〈◊〉. 〈◊〉. hit the right, closing their petitions with that Dijque Deaeque omnes. 〈◊〉 〈◊〉 〈◊〉. lib. 1. And as this was the folly and fault of Pagans, so is it also still of the Papists, whom the holy Ghost calleth Heathens, with whom 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. they 〈◊〉, as in many things else, so in their Battologies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vain repetitions: which are so gross, 〈◊〉 the devil himself (had he any shame in him.) might well be a shamed of them. In their Jesus- 〈◊〉 (as they call it) there are fifteen of these prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, jesus, 〈◊〉 have mercy on me. jesus, jesus, jesus help me. jesus, jesus give me here my purgatory. Every of which petitions are to be ten 〈◊〉 times at once said over for a task. So on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Church and Colledge-doors, the English fugitives have written in great golden letters, jesus, jesus, converte Angliam, 〈◊〉, 〈◊〉. These be their weapons, they say, prayers and tears. But the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is, the 〈◊〉 (the Pope's bloodhounds) trust more to the 〈◊〉, then to their prayers: like vultures, whose nests, as Aristotle saith, cannot be found, yet they will leave all games to follow an Army, because they delight to feed upon carrion. Their faction is a most 〈◊〉 sharp sword, whose blade is sheathed, at pleasure, in the bowels of every Commonwealth, but the handle reacheth to Rome and Spain: They strive under pretence of long prayers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 sanctity (〈◊〉 is double iniquity) to subdue all to the Pope, and the Pope to themselves. Satan, they say, sent Luther, and God sent them to withstand him. But that which 〈◊〉 said of chariots armed with scythes and hooks, will be every day Lib. 1. cap. 〈◊〉. more and more applied to the Jesuits: at first they were a terror, afterward a scorn. Verse 8. Be not ye therefore like unto them] God would not have his Israel conform to the Heathens customs, nor so much as once name their Idols, Exod. 23. 13. Psal. 16. 4. No more should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Christians (as some are of opinion.) That of Cardinal Bembus is somewhat gross, concerning their St Francis, quòd in 〈◊〉 Non 〈◊〉 〈◊〉. 〈◊〉 〈◊〉, 〈◊〉 esse 〈◊〉 〈◊〉. Deorum ab Ecclesia Romana sit relatus. But this is like the rest: For if we may believe Baronius, we may see their lustral water, and sprinkling of 〈◊〉 in juvenal's sixth Satire: lights in sepulchers, in Suetonius his Octavius: lamps lighted on Saturday, in 〈◊〉 96. Epistle; distribution of tapers among the Baro. Annal. 〈◊〉 14. people, in Macrob. Saturnals, etc. For your heavenly father knoweth what things ye need etc.] And therefore answereth many times before we ask: as he did Isa. 65. 24. 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, Isa. 65. 1. 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 do it not to inform him Non sanè ut Deus 〈◊〉, sed ut mens nostra 〈◊〉. 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 child doth his father, when he runs to him for food. 2. We run that course of getting good things, that he hath prescribed Luk. 11. 13. us, Jer. 29. 11, 12. Which Moses and Elias knew, and Exod. 9 therefore the former turned Gods predictions, the later his promises 1 King. 18. into prayers. 3. Hereby we prepare ourselves holily to enjoy the things we crave: for prayer both sanctifieth the creature, and increaseth our love and thankfulness, 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 child's life, and was fitted thereby to bear the loss 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 minds in Christ jesus. They shall have strength in Phillip 4 6, 7. their souls, the joy of the Lord shall be their strength, the glory of Psal 138. 3. Nehe, 8. 10. the Lord shall be their rearward. In their marching in the wilderness, Isa. 58. 8. at the fourth Alarm, arose the standard of Dan, Asher and Nepthali; these were the rearward 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 behind. 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. As the just must live by his own faith, so must he get his living by his own prayers. 1 Pet. 3. 7. Verse 9 After this manner therefore pray ye] Forms of wholesome words are profitable. A set form of prayer is held fittest for the public; and for such weak Christians as are not yet able to express their own desires in their own words. The utterance of wisdom is given to some Christians only, 1 Cor. 12. 8. Your prayers. Host 14. 2. 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 Prov 18. 23. him. Speak, as the poor man doth, supplications: so did the prodigal: Forecast also (with him) what thou wilt say: Praemeditate of the matter, disposing it in due order (as one would do that is to speak to a Prince: God is a great King, Mal. 1. 23.) Some think 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 loss (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 thyself fit heads of prayer: gather catalogues of thy sins and duties by the decalogue; observe the daily straits of mortal condition, consider God's mercies, your own infirmities, troubles from Satan, pressures from the world, crosses on all hands, etc. 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 lawful petitions. And albeit we cannot vary them as some can; our Saviour in his agony, used the selfsame 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 than may be used, we see, when it is gathered out of the Luk. 24. 30, 31. holy Scriptures, and agreeable thereunto. Neither is the spirit limited hereby: for the largeness 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 unlawful, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 doctrinae 〈◊〉 a breviary of the Gospel, and compend of saving doctrine: It is framed in form of the decalogue: the three former Petitions respecting God, the three later, ourselves 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 than 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 distress, 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. Psal 73. 5. 3. that he might feelingly say with David, Whom have I in Ut au 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam. 〈◊〉 vita. heaven, but thee? Unto thee lift I up mine eyes, o thou that dwellest in the heavens. Behold, as the eyes of servants look to the hand of their Masters, etc. 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 God's Name is holy and reverend, Psal. 111. 9 Great and terrible, Psal. 99 3. Wonderful and worthy, Psal. 8. 1. Jam. 2. 7. High and honourable, Isa. 12. 4. Dreadful 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 blind, or did wilfully shut their eyes. Howbeit to try how we prise 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 Elevavit, evexit, conser, Isa. 5. 26. Name as a Standard, saying, Jehovah Nissi, The Lord is my 〈◊〉, Exod. 17. 15. When we bear it up aloft (as the word used in 〈◊〉 vex l. lum adgentes. 〈◊〉 〈◊〉 〈◊〉 ita inficit sermentum 〈◊〉, 〈◊〉 〈◊〉 quem tant is 〈◊〉 〈◊〉 〈◊〉 tibus, nonut redem, torem expect ant 〈◊〉 pecca. to. sed exgentium temporali jugo. D. Prid. Lect. the third Commandment, whereunto this petition answers, signifieth) as servants do their Master's badges upon their shoulders; Being confident (with S. Paul) of this very thing, that in nothing we shall be ashamed (whilst we hollow this holy God, Isa. 5. 16.) bue that with allboldnesse or freedom of speech, as always, so now Christ shall be magnified in our bodies, whether it be by life or by death, Phil. 1. 20. Verse 10. Thy Kingdom come.] Thy kingdom of power and providence: but especiaily, enlarge thy Kingdom of grace, and hasten thy Kingdom of glory. The Jews pray almost in every prayer, Thy Kingdom come, and that Bimheroch, Bejamenu, quickly, even in our days. But it is for an earthly Kingdom: that which the Apostles also so deeply dreamt of, that our Saviour had very much ado to dispossess them. For most absurdly and unseasonably many times, they would ask him foolish questions that way, when he had been discoursing to them of the necessity of his own death, and of their bearing the cross. 〈◊〉, S. John 〈◊〉 9 34. very wisely interrupts him, one time among the rest, as weary of vers. 37, 38. such sad matter, and, laying hold on something our Saviour had said by the by, tells him a story of another 〈◊〉. They were besotted with an odd conceit of 〈◊〉 and offices to be distributed, here, among them, as once in david's and Solomon's reign. And what shall we think of their opinion, that not content to affirm, that 〈◊〉 the fall of Antichrist, the Jews shall have a glorious conversion, and the whole Church such a happy Halcyon, as never before; but also that the Martyrs shall then have their first 〈◊〉, and shall reign with Christ a thousand years? 〈◊〉 This they 〈◊〉 on 〈◊〉. el. 〈◊〉 4. tor holdeth, they shall so reign in heaven. Alstedius not only saith, they shall reign here on earth, but beginneth his millenary about the year of our Lord, 1694. Let our hearts desire and prayer 〈◊〉 Rom. 10. 1. God for Israel oe, that they may be saved. Let us also 〈◊〉 and pray for such poor souls in Asia and America, as worship the devil: not inwardly only (for so too many do amongst us) but with an outward worship. And this we should the rather do, because Divines think, that when all Israel shall be called, and as it were raised from the dead, Rom. 11. 15, 26. when those two sticks 〈◊〉 be joined into one, 〈◊〉. 37. 16. then shall many of those deceived souls, that never yet savingly heard of God, have part and portion in the same resurrection. Thy will be done.] God's will must be done of thee, ere his kingdom can come to thee. If thou seek his kingdom, seek first his 〈◊〉. 11. 12. righteousness, If thou pray, Thy Kingdom come, pray also, Thy Sunt qui 〈◊〉 divinae distinctionem in revelatam & arcanam, quasi ipsius 〈◊〉 〈◊〉 〈◊〉 au dent. Sic Siguardin. 〈◊〉. on. Christ. will be done. Pray i, and do it; for other wise, Thou compassest God with lies, as Ephraim did. Now the will of God is twofold, Secret and Revealed, whatever Siguardus blasphemeth to the contrary. His revealed will again is fourfold, 1. His determining will concerning us, what shall become of us, 〈◊〉 1. 5. 2. His prescribing will, what he requires of us, Ephes. 1. 9 3. His approving will, by the which he graciously accepts, and 〈◊〉 regards those that come to him in faith and 〈◊〉, Matth. 18. 14. 4. His disposing will, and this is the will of his providence, Vide Pareum in Jacob. 4. 15. 1 Cor, 1. 1. Rom. 1. 10. Now we should resign ourselves over to his determining will, as the highest cause of all things: rest in his approving will, as our chiefest happiness: obey his prescribing will, as the absolutest and perfectest form of holiness; and be subject to his disposing will, being patient in all trials and troubles, because he did it, Psal. 39 9 David hath this commendation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he did all the wills of God. And it is reported (saith Act. 13. 22. M. Bradford) that I shall be burned in Smithfield, and that very shortly. Fiat voluntas Domini, Ecce ego, Domine, mitte me. The Act. and Mon. fol 1502. will of the Lord be done, said those good souls in the Acts, when they saw that Paul was peremptory to go up. This third Petition, Act. 〈◊〉. 41. Thy will be done, etc. was 〈◊〉 〈◊〉 text that ever M. Beza handled, Deficere potius quam 〈◊〉 visus est 〈◊〉. Adam. 〈◊〉 〈◊〉 died; and departed (rather then 〈◊〉) to do Gods will more 〈◊〉 in heaven, as he had done to his power on earth. They that 〈◊〉 us do, and 〈◊〉 the will of God, are his 〈◊〉, Isa. 62. 4. And 〈◊〉 should be our constant care so to apply our 〈◊〉 〈◊〉, that God 〈◊〉 take pleasure in us, as in men after his own 〈◊〉, and say of us, as he did of Cyrus, He is the man of my will, that executeth all my counsel. This is to Isa. 45. 11. set the crown upon Christ's head, Cant. 3. 11. Yea, this is to set the crown upon our own heads, 2 Tim. 4 8. 9 In 〈◊〉, as it is in heaven.] By those heavenly Courtiers: The Revel. 4. 8. crowned Saints 〈◊〉 no rest (and yet no 〈◊〉,) crying, 〈◊〉, holy, etc. They 〈◊〉 the Lamb wheresoever he goeth, with 〈◊〉, Domine? How long, Lord? etc. Revel. 6. 10. Which words also were M. calvin's symbolum, that he 〈◊〉 sighed 〈◊〉 Adam. in vita Calvin. 〈◊〉. 100 out, in the behalf of the 〈◊〉 Churches. As for the glorious Angels, though they excel in strength, yet they do God's 〈◊〉, Psal. 103. 20. harkening to the voice of his Word. They rejoice 〈◊〉. 18. more in their names of 〈◊〉, then of honour, and ever stand before Dan. 9 〈◊〉. the face of our heavenly father, as waiting a command for our good: and so willing of their way, that Gabriel is said to have come to comfort Daniel with weariness of flight. They do the will of God: 1. Cheerfully: whence they are said to have wings, six wings 〈◊〉, Isa. 6. 2. 2. Humbly: therefore with two they cover their faces. 3. Faithfully without partiality: with two they covered or harnessed their feet. 4. Speedily and 〈◊〉: with two they flee abroad the world upon God's errand, and for the good of them that shall be saved, Heb. 1. 14. burning, and being all on a light fire, with infinite love to God and Angeli igniti. his Saints, their fellow-servants, Revel. 22. 9 whence they are Shindler. called Seraphims or burning-creatures. 5. Constantly: Jacob saw Job 38. 7. them ascending, to contemplate and praise God, and to minister Heb. 8. 1. unto him, Dan. 7 10. He saw them also 〈◊〉 to dispense 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 benefits, and to 〈◊〉 his 〈◊〉, Revel. 15. 6. This they do. 1. Justly; whence they are said (〈◊〉) to be clothed in pure white linen. 2. Diligently, and constantly: therefore they have their breasts girded. 3. 〈◊〉, and with faith in 〈◊〉 God's Commandments: 〈◊〉 are 〈◊〉 said to have golden girdles; Go ye now, and do 〈◊〉: otherwise ye may be as 〈◊〉, for gifts and good parts, and yet have your part with the 〈◊〉 and his black Angels. Verse 11. Give us this day.] We have not a bit of bread of our own earning, but must get our living by begging. Peter himself was to obtain his very bread by humble petition, how much more his salvation? He that shall go to God, as the Predigall did, with, Give me the portion that pertaineth to me, shall receive the 〈◊〉 of sin, which is eternal death. God giveth meat in 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. (saith Elihu) That thou givest, they gather, saith David. And 〈◊〉, 〈◊〉. 〈◊〉 28 Thou givest them their meat in due season. Now what more 〈◊〉 than gift? Beggar's also pay no debts, but acknowledge their 〈◊〉 〈◊〉 〈◊〉 〈◊〉. insufficiency, and speak supplications in a low language, as broken men: so must we. Oh lie daily begging at the beautiful gate of heaven: look intently upon God, as he did, Act. 3. upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peter and John, expecting to receive something. And, because beggars must be no choosers, ask as our Saviour here directs, 1. 〈◊〉 〈◊〉 opponit 〈◊〉 libis & 〈◊〉, l. 1. 〈◊〉. 10. quality, bread only, not manchet or junkets, but downright household bread (as the word imports) the bread of carefulness or sorrows, Psal. 127. 2. which the singing Psalms interpret, 〈◊〉 bread. Our Saviour gave thanks for barley-bread: and his Disciples were glad to make a Sabbath-dayes-dinner of a few ears of corn rubbed between their fingers. A very Philosopher could say, He that can feed upon green herbs, need not please 〈◊〉 〈◊〉 se cum 〈◊〉 〈◊〉 〈◊〉 esse de 〈◊〉 〈◊〉, si aquam 〈◊〉 & 〈◊〉. AEhan. Dionysius, need not flatter any man. And Epicurus himself would not doubt to content himself as well as he that hath most, might he but have a morsel of course meat, and a draught of cold water, The Israelites had soon enough of their quails: they had quails with a vengeance, because Manna would not content them. They died with the meat in their mouths: and, by a hasty testament, 〈◊〉 a new name to the place of their burial, Kibroth- 〈◊〉, the graves of lust: Cibus & potus sunt divitiae Christianorum, 〈◊〉. saith Hierom: Meat and drink are the Christian man's riches. 〈◊〉. Bread and cheese (saith another) with the Gospel is good cheer, 〈◊〉 is content with a 〈◊〉, grace with 〈◊〉, saith a third. 〈◊〉 〈◊〉 me 〈◊〉 〈◊〉 vel 〈◊〉. ei, 〈◊〉. 30 8. A godly man as he asketh but for bread; so (2) for the quantity, 〈◊〉 for daily bread, the bread of the day for the day, enough to 〈◊〉 him 〈◊〉 with Jacob, 〈◊〉 much only as will bear his 〈◊〉, till he 〈◊〉 again to his father's house. He passeth thorough I he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the 〈◊〉, as Israel thorough the 〈◊〉, content with his Omer 〈◊〉 the day, with his 〈◊〉- measure, with his father's 〈◊〉. As he journeyeth to the promised land, he bespeaks the world, as Israel did Edom, thorough whose Country they would 〈◊〉. 〈◊〉. 21. 〈◊〉 & 〈◊〉 〈◊〉, Ale. 〈◊〉 〈◊〉: Let me pass thorough thy land. We will not turn 〈◊〉 〈◊〉 the fields nor vineyards: neither will we drink of the water of thy Wells: we will go by the Kings-high way, until we be passed thy 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as a traveller when he cometh to his Inn, if he can 〈◊〉 ab Ar. 〈◊〉 ad facultates 〈◊〉 accersitus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep. get a better room or lodging, he will: as if not, he is content, for he considereth it's but for a night: So the Christian pilgrim. If God 〈◊〉 him in a plentiful estate, he gladly makes 〈◊〉 of it; 〈◊〉 if otherwise he can live with a little: and if his means be not 〈◊〉 his mind, he can bring his mind to his means, and live upon 〈◊〉. Give him but 〈◊〉, he stands not upon 〈◊〉. Give him but daily bread, that is, bread for necessity, 〈◊〉 the Syriack, so much as will hold life and soul together, saith S 〈◊〉 Panem 〈◊〉. Syr. Vitae conserva. 〈◊〉 〈◊〉. Brentius. Sufficient to uphold and sustain nature, saith Beza (with the Greek Scholiast) that where with our nature and 〈◊〉 may be content, and he is 〈◊〉 paid and 〈◊〉: he cries out with Jacob, I have enough; and with David, The lines are fallen unto me in afair place. A little of the 〈◊〉 〈◊〉 〈◊〉 In Annotat. turn to carry him thorough his pilgrimage: in his 〈◊〉 house 〈◊〉 〈◊〉 esse possit 〈◊〉 & 〈◊〉 〈◊〉. 〈◊〉. he knows is bread enough, Luke 16. And on the 〈◊〉 of that he goes on as merrily, and feeds as sweetly as 〈◊〉 did of his honeycomb, or Hunniades, when he 〈◊〉 with his shepherds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This day] Or as S. Luke hath it, by the day: for who is 〈◊〉 of 〈◊〉? May not his 〈◊〉 this night be taken from him? We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Diogenes was wont to say of 〈◊〉: and should (as 〈◊〉 speaketh of the birds and 〈◊〉) in diem Tur. 〈◊〉: 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; taking no further thought then for the present 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Turks never build any thing 〈◊〉 for their own private 〈◊〉, but contenting themselves with 〈◊〉 simple cottages, how mean 〈◊〉, commonly say, that they be good enough for the time of their short 〈◊〉. Turk hist. f. 342. Verse 12. And forgive us our debts, etc.] Lose us (saith 〈◊〉 〈◊〉) and let us go free: for 〈◊〉 sinners are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bond of 〈◊〉, as Simon 〈◊〉; and 〈◊〉 is called a 〈◊〉, Rom. 3 25. The guilt of 〈◊〉 is an 〈◊〉, binding 〈◊〉 over to 〈◊〉 〈◊〉. God hath against us, Matth. 5. 〈◊〉. 〈◊〉 our hand-writing, which is contrary to us, Coloss. 2. 14. This 〈◊〉 〈◊〉 against himself, Psal. 32. 5. and upon 〈◊〉 prayer obtained pardon. He only acknowledged the debt, and God 〈◊〉 the book. God crossed the black lines of his 〈◊〉 with the red lines of his Son's blood. Thou forgavest me (saith David) the iniquity of my sin; the maliguity of it, the 〈◊〉 thing that was in it. For this shall every one that is godly pray 〈◊〉 thee, by mine example, and obtain like favour. For our God is 〈◊〉 sin-pardoning God, Nehem. 9 31. none like him, Mica. 7. 18. He forgiveth sin naturally, Exod. 34. 6. abundantly, Isa, 55. 7, constantly, Joh. 1. 27. He doth take away the sins of the world. 〈◊〉 a perpetual act of his, as the Sun doth shine, as the spring doth run, Zech. 13. 1. The 〈◊〉 is not weary of seeing, nor the ear of 〈◊〉: 〈◊〉. 〈◊〉 8. No more is God of showing mercy. All sins, yea, and 〈◊〉 shall be forgiven to the sons of men, saith our Saviour: 〈◊〉. 〈◊〉 〈◊〉. as the sea covers not only small sands, but huge rocks. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiation or covering for our sins, are they how many, and 1 joh. 〈◊〉. how great soever, as was sweetly shadowed of old by the 〈◊〉 Exod. 25. 17. covering the Law, the mercy-seat covering the Ark, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cherubims over them, both covering one another. In allusion 〈◊〉, 〈◊〉 〈◊〉. 32. 1, 〈◊〉. whereunto, Blessed, saith David, is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not sin. A metaphor from merchants, who when they will forgive a debt, do not put it into the reckoning, and so, do not impute it. Sin casteth men deep into debt and arrearages with God. It is called a debt of ten thousand talents. 〈◊〉. 18. 24 It casts a man into a 〈◊〉 condition, makes him So Luk 7. 47. hide his face for shame, as Adam, causeth a continual sound of Luk. 13 4. fear in his ears: so that he thinks every bush a bailiff, every shrub 〈◊〉 sergeant, etc. An evil conscience hunts him, follows him up and down so close, like a bloodhound, hot-foot, that he sometimes serves himself, as that Jesuit in Lancashire, followed by one that had found his glove, with a desire to restore it to him; but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a marlepit behind it unseen and unthought of, wherein Wards Serm. 〈◊〉 was 〈◊〉. This and worse is the case of a poor 〈◊〉 〈◊〉, 〈◊〉 is caught and 〈◊〉 up in prison, laid fast in bonds and 〈◊〉 of 〈◊〉; and what can he give in exchange for his soul? 〈◊〉. 16 〈◊〉. 〈◊〉 〈◊〉 the 〈◊〉, nor 〈◊〉 off the arrest: 〈◊〉 or 〈◊〉, 〈◊〉 will serve him with a writ to appear, and 〈◊〉 at the great 〈◊〉, 〈◊〉 God's tribunal. 〈◊〉 doth 〈◊〉 excuse him: for 〈◊〉 is 〈◊〉, whether a man know of 〈◊〉 or not, and will light so much the more heavily, by how much 〈◊〉 〈◊〉 is done upon him more unexpectedly. Now there 〈◊〉 no way in the 〈◊〉 of discharging this debt, but by the 〈◊〉 of Christ 〈◊〉 〈◊〉, who hath paid the utmost farthing for 〈◊〉 elect. This good Samaritan hath discharged all for us: and 〈◊〉 for 〈◊〉 sake accounts of our sins, as if they had never 〈◊〉 committed. He binds them in a bundle, 〈◊〉 them up as 〈◊〉, Dan. 9 24. and casteth them behind him, as old 〈◊〉 into the bottom of the sea, and all, because mercy pleaseth 〈◊〉, Mica. 7. 19 This he doth at first conversion, when he 〈◊〉 〈◊〉 3. 2. sinner, Rom. 3. And whereas in many things we sin all, we 〈◊〉 a pardon of course for those weaknesses, that are of daily 〈◊〉, included in that general pardon, which we have upon 〈◊〉 〈◊〉 repentance. Only he looketh we should sue out our 〈◊〉, by daily prayer for it. Entreat we God to remit our 〈◊〉; and, sith he must be satisfied, to take it out of his Son's 〈◊〉 〈◊〉, who is become surety for us; and saith unto his Father in 〈◊〉, as Paul to Philemon, If this Onesimus of mine hath wronged Philem. 18, 19 〈◊〉, or 〈◊〉 thee ought, put that on mine account. As we forgive our debtors.] Not as if God should therefore forgive us, because we forgive others; but this is the argument. We do and can, by God's grace, forgive them, therefore God can 〈◊〉 will much more forgive us; sith all our goodness is but a spark 〈◊〉 his 〈◊〉, a drop of his ocean. No article of our Creed is so 〈◊〉 〈◊〉 by Satan, as that of the forgiveness of 〈◊〉 by 〈◊〉 〈◊〉, which is the very soul of a Church, and the life of good soul. All the former Articles of the Creed are perfected in his, and all the following Articles are effects of this. Now one 〈◊〉 〈◊〉 of 〈◊〉 us in the sound 〈◊〉 of the pardon of 〈◊〉 own debts, 〈◊〉, if we can forgive our debtors. He that can put 〈◊〉 all purpose of 〈◊〉, and freely forgive his brother, may with boldness ask and expect forgiveness at God's hands. For 〈◊〉 rejoiceth against judgement; and our love to others is but a Jam. 〈◊〉. 〈◊〉. 〈◊〉 of God's 〈◊〉 to us. It is a fruit of 〈◊〉 faith, 〈◊〉. 17. 4, 5. It is 〈◊〉 a sweet 〈◊〉 of our 〈◊〉, Col. 3. 12, 13, 〈◊〉 an effectual 〈◊〉 of our 〈◊〉. For 〈◊〉 our 〈◊〉 shall commend the righteousness of God, Rom. 3. 5. both in 〈◊〉 of his 〈◊〉 〈◊〉 in pardoning so great sins, and our thankful acknowledging of that grace in walking 〈◊〉 of it. Now if any ask, Why the petition for pardon of sin, is set 〈◊〉 〈◊〉. that for daily bread? It is answered, 1. In 〈◊〉 four former petitions we pray for good things: In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the two later we pray against evil. 2. Our Saviour 〈◊〉 herein to our infirmity, who 〈◊〉 sooner trust God for pardon then provision, for a 〈◊〉 〈◊〉 a 〈◊〉. 3. That by an argument from the less to the greater, we 〈◊〉 the more boldly beg spirituals. Verse 13. And lead us not into temptation.] Here we beg sanctification, as in the former petition, 〈◊〉: and are taught after 〈◊〉 of sins, to look for temptations, and to pray 〈◊〉 them. Temptations are either of 〈◊〉 (and so God tempts men) or of perdition, and so the devil. Both 〈◊〉 great temptations began with one strain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Get thee 〈◊〉, Gen. 12. 1. Gen. 22. 2. Here God led Abraham into temptation, but he delivered him from evil: yea, he tempted him and proved him, to do him good in his later end. His usual way is, to bring 〈◊〉 〈◊〉. 8. to heaven by hell-gates, to draw light cut of darkness, 〈◊〉 〈◊〉 of evil: As the skilful Apothecary maketh of a poisonful viper, 〈◊〉 〈◊〉 treacle; as the cunning Artificer with a crooked unsightly tool, frameth a strait and beautiful piece of work: 〈◊〉 the Egyptian birds are said to pick wholesome food out of the Serpent's eggs: or as the Athenian Magistrates by giving to 〈◊〉 hemlock (a poisonous herb) preserved the Commonwealth. The devil tempts either by way of seducement, 〈◊〉. 1. 15. or grievance, 2 〈◊〉. 127. In the former he excites our 〈◊〉, rubs the firebrand, and makes it send forth 〈◊〉 sparkles, carries us away by some pleasing object, as the fish by the bait. Yet hath he only a persuading sleight, not an enforcing might: our own 〈◊〉 carrieth the greatest stroke. In the later (those 〈◊〉 of buffeting or grievance, horrid and hideous thoughts of Atheism, Idolatry, blasphemy, 〈◊〉, etc.) himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily toward heaven. The Russians are so malicious one toward another, that you shall have a 〈◊〉 hide some of his own goods in his house whom he hateth, 〈◊〉 Geog. pag 243. and 〈◊〉 accuse him for the stealth of them. Such is the devils dealing oft times with God's dearest children: He darts into their 〈◊〉 his 〈◊〉 injections, and then would persuade them, that they are accessary to the act. Here our victory is, not to give place to the devil, but to resist steadfast in the faith. Which that we may, pray we always with all prayer and supplication, Ephes 6. 18. pray as 〈◊〉 Saviour did, Father keep them from the evil, or from wickedness, Joh. 17. 15. Pray as our Saviour bids, Led us not, etc. that is, either keep us from occasions of sin, or carry us over them. Either preserve us from 〈◊〉 into sin, or help us to rise out of sin by 〈◊〉: grant us to be either innocent or penitent. Deliver us from those devoratory evil (as Tertullian calleth them,) such sins as might frustrate perseverance, 2 Thes. 3. 3. And from that evil or wicked one, that he touch us not, 〈◊〉 〈◊〉 5. 18. that is, 〈◊〉 〈◊〉 (as 〈◊〉 expounds it) with a deadly touch, so as 〈◊〉 altar us from our gracious disposition. Howbeit, sin and temptation come both under one name in this 〈◊〉, to warn us and teach us, that we can no further shun sin, than we do temptation thereunto. For 〈◊〉 is the Kingdom] That is, all sovereignty is originally and 〈◊〉 invested in thee. Other Kings are but thy servants and 〈◊〉, by thee they reign, Prov. 8. 15. and of thee they 〈◊〉 their power, Rom. 13. 1. Where then will they appear, that say to the the King Apostata, Job. 34. 18. that send messages Luk. 〈◊〉. 14. after him, saying, We will not have this man to reign over us: that Exod. 2. 14. bespeak 〈◊〉, as that Hebrew did Moses, Who made thee a Prince and a Judge amongst us? should they not rather send a Lamb to Isa. 16. 1. this 〈◊〉 of the earth? and bring a present to Fear? should they Psal. 76. 11. not 〈◊〉 to his sceptre, and confess his sovereignty? And the power.] Some have Kingdoms, that yet want power to help their subjects: as that King of Israel that answered her, 2 King. 6. 17. that had 〈◊〉 her child, in that sharp famine of Samaria; where an Ass' head was worth four pounds: If the Lord do not help, whence shall I help? But the King of heaven is never at such a Nonplus, He can do 〈◊〉 he will; and he will do whatsoever is meet to be done, for the good of his servants and suppliants. Peter wanted power to deliver Christ, 〈◊〉 wanted 〈◊〉 〈◊〉. will, but God wants neither: what a comfort's that? Let us rest 〈◊〉. 〈◊〉. on his mighty arm, and cast the labouring Church into his everlasting arms. He is able to do more than we can ask or think, and will not fail to keep that which we have committed unto him against that 〈◊〉, 2 Tim. 1. 14. And the glory] To wit of granting our requests. Praises will follow upon prayers obtained, Psal. 50. 15. what a man wins by prayer, he will wear with thankfulness. Now who so offereth 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, he glorifieth me, saith God: And the Gentiles did not 〈◊〉 God, neither were thankful, Rom. 1. 21, 28. But the 24 Elders ascribe unto him glory and honour. And this is a most powerful 〈◊〉. 4. 〈◊〉. argument in prayer, as are also the two former. And it pleaseth God well, to hear his children reason it out with him 〈◊〉, 〈◊〉 〈◊〉. 9, 10, 11, 12 as jacob did, and the woman of Canaan. Because by showing 〈◊〉. 15. 〈◊〉, 〈◊〉. such reasons of their requests, as our Saviour here directs us, they show proof of their knowledge, faith, confidence, etc. And besides they do much confirm their own faith, and stir up good affections in prayer. Amen.] This Hebrew word, 〈◊〉 remaineth untranslated in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. most languages, is either prefixed or proposed to a sentence, and 〈◊〉 it is a note of certain and earnest asseveration; or else it is affixed, and opposed, and so it is a note either of assent or assurance. Of assent; and that either of the understanding to the truth of that that is uttered, as in the end of the Creed and four Gospels; or of the will and affections, for the obtaining of our petitions, 1 Cor. 14. 16. how shall he say Amen at thy giving of thanks? Of assurance next, as in this place, and many others. It is the voice of one that believeth and expecteth that he shall have his prayers granted. It is as much as so be 〈◊〉, yea, so it shall be. Verse 14. For if ye forgive men their trespasses] Our Saviour resumeth, and inculcateth the fifth petition with a repetition; because upon charity (which is chiefly seen in giving and forgiving) hangeth, after a sort, the restful success of all our 〈◊〉, 2 Tim. 2. 8. Malice is a leaven that swells the heart, and 〈◊〉 the sacrifice, 1 Cor. 5. 7, 8. Out with it therefore, that we 〈◊〉 keep the feast or holy day; that we may (as we ought to do) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep a constant jubilee, nexus solvendo, & noxas remittende. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This, 〈◊〉 and blood will not easily yield to. But we are not debtors to the flesh, we owe it nothing, but the blue eye that S. Paul gave it. When Peter heard that he might not recompense to any 〈◊〉 for evil, but must studiously seek his conversion and salvation. Lord, saith he, how oft shall my brother sin against me, and I forgive him? till seven times, this he thought a mighty deal; a very high pitch of perfection. Our Saviour tells him, till seventy times seven times, that is, infinitely, and without stint: yet he alludes to Peter's seven, and, as it were, alludes it, and his rashness in setting bounds to this duty, and prescribing, how oft, to him that was the wiledom of the Father. This is when my brother returneth, and saith, It reputes me: 〈◊〉. But what if he do not? In forgiving an offendor, say Divines, there are three things. Sol. 1. The letting fall all wrath and desire of revenge. 2. A solemn Dikes Worthy Communicant. p. 3. 〈◊〉. profession of forgiveness. 3. Reacceptance into former familiarity. The first must be done however. For the second, If he say, I repent; I must say; I remit, Luk. 18. To the third, a man is not bound till satisfaction be given. Your heavenly father will also forgive you.] Yet is not our forgiving men, the cause of his forgiving us, but a necessary antecedent. The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake, Isa. 43. 25. Nevertheless, forasmuch as he hath 〈◊〉 us this promise here, our forgiving others Annot in Luk. 11. 4. (saith learned Beza) seemeth to have the nature of an intervenient 〈◊〉, a cause, sine qua non, of his forgiving us. Verse 15. But if ye will not, etc.] This is a matter much to be observed, therefore so often inculcated. judgement without mercy, Jam. 2. 13. shall be to them that show no mercy. There's but a hairs breadth betwixt him and hell, that hath not his sins pardoned in heaven. Such is the case of every one that doth not from his heart forgive his offending brother, Mat. 18. 35. or that saith, I will forgive the fault, but not forget the matter, or affect the person. Men must forbear one another, and forgive one another, as Christ forgave them; and that if any man have a quarrel against any, Col. 3. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. else what thanks is it? The glory of a man is to pass by 〈◊〉. Prov. 19 11. It is more comfortable to love a friend, but more honourable to love an enemy. If thou reserve in thy mind any piece of the wrong, thou provokest and daily prayest God to reserve for thee a piece of his wrath; which burneth as low as the nethermost Deut. 32. 〈◊〉. hell. Neither will it help any, to do as Latimer reporteth of some in his days, who being not Willing to forgive their enemies, would not say their Paternoster at all: but instead thereof, 〈◊〉 our Ladies. Psalter in hand; because they were persuaded, that 〈◊〉. Serm by that, they might obtain forgiveness of their fins of favour, without putting in of so hard a condition as the forgiveness of their enemies into the bargain. Neither will your Father forgive your tresp 〈◊〉] And if 〈◊〉 do not, who can give pardon or peace, saith he in job? The Rhemists talk much of one that could remove mountains, God only can remove those mountains of guilt that lie upon the soul. 〈◊〉 may forgive the trespass, God only the transgression. Against 〈◊〉, thee only have I sinned, saith David: And, to the Lord 〈◊〉 〈◊〉. 51. 4. God belongeth mercies and forgivenesses, saith Daniel. Ministers 〈◊〉. 9 9 remit 〈◊〉 ministerially as Nathan did; God only 〈◊〉, and by his own power. If the Son set us free, we are free indeed, Who shall lay any thing to the charge of Gods pardoned ones? It is God that justifieth. Or as S. Austin readeth the words interrogatively, shall God that justifieth? No verily: that were to dot and undo: he keepeth no back-reckoning. Fear not therefore, though the Devil or his imps, or our own misgiving 〈◊〉 condemn us: as the prisoner careth not though tha gaoler or his fellow-prisoners condemn him, so long as the Judge acquitteth him. Verse 16. Moreover, when ye fast.] Fast then they must, 〈◊〉 even after the Lord's ascension, when God's grace and Spirit was poured upon them in all abundance, Luk. 5 35. This exercise hath still the warrant and weight of a duty, as well from precepts as examples of both Testaments, And he that blamed the Pharisees 〈◊〉 2. 〈◊〉. here for fasting amiss, will much more blame those that fast not 〈◊〉. 22. 12. 〈◊〉 9 14, 15. at all, The Israelites (besides other occasional) had their annual Acts 〈◊〉. 3. fast appointed them by God, Leu. 23. 27. It was called a day 〈◊〉 〈◊〉 7 5. of Expiations or Atonements in the plural; because of their many and sundry sins they were then to bewail and get pardon for. God had appointed them sundry sacrifices for several sins: But for 〈◊〉 as it might not be safe to confess some sins to the Priest (as those that might bring them, by the Law, in danger of death) of his grace he vouchsafed them this yearly fast, for expiation of their secret sins, and making their peace with their Maker, by a general humiliation. Now, albeit the circumstance of time be abolished, the equity of the duty abideth, and tieth us no 〈◊〉 (if not more) than it did the Jews. Heathen 〈◊〉 practised it: so did, in their superstitious way, the Egyptian Priests, the Persian Magis, Indian Wizzards, Priamus in Homer, etc. The Turks at this day have their solemn fasts, (as before the fatal assault of Constantinople) wherein they will not so much as taste a cup of water, or wash their mouths with water all the day long, before the stars appear in the sky: which maketh their fasts (especially in the summer, when the days be long and hot,) to be unto them very tedious. In the year of grace 1030. Turk. Hist. fol. 〈◊〉, 777. there arose a 〈◊〉 of Fasters, that affirmed, that to fast on Saturdays with bread and water (as they called it) would suffice to Ex illa Syno. dica conclusione, seriâ 〈◊〉 jejunare constituerat, secta illa le junantium, originem suam habuisse videatur. Funcc. Chronol. the remission of all sins; so that men bound themselves to it by oath. And many French Bishops voted with them: But Gerardus Episcopus Cameracensis withstood and abandoned them. So great ignorance was there, even then, of the merits of Christ among the governor's of the Church. The Papists slander us, that we count fasting no duty, but only a moral temperance, a fasting from sin, a matter of mere policy: And outbrave us, as much as the Pharisees did the Disciples with their often fasting. But, as we cannot but find fault with their fasts in that; First, They set and appoint certain fasting-days howsoever, to be observed, upon pain of damnation, be the times clear or cloudy, etc. Secondly, They fast from certain meats only, not all; which is a mere mock-fast, and a doctrine of devils, 1 Tim. 4. 3. Thirdly, They make it a service Cave, ne si 〈◊〉 coeperis, te 〈◊〉 esse sanctum! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉, etc. 〈◊〉, ad 〈◊〉. of God, yet consecreate it to the Saints. Fourthly, They make shameful sale of it. Fifthly, They ascribe (as those older Heretics) merit unto it, even to the mere outward abstinence, as these Pharisees did, and those hypocrites in Isaiah, chap. 58. 3. Now as we cannot but condemn their superstition, so neither is our forlorn oscitancy and dullness to this duty to be excused. God hath given us, o'late especially (many gracious opportunities of public Humiliations, more, I think, than ever before, since the Reformation: But 〈◊〉, how do many fast, at such times, for fashion, fear of Law, or of mere form; so that they had need to send, as the Prophet speaketh, for mourning women, that by their cunning they may be taught to mourn, jer. 19 17? And for private fasting, whether domestical with a man's family, Zech. 12. 12. 1 Cor. 7. 5. Acts 10. 30. or personal by himself, as here, Matth. 6. 17. We may 〈◊〉 to have dealt with it, as the Romans with the Tarquin's: they banished all of that name for Superbus his sake. And as the Nicopolites are said to have hated the braying of an 〈◊〉, that, for that cause, they would not endure the sound of 〈◊〉 〈◊〉: So many are departed so far from Popish fasts, 〈◊〉 〈◊〉 fast not at all; and so open the mouths of the adversaries. But acquaint thyself with this duty, thou that wouldst be 〈◊〉 with God. It is a foretaste of eternal life, 〈◊〉 in holy practices we taste the sweetness of that heavenly Manna, this Angel's food, those soul-fatting viands, that makes us, for a time, to forbear our appointed food. It is a help to the understanding of heavenly mysteries, as Daniel found it, It fits us for conversion, 〈◊〉 9 〈◊〉. joel 2. 12. and furthers it, Acts 9 9 Hence it is called a 〈◊〉 of Humiliation, or of humbling the soul, Leu. 16. because God usually by that Ordinance gives an humble heart, to the which he hath promised both grace, 1 Pet. 5. 5, and glory, Prov. 15. 33. It 〈◊〉 out corruption, and is to the soul as washing to a room, which is more than sweeping; or as scouring to the vessel, which is more than ordinary washing. It subdues rebell-flesh, which with fullness 1 〈◊〉. 9 27. 〈◊〉. 16. of bread will wax wanton, as Sodom, 〈◊〉, 〈◊〉. 〈◊〉. 32. 15. It testifies true repentance, by this holy revenge, 2 Cor. 7. 11. 〈◊〉. 〈◊〉. 〈◊〉. whiles we thus amerce and punish ourselves, by a voluntary foregoing 〈◊〉 〈◊〉 〈◊〉. of the 〈◊〉 and commodities of life, as altogether unworthy, Psal. 35. 13. What shall I say more? Hereby we are daily drawn to more obedience, and love to God, faith in him, and communion with him; a more holy frame of soul, and habit of heavenly-mindedness: Whence our Saviour, after this direction for fasting, immediately subjoins that of laying up for ourselves, treasure in heaven, ver. 19, 20. And lastly our prayers shall be hereby edged, winged, and made to soar aloft, which before flagged, sainted, and as it were groveled on the ground. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our Saviour, here, next after matter of prayer, adds this of fasting, which is a necessary adjunct of prayer (that which is extraordinary especially) as that which very much fits the heart for prayer, Bern. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 4. and the severe practice of repentance. Hence it is, that else where, these two fasting and prayer go coupled, for most part, as Luk. 〈◊〉. 37. Matth. 17. 21. 1 Cor. 7. 5, etc. A full belly, neither studies, nor prays willingly. Fasting inflames prayer, and prayer 〈◊〉 fasting; especially, when we fast and weep, Joel 2. 13. fast and watch, watch and pray, and take heed to both, Mark. 13. 33. Be not as the hypocrites] For they fast not to God, Zech. 7. 5, 11, 12. but to themselves, they pine the body, but pamper the flesh, Quid 〈◊〉 〈◊〉 absti. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super. bia? 〈◊〉. they hang down their heads, Isa. 58. 5. but their hearts stand bolt 〈◊〉 within them. Their fasting is either superstitious or secure; whiles they rest in the work done, or with opinion of merit; whereas the Kingdom of heaven is not in meat and drink. And whether we eat or eat not, we are neither the more nor the less 〈◊〉. 14. 17. accepted of God, They fast for strife and debate, and to make 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. their voices to be heard on high: Whereas secrecy in this duty, is 〈◊〉, 58. 4. the 〈◊〉 argument of sincerity. They lose not the bands of wickedness, nor break off their sins by repentance: therefore God regards not (which they repine at) but rejects their confidence, and answers them according to the idols of their hearts. When they fast, saith he, I will not hear their cry, Jer. 14. 1, 2. they are not 〈◊〉 sand. 〈◊〉 as duplex iniquit as, a button the better for all they can do. Displeasing service proves a double dishonour; their outsidenesse is an utter abomination: they present the Great King with an empty cask, with a heartless sacrifice, with a bare carcase of Religion, as the Poets feign of 〈◊〉. Of a sad countenance] Make not a sour face, look not grim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 oculis, & subductus supercilijs 〈◊〉 〈◊〉 Chemnit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus-alladit ad 〈◊〉, quibus Mimi velati in 〈◊〉 prodibant, ut cum alias essent 〈◊〉 selliuè, ridiculi, repraesenta 〈◊〉 vultum 〈◊〉. 〈◊〉. Chemnit. and ghastly, as the word signifieth; so that one would be afraid to look on them, they do so disfigure their faces, so wanze and wither their countenences, so deform, and (as S. jerom rendereth it) demolish their natural complexions; pining themselves, to make their faces pale and meager, that they may be noted and noticed for great fasters. Such a one was that Non-such Ahab, and those 〈◊〉 bulrushes, Isa. 58. 5. those hollow hypocrites, jer. 14. 12. that proud Patriarch of Constantinople, that first affected the stile of Universal Bishop; and is therefore pointed at by Gregory the great, as the forerunner of Antichrist: yet by his frequent fasting, this proud man merited to be surnamed johannes Nestentes, john the Faster. Such pains men will put themselves to for a Name, so far they will trouble themselves to go to hell with credit. The Jesuits had set forth a Psalter, a little afore the Arch. Usher, Gravis. quest. powder plot should have been acted, for the good success of a wicked counter-Parliament. And to increase the iniquity, with wicked jezabel, they would colour it with a fast: yea with blasphemous Rabshakeh, they would by their hypocritical practices, bear Spec. bell sac. the world in hand, that they came not up against us without the Lord. That they may appear unto men to fast.] There is a great deal of seemingness, and much counterfeit grace abroad. The sorcerers seemed to do as much as Moses, the Pharisees to do more, this way, than the Disciples. But bodily exercise profiteth little. Somewhat it may get at God's hands, as Ahab, for a temporary repentance, had a temporal deliverance; such is God's munificence, he is rich in mercy, to all that do him any duty. But if the leaves of this 〈◊〉 be so medicinable, what is the fruit? If the shadow thereof be so 〈◊〉, what the substance? If the shell so profitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. what the kernel? Oh let us rather seek to be good, than 〈◊〉 to be so: lest the Lord say of our outward shows, as jacob said of Joseph's coat, Gen. 37. 33. the coat is the coat of my son, some evil beast hath devoured him. So, the outward form of their fasting, praying, practising, is the form of my sons and daughters, but some evil spirit hath devoured them, that use it in hypocrisy. Lest men also say unto such, as John Caepocius did to Pope Innocent the third, preaching peace, and sowing discord; You speak like a God, but do like a devil. You are fair professors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but foul sinners. And when the filthy sinner goes damned to hell, what shall become of the seeming Saint? As the clown said to the Bishop of Cullen praying in the Church like a Bishop, but as he was Duke, going guarded like a tyrant, Whither thinkest thou the 〈◊〉 of 〈◊〉. Bishop shall go, when the Duke shall be damned? They have their reward] All they looked after, and all they are to look for. The Eagle though she fly high, yet hath an eye to the prey below all the while. So hath the hypocrite to profit, credit, or 〈◊〉 other base respects, and let him take it, saith our Saviour. Non equidem invideo, miror magis.— Breath they have for breath; much good do them with it. Verse 17. But thou when thou fastest, anoint thine head, etc.] Not but that a man is bound at such a time, to abridge 〈◊〉 of 〈◊〉 comforts and delights of life, whence it is called a day of restraint, Joel 2. 15. and of afflicting the soul. The Ninevites sat in 〈◊〉, as unworthy 〈◊〉 any covering. Others put ashes on their heads, in token that they deserved to be as far 〈◊〉, as now 〈◊〉 were above ground. David lay on the 〈◊〉, 2 〈◊〉. 12. 16. Daniel laid aside all delights of sense, as music, mirth, 〈◊〉, 〈◊〉, etc. Our Saviour fasted to the humbling of his soul, Psal. 35 13. weakening of his knees, Psal. 69. 10. 〈◊〉 and 〈◊〉 of 〈◊〉 body, Psal. 109 24. And when 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 him wine mingled with mirth, to 〈◊〉 〈◊〉, and make him 〈◊〉 sensible of his pain, he received it not, 〈◊〉. 15 23. To 〈◊〉 us (〈◊〉 a 〈◊〉 〈◊〉) in our extraordinary humilations for our sins, to forbear all such refreshments as might hinder the course of our just griefs. Let your laughter be turned into mourning, and your joy into heaviness, Jam. 4 9 such 〈◊〉 〈◊〉. a 〈◊〉 as may be seen in the countenance, as the word 〈◊〉. 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 comedere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 vultus demis. sione. Budaeus. But when our Saviour biddeth, anoint the head, at such a time, and wash the face, it is, as he expounds himself, that we may not appear to men to fast: In a private fast, eschewing wholly the 〈◊〉; in a public, not performing to the show, or to this end, that we may be 〈◊〉. Verse 18. That thou appear not unto men to fast, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne te 〈◊〉 extra. 〈◊〉 〈◊〉 the glow-worm, which seems to have both light and heat; but touch it, and it hath neither indeed. In the history of the World encompassed by Sr Francis Drake, it is 〈◊〉, that in a certain Island to the southward of Celebes, among the trees, night by night did show themselves, an infinite swarm of fiery-seeming worms, flying in the air, whose bodies no bigger than an ordinary fly, did make a show, and give such 〈◊〉 〈◊〉 encomp. 〈◊〉 S. Fr. 〈◊〉. 〈◊〉. light, as if every twig on every tree had been a lighted candle, or as if that place had been the starry sphere. This was but a semblance, but an appearance: no more is that of hypocrites, but a 〈◊〉, but a flourish. A sincere man is like a crystall-glasse with a light in the midst, which appeareth through every part thereof, so as that truth within, breaketh out in every parcel of his life. There is in his obedience to God, 1. An universality, he doth every as well as any part and point of Gods revealed will, so far as he knows it. 2. An uniformity, without prejudice or partiality, I 〈◊〉. 5. 21. without 〈◊〉 the balance of one side, Inequality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the legs 〈◊〉 〈◊〉, and an unequal pulse argues bodily 〈◊〉. 〈◊〉. 104, 〈◊〉. 〈◊〉; so doth an unsuitable carriage an unsound soul. 3. 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 the same at home as abroad; in the closet as in 〈◊〉. 23 〈◊〉. the 〈◊〉; and minds secret as well as open 〈◊〉: 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 the same in his master's house, in the 〈◊〉 and at 〈◊〉; 〈◊〉 〈◊〉 or 〈◊〉, not like the planet 〈◊〉, that is 〈◊〉 〈◊〉 〈◊〉 with good, and bad with bad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unfeigned, 1 Tim. 1. 5. his love 〈◊〉, 〈◊〉 〈◊〉. 3. 〈◊〉. 〈◊〉 〈◊〉. ndissembled. 〈◊〉. 3. 17. his repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a renting of 〈◊〉 〈◊〉 〈◊〉 2. 12. his 〈◊〉, an afflicting of the soul. with 〈◊〉 〈◊〉, till 〈◊〉 heart be as sore within him as the 〈◊〉 〈◊〉 〈◊〉 the third day aster circumcision, Leu. 16. 31. & 23. 37. He truly 〈◊〉 at pleasing God, and not at by-respects. This is truth in the inwards, Psal. 51. 6. this is that 〈◊〉 and truth, 1 Cor. 5. 8 that simplicity and godly sincerity, 2 〈◊〉. 1. 12. A dainty word: It is a Metaphor (saith one) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such things as are tried by being held up against the beams of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sun (as chapmen do in the choice of their wares) to see what faults or flaws are in them, It is properly used (saith B. Andrews) of 〈◊〉 wares, such as we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bring forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and show them in the Sun. And as a godly man is sincere, without wax, or gross matter, as he is unmingled, and true of heart, so he doth truth, Joh. 3. 21. he will not lie, Isa. 63. 9 that great real 〈◊〉 mel. 1. 〈◊〉 〈◊〉. lie especially. Hypocrites in doing good, they do lies (by their delusion, as gross hypocrites, by their collusion, as close hypocrites.) Thus Ephraim compassed God with lies. His knowledge was but a form, his godliness a figure: his zeal a flash, all he did, 〈◊〉. 11. 12. a semblance: as these Pharisees only appeared to fast and do 〈◊〉 〈◊〉 2. 〈◊〉. duties. But every fowl that hath a seemly feather, hath not the 2 〈◊〉. 3. 5. sweetest flesh; nor doth every tree that beareth a goodly leaf, Luk 8. 18. 〈◊〉. 6. 〈◊〉. bring good fruit. Glass giveth a clearer sound than silver, and many things glister besides gold. A true Christian cares as well to approve his inside to God, as his outside to the world: And it is a just question, whether the desire of being, or dislike of seeming sincere, be greater in him. He 〈◊〉 his worst to men, and best to God (as Moses did, when going to the mount he pulled off his veil; and shents himself oft before God for 〈◊〉, which the world applauds in him. God he knows, seeth in secret, there's no tempting him with Ananias and Saphira, to try whether he trieth the hearts or not. His sharp nose easily discerneth, and is offended with the stinking breath of rotten lungs, though the words or outward actions be never so scented and presumed with shows of holiness. Thy Father, which seeth in secret shall reward thee openly] He is the rewarder of all that diligently seek him in this soul fatting 〈◊〉: Heb 10. 6. which as it was seen and allowed by the Lord Christ, Luk. 5. 33. so it was never rightly used without effect: It is called the day of Reconciliation or Atonement, and hath most rich and precious promises, joel 2. 13. to the 21. It's sure, God will pardon our sins, and that carries meat in the mouth of it, Psal. 42, 1, 2. It's probable, that 〈◊〉 leave a blessing 〈◊〉 him (and the rather, that we may therewith cheerfully serve him) even a meat-offering and a drink-offering to the Lord our God: according to that of the 〈◊〉; There is mercy with thee that thou mayest be feared, i. e. served. Fullness of bread was Sodoms sin, and in those sacrificing Sodomites, Isa. 1. 10. it was noted for an inexpiable evil, Isa. 22. 14. They that fast not on earth, when God calls to it, shall be 〈◊〉 with gall and 〈◊〉 in hell: they that 〈◊〉 not among men, shall howl among devils: whereas those that sow in Psal. 126. 5. 〈◊〉 shall reap in joy, they that mourn in time of sinning, shall be Ez 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 in time of punishing: and as they have sought the Lord 〈◊〉 fasting, so shall he yet again be sought and found of such with 〈◊〉. 8 10. 〈◊〉 feasting; as he hath 〈◊〉 and performed to his people in Judg. 〈◊〉 〈◊〉. all 〈◊〉 of the Church, not an instance can be alleged to the contrary. 〈◊〉 8 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 three great fasters met gloriously upon mount Tabor. 〈◊〉. 4. 〈◊〉. The Israelites fasting (and not till then) were 〈◊〉, judg. 20. 〈◊〉. 〈◊〉. 26. 〈◊〉 was delivered, Esther and her people reprived, Daniel Acts 10. 30. 〈◊〉 visions from heaven, Ezra help from heaven. And surely if with fasting and prayer we can wrestle with God, as jacob, we need not fear Duke Esau, with his 600 cutthroats coming against us. Si Deus nobiscum, quis contra nos. Numa being told 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. that his enemies were coming upon him as he was offering sacrifices, thought it sufficient for his safety, that he could say, At ego 〈◊〉. 〈◊〉. rem divinam facio, but I am about the service of my God. When 〈◊〉 had once established a preaching Ministry in all the Cities of judah, then, and not till then, the fear of the Lord fell upon 2 Chron. 17. the neighbour Nations, and they made no war; albeit he had 〈◊〉, 8. 9 before that placed forces in all the fenced Cities. Leotine Prince Ego, 〈◊〉, formido 〈◊〉 eleemosynas 〈◊〉 〈◊〉 〈◊〉 quam ejus copias. D Powel, in sua Camb. 〈◊〉. of Wales, when he was moved by some about him to make war 〈◊〉 our Henry the third, replied thus; I am much more afraid of his alms then of his Armies. Fredrick the elector of Saxony, intending war against the Archbishop of Magdeburg, sent a spy to search out his preparations, and to hearken out his designs. But understanding, that the Archbishop did nothing more than commit Alius insaniat ut 〈◊〉 inserat ei qui 〈◊〉 se 〈◊〉 〈◊〉 〈◊〉. Bucholc. his cause to God, and give himself to fasting and prayer, Alius, inquit insaniat, etc. Let him fight, said he, that hath a mind to it: I am not so mad as to fight against him, that trusts to have God his defender and deliverer. It is reported, that at the siege of 〈◊〉, the people of God, using daily humiliation, as their service would permit, did sing a Psalm after, and immediately before their 〈◊〉 forth; with which practice the enemy coming acquainted, ever upon the singing of the Psalm (after which they expected a sally) they would so quake and tremble, crying, They come, they come, 〈◊〉 though the wrath of God had been breaking out upon 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉. them. The soldiers that went against the 〈◊〉 (where God was sincerely served amidst a whole Kingdom of Papists) told their Captains they were so astonished, they could not strike. Some others said, that the Ministers, with their 〈◊〉 Act. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. and prayer, conjured and 〈◊〉 them, that they could not fight. It was the custom of this poor people, so soon as they saw the enemy to approach, to cry all together for aid and 〈◊〉 to the Lord, etc. while the 〈◊〉 fought, the rest of the 〈◊〉 with their Ministers, made their hearty prayer to God, with sighs and tears, and that from the morning to the evening: when night was come, they assembled again together. They which had fought, rehearsed Gods wonderful aid and succour, and so all together rendered thanks. Always he turned their 〈◊〉 into joy. In the morning, trouble and affliction appeared before them, with great terror on all sides: but by the evening they were delivered, and had great cause of 〈◊〉 Ibid. 885. and comfort. Verse 19 Lay not up for yourselves treasures upon earth.] This is the fourth common-place handled here by our Saviour, of casting away the inordinate care of earthly things, which he presseth upon all, by nine several arguments, to the end of the Chapter. By treasures here are meant worldly wealth in abundance, precious things stored up, as silver, gold, pearls, etc. All 〈◊〉 are but earth, and it is, but upon earth 〈◊〉 they are laid up. What is silver and gold but white and yellow earth? And what are pearls and precious stones, but the guts and garbage of the earth? Dan. 2. 45. The stone broke in pieces, the iron, the brass, the clay, and silver, etc. The Prophet breaks the 〈◊〉 order of speech, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clay, iron, brass, silver, etc. to intimate (as some conceive) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that silver is clay, by an elegant allusion in the Chaldee, should Broughton. we load ourselves with thick clay? Surcharge our hearts with cares of this life, Luke 21. 34? Gen. 13. 2. It is said, Abraham was 〈◊〉 rich in cattle, in silver and in gold. There is a Latin translation that hath it, Abraham was very heavy. And the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently beareth both: to show (saith one) that riches are a heavy burden, and a hindrance many times to heaven and happiness. They that have this burden upon their backs, can as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hardly get in at the strait gate, as a Camel or Cable into a needle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that because they trust in their riches (as our Saviour Mat. 19 23. 〈◊〉 expounds himself) and here plainly intimates, when he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 up 〈◊〉; providing thereby for hereafter, 〈◊〉 to morrow (so 〈◊〉 word 〈◊〉) and thinking themselves 〈◊〉 the safer, and the 〈◊〉 for their outward abundance, 〈◊〉 the rich fool did, The rich man's wealth is his strong City, saith Prov 10. 15. 〈◊〉, his wedge his confidence, his gold, his god; 〈◊〉 〈◊〉. 5 5. 〈◊〉. Paul calleth him an Idolater, S. James an 〈◊〉, because he 〈◊〉, 4. 4. 〈◊〉 God of his flower, his trust; and goeth a whoring after 〈◊〉 vanities: he soweth the wind, and reapeth the whirlwind: 〈◊〉 treasureth up wealth, but withal wrath, Jam. 5 3. and by 〈◊〉 all sish that cometh to net, he catcheth at length, the 〈◊〉 and all. Hence it is that S. James bids such (and not 〈◊〉 Atistoteles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l 4 Ethic. ca 1. cause) Weep and howl for the miseries that shall come upon them. 〈◊〉 looks upon them as deplored persons, and such as the 〈◊〉 could call and count incurable and desperate. For the heart 〈◊〉 is first turned into earth and mud, will afterwards freeze and 〈◊〉 into steel and adamant, The Pharisees that were covetous 〈◊〉 Luk. 16. 14. Christ, and perished irrecoverably. And reprobates are 〈◊〉 by S. Peter to have their hearts exercised with covetous practices, 2 Pet. 2. 14. which they constantly follow, as the Artificer his trade, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. ab 〈◊〉 illu 〈◊〉 viduarum domos devorantibus 〈◊〉 apprentices to the devil, 2 Cor. 2. 11. Lest Satan should get an advantage against us. or 〈◊〉 us, as covetous wretches do 〈◊〉 novices. These as they have served an ill Master, so they shall receive the reward of unrighteousness, and perish in their corruptions, 2 Pet. 2. 12, 13. Their happiness hath been laid up in the earth, nearer hell than heaven, nearer the devil then God, whom they have forsaken, 〈◊〉 shall they be written in the earth, Jer. 17. 13. that is, in hell, as it stands opposed to having their names written in 〈◊〉. 3. 19 heaven. Those that are earthly minded have damnation for their end. God to testify his displeasure, knocks his fists at them, Ezek. 22. 13. as Balac did at Balaam. And lest they should reply, Tush, these 〈◊〉 but big words, devised on 〈◊〉 to 〈◊〉 silly people: we shall do well enough with the Lord; he addeth, vers. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it. Oh that cur greedy muck-moles (that lie rooting and poring 〈◊〉 the earth, as if they meant to dig themselves thorough it, a nearer way to hell) would consider this before the cold grave holds their bodies, and hot Tophet 〈◊〉 their souls 〈◊〉 the one is as sure as the other, if timely course be not taken, O 〈◊〉 nequam, saith S. Bernard; O most wretched and 〈◊〉 world, how little are thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. beholden to thee; seeing thy love and friendship exposeth 〈◊〉 to the wrath and 〈◊〉 of God, which burneth as low as 〈◊〉 nethermost hell. How fitly may it be said of thee, as 〈◊〉 〈◊〉 the river 〈◊〉: they that know it at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it, they that have experience of it at last, do, not 〈◊〉 cause condemn it? Those that will be rich, are resolved to get rem rem, 〈◊〉 modo rem, as he saith, these 〈◊〉 necessarily 〈◊〉 many noisome lusts that drown men in 〈◊〉: desperately drown them in remediless misery (as 〈◊〉 word signifieth;) Christ must be prayed to be gone, saith that 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lest all their pigs be drowned. The devil shall have his dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gain in themselves, rather than in their pigs: Therefore to the 〈◊〉 shall they go, and dwell with him, etc. They feed upon carrion, 〈◊〉 Noah's raven; upon dust, as the Serpent; upon the world's 〈◊〉, as those in Job, They swallow down riches, and are 〈◊〉, as the Pharisees, Luk. 11. 41. but they shall vomit them 〈◊〉 〈◊〉. and 〈◊〉. fol 〈◊〉 〈◊〉. again, God shall cast them out of their bellies. Their mouths 〈◊〉 cried Give, Give, with the horseleech, shall be filled ere long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a shovell-full of mould, and a cup of fire and brimstone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. down their wide gullets. It shall be worse with them, 〈◊〉 it was once with the covetous Chaliph of Babylon, who being 〈◊〉, together with his City by Haalon, brother to Mango the great Chan of T 〈◊〉, was sit by him 〈◊〉 the midst of the 〈◊〉 〈◊〉 which he and his predecessors had most 〈◊〉. heaped up together, and bidden of that gold, silver and 〈◊〉 stones, take what it pleased him to eat, saying, by way of 〈◊〉, That so gainful a guest should be fed with the best, whereof he willed him to make no spare. The covetons Caitiff, kept for 〈◊〉. Hist. 〈◊〉. 113. certain days, miserably died for hunger, in the midst of those things whereof he thought he should never have had enough, whereby he hoped to secure himself against whatsoever dearth 〈◊〉 〈◊〉. 〈◊〉 loveth to confute carnal men in their 〈◊〉. They shall pass on hardly bestead and hungry; and it shall come to 〈◊〉, that when they shall be hungry, they shall fret themselves, 〈◊〉 〈◊〉 their King, and their God, and look upward. And they 〈◊〉 〈◊〉 unto the earth (where they have laid up their 〈◊〉, but now 〈◊〉 their hopes) and behold trouble and darkness, 〈◊〉 of 〈◊〉: and they shall be driven into darkness, Isa. 8. 21, 22. utter darkness; where their Never-enough shall be quitted with 〈◊〉 〈◊〉, but a black fire, without the least glimpse of light or 〈◊〉. Where moth and rust doth corrupt, and where 〈◊〉, etc.] A 〈◊〉 〈◊〉 〈◊〉 earthly-mindedness, 〈◊〉 the 〈◊〉 of riches, 〈◊〉 〈◊〉 〈◊〉 to a double danger or waste. 1. Of 〈◊〉 in 〈◊〉. 2. Of violence from others; rust or robbery 〈◊〉 undo us. As the fairest flowers or fruit-trees breed a worm 〈◊〉, that eats out the heart of them. As the Ivy killeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it; so, of the matter of an earthly treasure 〈◊〉 moth or rust that 〈◊〉 it. 〈◊〉 ward things are of a 〈◊〉 nature, they perish in the use, they melt away betwixt our 〈◊〉. S. Gregory upon those words in Job, Qui ingreditur in Job 38. 22. 〈◊〉 nivis? Who hath entered into the treasures of the snow? 〈◊〉, that 〈◊〉 treasures are treasures of snow. We see 〈◊〉 children what pains they take to rake and scrape snow 〈◊〉 to make a snowball; which after a while dissolves and 〈◊〉 to nothing: Right so, the treasures of this world, the 〈◊〉 that wicked men have heaped, when God entereth 〈◊〉 〈◊〉, come to nothing. He that trusteth to his riches shall fall, 〈◊〉. 11. 28. as he shall that standeth on an hillock of ice, or heap 〈◊〉 snow. David, when got upon his mountain, thought 〈◊〉 cocksure, and began to crow, that he should never be 〈◊〉. But God (to 〈◊〉 him) had no sooner hid his face, but Psal. 30. 6, 7. 〈◊〉 〈◊〉 troubled. What's the air without light? The Egyptians had no joy of it: no more can a Christian have of wealth without God's favour. Besides, what hold is there of these earthly things? more then there is of a 〈◊〉 of birds? I cannot say they are mine, because they sit in my yard. Riches have wings, saith Solomon, great Eagles wings to flee from us, saith a Father; but to follow 〈◊〉 us, Ne passerinas 〈◊〉, not so much as small sparrows Prov. 23. 〈◊〉. wings. Whereupon Solomon rightly argues, Wilt thou set thine 〈◊〉 upon that which is not? that hath no real subsistence, that is, nothing, and of no more price, then mere opinion 〈◊〉 upon it? The world calls wealth substance, but God gives that name to wisdom only. Heaven is said to have a foundation, earth to be hanged Job. upon nothing. So, things 〈◊〉 said to be 〈◊〉 heaven, as in a mansion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but on earth, on the surface only, as ready to be shaken off. Hence the world is called a sea of glass, frail and fickle, mingled R. v. 〈◊〉. 15. 2. a Pet. 3. 10. with fire of temptations and tribulations. The very firmament (that 〈◊〉 name from its firmness) shall melt with servant heat, and the whole visible fabric be 〈◊〉 by the fire of the last 〈◊〉. Solomon sets forth the world by a word that betokeneth 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 for its mutability. And S. Paul, when 〈◊〉 telleth us, That 〈◊〉 fashion of the world passeth away, useth a word of art, that signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a bare external, mathematical figure, Cui veri aut selidi nihil 〈◊〉 saith an Interpreter, that hath no truth or solidity in it at all Gilliner King of Vandals, being conquered, and carried in 〈◊〉 by Bellisarius the Roman General, when he stood in the 〈◊〉 field before the Emperor Justinian, and beheld him sitting 〈◊〉 〈◊〉 〈◊〉 528. his throne of State, remembering withal what an high pitch himself was fallen from, he broke out into this speech, Vanity of 〈◊〉, all is vanity. That was Solomon's verdict, long since delivered up, upon well-grounded experience. But men love to 〈◊〉 conclusions; and, when they have done, What profit, saith 〈◊〉 hath a man of all his pains? what 〈◊〉 and remaining fruit (〈◊〉 〈◊〉. the word signifieth) to abide with him? When all the 〈◊〉 Eccles. 1. 3. subducted (his happiness resolved into its final issue and 〈◊〉) there resteth nothing but cyphers. A Spider 〈◊〉 himself, and wasteth his own bowels to make a web to catch 〈◊〉 〈◊〉: so doth the worldling for that which profiteth not, but 〈◊〉 in the use: Or say that it abide, yet himself perisheth, when to 〈◊〉 the things he hath gotten might seem a happiness, as the rich fool, Alexander, Tamburlaine, others. Most of 〈◊〉 〈◊〉 got nothing by their adoption or designation, 〈◊〉, ut citius interficerentur, that they might be the sooner slain. All, 〈◊〉 most of them till 〈◊〉, died unnatural deaths, and in the Jer. 17. 〈◊〉. best of their time. He that gettethriches, and not by right, 〈◊〉 〈◊〉. 5. 15. leave them in the 〈◊〉 of his days, and at his end shall be a fool. God will make a poor fool of him. As he came forth of his 〈◊〉 womb, naked shall he return, to go as he came, and shall take nothing of his labour, which he may carry away in his hand. Say his treasure escape both rust and robber, death as a thief will break in, and leave him not 〈◊〉 a groat. Who would not then set light by this pelf, and put on that Persian resolution, Isa. 13. 17. Not to regard silver, nor be desirous of gold? Who would not tread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the steps of faithful Abraham, and answer the devil with his golder. offers, as he did the King of Sodom, God forbid that I should take of thee so much as a shoe-latchet? When great gifts were 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sent to Luther, he refused them with this brave speech, 〈◊〉 〈◊〉 me 〈◊〉 sic satiari a Deo, I deeply protested that 〈◊〉 should not put me off with such poor things as these. The Heathenish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans had, for a difference in their Nobility, a little 〈◊〉 in the form of a Moon (to show that all worldly honours were mutable) and they did wear it upon their shoes (to show that they did tread it under their feet) as base and bootless. This is check to many Christians, that have their hands elbow-deep in the world, and dote as much upon these earthly vanities, as Xerxes once did upon his Planetree, or Ionas upon his 〈◊〉. There is a sort of men that say of the world, as Solomon's 〈◊〉, It is naught, it is naught: but when he is gone apart, he boasteth and closeth with the world. S. Paul was none of these: for neither at any time, 〈◊〉 he, used we flattering words, as ye know: nor 〈◊〉 〈◊〉. 14. a cloak of covetousness, God is my witness. No; he looked upon 〈◊〉 〈◊〉 a very 〈◊〉 of mortisication. the world as a 〈◊〉 dunghill, and cared to glory in nothing, save in the cross of Jesus Christ, whereby the world was crucified to him, and he to the world. So David, My soul, saith he, is even 〈◊〉 a weaned child, that cares not to suck, though never so fair and 〈◊〉 a breast. So Luther confesseth of himself, that though he were a 〈◊〉 man, and subject to imperfections, yet the infection of 〈◊〉 Pully his 〈◊〉 〈◊〉. never laid hold of him. Now I would we were all Lutherans in this, saith One, etc. Verse 20. But lay up for yourselves treasures in heaven] That which you may draw out a thousand year hence. For in a treasure there are three things; a laying up, a lying hid, and a drawing out for present use. Riches reach not to eternity. Therefore whiles others lay 〈◊〉 upon riches, Lay thou hold on eternal life, 1 Tim. 6. 12. and that, by following after righteousness, god inesse, faith, love, patience, 〈◊〉. This, this is the true treasure: this is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rich, as our Saviour speaketh, toward God, and is opposed to laying up treasure for himself, Luk 12. 21. as 〈◊〉, laying up treasure in heaven, is to that of laying up treasure in earth. 〈◊〉 cannot be done, because the heart cannot be in two so different places at once. The Saints have their commoration on earth, but their conversation is in heaven. Here are their bodies, but their hearts are, 〈◊〉 Christ their head is. Sancti ibi sunt ubi 〈◊〉 sunt, & non sunt ubi sunt, saith chrysostom. The Saints are there, in their affections, whether as yet they are not come in their 〈◊〉. All their ploughing, sailing, building, planting tends to that life that is 〈◊〉, supernatural: they run 〈◊〉 the high prize, they strive for the crown of righteousness, they breath after the 〈◊〉 vision, with, Oh when shall I come and appear before God And as the Athenians, when they were besieged by Sylla, had 〈◊〉 hearts with him without the walls, though their bodies were held within by force: So the Saints, though detained here for a while in a far country, yet their hearts are at home. They go thorough the world, as a man whose mind is in a deep study, or as one that hath special haste of some weighty business; they wonder much how men can a while to pick up sticks and straws with so much delight and diligence. The time is short (or trussed up into a narrow 〈◊〉) the task is long, of keeping faith and 〈◊〉 good conscience; hence they use the world, as if they used it not, as having little leisure to trifle. There's water little enough to run in the right channel, therefore they let none run beside; but carefully improve every opportunity, as wise merchants, and care not to sell all, to purchase the pearl of price. In a witty 〈◊〉 (saith Broughton out os Rabbi Bochai) Kain and Abel contain in their names advertisements for matter of true continuance and corruption. Kain betokeneth possession in this world, and 〈◊〉 betokeneth one humbled in mind, and holding such possession vain. Such was his 〈◊〉, sheep-kinde, the 〈◊〉 of all living beasts, and therefore the favour of God followed him. And the offering of Kain was of the fruit of the earth, as he loved the possession of this world, and the service of the body (which yet can have no continuance) and followed after bodily lusts. Therefore the blessed 〈◊〉 favoured him not. Kains chief care was to build Cities, that he might call his Land after his own Name, Psal. 49. 11. and make his son, Lord Enoch of Enoch. Not so the better sort, Abel, Henoch, Noah, Abraham, they were content 〈◊〉 11. 10. to dwell in tents, as looking for a City, which hath foundations, whose maker and founder is God. Abraham bought a piece of ground, but for burial only. Ishmael shall beget twelve Princes, but with Isaac will I establish my Covenant: and although he grow not so great as his brother (that man of God's hand, that had his portion 〈◊〉. 〈◊〉. 5. here,) yet he shall make reckoning, that the lines are fallen unto him in a fair place, that he hath a goodly heritage. Esau had his Dukes, and grows a great Magnifico: but Jacob gets first, the birthright for a mess of red, red, which the hungry hunter required to be 〈◊〉 with, as Camels are fed by casting gobbets into their mouths (so the word signifies:) And after this, he gets the blessing by his mother's means. And when 〈◊〉 threatened him, and had bolted out some suspicious words, she seeks not to reconcile the two brethren, by making the younger yield again, what he had got from the Elder; but prefers the blessing before Jacob's life, and sends him away. This was to lay up treasure in heaven, for Partus 〈◊〉 〈◊〉. her son, who took herein after the mother too. For if Esau will but 〈◊〉 him to settle in the Land of promise, a type of heaven; he will spare for no cost to make his peace. Silver and gold he hath none, but cattle good store: 550. head of them sends he for a present, to make room for him, as Solomon hath it. Let heaven be a man's object, and earth will soon be his abject. David counts one good cast of God's countenance, 〈◊〉 better than all the corn and oil in the country. Solomon craves wisdom and not wealth. Paul counts all but dross, dung, and dogs-meat, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he may win Christ, and get home to him. Here we have but a Phil. 3. 8. glimpse of those gleams of 〈◊〉, we see but as in a glass obscurely; 2 Cor. 5. 6. our life is hid with Christ in God, as the pearl lies 〈◊〉, till the 1 Cor. 〈◊〉. Colos. 3. 3. shell be broken. Compare the estate of Prince Charles in his Queen-mothers' womb, with his condition at full age, in all the glory of his father's Court; there is not so broad a difference as betwixt our present enjoyments (albeit our joys here are unspeakable 1 Pet 1. glorious) with those we shall have hereafter. Sursum 〈◊〉 cursum nostrum dirigamus. Let therefore our affections and actions, our counsels and courses, be bend and bound for heaven: our earthly 〈◊〉 dispatch with heavenly minds, and in serving men, let us serve the Lord Christ. The Angels are sent about God's message to this earth, yet never out of their heaven, never without the vision of their maker. These earthly things distract not, if we make them not our treasure, if we shoot not our hearts over-farre into them. The end of a Christians life is (not as 〈◊〉 dreamt of the 〈◊〉 of man, to 〈◊〉 the heavens, but) to live in heaven. This he begins to do here by the life of faith, by walking with God, as Enoch and Elias, those Candidates of immortality Gen. 6. 9 (so the Ancients called them) by walking before God, 1 King. 9 4. as Abraham and David by walking after God, as the Israelites Deut. 13. 4. were bidden to do. With God, a man walks by an humble friendship and familiarity; before him, by uprightness and integrity: after him by obedience and conformity, by doing his will on earth, as it is in heaven. And this is, to lay up treasure in heaven; this is, as the Apostle expresseth, and interpreteth it, to lay up in store for ourselves a good foundation against the 〈◊〉 to come, that we 〈◊〉 lay hold on eternal life, 1 Tim. 6. 19 There shall be 〈◊〉 of thy times, strength, salvation, wisdom and knowledge: for the fear of the Lord shall be his treasure, Isai. 33. 6. Verse 〈◊〉. For where your treasure is, etc.] i e. Where your chief happiness is, there your affections will be settled; Where the carcase is, there will the Eagles be also. Beetles delight 〈◊〉 muck-hils: but Christ's Eagles are never in their pride, till farthest off from the earth: they are said (even here) to be set 〈◊〉 〈◊〉. 2 6. with Christ in heavenly places. The Church in the Canticles, hath this given her for an high commendation, That she had a nose like 〈◊〉. 7. 4. the tower of Lebanon, Siverborum faciem spectemus, saith an Interpreter, 〈◊〉 poter it magis dici ridiculum? The words at first sight seem somewhat strange: for what so great a praise is it, to have 〈◊〉 nose like a tower? But by this 〈◊〉 is notably set forth that spiritual sagacity and sharpness of 〈◊〉, whereby the Saints resent and savour the things above, being carried after Christ the true carcase, with unspeakable desire and delight. The earthly-minded, that have their bellies filled with Gods hid treasure, the 〈◊〉 〈◊〉 17. 14. of this world, and take it for their portion; these have their heads so stuffed, and their eyes so stopped with the dust of 〈◊〉, that they neither see nor savour heavenly things. As they are of the earth, so they speak of the earth, and the earth here's them. As the 〈◊〉. 3. Grasshopper is bred, liveth and dieth in the same ground: so 〈◊〉 terrigenae fratres, these muck-minded men, are wholly earth in their whole 〈◊〉. And as the Grasshopper hath wings, but flieth not: sometimes she hoppeth upwards a little, but falleth to the ground again: so these have some light and short motions to 〈◊〉, when they hear a piercing Sermon, or feel a pressing affliction, or see others snatched away by sudden death before them: but this is not of any long continuance, they return to their former worldliness. The devil hath got full possession of them, as once of Judas by this sin, and could a man 〈◊〉 up their hearts, he might find there fair-written, The God of this present world. He 〈◊〉 〈◊〉. 4. 4. holds his black hand before their eyes, lest the light of the 〈◊〉 Gospel should shine upon them. We cry, O earth, earth, earth, Hear the Word of the Lord: but the devil hath made a path way 〈◊〉 their hearts, so that the seed cannot enter. Earth 〈◊〉 cold and 〈◊〉, so are earthly-minded men to any holy duty. Earth is heavy and bears downward: so do earthly affections. Earth doth often keep down the hot exhalations, that naturally would ascend: so do those holy motions and meditations. Earth stands still, and hath the whole circumference carried about it: so are Gods mercies and judgements about earthly-minded men, and they are no whit moved thereat. Grace, on the other side, as fire, is active and aspiring. And as Moses would not be put off with an Angel to go before the people: he would have God himself, or none: so the true Christian must have Christ, or nothing will give him content. Christ is his treasure, and hath his heart: all his cry is, None but Christ, none but Christ. As the Sun draws up 〈◊〉, so doth the Sun of righteousness, the affections of his people. And as the hop in its growing, windeth itself about the pole, always following the course of the Sun, from East to West, and can by no means be drawn to the contrary, choosing rather to break then yield: so the Saints (as well militant as triumphant) do follow the Lamb wheresoever he goeth; and being risen with Christ, and spiritualised by him, they seek the things that are above: their thoughts feed upon the fairest objects (such as are those set down by the Apostle, Phil. 4. 8.) and run with Dan. 12. much content, upon that firmament, and those stars in Daniel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That inheritance undefiled and unfadable in Peter; those palms and 1 〈◊〉. 1. 4. white robes in the Revelation. They take ever and anon a turn or two on Tabor, and are there transfigured with Christ; or on Mount Olivet, where he was taken up, and have thence continual ascensions in their hearts. And as our Saviour in the Interim between Act. 1. 3. 1 joh. 2 6. his Resurrection and Ascension, whiles he walked here on the Psal. 45. 1. earth, spoke of the things pertaining to the Kingdom of God, and Nusquam origenes non ardet, sed 〈◊〉 est ardentior, quam ubi 〈◊〉. moans 〈◊〉 tractat. 〈◊〉. waited for his exaltation into heaven: So the faithful Christian (that hath his part in the first resurrection) walks in his measure, 〈◊〉 Christ walked, talks as he talked, he speaks of the things concerning the King, and therein his tongue is as the pen of a ready Writer. Of Origen it is said, that he was ever earnest, but never more than when he treats of Christ. And of S. Paul it is well observed, that when he speaketh of heaven, he useth a 〈◊〉, lofty kind of language, his speech riseth higher and higher, as 2 Cor. 4. 17. a degree above the superlative: so Phil 1. 23. to be with Hic oratio 〈◊〉 assurgit, etc. Rolloc. Christ, is far far the better: so 1 Thess. 2. 19 See how the Apostles mouth is opened, his heart enlarged, he cannot satisfy himself, nor utter his conceptions. This a Christian can do, he can sigh out a cupio dissolvi, I desire to be with Christ: whom as he more or 〈◊〉 〈◊〉 here, in the same measure he is merry; like as 〈◊〉 never sing so sweetly, as when they are 〈◊〉 in the air, or on 〈◊〉 top of trees. As when Christ withdraws his gracious 〈◊〉 and influence, he is all amort, you may take him up for a 〈◊〉 man. 〈◊〉 cries after Christ, as idolatrous Micah did after his lost Judge 18. 14. gods: And as King Edward the third having the King of 〈◊〉 prisoner here in England, and feasting him one time most 〈◊〉, pressed him to be merry, the French King answered, 〈◊〉 can we sing songs in a strange land? So the good soul is in great 〈◊〉, while Christ absents himself, and never heartily 〈◊〉, till she get home to him, till she lay hold on him, whom her 〈◊〉 loveth. Verse 22. The light of the body is the eye, etc.] Here our 〈◊〉 Saviour illustrateth what he had said before, of laying up, not 〈◊〉 earth, but in heaven, by a fit similitude. Like as the eye is the light of the whole body: so is the mind of the whole man. If 〈◊〉. 4. 9 therefore thine eye be single, that is, if thy mind be sincere: If 〈◊〉 〈◊〉. 〈◊〉. 19 have that one eye of the Spouse in the Canticles, that one heart promised in the new Covenant, set upon God alone, and not divided, and as it were cloven asunder (which is to have a heart 〈◊〉 〈◊〉 Cor. 11. 3. a heart) but minding the one thing necessary, as the main; and be not double-minded, or corrupted from the simplicity of Christ; then shall thy whole body, that is, thy whole, both constitution and 〈◊〉 be lightsome, diaphanous, transparent, as a 〈◊〉 that hath a candle in it, or as a crystal glass with a light in the midst, which appeareth through every part thereof. There will be an uniformity, aequability, ubiquity and constancy of holiness running thorough thy whole course, as the warp doth thorough the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. woof; when a double-minded man (that hath not cleansed his 〈◊〉. 〈◊〉. 8. heart, nor washed his hands of worldly lusts) is unstable and 〈◊〉 Jam. 1 8. in all his ways. Thou shalt love the Lord thy God with all thy mind, Luk. 10. 27. And with my mind I serve the Law of God, saith Paul, which he acknowledged to be spiritual, though he were carnal in part, sold under sin. The old man is still corrupt 〈◊〉. 4. 22. according to the deceitful 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 〈◊〉 23. in the spirit of your minds, in the bosom and bottom of the soul, in the most inward and subtle 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 mind earthly 〈◊〉. 3. 〈◊〉. things, and have damnation for their end) but be ye transformed Rom. 〈◊〉. 〈◊〉. by the renewing of your minds, that ye may see and prove by good experience (not by a national 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; Ezek. 44. 2. 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 entered in no mist nor water, nothing else but one thing only which is light: so at this East-gate, no mist of humane errors, 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, etc. If the light that is in thee be darkness, etc.] 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 than 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 1 joh. 2. 16. 〈◊〉. 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 Chaldeans (Job 1. 17.) fall upon the faculties of the soul, and carry them away from 〈◊〉 the right owner. The mind is filled with greater darkness than 〈◊〉 à non 〈◊〉 dicitur: & Midas ecundum Etymologiam Graecam 〈◊〉 est. can be expressed. How great is that darkness? The Prince that 〈◊〉 understanding is a great oppressor: but he that hateth covetousness, that hath not his eyes bleared and blinded with the dust of earthly-mindedness, shall prolong his days, Prov. 28. 16. So, Isa 56. 10, 11. His watchmen are blind: 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 blind, 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 Saviour's 〈◊〉, but was sufficiently provided for, yet for filthy lucre, basely sold his Master, and 〈◊〉 for thirty silverlings (the known and pitched 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 mind earthly things, they lose that light they had, and are dissipated, destroyed and come to nothing. Good therefore is the counsel of 〈◊〉, 〈◊〉 23 4. 5. 〈◊〉 fancies 〈◊〉 〈◊〉 tuos in 〈◊〉? 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 smoky corner, can see little at length. Whoredom and 〈◊〉 job 11. 17. take away the heart, saith Hosea, cap. 4. 11. as they did 〈◊〉; Amos 4. 13. they drew out his spirits, and dissolved his reason: so doth covetousness. It makes a man that he cannot see the net that is 〈◊〉 before him, which every bird can do, Prov. 1. 17. but while 〈◊〉 Aves quae vident rete 〈◊〉 〈◊〉 capiuntur, sed videntes periculum cavent. 〈◊〉. 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 Ionas, that suffered himself to be cast into the sea, that the ship with her lading might come safe to shore. How many carnal minds, like 〈◊〉 raven, fly out of the Ark of God's Church, and embrace this present world: and like the Mariners, when they found out Ionas, yet fain they would have saved him: So many will rather venture their own casting away, then cast their worldly lusts overboard. 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 〈◊〉. 21. 24, 25, 〈◊〉, what he did, for he was no baby, refused to be called the son of Pharaohs daughter, and the world's darling; and choosing rather the afflictions of Gods poor people, than the pleasures of sin for a season, he esteemed the reproach of Christ (the worst part of him) greater riches than the treasures of Egypt. And why all this? For 〈◊〉 had respect to the recompense of reward. He set his foot, as it were, upon the battlements of heaven, and there-hence looked upon Post quam in 〈◊〉 〈◊〉 assendertmus parva nobis & 〈◊〉, & 〈◊〉 etiam videntur: sit parva videbantur otium gloria 〈◊〉 cum coeium respicias. these earthly happinesses, as base and 〈◊〉, 〈◊〉 and slender, waterish and worthless. The great Cities of Campania seem, but small cottages to them that stand on the top of the Alps: the Moon covereth herself 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 carnal minds are so bedazelled and 〈◊〉) to a man that hath been in paradise with Paul, that hath already laid hold on eternal life. The moles of the earth, that are blind and cannot see far off, that have animam triticiam, a wheaten soul, with that fool in the Gospel, and know no other 〈◊〉. Hom. happiness, 〈◊〉 to have and to hold; these have their eyes blinded 15. ad pop. 〈◊〉. by the god of this world, as Isaac had his wells stopped up with 2 Pet. 〈◊〉. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Muris 〈◊〉 habentes, subterranei scilicet muris, hoc est, 〈◊〉. 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 far bigger than the whole earth: So these earthly trifles being placed near men's 〈◊〉, do so shadow and over-cloud those great and glorious excellencies that are above, that they can neither truly behold them, Gen 26. 15. nor rightly judge of them. When men travel so far into the The Poet's 〈◊〉 Plutus the god of 〈◊〉 to be 〈◊〉. South, that the sight of the North-pole is at length intercepted by the earth, it is a sign they are far from it: so is it, that men are far from heaven, when the love of the earth comes in betwixt Divites facul. tatibus 〈◊〉 alligati magis 〈◊〉 suspiciunt, quam coelum Minute Octan. 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, etc.] The Mammonists mind must needs be full of darkness, because utterly destituted of the Father of lights, the Sun of the soul: for ye cannot serve 〈◊〉 est cognatio 〈◊〉 & 〈◊〉. two Masters, God and Mammon. By Mammon is meant earthly treasure, worldly wealth, outward abundance, especially when gotten by evil arts, it cometh to be the gain of ungodliness, Gen. 37. 〈◊〉. the wages of wickedness, riches of unrighteousness, filthy 〈◊〉. When Joseph was cast into the pit by his bloody 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 irreconcilable. Amity with the world is 〈◊〉 with the Lord, Jam. 4. 4. Enmity, 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 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 Deo 〈◊〉, 〈◊〉 〈◊〉, qui 〈◊〉 vellet. Callenucius, telleth us of a Nobleman 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 Lordsday with the Christians, as if they were of both religions, 〈◊〉 〈◊〉. 〈◊〉. lib. 5. hist. 〈◊〉. in truth, they were of neither: So Ezekiels hearers sat devoutly before the Lord at his public Ordinances, and with their 〈◊〉 Euseb. lib. 3. cap. 〈◊〉. showed much love, but their heart, meanwhile, was on their halfpenny, it went after their covetousness. So the Pharisees heard Ezek. 〈◊〉 31. Christ's Sermon against the service of Mammon, and derided him: Luk. 16. 13. and while their lips seemed to pray, they were but chewing of that murthering-morsell, those widow's 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 wilderness, who set up a golden calf, 〈◊〉 than caused it to be proclaimed, To morrow is a feast to Jehovah. And such is the dealing of Exod. 32. 5. 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 than sacrifice: Rom. 6. 16. 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 special quarrel against 〈◊〉 that bless the covetous, whom the Lord abhorreth. As for 〈◊〉. 10. 3. his servants, he strictly chargeth them to 〈◊〉 their conversation without covetousness, 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 worldliness (〈◊〉 not 〈◊〉) when men oppress themselves with multiplying of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, or suffer their thoughts and affections to be 〈◊〉, 〈◊〉 taken up, with minding these things on earth, as a main hindrance 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 God's 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 〈◊〉 styles them, those miserable muck-worms, that prefer Mammon before Messias, gold before God, money before mercy, earth before heaven: as childish a weakness as that of Honorius the Emperor, that preferred a Hen before the City of Rome. 〈◊〉, saith one, is a monster, whose head is as subtle as the serpent, whose mouth is wide as hell, eyes sharp as a Lizard, scent quick as the Vulture, hands fast as Harpies, belly insatiable as a Wolf, feet swift to 〈◊〉, as a Lioness robbed of her whelps. Ahab will have Naboths vineyard, or he will have his blood. 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 See 〈◊〉 〈◊〉 〈◊〉. all the Commandments, Psal. 116. 36. And there want not those, that have drawn the covetous person thorough all the Commandments, and proved him an Arheist, a Papist, a perjurer, a 〈◊〉 of God's Sabbath, an iron bowelled wretch, a murderer, an adulterer, a thief, a false witness, or whatsoever 〈◊〉 the devil will. And can this man ever serve God acceptably? can he possibly please two so contrary masters? No: he may sooner reconcile fire and water, look with the one eye upward, and with the other eye downward, bring heaven and earth together, and gripe them both in a fist 〈◊〉 be habitually covetous and truly religious. These two are as inconcurrent as two 〈◊〉 lines, and as incompatible as light and darkness. They who bowed down on their knees to drink of the waters, were accounted unfit soldiers for Gideon: so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ, that stoop to the base love of the things of this life: 〈◊〉 discredit it both his work and his wages: 〈◊〉 Abraham would not, that ancient and valiant soldier and servant of the most 〈◊〉 God. For when Melchisedech from God had made him heir of all things, and brought him bread and wine, that is, an earnest, 〈◊〉 little for the whole, etc. he refused the riches that the King of Sodom offered him, because God was his shield, and his exceeding great reward: His shield against any such enemies as 〈◊〉 omer and his complices had been unto him, and his exceeding great reward, for all his labour of love in that or any other service, Gen 14. 18, 19, 23. with chap. 15. 1. though he received not of any man, from a thread to a 〈◊〉. Verse 25. Therefore I say unto you, Take no careful 〈◊〉, etc.] This life is called in Isaiah, the life of our hands, because it is maintained by the labour of our hands. Nevertheless let a 〈◊〉 Isa. 57 10. labour never so hard, and lay up never so much, his life 〈◊〉 not in the abundance of the things that he possesseth, saith our 〈◊〉, Luk. 12. 15. and therefore bids, take heed and beware of covetousness. There is in every mothers-childe of us, a false presumption of selfsufficiency in our own courses, as if we, by our own diligence, could build the house. The devil's word is proved too true. He said we should be like Gods: which as it is false in respect of divine qualities resembling God, so is it true in regard of our sinful 〈◊〉: for we carry the matter for most part, as if we were petty gods within ourselves, not needing any higher power, This selfconfidence, the daughter of unbelief, and mother of carking care, and carnal thoughtfullnesse, our Saviour 〈◊〉 by many argument's 〈◊〉 and 〈◊〉. Take no thoughtful 〈◊〉 for your life, what ye shall eat, etc. The word here used in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original, signifieth sometimes a commendable and Christian care, as 1 Cor. 7. 33, 34. He that is married careth how to please his wife: Likewise she careth how to please her husband. It implieth a dividing of the mind into divers thoughts, casting this way, and that way, and every way how to give best content. And 〈◊〉 should be all the strife that should be betwixt married couples: This is the care of the head, the care of diligence, called by the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But there is another sort of 〈◊〉 here spoken against, as unwarrantable and damnable; the care of the heart, the care of 〈◊〉, a doubtful and carking care, joined with a fear of future events, a sinful solicitude, a distracting and distempering care, properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it tortures and tears asunder the mind with anxious impiety, and fretting impatiency. This maketh a man, when he hath done his utmost endeavour, in the use of lawful means, for his own provision or preservation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to sit down, and with a perplexed heart sigh out. Sure it will never be: sure I shall die a beggaer; be utterly 〈◊〉, etc. Surely I shall one day perish by the hand of Saul: were it not better for me to shift for myself, and to 〈◊〉 speedily into the land of the Philistims, 1 Sam. 27 1? A sinful consultation, for had not God promised him both life and Kingdom after Saul? Psal. 1 16. 〈◊〉. but he said (very wisely) in his hasty fear. All men are liars, Psal. 31. 21. Prophets and all. And again; I said in my sudden haste, I am cut off. What ye shall eat, or what ye shall drink, etc.] I would have you without carefulness about these things, saith the Apostle, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ye may sit close to the Lord without distraction. And again, In nothing be careful. How then? Why, make your requests known to 1 Cor. 7. 32, 35. God in prayer, as children make their needs known to their parents, whom if they can please, they know they shall be provided for. Little thought do they take where to have the next meal or Phil. 4. 6. 7. 〈◊〉. the next new 〈◊〉, neither need they. 〈◊〉 but we have prayed, and yet are to seek. 〈◊〉. Sol. Add to your prayer, supplication, saith the Apostle there, strong cries out of a deep sense of our pressing necessities, and then see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉. what will come of it. I have done so to my poor power: and yet it 〈◊〉. To thy supplication add thanksgiving for mercies already 〈◊〉, 〈◊〉. saith he, Thanksgiving is an artificial begging. See 〈◊〉 〈◊〉. in thy most careful condition wherefore to be thankful. Praise God for what you have had, have, and hope to have. What will follow upon this? 〈◊〉. Sol What? The peace of God 〈◊〉 passeth all understanding, shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep as 〈◊〉 a guard or 〈◊〉 your hearts from cares, and minds from fears, in Christ Jesus. This shall be the restful success 〈◊〉 your prayers and praises. And is it not good that the heart be 〈◊〉 with grace rather than the body forced with meats. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brave letters, and how full of life, were written by Luther to 〈◊〉, afflicting himself with continual cares, what would be 〈◊〉 issue of the Imperial Diet held by Charles the fifth, and 〈◊〉 States of Germany at Ansborough, about the cause of 〈◊〉 Gospel? Ego certè oro pro te, saith he, & doleo te, 〈◊〉 simam curarum hirudinem, meas preces sic irritas facere. I 〈◊〉 for thee, and am troubled at it, that thou, by troubling thyself 〈◊〉 unnecessary cares, makest my prayers of none effect for thee. 〈◊〉 after many sweet consolations, mixed with reprehensions, he 〈◊〉cludes. But I write these things in vain, because 〈◊〉 thinkest to rule these things by reason, and killest thyself 〈◊〉 . immoderate cares about them: not considering, that the 〈◊〉 Christ's, who as he needs not thy counsels, so he will bring about 〈◊〉 own ends without thy carefulness, thy vexing thoughts, 〈◊〉 heart-eating fears, whereby thou disquietest 〈◊〉 self 〈◊〉 measure. Is not the life more than meat, & c?] And shall he that hath given us that which is greater and better, deny unto us that which is less and worse? Shall we believe God's promises in the 〈◊〉, but not God's providence in the means: as the Disciples 〈◊〉 they 〈◊〉 forgotten to buy bread, and as Abraham in the case 〈◊〉 promise of issue of his body? Excellent is that of the Apostle, He that spared not his own son, but delivered him up for us all, 〈◊〉. 〈◊〉. 2. how shall he not with him also freely give us all things? Whereupon 〈◊〉. 8 32. St Bernard, Qui misit unigenitum, immisit spiritum, 〈◊〉 vultum, quid tandem tibi negatur us est? And to like 〈◊〉 . S. Hierome: Never think, saith he, that God will deny thee any thing, whom he inviteth so freely to feed upon the fatted calf. Verse 26. Behold (or cast your eyes upon) the fowls of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. air] Look upon them 〈◊〉, consider them wisely, learn of them carefully, to cast away carnal caresullnesse, and to cast all your care upon God, who careth for them, how much more for you? Ask now the fowls of the air, and they shall tell thee, saith 〈◊〉 12. 7. Job, that there is a reward for the righteous, and a God that judgeth in the earth. As he made them at 〈◊〉 for his own glory (that we might admire his workmanship in their multitude 〈◊〉 variety of colours, 〈◊〉 and taste, 1 Cor. 15 39) and for our both use and 〈◊〉: so he knows them all, Psal. 50. 11. and maintaineth them: 〈◊〉 both for their use, Ps. 147. 9 and delight, Psal. 104. 12. 〈◊〉 us wisdom beyond them, Job 37. 11. and yet setting us to 〈◊〉 to them, to learn dependence upon God, both for 〈◊〉 from evil, Matth. 10. 29. and for provision of good, as here, 〈◊〉 job 39 16. He taketh care of the Ostriches young ones, and of 〈◊〉 young Ravens that cry unto him, Psal. 147. 9 They are fed of God, when forsaken of their dams, and left bare and destitute: Aristot. hist. 〈◊〉 out of their dung, and carrion, brought before to the nest, 〈◊〉 〈◊〉 〈◊〉. 9 a worm, which creepeth to their mouth and feedeth them. 〈◊〉 31. They sow not, neither do they reap, etc.] They take no care, nor 〈◊〉 any to care for them, as Geese, Hens, and other tame pullen; 〈◊〉 yet they are provided for, we see. And oh that we would see, 〈◊〉 our Saviour here enjoins us, and behold not only the fowls of 〈◊〉 air, but the clouds above them, and other heavenly bodies! 〈◊〉 one asked 〈◊〉, where he could be safe and at quiet? 〈◊〉 coelo, said he. And to Pontanus the Chancellor of Saxony, Scultet. 〈◊〉. 〈◊〉 propunds to be viewed and weighed by him, that most 〈◊〉 arch-work of heaven, resting upon no posts nor pillars, and yet In Epist. 〈◊〉 fast for ever and ever, merely upheld by the mighty hand Non decidentes, 〈◊〉 velut 〈◊〉 〈◊〉 nobis 〈◊〉 〈◊〉 〈◊〉. Luth. of God. The clouds also, as thin as the liquor contained in them; 〈◊〉, saith he, how they hang and move, though weighty with their burden; they salute us only, or rather threaten us, and vanish we know not whether. These things would be thought on, that God may be the better rested on. 〈◊〉 not ye of doubtful mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . saith our Saviour, live not in careful suspense, hang not as meteors in the air, betwixt heaven and earth, uncertain whether to keep Luk 12 29. explained. your standing, or shall to the ground, to trust God, or otherwise as 〈◊〉 〈◊〉 volunt, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & quasi 〈◊〉 teneant. 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 eorum 〈◊〉 〈◊〉 〈◊〉 vero altquo modo 〈◊〉 gisse Magir. 〈◊〉. you can, to make sure for yourselves. Meteors are matters that few men can tell what to make of. Aristotle himself 〈◊〉, that he knew little of many of them. And as little can the distrustful person 〈◊〉, what to make of those infinite projects, and discourses in the air, that he 〈◊〉 frames for the compassing of his desires. When, he needs but either to look up to the birds, or down to the 〈◊〉, and learn, that if God feed and clothe them without 〈◊〉 their care and pains, surely he will much more provide for his people that rely upon him, and with their reasonable pains and moderate care do 〈◊〉 his providence. Shall the great housekeeper of the world, water his 〈◊〉, prune his plants, fodder his cattle, and not feed and clothe his children? Never think it. God provided for the necessity and comfort of the unrèasonable 〈◊〉 ere he made them: 〈◊〉 for the beasts, and light for all 〈◊〉 and moving creatures, and all for 〈◊〉, for the man in 〈◊〉 especially. Compare P 〈◊〉 8. 45. with Heb. 2. 6, 7, etc. and it 〈◊〉 appear, that whatsoever is spoken there of man is applied to Christ; and so is proper to the Saints, by 〈◊〉 of their union with Christ. In which respect, saith one, they are more 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. than heaven, Angels, or any creature: and shall these want food and raiment? Verse 27. Which of you by taking thought, can add one cubite 〈◊〉 〈◊〉 stature?] And as little able are we (though we take never so much care and pains) to add 〈◊〉 mite to that dimension of our 〈◊〉, which God by his wise and powerful providence 〈◊〉 allotted unto us. Every man shall have his statute-measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slint and proportion in his estate, as well as in his stature, to the 〈◊〉 12 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. which he shall come and not exceed. All carking care therefore is bootless and unprofitable. Men may eat up their hearts thereby, and trouble their houses, Prov. 15. 27. (what with labour, 〈◊〉 what with passion, a covetous man and his household never live at 〈◊〉, all is continually on a tumult of haste and hurry) 〈◊〉 cannot add any thing to their 〈◊〉 or 〈◊〉, much I 〈◊〉 to 〈◊〉 spiritual growth, which is hereby exceedingly hindered and hidebound: as we see in the 〈◊〉 〈◊〉, the 〈◊〉 young Pharisee, and those other, that being called to be Christ's disciples, were so taken up with the care of their worldly 〈◊〉, that they could find no present 〈◊〉 to follow Christ. Verse 28. 〈◊〉 the 〈◊〉 of the 〈◊〉.] Contemplate 〈◊〉, saith Luther: Understand them well, 〈◊〉 Erasmus: Learn 〈◊〉 they grow, saith Beza: Hang upon these fair flowers, with the 〈◊〉 Bee, till 〈◊〉 have sucked some sweet meditation out of them. 〈◊〉 quomo. 〈◊〉, etc. God is to be seen and admired in all his wondrous works. A skilfall Artificer takes it ill, that he sets forth a curious piece, and no man looks at it. There is not a slower in the whole field (the . word here rendered Lilies, signifieth all sorts of flowers) but 〈◊〉 forth God to us 〈◊〉 lively colours. 〈◊〉 to 〈◊〉 〈◊〉, is to incur the . curse he hath 〈◊〉 against such, 〈◊〉 regard not the work of the Lord, that is, the first making, Neither consider the operation of his hands, that is, the wise disposing of his creatures, for our 〈◊〉 〈◊〉. 5. 〈◊〉. explained. and benefit. A godly Ancient being asked by a 〈◊〉 Philosopher, how he could contemplate high things, sith he had no Anton. Erem. upud de 〈◊〉 Clrist. l b 1. & 〈◊〉. lib 8. c. 40. books? Wisely answered, That he had the whole world for his book, ready open at all times, and in all places, and that therein he could read things divine and heavenly. A Bee can suck honey out of a flower, that a fly cannot do. Our Saviour could have pointed us to our first parents clothed, and Elias fed, the Israelites both fed and clothed extraordinarily by God in the 〈◊〉. Never Prince was so served in his greatest pomp; not Solomon in all his royalty, as they. But because all men have not faith to believe that miracles shall be wrought for them, he sendeth us to these more ordinary, and more easy instances of Gods bountiful and provident care of birds and lilies; that in them (as in so many optic glasses) we may see Gods infinite goodness, and be confident. They toil not, neither do they spin.] This is the sluggards posy. Neque laborant, 〈◊〉 〈◊〉 Imp. How much 〈◊〉 that Emperor who took for his Motto, 〈◊〉: Let us be doing. God made not man to play, as he hath done Leviathan, but commandeth him to sweat out his living. This was at first God's ordinance in paradise, that his store-house should be his workhouse, his pleasure, his task. After Gen. 2. 15. the fall, it was enjoined as a punishment. So that now man Gen. 3. 19 is born to travel, and must labour with his own hands, neither eating Job 5. 7. the bread of idleness, nor drinking the wine of violence. That Monk Ephes. 4. 28. that laboureth not with his hands, is a thief, saith an Ancient: Hist. Tripart. Is a body-louse, sucking the blood of others, saith a Neoterick: Ezek. 18. 18. he shall die in his iniquity, saith God, because he hath not done good Hic 〈◊〉 est Vacia. among his people, He buried himself alive, as 〈◊〉 Vacia in Seneca, he shall be buried with the burial of an Ass, when he is dead: Jer 22 19 he shall hear, O thou wicked and slothful servant, when he riseth again Mat. 25. 26. at the last day. God puts no 〈◊〉 between 〈◊〉 and Nequaquam, an idle, and an evil servant. This made M. Calvin answer his friends with some indignation, when they admonished him, for his healths-sake, to forbear studying so 〈◊〉, Quid? Vultis ut Dominus 〈◊〉 me otiosum inveniret? Beza in vita Calvin. What? Would you that Christ when he cometh should find me idle? Verse 29. And yet I say unto you, that even Solomon in all his glory.] In all his bravery, which doubtless was very great, in the day of his espousals, especially, when his mother crowned him, 〈◊〉. 3. 〈◊〉. Herod's cloth of silver did so dazzle the people's eyes in a Sun-shine-day, that they deified him. Alcisthenes' the Sybarites cloak, Act 〈◊〉. was sold to the Carthaginians by Dionysius for 120. talents. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demetrius King of Macedon had a robe royal so stately and costly, that none of his successors would wear it, for avoiding of envy. There is no doubt but Solomon's roy all robes were very sumptuous, 〈◊〉. being so mighty and wealthy a Monarch. Great ones may go arrayed according to their state: and they that are in King's houses 〈◊〉 softs. Yet is it reckoned as a fault in the rich man, Luk 16. 19 Mat. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 18. that he was often clothed in purple and fine linen; and God threateneth to punish even Princes, and Kings children, and all other such as are clothed with strange apparel. The Jews for 〈◊〉 the Chaldaean habit, were soon after carried captive into Chaldea, Ezek. 23. 15. And what heavy things are thundered against those curious dames of Jerusalem by the Prophet Isaiah, who being himself a Courtier, inveighs as punctually against that 〈◊〉 vanity, as if he had lately viewed the Lady's wardrobes. 〈◊〉 Saviour finds fault with the Scribes that loved to go in long clothing, Mark 12. 38. And S. James with those Christians that would fawn upon a gold ring, and a goodly suit, Jam. 2. 2. In the year 1580. great ruffs with huge wide sets, and cloaks reaching almost to the ankles, no less uncomely than of great expense, were 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 bern. restrained here by proclamation, saith M. Camden. And need we not the like 〈◊〉 now, when so many Prodigals turn rents into 〈◊〉, and lands into laces, Singulis auribus bina aut terna dependunt patrimonia, as Seneca hath it, hang two or three patrimonies 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. at their ears, a pretty grove upon their backs, a reasonable Lordship, or living about their necks. This is far from that humility, wherewith S. Peter would have young men clothe themselves; and from that meek and quiet spirit, wherewith, saith he, the holy women of old adorned themselves, not with plaited hair, and golden abiliments, 1 Pet 3. 3, 4. Cyprian and Austin say, that superfluous apparel is worse than whoredom: because whoredom only corrupts chastity, but this corrupts nature. 1 〈◊〉. 5. 5. Verse 30. The grass of the field, which to day is, and tomorrow 〈◊〉 cast into the oven.] A fit resemblance of all outward things, the subject of our carking cares, likened (when they are at best) to the flower of grass, Isa. 40. 6. The Sun is no sooner risen, saith S. James, with a burning heat, but it withereth the grass, and 〈◊〉. 1. 10, 11. the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways, his riches cannot ransom him. But as grass, when ripe, withereth, and is carried away, either by the teeth of beasts, or hands of men: so are all, by impartial death. And as the scythe with a few strokes, mows down thousands of piles and forms of grass; so do Gods judgements millions of men, Psal. 9 17. Prov. 11. 21. And as grass is to day a flourishing field, to morrow cast into the oven: so are the greatest into their graves (if not into that burning fiery furnace) than when they are in their prime and pride, in their greatest flourish, in the ruff of all their jollity: as the rich fool, therefore a fool, because he stuck his clothes with these flowers of the field, these fading felicities, and thought himself thereby become Act. 8. 9 (as Simon Magus) some great one. Contrarily S. James makes it a sign of a convert, that though of high degree in the Jam. 1. 10. expounded. world, yet he is herein made low, that he hath low thoughts of these low things, which he seeth to be mutable and momentary, as the flower of the grass; and bids him rejoice in that he is exalted, Animo magno 〈◊〉 magnum. in that he is now made a greater man ever since; being converted he is become too big for these petty businesses: As a man grown up, delights to deal in lands, and lays by his Cherry-stones. But we pity that want of wit which maketh the mind run on babbles, but never think on aught substantial. O ye of little faith.] Ye petty fidians, ye small faiths. Unbelief is that root of bitterness, whence carefulness springeth. Hence it was, that the Heathen so abounded in it. Strive we therefore to a full assurance of faith and hope: so shall we roll ourselves upon God for all things needful to life and godliness. Faith fears Fides famen 〈◊〉 〈◊〉. no famine, it quelleth and killeth 〈◊〉 fear: but awful dread, it breedeth, feedeth, fostereth and cherisheth. When a man can say Hier. ex Tert. with Abraham, God will provide, he will be out of fear and doubt: when he can believe not only God's promise, but his providence, as David, 1 Sam. 26. 10, 11. Verse 31. Therefore take no careful thought, etc.] From the forenamed grounds. Our Saviour here resumeth and enforceth the Cic. Tusc. 4. former exhortation. Sollicitudo est aegritudo cum cogitation, saith the Orator. Carefulness is a tormentful plodding upon businesses. It is, say Divines, 〈◊〉 act of fear and distrust, taking up not only the head, but chiefly the heart, to the very dividing and disturbing thereof: causing a man inordinately and over-eagerly to pursue his desires, and to perplex himself like wise with 〈◊〉 and 〈◊〉 thoughts about success. Now our Lord Christ would have none of his servants to care inordinately about any thing, but that, when they have done what they can in obedience to him, they should leave the whole matter of good or evil success to his care. To care about the issue of our lawful endeavours, is to usurp upon God, to trench far into his prerogative divine, to take upon us that which is proper to him. And it is no less a fault to invade God's part, then to neglect our own. Add hereunto, that God out of his wise justice, ceaseth caring for such an one, and because he will not be beholden to God to bear his burden, he shall bear it alone, to the 〈◊〉 of his back, or it least, till he is much bowed and 〈◊〉 under it. If we 〈◊〉 such as will put no trust in us, but love to stand upon their own ground, we give them good leave: as contrarily, the more we see ourselves trusted to, 〈◊〉 more 〈◊〉 〈◊〉 is careful for them that stay upon us. Thus it is with 〈◊〉 heavenly Father. Saying, what 〈◊〉 we eat? 〈◊〉] Our Saviour by these distrustful. Questions, graphically expresseth the condition of 〈◊〉 〈◊〉, their endless projects and discourses in the air. They are full of words, and many questions, what they 〈◊〉 do, and how they and theirs shall be provided for? They haven ver done, either 〈◊〉 themselves, or consulting to no purpose, in things that either cannot be done at all, or not otherwise. And so some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand that of our Saviour, Luk. 12 29. Hang not in doubtful suspences; after he had brought in the rich fool, vers. 17. reasoning and saying, What shall I do, etc. And Solomon brings in such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 See M Harris on Mat. 5 7. And M. Pen. 〈◊〉 on Eccl. 〈◊〉. 1. another fool, full of words, and he recites his words, A 〈◊〉 cannot tell 〈◊〉 shall be, and what shall be after him, who can tell? Eccles. 10. 14. And in the next Chapter, ver. 1. and so forward, he makes answer to many of these men's 〈◊〉 queries and 〈◊〉, when moved to works of mercy. Old men specially are 〈◊〉 of this weakness, who are apt to cark, because they 〈◊〉, saith Plutarch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that they shall not have enough to keep them, and bring them well home, as they call it; whence some conceive that covetousness is called, The root of all evil, 1 Tim. 6. 10. because as there is life in the root, when no sap in the branches: so covetousness oft liveth, when other vices die and decay. It groweth, as they say, the Crocodile doth, as long as he liveth. Verse 32. For after all these things do the Gentiles seek.] With 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whom if you should symbolise in sins, or not exceed in virtue, it were a shame to you. They studiously seek these things, they seek them with all their might; as being without God in the world, and A 〈◊〉 and busy kind of enquiry is 〈◊〉. therefore left by him to shift for themselves. When we observe a young man toiling and moiling, running and riding, and not missing a market, etc. we easily guess and gather that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fatherless and friendless, and hath none other to take care for him. Surely this immoderate care is better beseeming infidels 〈◊〉. z. that know not God, but rest wholly upon themselves, and their own means, than Christians, who acknowledge God most wise and all-sufficient to be their loving father. As we differ 〈◊〉 Heathens in profession, so we should in practice: and a gross business it is, that Jerusalem should justify Sodom, and it should be said unto her, Neither hath Samaria committed half of thy sins, but thou hast multiplied thine abominations more than they, Ezek. 16. 51. Such as have hope in this life only, what marvel if 〈◊〉 labour their 〈◊〉 to make their best of it. Now many of the poor Pagans believed not the immortality of the soul, and those few of them that dreamt of another life beyond this, yet 〈◊〉 of it very 〈◊〉, and scarce believed themselves. Socrates the wisest of 〈◊〉 〈◊〉 〈◊〉 meli 〈◊〉 Dij immortales 〈◊〉: hominem quidem arbitror soire ne 〈◊〉. Plato & 〈◊〉. Heathens spoke thus to his friends at his death: the time is now come that I must die, and you survive: but whether is the better of these two, the gods only know, and not any man living; that's mine opinion. But we have not so learned Christ; neither must we do as Heathens and alients from the Commonwealth of 〈◊〉: 〈◊〉 now in Christ 〈◊〉, we who sometimes were far 〈◊〉. 2. 16, 18 off, are made nigh by his blood, and have an access through him by one spirit, to the 〈◊〉. For your heavenly Father knoweth that ye have need of all 〈◊〉 things.] Not with a bare barren notional knowledge, but with a fatherly tender care to provide for his own in all their necessities: which who so doth not, he judgeth him worse than an infidel. We need not be careful of our maintenance here in our 〈◊〉 and none-age, nor yet for our eternal inheritance, when we come to full age. We are cared for in every thing that we need, and that can be good for us. Oh happy we, did we but know our happiness! How might we live in a very heaven upon earth, could we but live by faith, and walk before God with a perfect heart? He made himself known to be our gracious and 〈◊〉 father before we were born. And did we but seriously consider who kept and fed us in our mother's womb, Psal. 22. 9, 10. when neither we could shift for ourselves, nor our 〈◊〉 do aught for us, how he filled us two bottles with milk, against we 〈◊〉 〈◊〉 the light, bore us in his arms as a nursing-father, Numb. 11. 13. fed us, clothed us, kept us from fire and water, charged his Angels with us, 〈◊〉 all winds to blow good to us, Cant. 4. 16. all creatures to serve us, Hos, 2. 21, 22, 23. and all occurrences to work together for our good, how could 〈◊〉. 8. 18. 〈◊〉 but be confident? Why art thou so sad from day to day? and what is it thou 〈◊〉 or needest? Art not thou the King's son said Jonadab to Amnon, say I to every godly Christian. Profane 〈◊〉 〈◊〉. 13. 4. 〈◊〉 could go to his father for a child's portion; so could the Prodigal, 〈◊〉 a 〈◊〉; and had it. Every child of God shall 〈◊〉 a Benjamins' portion here, and at length power over all 〈◊〉, Revel. 2. 26. and possession of that new heaven and new earth; wherein dwelleth righteousness, 2 Pet. 3. Either 〈◊〉 disclaim God for your Father, or else rest confident of his fatherly provision. Certa mihi spes est quod vitam qui dedit, idem 〈◊〉 〈◊〉 〈◊〉. Et velit, & possit suppedit are cibum. God that giveth mouths, will not fail to give meat also. Verse 33. But seek ye first the Kingdom of God and his 〈◊〉.] That, as the end, 〈◊〉, as the means: for grace is the way to glory, 〈◊〉 to happiness. If men be not 〈◊〉, 〈◊〉 no heaven to be had; as if they be, they shall have heaven and earth too: for 〈◊〉 〈◊〉 the promise of both lives; and godly men, in Scripture, (Abraham, Job, David, others) were 〈◊〉 then any: and so men might be now, if they would be as Bonus 〈◊〉 Constant. mag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. godly. The good God had furnished Constantine the great with so many outward blessings, as scarce any man durst ever have desired, saith S. Austin. He sought God's Kingdom first, and therefore other things sought him: and so they would do us, did we 〈◊〉 run the 〈◊〉 method. Riches and honours, delights and 〈◊〉, 〈◊〉 and length of days, seed and posterity are all entailed upon 〈◊〉. The wicked, In the fullness of his sufficiency is 〈◊〉 〈◊〉, Job 20. 22. when the godly in the fullness of their 〈◊〉. 3. 16, 17. straits are in all-sufficiency. Oh who would not then turn spiritual 〈◊〉. 28. 〈◊〉. 〈◊〉. 2, 〈◊〉. purchaser, and with all his gettings, get godliness? Seek 〈◊〉 〈◊〉 〈◊〉 animi. ye first the Kingdom of God, saith Divinity; Seek ye first the good things of the mind, saith Philosophy, Caetera aut aderunt, 〈◊〉. 〈◊〉 certè non oberunt. But our 〈◊〉 over-valuing of earthly things, and underprizing of 〈◊〉, is that that maketh us so 〈◊〉 careful in the one, and so wretchlesly affected in the other. The lean kine eat up the fat, and it is nothing seen by them. The strength of the ground is so spent in nourishing weeds, 〈◊〉, or corn of little worth, that the good 〈◊〉 is pulled down; choked or 〈◊〉. Earthly 〈◊〉 sucketh the 〈◊〉 of grace from the heart, as the Ivy doth from the Oak, and 〈◊〉 it 〈◊〉. Correct therefore this ill humour, this choak-weed: cast away this clog, this thick clay, that makes us like 〈◊〉 〈◊〉 woman in the Gospel, that 〈◊〉 〈◊〉 of a spirit 〈◊〉 years could not look up to heaven. And learn to covet Luk. 13. 11. 〈◊〉 things, labour for the meat that perisheth not. Lay hold 〈◊〉 〈◊〉 life, what 〈◊〉 you let go. 〈◊〉 things are, Nec vera, nec vestra, 〈◊〉 and momentary, mixed and infected with care in getting, fear in keeping, grief in losing: 〈◊〉, 〈◊〉 are insufficient and unsatisfactory, and many times prove 〈◊〉 of vice, and hindrances from heaven. Spiritual things 〈◊〉 in 〈◊〉 facit 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉. on the other side, are solid and substantial, serving to a life that 〈◊〉 supernatural and supernal. They are also certain and durable, 〈◊〉 prodi, nec perdi, nec eripi, nec surripi possunt. They are sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉, a continual feast, 〈◊〉 〈◊〉, or the least 〈◊〉; they serve to and satisfy the soul; as being the gain 〈◊〉. 〈◊〉. 〈◊〉. of earth and 〈◊〉, and of him that filleth both. Seek ye therefore first, etc. Our Saviour, in his prayer, gives us but one petition for temporals, five for spirituals, to teach us this 〈◊〉. Scipio went first to the Capitol, and then to the Senate, 〈◊〉 〈◊〉 26. etc. 〈◊〉. l. 〈◊〉. c. 1. And all these things shall be addod unto you.] They shall be cast in as an overplus, or as those small advantages to the main bargain, as 〈◊〉 and packthread is given, where we buy spice & fruit, 〈◊〉 〈◊〉 bargain. These follow God's Kingdom, as the black guard do the Court, or as all the revenue and 〈◊〉 doth some great Lady, that one 〈◊〉 wedded. The night of Popery shall shame such as think much of the time that is spent with and for God: for in their 〈◊〉 〈◊〉 they were wont to say, Mass and meat hinders no man's 〈◊〉. It would be a great 〈◊〉 of mind, if the King should say to us for ourselves, 〈◊〉 same that David did to Mephibosheth, Fear not, for I will surely show thee kindness, and thou shalt surely eat bread at 1 〈◊〉. 9 7. my table continually: Or if he should say to us for our children, 〈◊〉 David did to Barzillas the Gileadite concerning 〈◊〉 〈◊〉 shall go over with me, and I will do to him that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seem good unto thee: and whatsoever thou shalt require of me, 〈◊〉 〈◊〉 I do 〈◊〉 thee; Hath not God said as much here as all this, and shall we not trust and serve him, cleave to him, and rest on him without fear or distraction? Verse 34. Take therefore no thought for the morrow] The Lord Christ, well knowing which way our heart hangs, and pulse 〈◊〉, beats much upon this string, drives this nail home to the head. When things are over and over again repeated and inculcated, it imports. 1. The difficulty. 2. The necessity of the duty. 3. Our utter 〈◊〉, or at least, dulness to the doing of it. How hardly we come off with God in this most necessary, 〈◊〉 much neglected duty, who knows not, feels not, bewails 〈◊〉. The world is a most subtle, sly enemy: and by reason of her 〈◊〉 neighbourhood, easily and insensibly insinuates into us, and 〈◊〉 the best hearts. Our Saviour saw cause to warn his Disciples of the cares of life: and where was Thomas, when 〈◊〉 appeared to the rest of the 〈◊〉, the doors being shut, 〈◊〉 either lurking for fear of the Jews, (in probability) or packing up, and providing for one, now that his Master was 〈◊〉, and taken from him? What ever the cause was, the effect was woeful, Joh. 20. 24, 25. And albeit in both Testaments (as 〈◊〉 observeth) 〈◊〉 in 〈◊〉 〈◊〉. the Saints of God have been noted to be subject to divers infirmities, yet none tainted with this enormity of 〈◊〉. Yet St John saw cause to say to those that were Fathers also: Love not the world, nor the things that are in the world. And . David prays heartily, Incline my heart to thy Testimonies, and not 〈◊〉. 119 36. to covetousness. Satan will be busy with the best this way, as he was with our Saviour himself: he knew it a most prevailing bait. And when this would not work, he fleeth from him, as despairing of victory. Be sober therefore (in the pursuit and use of these earthly things) and watch, for your adversary the devil watcheth you a shrewd turn by them. They are so near and so natural to us, that, through Satan's policy and malice, when we think upon them (that we may the better learn to flee, and slight them) they stick to our fingers, when we should throw them away: they catch us when we should flee from them: they come over us with feigned words usually; 2 Pet. 2. 3. To hide our faults from the view of others, or subtle thoughts and evasions, to blindefold the conscience, with colour of Christ, necessary care, etc. Whence it is called, cloaked and coloured covetousness, 1 Thes. 2. 5. A Christian-hath ever God for his chief end, and will not, deliberately, forgo him upon any terms: He errs in the way, thinking he may mind earthly things, and keep God too: so being ensnared with these worldly lime-twigs: (like the silly bird) before he is aware, the more he struggleth, the more he is entangled and disabled. All this, and more than this, our Saviour well 〈◊〉: and therefore reiterates his exhortation, and sets it on with so many Arguments. Care not for the morrow, etc. In a letter to M. Philpot. I will be careless according to my name, said that Martyr John Careless: for now my soul is turned to her old rest again, and Act. and Mon. fol. 〈◊〉. hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord, who careth for me, etc. And Bishop Hooper in a letter to certain good people taken praying in Bow-Church-yard, and now in trouble, writeth thus. Read the second Chapter of Luke: there the shepherds, that watched upon their sheep all night, 〈◊〉 as they heard Christ was borne at Bethlehem, by and by they went to seek him. They did not reason, nor debate with 〈◊〉. 〈◊〉. themselves, who should keep the wolf from the sheep in the meantime: but did as they were commanded, and committed their sheep to him, whose 〈◊〉 they obeyed: so let us do, now we be called, commit all other things to him that calleth us. He will take heed that all things shall be well: he will help the husband, comfort the wife, guide the servants, keep the house, preserve the goods: yea, rather than it shall be undone, he will wash the dishes, and rock the cradle. Cast therefore all your care upon God, etc. Judaea (as one hath well observed,) lay utterly waste for 70 years. Insomuch that after the slaughter of Pemble, on 〈◊〉. 7. 14. 〈◊〉, when all, man woman and child, fled into Egypt, there was not a jew 〈◊〉 in the Country. Neither find we any colonies sent thither, or any displaced to make room at their 〈◊〉. A wonderful providence, that so pleasant a Country, left destitute of inhabitants, and compassed about with such warlike Nations, was not invaded, nor replanted for 70. years' 〈◊〉: but the Land kept her Sabbaths, resting from tillage, etc. and God kept the room empty, till the return of the naturals. jeremy, immediately after he had foretold the captivity, and the Chaldeans were now besieging the City, was bidden to buy a field of his uncle's son; Which also he did, weighing him the money, and 〈◊〉 the evidences: for although it might seem an ill time to make a purchase, yet he took no further care, then to trust God who had said, Houses, and fields, and vineyards, shall be possessed again 〈◊〉 this Land. Now God's promises, he knew, were the 〈◊〉 freehold: jer. 32. 15. So in every seventh years rest, the people were taught to depend on God's providence, by 〈◊〉. For though the owner of the field might gather, even on that year, for the maintenance of himself and family, 〈◊〉. 25. 6. yet he was neither to so we his field, thereby to greaten his harvest, nor to hedge his field, or lock up his vineyard. For the morrow shall take thought for the things of itself] That is: the providence that brings the day, shall also 〈◊〉 new 〈◊〉 to comfort us over all the evils of the day. First, no man is sure of life till to morrow, thou knowest not what this great-bellied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. day may bring forth. Petrarch tells of a good old man, that being invited to a feast the next day, answered: If you would have any thing with me now, here I am: what's to be done to morrow, think on't you that have time afore 〈◊〉, Ego enim, a multis annis, 〈◊〉 non habui: For I have not had, for these many years, 〈◊〉 〈◊〉. 〈◊〉. 3. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. morrow to dispose of. Young men, he knew, may die, old men must die. 〈◊〉 mors in junuis, adolescentibus in insidijs, saith Bernard. Old men may say as job 17. 1. My breath is corrupt, my days extinct, the graves are ready for me. The young man, as job 16. 22. When a few years (perhaps a few hours) are come, I shall go the way whence I shall not return. Secondly, grant a man had a lease of his life, as Hezekiah had, yet who seeth it not to be extreme folly, to anticipate 〈◊〉 cares and combers before they come, yea even those of the next day: seeing they will come time enough to our sorrow, though we send not for them by our 〈◊〉 fore. thoughts, and so redoubles our vexation? It is possibe we may never feel the evils we fear. God may repent upon our repentance, and 〈◊〉 better to us then our 〈◊〉. And therefore what a 〈◊〉 is it, to undergo certain trouble and care about 〈◊〉? Or if they shall happen, we may have 〈◊〉 to foresee them, but no power to prevent them: and therefore to vex 〈◊〉 selves before they come, is to be miserable before the time. It is excellent 〈◊〉, 〈◊〉, that Solomon 〈◊〉 us in this case: 〈◊〉 the 〈◊〉 of God: for who can make 〈◊〉 〈◊〉 that he hath made crooked? In the day of prosperity be joyful, make the best of thy present comfort, but in the day of adversity consider: God also hath set one against the other, to the end that Eccles. 7. 14. man should find nothing after him, to wit, of those things that may come upon him in the course of his life, and aftertimes. He cannot, by wit foresee, or by policy prevent ensuing changes. Therefore it is a great part of his wisdom, to let certain, and inevitable evils sleep, and keep in their 〈◊〉 till the time appointed; and not to make himself a thousand times miserable by one 〈◊〉 misery. Let us manage the affairs, and master the 〈◊〉 of the present day; and not, by too much fore-thoughtfulnesse, and painful preconceit, suffer feigned or future evils before 〈◊〉 seize upon us. I grant that a 〈◊〉, Christian, provident care and forecast, is both convenient and commanded, both for provision of 〈◊〉, and prevention of dangers. See 1 Tim. 5. 8. 2 Cor. 12. 14. we read Revel. 6. 6. A measure of wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 a penny etc. The word signifieth properly, such a measure of 〈◊〉, as was usually allowed for a day to servants. Hence that speech of Phithagoras, Super Chaenice non sedendum. Rest not in the provision that sufficeth for the day; but take care for the 〈◊〉. But this lawful care of necessaries, both for ourselves and ours after us, Prov. 13. 22. (such as was that of jacob for his own house, Gen. 30. 30. And that of the good huswife, Prov. 31. 15, 21.) is not distressful, but 〈◊〉, 〈◊〉 〈◊〉 by. God, who sendeth us to the pismire, to learn this care of hereafter, Prov. 6. 6. Sufficient to the day is the evil thereof] The strongest mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. labour improb 〈◊〉. best composed, is weak enough to 〈◊〉 the brunt and encounter of every day's 〈◊〉. whereof he is sure to have his back-burden. Troubles without, and terrors within, are the Saints 〈◊〉 here. And what day shines so fair over them, wherein they meet not with a sharp shower ere night? Sith therefore every day brings forth sufficient sorrow, and the heartiest man shall have his hands full, what a base and unworthy weakness is it (saith a reverend Divine) to unfit and disable our already too weak minds, 〈◊〉 a comfortable dispatch, and digesting of daily uncomfortable 〈◊〉, by such needless, fruitless, 〈◊〉 M. 〈◊〉. distractions, 〈◊〉 of vanity, and Utopian peregrinations, etc. CHAP. VII. Verse 1. Judge not, that ye be not judged] HOc verbum 〈◊〉 induginem involvit. The word imports . a kind of curious enquiry into other men's 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 sin upon 〈◊〉 . (as some read it:) lest thou suffer for his sin: or (as others) . lift not up his sin over him as an ensign, blaze it not abroad 〈◊〉 his 〈◊〉 grief and disgrace; but clap a plaster on the sore, and 〈◊〉 cover it with thy hand (as Surgeons use to do,) that the 〈◊〉 may be never the wiser. This were charity; which hides 〈◊〉 her mantle a multitude of sins: 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 〈◊〉 blind 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 than judging and 〈◊〉 one against another: sith it is, judge 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, etc. 〈◊〉 not rash in rejecting, or sour in censuring your fellow-servants. That saying is 〈◊〉: Three things are not 〈◊〉 ton 〈◊〉 〈◊〉; the counsels of God, the holy Scriptures, and the persons of men, Rom. 14. 10. That ye be judged] Judge we must ourselves, and God will not judge us. 〈◊〉 from the bar (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, witnessed and pleaded guilty against thyself) to the 〈◊〉, and there pass sentence of condemnation, judging thyself 〈◊〉 to be turned into hell-torments. Thus judge yourselves 〈◊〉 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: I piter 〈◊〉 coeli 〈◊〉 〈◊〉 juisset; 〈◊〉 〈◊〉 sed 〈◊〉 ipse suae. Sic, in 〈◊〉. Good men must suspect you, bad men scorn you, and all men eat 〈◊〉, 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 men's final 〈◊〉, 〈◊〉, 〈◊〉 censorem scriptorum, quidam 〈◊〉. 〈◊〉. they know not of what pirit they are, with those sons of 〈◊〉, they take too much upon them, with those sons of Levi, 〈◊〉 understand neither what they say, nor where of they affirm, with those impostors in Timothy. Neither may they escape here Sunt 〈◊〉 in Ecclesia Catholica plurimi, mali, sed ex 〈◊〉 nullus 〈◊〉 bonus, 〈◊〉 de not. 〈◊〉, that for particular acts, or petty failings, take upon 〈◊〉 rashly and harshly to censure their betters many times: job 〈◊〉 jeremy met with such as watched-for their halting, 〈◊〉 made 〈◊〉 offenders for a word. These pry into every particular more 〈◊〉, than Laban did into Jacob's stuff; waiting (as a dog for a bone) for any thing 〈◊〉 beseeming the Saints, that they Eccles l. 4 c. 13. may fasten upon with their 〈◊〉, that they may tear with their Num. 16. 7. 〈◊〉, and swallow down with those open sepulchres, their throats, 1 Tim. 1. 7. 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 less than bestial, 1 Sam. 25. 22. Psal. 116. 9 The like may be said of sins strengthened by ancient custom, or natural 〈◊〉, or herditary, the sins of our parents, or furthered by multitude of 〈◊〉 and enticements. Handle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. these 〈◊〉 in the judgement of charity, and joint them again in Gal. 0 1. 〈◊〉. 〈◊〉 suimus, aut 〈◊〉 esse 〈◊〉 〈◊〉 est. the spirit of 〈◊〉, considering thyself, 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 than beetles at home, sharper than 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 bids us, consider one another, to whet on to love: to pitch upon 〈◊〉. 10. 24. such good parts and properties as may engender love, and sway 〈◊〉 to a good opinion of our brethren. The wisdom from above, is full of mercy and good fruits, without judging etc. But they shall 〈◊〉 〈◊〉. 17. 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, etc. Only our 〈◊〉 is to be understood here of private and corrupt judgement passed upon others, out of sinful curiosity and ill-will (for 〈◊〉 curiosus quin malevolus) either to set up ourselves 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 〈◊〉 〈◊〉. 11. 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 show them all their Ez. k. 22. 2. 〈◊〉. 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? 1 Cor 5. Lastly, Though we may not be many masters, Jam. 3. 1. 〈◊〉 and censorious. etc. yet we may all judge the 〈◊〉 by the fruit, call a spade a spade, a drunkard a drunkard, etc. and, leaving his final doom to the searcher of all hearts, judge and censure him, for the present, to be God's enemy, and in a most 〈◊〉 estate. We both may and must condemn all sin in ourselves and others. But it is a fault to be itchingly inquisitive after other men's 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. to be an eavesdropper, Eccles. 7 21. or to censure them, when they come to our knowledge, unmercifully and above the royal Law. Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moderation of utmost right be known to 〈◊〉 men: The Lord is at hand, Phil. 4. 5. Verse 2. For with what judgement ye judge, etc.] Our 〈◊〉 〈◊〉 forth what he had said before by these two 〈◊〉 〈◊〉; as well known among them as those amongst us: you shall sow as ye reap, drink as ye brew, be 〈◊〉 with the same sauce etc. Compare herewith those divine Proverbs, Isa. 33 1. 〈◊〉 〈◊〉 Rev. 〈◊〉. 10. & 〈◊〉. 6. Prov. 12. 14. & 13. 2, 21. & 14. 14, 22. & 22. 8. job 4. 8. Mark. 4. 24. God delights to give men their own, as good as they brought, to pay them home in their own coin, or as the text here, and the Hebrew proverb hath it, to remete them their own measure, Middah cenegedh 〈◊〉. Isa. 3. 10, 11. with the merciful to show himself merciful, and with the froward to wrestle: he will be as froward as Psal. 〈◊〉. 26. they for the hearts of them, beat them with their own weapons, overshoot them in their own bows, shape their estates according to their own 〈◊〉, and cause others to write after their copies, as it fared with Pharaoh, Adonibezek, Agag, etc. 〈◊〉 sinned in fullness of bread, and it is 〈◊〉 noted, that their victuals Gen. 14 11. were taken from them by their four Kings. Their eyes were full of uncleanness, and they were smitten with blindness: they burned 〈◊〉 〈◊〉, and were burned with fire: they sinned against nature, and, against the course of nature, 〈◊〉 and 〈◊〉 them: Eglon stabbed into the guts, finds his bane the same way with his sin; Sisera annoys God's people with his iron 〈◊〉, and is slain by a nail of iron. jesabels' brains, that devised 〈◊〉 against the innocent, are strewed upon the stones: by a 〈◊〉 to jezreel she shed the blood of Naboth, and by a letter from 〈◊〉, the blood of her sons is shed. Nabuchadnezzar destroyed Solomon's Temple (that 〈◊〉 years work of so many thousands) therefore let him be turned a grazing, and seven seasons pass over him, saith the oracle, Dan. 4 16. The blasphemers in the Revelations, gnaw their tongues through pain, and Dives (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉. like 〈◊〉) was tormented in that part chiefly. Appion scoffing 〈◊〉 Religion, and especially at circumcision, had an ulcer at the same time, and in the same place. Phocas a wild, drunken, bloody, adulterous Cyprian. 〈◊〉. tyrant, was worthily slaughtered by Heraclius, who cut off his hands and feet, and then his genitals by piecemeal. Zonaras. The Donatists that cast the holy Elements in the Lord's Supper to dogs, were themselves afterward devoured of dogs. john Martin of Briqueras, a mile from Angrogne, vaunted every where, that he Dikes Worthy Communicant. would 〈◊〉 the Minister's nose of Angrogne, but was himself assaulted by a wolf, which bit off his nose, whereof he died mad. Act and Mon. sol. 〈◊〉. St 〈◊〉 Elerker, Knight Martial of Calais, in Q Mary's reign, being present at the death of Adam Damlip Martyr, bid the exetioner dispatch, saying, that he would not away till he saw the traitors heart out. Shortly after this Sr Rafe was slain, amongst others, in a skirmish at Bullein, and his heart cut out of his body 〈◊〉. 〈◊〉. by the enemies: a terrible example to all merciless and bloody men, etc. 〈◊〉 no cause was known, why they should use such indignation against him more than the rest, but that it is written, with what measure ye meat, it shall be measured to you again: B. Ridley told Steven Winchester, that it was the hand of God Ibid. 1232. that he was now in prison, because he had so troubled others in his time. And as he had inflamed so many good Martyrs, so he died miserably of an inflammation, that caused him to thrust out his tongue all swollen and black, as Archb. Arundel had died before 〈◊〉. 1622. him. The Archbishop of Toures made suit for the erection of a Court, called Chambre 〈◊〉, wherein to condemn the Protestants to the fire. He was afterward stricken with a disease called The fire of God, which began at his feet, and so ascended upward, Ibid 1911. that he caused one member after another to be cut off, and so did miserably. And there is mention made of one Christopher an unmerciful Courtier, who suffering a poor Lazar to die in a 〈◊〉 by him, did afterwards perish himself in a ditch. To return to Ibid. 1907. the present purpose, Laurentius Valla censured all that wrote before him, Erasmus comes after, and censures him as much: Beza finds as many faults with Erasmus, and not without cause, as appeareth by that one passage among many in his Annotations on Rom. 7. 21. I find then a law, that when I would do good, evil is present with me; Erasmus Originem secutus, scripsit Paulum hoc 〈◊〉 balbutire, quùm ipse potius ineptiat. Scaliger the Hypercritick gives this absurd and unmannerly Scalig 〈◊〉 Poet cap 16. censure; Gothi belluae, Scoti non minus Angli perfidi, inslati, feri, contemptoris, stolidi, amentes, inertes, inhcspitales, immanes. The Goths are beasts, so are the Scots. English men are perfidious, proud, fierce, foolish, madmen, slow-bellies, inhospitall, barbarcus. Another comes after him, and saith, His bolt, you see is soon shot, and so you may happily guess at the quality of 〈◊〉 Geog. 〈◊〉 〈◊〉. the Archer. Tacitus speaks reproachfully of both Jews and Christians; 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeliat. and is paid his own as well, both by Tertullian and 〈◊〉. If men suffer in their good names, they may thank themselves, mostly. Contempt is a thing that man's nature is most impatient of: those that are given to slight and censure others, are punished with the common hatred of all. Imitation and retaliation are in all men naturally, as we may see in every child. And that of Solomon is in this sense found most true; As in water face answereth to face; so doth the heart of a man to a man. None are so 〈◊〉 and censured, as those that are most censorious. The places they live in, groan for a vomit to spew them out. Verse 3 And why beholdest thou] Here's the true method of preaching, by doctrine and use, explication and application. 〈◊〉 must (as our Saviour in this text) bring hammers with their nails, Jer. 23. 29. and drive them into the very head, yea goad men to the quick, 〈◊〉. 12. 11. that the people's hearts may either break, as theirs, Act. 2. 37. or burst, as theirs, Act. 7. 54. A general doctrine, not applied, is as a sword without an edge, not in itself, but to us, through our singular senselessness: or, as a whole loaf set before children, that will do them no good: the bellows will be burnt in the fire, but the dross remains still. A garment fitted for all bodies, is fit for no body: and that which is 〈◊〉 〈◊〉 quod siccum & 〈◊〉 est. 〈◊〉 anus 〈◊〉 vertit. spoken to all, is taken as spoken to none. The moat that is in thy brother's eye] The mote or straw: The word (beam) seems rather to have 〈◊〉 to a straw, then to a mote; And this is an evil disease that I have seen under the Sun, that men (and those of the better sort sometimes) here nothing, talk of nothing so willingly, as they do of other men's 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. faults, Psal. 50. 20. thou sittest and speakest against thy brother, etc. 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 〈◊〉. 18 8. than they are holding their fingers in other 〈◊〉 〈◊〉, amplifying and aggravating their 〈◊〉 and failings, not only most 〈◊〉, but almost tragically; not once mentioning their good parts and practices. These are like crows, that fasten only upon carrion, Vultures ad 〈◊〉 〈◊〉 feruntur. Basil. 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 scent is only to that, and upon that only will he light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 non in front 〈◊〉 in 〈◊〉 habet. 〈◊〉. 〈◊〉 〈◊〉 14. David compareth such as these to the Asp, 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 only is the difference. That poison that Asps vent to the hurt of others, they keep within them, without hurt unto themselves. But the malicious Non est 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. censurer is his own worst enemy: for as he sets his mouth against heaven, and his tongue walketh thorough 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 God's 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 sin, Micah 7. 18. with one breath both these are reported. The high-places were not removed, yet nevertheless Asaes' heart was perfect etc. 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 goodness takes notice of that word, and records it, by St Peter, to her eternal commendation. He spyeth out and severeth gold, though but a dram, from a mess of dross; good grain, though but a handful, from a heap of chaff, cuts out that which is perished, (as men do out of a rotten apple) and preserves the rest. Be ye 〈◊〉 〈◊〉. 〈◊〉. 2. therefore followers herein of God, as dear children: And walk 〈◊〉 Cor. 13 5. in love, etc. 〈◊〉 thinketh not evil, but believeth 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 signs of grace: according to that of our Saviour, See that ye despise not 〈◊〉. 〈◊〉, 10. one of these little ones, neither for error 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 Son, whom he sent for the purpose, vers. 11. And 1 Thes. 1. 4. Knowing brethren beloved, your 〈◊〉 of God, viz. by your effectual saith, laborius love, 〈◊〉 hope, vers. 3. although they were so compassed with 〈◊〉 〈◊〉. 3. 〈◊〉. infirmities, as he doubted lest the Tempter had rempted them, and his labour had been in vain: he feared their utter Apostasy. So, Heb. 5. 10. he could not but be persuaded of them better 〈◊〉, and such as accompany salvation, though he had justly and sharply reproved them for their dulness of hearing, and slowness of proceeding; 〈◊〉 〈◊〉 before their eyes that terror 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 〈◊〉 1. 5. Kedar, as the curtains of Solomon. The Kedarites dwelled in tents and open fields, where all was exposed to the parching Sun in the 〈◊〉; but in Arabia's 〈◊〉, 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 looked 〈◊〉, yet by searching it regularly, there were to be found things of 〈◊〉 price. So is it with many of God's people, especially 〈◊〉 the scorching heat of temptation, desertion, or outward affliction, etc. He that 〈◊〉 his own conjecture, may condemn a dear child of God, and approve a detestable heretic, 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 jacob's sheep did, spotted fruits. But considerest not the beam that is in thine own eye] Most men's minds are as ill set as their eyes: they can turn neither of them inwards. They tell us of a kind of witches, that stirring abroad 〈◊〉 apud 〈◊〉. 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 〈◊〉 Jam. 3. 1, 2. or teachers: and mark the reason, which he prescribeth as a remedy: For in many things we sin all. Now those that in the sense of their own sinfulness are poor in spirit, will soon be meek and merciful to their fellow sinners: they that have proved their own Gal. 6. 1, 2, 4. works, and found all to be (not good and very good, as God did Jcr. 24. 〈◊〉. his, but) naught and stark naught, as the figs in Jeremy, will be content to bear one another's burdens, and restore such as are overtaken in a fault with the spirit of meekness, considering themselves, lest they also be tempted. They will be as willing to lend Erratis veniam 〈◊〉 〈◊〉 par est. mercy now, as they may have need to borrow mercy another time. And consciousness of their own corruptions will make them compassionate towards others in this kind. The 〈◊〉 〈◊〉. word, that signifieth to censure, signifieth also, and in the first place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arguo, 〈◊〉 serior, post, 〈◊〉. 〈◊〉. to be idle. Whereunto agreeth that of St Paul, (speaking of 〈◊〉 widows,) they learn to be idle, wand'ring about from house to house: and not only idle, but 〈◊〉 also and busy-bodies, speaking of things that they ought not. Those that travel not 1 Tim. 5. 〈◊〉. with their own hearts, have both leisure and list to be meddling with others. Verse 4. Or how wilt thou say to thy brother etc.] How impudent are hypocritical 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 freedom from the faults they so boldly censure in others, or that they may thereby the sooner insiovate and ingratiate with them they deal with? The Vulgar Translation reads here Frater sine, etc. Brother, 〈◊〉, 〈◊〉 〈◊〉. let me pull out the mote that is in thine eye, etc. 〈◊〉 lips and a wicked heart, are like a potsherd covered with silver 〈◊〉 〈◊〉 13. cap 〈◊〉 dross. When he speaketh fair, believe him not: for there are seven 〈◊〉. 26. 〈◊〉, 〈◊〉. abominations in his heart; but there lies a great beam of hypocrisy between him and himself, that he cannot discern them. These are they, that by good words and fair speeches deceive the hearts of the simple, as the serpent did Eve. You would think, by their 〈◊〉, soothing hony-words, they were wholly set 〈◊〉 seeking your good: when they merely serve not the Lord Jesus Christ, but their own bellies, as those Popish flesh-flies. Faithful are the wounds of a friend, (fair they are and pleasant, saith the Chaldee here) but the kisses of an enemy are 〈◊〉, as were those of joab to Amasa, and judas to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉. 27. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philo. Love is not always in a kiss: there are that 〈◊〉 and kill. David would not taste of their dainties, nor endure that 〈◊〉 should pover upon him the 〈◊〉 ointments (as at 〈◊〉 it was the custom among that people, Luke 7. 46.) 〈◊〉 if the 〈◊〉 smite him, he would take it for a singular 〈◊〉. Let him reprove me, saith he, it shall be an excellent oil, and 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. shall soak into me, as 〈◊〉 oil doth into wooden 〈◊〉. It shall 〈◊〉 break my head; my heart it may; and so make way for the 〈◊〉 of God's grace which is not poured, save only into broken 〈◊〉: for 〈◊〉 whole 〈◊〉 are full 〈◊〉, and so this precious 〈◊〉 would run over, and be spilt on the ground, as Bernard 〈◊〉 〈◊〉. Verse 5. Thou hypocrite] This is a dull generation, and must be 〈◊〉 sharply or cuttingly, that they may be 〈◊〉 in the 〈◊〉. And Ministers, by our Saviour's example here, must learn, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to instruct, as to sharpen and set an edge upon the word, so as it may gore the 〈◊〉 consciences of their hearers with smarting 〈◊〉, that they may hear and fear, and God may heal them, 〈◊〉. 13. 15. Christ turns 〈◊〉 here to such, and bitterly 〈◊〉 against them, as elsewhere likewise he 〈◊〉, but 〈◊〉, 〈◊〉. 23. of the Gospel, dragging them down to 〈◊〉 by a chain of eight 〈◊〉 〈◊〉, as so man, links, and closing up all with that 〈◊〉 〈◊〉, 〈◊〉 serpents, ye generation of vipers, How 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 ye 〈◊〉 the 〈◊〉 of hell? verse 33. and all to show us, how such kind of 〈◊〉 should be handled. As for those that are 〈◊〉 proud and 〈◊〉, that none dare declare their way to 〈◊〉 〈◊〉, God will lay them in the slimy valleys where are 〈◊〉 〈◊〉 like them, and more shall come after them: 〈◊〉 〈◊〉 they 〈◊〉 be brought forth to the day of wrath, and, 〈◊〉 〈◊〉 〈◊〉 they, here Ite Maledicti, go ye 〈◊〉, etc. Thou hypocrite, first cast out the beam, etc.] St James telleth us, that the 〈◊〉 from above is first 〈◊〉, and then peaceable, without judging without hypocrisy. And these two last are set It was said of 〈◊〉, 〈◊〉 〈◊〉 a 〈◊〉, not 〈◊〉. It 〈◊〉 as truly 〈◊〉 〈◊〉 of the 〈◊〉. He hates 〈◊〉 not sins These he 〈◊〉, those 〈◊〉 〈◊〉. Dike. Act. 〈◊〉 〈◊〉 fol. 〈◊〉. 〈◊〉, to 〈◊〉 us, that the greatest censurers, are commonly, the 〈◊〉 〈◊〉; and as any one is more wise, he is more 〈◊〉 of his 〈◊〉. Hence also St Peter, after he had said, Lay 〈◊〉 〈◊〉 〈◊〉, guile, hypocrisy, envy, addeth, and evil 〈◊〉: to note, that censuring, and all other evils of the tongue, are gendered of any of the forementioned. For wicked men are apt to 〈◊〉 as 〈◊〉 use; as the envious devil accused God to our first parents of envy; the covetous person thinks all the world to be made of covetcusnesse. Caligula did not believe there was any chaste person upon earth. And Bonner said to Mr 〈◊〉 the 〈◊〉, I dare say that Cranmer would recant, if he might have his living again: so measuring him by himself. Those that have a blemish in their eye, think the sky to be ever cloudy: and such as are troubled with the 〈◊〉, see all things yellow: so do those that are 〈◊〉 with malice and hypocrisy, think all like themselves. Contrarily, Marry 〈◊〉 thought the gardener should have had as much goodwill to Christ as she had. Little did Jacob suspect that Rachel had stole her father's Idols: or the 〈◊〉, that Judas had harboured such a traitor in his heart, as 〈◊〉 against his Master. They rather suspected 〈◊〉 man himself then judas. And when our Saviour bade him, what thou dost, do john 13 26. 〈◊〉, they thought he had meant of making provision, or giving something to the poor. Also when the woman poured the precious 〈◊〉 upon our Saviour, and judas 〈◊〉 the fat as a waste, though he did it because he was a thief, and cared not a pin for the poor, yet all the Disciples approved of what he said, and 〈◊〉. 26. 〈◊〉. are therefore made authors of his speech by one of 〈◊〉 〈◊〉; so little did they perceive his 〈◊〉 or his 〈◊〉. True goodness is not 〈◊〉, censorious, quarrelous. It is for an Esau to complain of his father's store; Hast thou but one blessing? of his brother's subtlety; was he not rightly called Jacob? The godly man casts the 〈◊〉 stone at himself, and with jacob 〈◊〉 out, I am not worthy Lord, the least of thy loving 〈◊〉. Lo, I have 〈◊〉, and I have done wickedly, 〈◊〉 these 〈◊〉 what have they done? Let thine hand I pray thee be against me, etc. said 2 Sam. 2. 7. David, when he was come to himself; who before this, when he had 〈◊〉 his conscience with the stain and sting of 〈◊〉, both 〈◊〉 〈◊〉 fact of the cruel rich man (complained of by Nathan) with too much severity, even above the Law; and shortly Ibid. 〈◊〉. 31. after tortured the miserable Ammonites without all mercy, putting them under saws, harrows, and axes of iron, and making them pass thorough the brick-kilne, etc. This he did before 〈◊〉 conscience was awaked out of that dead Lethargy (whereinto Satan had cast him) by the trumpet of the Law: before he was convinced of sin by the sanctifying Spirit, and purged thereby from those pollutions he had 〈◊〉 wallowed in. But if God will but once more make him to hear of joy and gladness, 〈◊〉, 51. 8. 12, 13 that his broken bones may 〈◊〉; if he will but restore unto him the joy of his salvation, and establish him with his free Spirit, then, instead of censuring, and setting against others, he will teach transgressors' Gods ways, and sinners shall be converted unto him. He will no longer insult, but in meekness: instruct those that oppose themselves, if God peradventure will give them (as he had done him) repentance to the acknowledging of the truth; and that they may awake 〈◊〉 of the 〈◊〉 of the devil, who (as the Ammonites were by David) are taken captive 2 Tim. 2. 26. by him at his pleasure. Put them in mind, saith Paul, to speak Tit. 3. 2, 3. evil of no man. And why? For we ourselves also (even I Paul, and thou Titus) were sometimes foolish, disobedient, deceived, etc. and have yet still a world of work within doors about the discovering and 〈◊〉, the mortifying and mourning over our own unruly lusts, and unchristian practices. A fincere heart is ever most censorious and severe against itself. But it is set here by our Saviour, as a visible brand upon the face of the 〈◊〉, that as he is ever tampering and meddling with other men's motes; so he never hath either leisure or pleasure to look into his own rotten heart, and rebellious courses. Galileus used 〈◊〉 〈◊〉, to 〈◊〉 mountains in the Moon: so do these to find faults in those that are far better than themselves; they can pierce beyond the Moon, and spy the least moat in the Sun, the smallest infirmity in the most glorious Saint; yea, some errors and exorbitancies that never had any 〈◊〉 but in their imagination, detesting those sins in others that they 〈◊〉 in themselves. And then shalt thou see clearly, etc.] There is in every godly man an holy bashfulness, an ingenuous modesty, that he would be foully ashamed to charge others with those crimes, which 〈◊〉 〈◊〉 allow in himself. Not so every profligate 〈◊〉, frontless Pharisee, censorious hypocrite. These think, belike, to bind 〈◊〉 their own bleeding souls with a palliate cure, as they call it, by goring very bloodily into other men's consciences, whereas they never yet purged their own. Thus dealt the Priests 〈◊〉 〈◊〉. and Elders with our Saviour, the false Apostles with Paul, Porphyry jisdem 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arch. 〈◊〉 in gravis. ques. In 〈◊〉 & vita sunt boni veraces in sermone, in 〈◊〉 〈◊〉 〈◊〉: sed 〈◊〉 〈◊〉 est 〈◊〉 & 〈◊〉. Jacob. Lielensten. 〈◊〉. (and others of the same brain) with the Primitive Christians, and the Papists with the Waldensis; whose freedom of speech, in blaming and reproving the dissolute manners, and actions of the Clergy, Effecit, ut plures 〈◊〉 〈◊〉 iis 〈◊〉 a quibus 〈◊〉 〈◊〉 alieni, saith 〈◊〉, was the cause that they were reported to be Manichees, Catharists, what not? And yet a certain Dominican was forced to confess, that 〈◊〉 were good in their lives, true in their speeches, full of brotherly love one towards another, but their faith, saith he, is incorrigible, and as bad as may be. And why? but because they maintained, that the Pope was Antichrist, that the Court of Rome was intolerably corrupted, the Clergy debauched, etc. Novum 〈◊〉 Caie Caesar, etc. S. Paul was become the Galathians 〈◊〉, because he told them the truth, and so were these, the 〈◊〉. There was found a certain Postiller, that meeting with Omnis vita 〈◊〉 〈◊〉 est, & nihil bonum 〈◊〉 summo 〈◊〉. this 〈◊〉 passage in S. Augustine. The whole life of 〈◊〉 is 〈◊〉; neither is there any thing good without the chiefest good; 〈◊〉 est 〈◊〉 sententia, said he, This is a cruel sentence. This was a sinful censure, say I, passed by a man that was never truly Aug. de vera innocen. cap. 56. humbled with the sight and sense of his own wicked and wretched 〈◊〉 by nature and practice; a stranger to himself, and therefore so uncharitable to another. It is not evil to marry, saith one, but good to be wary. So, it is not 〈◊〉 to reprove an 〈◊〉, but let a man take heed he hear not; Physician healthy self. 〈◊〉, Nihil 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. first pull the beam out of thine own eye. The Apostle after he had given rules for reproving, Ephes. 5. 11, 12, 13. 〈◊〉, 〈◊〉. 15. See that ye walk circumspectly, or exactly, that none may 〈◊〉 blame or blemish you, with any foul fault. Infirmities are 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the best, and will be, till they come to be the spirits of just men made perfect, Heb. 12. 23. And this is a means to make them warn the 〈◊〉 with more feeling experience and compassion, Heb. 2. 17. But say they be 〈◊〉 of gross sins (as these 〈◊〉) though they should begin at home, and first cast out the beam of their own eye, yet if they speak according to God's Word, and the thing be so indeed, hear them hardly, Matth. 〈◊〉. 2, 3. 〈◊〉 by them. An Angel may speak in an 〈◊〉, and God by Balaam. The words do but pass thorough him (as when 〈◊〉. 13. 〈◊〉. a man speaks 〈◊〉 a trunk) they are not polluted by him, because not his. Verse 6. Give not that which is holy to dogs, etc.] Having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. showed How, here our Saviour shows Whom we should 〈◊〉, Give not holy things, wholesome counsels or rebukes (called 〈◊〉 where reproofs of life, precious balms, excellent ointments, 〈◊〉 may 〈◊〉 a wound, but make none) to dogs, that will not 〈◊〉 〈◊〉 by the 〈◊〉; or swine, that if they light upon such a 〈◊〉, will only 〈◊〉. and go their ways. Beware of dogs, beware of 〈◊〉. 〈◊〉. 〈◊〉. evil workers, such especially 〈◊〉 〈◊〉 wrought so hard, walked so 〈◊〉 and so 〈◊〉, that now they 〈◊〉 set down to rest in the seat of 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. the 〈◊〉. Beware of such botches; 〈◊〉 no good to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. done upon 〈◊〉, or to be gotten by them, but a great deal of danger. The 〈◊〉 admonished all they met; if men 〈◊〉 not 〈◊〉, they connted it an easy loss, to cast away a few words upon 〈◊〉. But our Saviour prescribeth us prudence and caution. He will not have holy 〈◊〉 spent and 〈◊〉 upon 〈◊〉, his pearls trampled on by swinish 〈◊〉. Mourn we Jer. 9 1. may, with Jeremy for such mad dogs, as 〈◊〉 flee in the face of them that fairly tell them of their faults. Pray we must and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉. pity such 〈◊〉 swine, such 〈◊〉 and scurrilous wretches, as grunt against goodness, and feed insatiably upon the garbage of carnal contentments. As dogs and swine were unclean creatures and unfit for 〈◊〉; so are those for admonition, that would entertain it with cruelty 〈◊〉 〈◊〉. Speak not in the ears of 〈◊〉 〈◊〉. 〈◊〉 9 〈◊〉. 〈◊〉, saith Solomon, for he will despise the wisdom of thy words. And again, 〈◊〉 not a scorner, lest he hate thee, rebuke a wise man, and he will love 〈◊〉. David prays for a friendly reprover, Psal. 141. 〈◊〉 13. 23. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 5. Job 〈◊〉, Make me to know my transgression, and my sin Hezekiah 〈◊〉 〈◊〉 at that sharp and sad message. Jonah, though tetchy enough, lays his hand upon 〈◊〉 mouth, and seals up his prophecy with 〈◊〉 after God's 〈◊〉. 〈◊〉 〈◊〉 licet 〈◊〉 perstricta. The Virgin Mary held her peace, Joh. 2. 5. when her son took her up so 〈◊〉 for her 〈◊〉, afore 〈◊〉 〈◊〉 company: So did S. Peter, when S. Paul took him up for 〈◊〉 at 〈◊〉, Gal. 2. 14. and commendeth that Epistle, 〈◊〉 S. Paul had witnessed that reproof, among the rest, 2 Pet. 3. 16. The two Disciples going to Emaus constrained that 〈◊〉 〈◊〉. stranger, that had chidden them for their unbelief, to abide and eat with them. And luke warm Laodicea, so roundly reproved, and 〈◊〉 〈◊〉 with shameful spewing out, repent, and was reform; as some ground and gather from that title our 〈◊〉 assumes in the Preface to the Epistle, The beginning of the Creation of God. Eusebius also testifieth, that there was a 〈◊〉 Post tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haud 〈◊〉 resipuit. 〈◊〉. Church there in his days. Next to the not deserving of a reproof, is the well taking of it. No suggar can bereave a pill of his 〈◊〉. None but the gracious can say, Let the righteous smite me. Bees only pass by Roses and violets, and sit upon Thyme, which is hot and biting. Most men, when we seek to fetch them 〈◊〉 of their sins, to awaken them out of the snare of the devil, they 〈◊〉 and snarl, as 〈◊〉 that are wakened out of sleep are apt to do. They snuff and take scorn, are as horse and mule, untameable, untractable, the more you rub their galled backs, the more they kick. These stray-asses will not be brought home, Exod 23. 45. These old bottles will break with such new wine: The more you touch these toads, the more they swell: the more you meddle with these serpents, the more they gather poison to spit at you. Go about to cool them, you shall but add to their heat, as the Smith's forgefries, when cold water is cast upon it; and as hot water, if stirred, casteth up the more fume. Joseph 〈◊〉 for his good will in this kind, hated of his brethren: 〈◊〉 of Saul, who cast a javelin at him: Micaiah of 〈◊〉, Amos of Amaziah, Jeremy of his 〈◊〉 Countrymen, Christ of the Jews, Paul of the Galathians, john Baptist of Herod. If 〈◊〉 〈◊〉 his white sin (and who will stand still to have his eyes picked 〈◊〉) john must to prison. In other things he will dance 〈◊〉 john's pipe; but if his incest be meddled with, john must hop 〈◊〉 〈◊〉. Say to wrest that string in tune, and it will snap, and break upon you. Now for such scoffing ishmael's and furious 〈◊〉, that refuse to be 〈◊〉, hate to be healed, let them read their doom, Psal. 50. 21, 22. and see 〈◊〉 their destiny. Every good man is 〈◊〉 〈◊〉 〈◊〉 to pass by them as incorrigible, 〈◊〉, and not to 〈◊〉 them so much as a pull out of the fire, so much as a 〈◊〉 to prevent those curses 〈◊〉 are coming upon them. 〈◊〉 he that is 〈◊〉, muse be 〈◊〉 still; he must wallow as 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 in his own corruptions; he must rage 〈◊〉 mad dog, 〈◊〉 run on to the pit of hell, no body must offer to stop 〈◊〉 〈◊〉 him in his 〈◊〉. Verse 7. Ask and it shall be given you, etc.] Whereas it might be objected, These are hard lessons, neither know we how to quit ourselves in the discharge of them. Our Saviour answers, as Esay did before him, Seek ye the Lord while he may be found, 〈◊〉. 55. 6. call ye upon him whiles he is near: and as S James adviseth after him: Jam. 1 5. If any man want wisdom, let him ask 〈◊〉 of God. Ask saith he, and it shall be given you. Run to the great Doctor of the 〈◊〉, as Agur did to Ithiel and Ucal, Prov. 30. 1. and he will teach you: seek his face and favour, and ye shall surely find it; Knock at the beautiful gate of Heaven with the hand of faith, and it Act. 12. shall open unto you (as the Iron gate did to Peter,) of its one accord. Elishaes' staff was laid (by his appointment) upon the dead child's face, but 〈◊〉 was neither voice nor hearing. He went therefore himself, and shut the door upon them twain, and 2 King. 4 31, 33. prayed unto the Lord. This staff he knew was long enough to reach up to heaven, to knock at those gates, yea to wrench them open. Ask therefore that your joy may be full. Hitherto ye have asked me nothing, saith Christ, disliking our dulness to this duty. Quidest cur nihil petis? pete 〈◊〉 privatus, de me queraris; said 〈◊〉. in 〈◊〉 〈◊〉. Severus the Emperor to his Courtiers, What meanest thou to ask nothing of me? Ask, that thou mayest have no cause of complaint against me. And Pope Nicolas the fifth (a great favourer of learning) When he was told of some in Rome that made good verses: They cannot be good Poets, said he, and I not know them. Why come they not to me, if good, Qui Poetis etiam 〈◊〉 〈◊〉 in 〈◊〉. pateo, Who am a friend to Poets, though not so good? 〈◊〉 so iciteth sutours, and the Father seeketh such to worship him, Joh. 4. 23. not for any thing he gets by it, but merely for our benefit: as the Sun draws up vapours from the earth, not for itself, but to moisten and fatten the earth therewith. And although he come not ever at first call, yet be not discouraged with silence or sad answers. He is nearest to such sutours as with Mary, cannot see him for their teats and griefs: if, with her, they continue to seek him in humility, If they rest not rapping and bouncing at his gates, he will open unto them, for their importunity, Luk. 18. 5, 7. The Saint's 〈◊〉 have present audience, as Eleazar, Gen. 24. 15. Daniel, Chap. 9 23. The Disciples, Act. 4. 31. And 〈◊〉, who came leaping out of his 〈◊〉, with Vicimus, Vicimus in his 〈◊〉. But what if they have not? far be it from them, to think that God is asleep, or gone a journey, as the Prophet jeareth at Baal: or that he wanteth ears, as the Image of Jupiter did 〈◊〉 〈◊〉 〈◊〉 imago. auribus carens. Plut. at Crect. 〈◊〉 he that bids us ask, meaneth to give: as when we bid our children say. I pray you father give me such a thing: We do it not but when we mean to give it them. If he defer help, let it humble us, as it did David, Psal. 22. I cry in 〈◊〉 day time, but 〈◊〉 hearest not, etc. But thou art holy, etc. Others have prayed and sped, Our fathers trusted in thee, they cried unto Psal. 22. 〈◊〉. 3, 4, 5, 6. 〈◊〉 and were delivered: But I am a worm and no man, yet will I call upon him (not only in my sinking, but) from the bottom of the deeps. Let it also quicken us to further fervency, as it did 2 Cor. 12. S. Paul, and the Church, Psal. 80. 3, 7, 19 never giving over the Luk. 18. 11. fuit (with the importunate widow,) till we have obtained it. He that prayeth, moveth God, not as an 〈◊〉 moveth hearers, but as a child, his father. The end of oratory, is to speak perswasively, not always to persuade: but the end of prayer is to prevail, and speed; Ye which are Gods remembrancers, give Isa. 62. 7. 〈◊〉 no rest, till ye have what ye beg. Ask, scek, knock: use an It shows instantissimam necessitatem. unwearied importunity: slip not any opportunity, pray without 〈◊〉, pray continually: set aside all for prayer, wait upon it, Aug. (as the word signifieth) Col. 4. 2. with Act. 10. 7. But must we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colol. 4. 2. never leave praying? (may some say) till we have our request granted? there are other things to be done? True: and you must give over the words of prayer for a season, but never the suit of Rom. 12. 12. prayer. A beggar (for example) comes to a rich man's gate, and tries Ob. Sol. for an alms, but none there answers him. He being a poor man, hath something else to do, then to beg: and therefore he sits him down, and knits or knocks, or patcheth, etc. and betwixt while, begs and works, works and begs. So should we, follow our necessary business, and yet continue our suit for grace. And the rather, because beggars hold out to ask, where yet, they have no promise it shall be given them: nay when (many times) they are frowned upon, threatened, punished for begging. And whereas beggars come no nearer house, than the porch or entry, and so know not whether the master of the house be providing for them an alms or a cud gell. All Gods petitioners, that call upon him in truth, are admitted into the parlour, as I may so say, into God's special presence. An hypocrite shall not 〈◊〉 before him, Job 13. 16. Bat the upright shall dwell in his presence, Psal. 140. 13. He hideth not his face from such, but when they cry, he 〈◊〉, 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 do 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, etc.] And he is worthily miserable, that will not be happy for ask. Prayer (saith Lambert the Martyr) is in Scripture much commended, and many great and unmeasurable benefits are showed 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 prayer upon God's 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. etc. Dan. 9 2, 3, Psal. 12. 5, 6, 7. Act. 4. 25, etc. Cast 〈◊〉 of hope in the darkest desertion, wait for day, and pray, as those in the shipwreck, 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 prayers. 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 God's 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 access to 〈◊〉. God's mercy-doors are wide open to the prayers of his 〈◊〉 people. The Persian Kings held it a 〈◊〉 of their silly glory, to deny an easy access to their greatest Subjects. It was death to solicit them uncalled. 〈◊〉 herself 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, 〈◊〉 1. 14. etc. 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 near to worship, but only the high-Priest, others stood without in the outer-Court; God's 〈◊〉 are now a 〈◊〉 of 〈◊〉, and are 〈◊〉 to worship in the 〈◊〉, and 〈◊〉 the Altar, Rev. 11. 1. Let us therefore draw near with a true heart, in full assurance of faith; Let us come Heb. 10. 22. boldly to the throne of grace, that we may obtain mercy, and Heb. 4 16. find grace to help in time of need. Verse 9, 10. Or, what man is there of you, whom if his son ask 〈◊〉. 1. 6. 〈◊〉, etc.] By an argument from the less to the greater. Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉: sententijs 〈◊〉 〈◊〉. 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. Budaeus in Con. This is no less unpleasing to God, then unprofitable to us. God is the Father of all mercies, and loveth his, far more than any natural father doth his own child; then Abraham did Isaac, 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 1 Tim. 6. 18. wicked, panem 〈◊〉, a stone for bread: he feeds them not Alterâ mann fert lapidem, altera panem 〈◊〉. 〈◊〉. Gen. 47. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Say the 〈◊〉: whereunto our Saviour seems to allude. (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 father's household in Egypt, according to the mouth of the little ones, or as so many little ones (saith the Original) tenderly and lovingly without their care or labour. And whereas some natural parents have (monstrously) proved Luk. 12. 42. unnatural; as Saul to jonathan, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 31. Not so God: as himself is an everlasting father, Isa. 9 6. So is his 〈◊〉, Isa. 49. 14. joh. 13. 1. Men may hate their children whom they loved: but he rests in his love, Zeph. 3. 17. they may cast out Psal. 27. 〈◊〉 babes, but he gathers them. Father Abraham may forget us, and Israel disown us, Isa. 63. 16. But thou O Lord art our neverfailing Father, our Redeemer, etc. The fathers and governor's of the Church, may (out of an overflow 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 holiness. Heb. 12. 20. He feeds his people sometimes with the bread of adversity, and the jer. 30. 20, water of affliction: or gives them (as it were) a thump on the back Psal. 〈◊〉. 9 with a stone, to drive them downwards, and makes them eat Ezek. 12. 18. 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 sawdust, and 〈◊〉 with bread 〈◊〉 4. 15. prepared with cow- 〈◊〉) He chasteneth them also, otherwhiles, 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: Nevertheless, afterward it yieldeth the peaceable fruits of righteousness, to them that are thereby exercised. They shall Heb. 12. 11. sit down with Abrahram, yea in Abraham's bosom (as they used to lean at feasts) in the Kingdom of heaven: and shall have (not a Benjamins' 〈◊〉 only, but) a royal diet as jeconiah had, every Matth. 8. 11. day a portion. Then shall the Lord stand forth, and say to those 〈◊〉. 〈◊〉. 34. men of his hand, who had their portion here, and whose bellies he filled with his hid treasure. (The Innkeeper gives the best bits to his guests, but reserves the patrimony for his children) Behold my servants shall eat, but ye shall be hungry, etc. Isa. 65. 13. Verse 11. If ye then being evil] Even ye my Disciples also: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never a 〈◊〉 better 〈◊〉. 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 cain's 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 The 〈◊〉 Cretians before conversion were liars, evil 〈◊〉, etc. 〈◊〉 must be 〈◊〉 rebuked that they may 〈◊〉 〈◊〉 in the 〈◊〉. came to destroy; to dissolve the old frame, and to drive out the Prince of darkness, who hath there entrenched himself. And although sin in the Saints hath received its deaths-wound, yet are there still in the best, 〈◊〉 stir, and sprunting thereof (as in dying creatures it useth to be) which (without God's greater grace, and the countermotion of the holy Spirit within them) would certainly produce most shameful evils. This put S. Paul to that pitiful outcry, Rom. 7. 24. and made him exhort 〈◊〉 〈◊〉 1. 〈◊〉. (though he were a young man rarely mortified) to exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉. 5. 〈◊〉. the younger women with all 〈◊〉, or chastity; intimating, that, through the corruption of his nature, even whilst he was exhorting them to chastity, some unchaste motions might steal upon him unawares. A tree may have withered branches, by reason of some deadly blow given to the root, and yet there may remain some sap within, which will bud and blossom forth again. Or, as if some wild figtree, saith a Father, that grows in the walls of a goodly building, and hides the beauty of it, the boughs and branches may 〈◊〉 cut or broken of, but the root, which is wrapped into the stones of the building, cannot be taken away, till the walls be thrown down, and the stones cast one from another: So sin that dwelleth in us, hath its roots so enwrapped and intertwined in our natures, that it can never be utterly 〈◊〉; but pride will bud, Ezek. 7. 10. and the fruits of the flesh will be manifest, though we be daily lopping Gal. 5. 19 off the branches, and labouring also at the root. Sin is an inmate, that will not out, do what we can, till the house fall upon the head of it; an hereditary disease, and that, which is bred in the bone, will never out of the flesh; a pestilent Hydra, somewhat akin to those beasts in Daniel, that had their dominion taken away, yet were their lives prolonged for a time, and a season. 〈◊〉. 7. 12. How much more will your father which is in Heaven give good things] Give the holy Spirit saith S. Luke: for Nihil bonum Luk. 11. 13. sine summo bono, saith S. Austin, when God gives his Spirit, he gives all good things, and that which is more than all besides. For it is a Spirit of judgement and of burning, of grace and of deprecation, Isa. 4. 4. Zech. 12. 10. of knowledge and of the fear of the Lord, of strength Isa. 11. 2. and of might, enabling both to resist evil of sin, and to endure evil of sorrow. And for good things, temporal, to trample on them; spiritual, to reach after them. It is a free spirit, setting a 2 Cor. 3. 17. man at liberty from the tyranny of sin, and terror of wrath; and oiling his joints, that he may be active and abundant in the Lords work. This holy spirit is signified by those two golden pipes, Zech. 4. through which the two Olive-branches, the 〈◊〉, empty out of 〈◊〉 the golden oils of all precious graces into the candlestick, the Church. And how great a favour it is to have the holy Spirit 〈◊〉 inhabitant: See Joel 2. where, after God had promised the former and latter rain, floors full of wheat, and 〈◊〉 full of wine and oil, a confluence of all outward comforts and contentments; he adds this as more than all the rest, I will also joel 〈◊〉. 23, 28. 〈◊〉 out my spirit upon all 〈◊〉. He will pour out, not drop down Psal 51. only sparingly and pinchingly as some penny-father, but pour 〈◊〉 carni 〈◊〉, i. res praest antissima rei plane fragili, & caducae: quam tamen 〈◊〉 〈◊〉 〈◊〉 spiritus. sui munere. 〈◊〉. 〈◊〉, like a liberal householder, as it were, by pails or bucket-fulls. And what? my spirit, that noble spirit, as David calleth it, that comforter, counsellor, conduit into the land of the living. And upon whom? upon all 〈◊〉: spirit upon flesh, so brave a thing upon so base a subject. Next to the love of Christ in dwelling in our nature, we may well wonder at the love of the holy Ghost that will dwell in our defiled souls; that this spirit of glory and of God will deign to rest upon us, 〈◊〉 the cloud did upon the Tabernacle. How glad was Lot of the Angels, Micha of the Levite, Elizabeth of the mother of her Lord, Lydia of Paul, Zacheus 1 Pet. 4. 14. of Christ, Obed-Edom of the Ark? And shall not we be as joyful and thankful for the holy Spirit, whereby we are sealed (as merchants 〈◊〉. 4. 30. set their seals upon their wares, unto the day of redemption. If David for outward benefits broke out into, What is man that thou art mindful of him? and job, for fatherly chastisements, 〈◊〉 〈◊〉 4. 〈◊〉 7. 〈◊〉. What is man that thou shouldest magnify him & c? how should this best gift of his holy Spirit affect and ravish us? sith thereby all mercies are seasoned, and all crosses sanctified; neither can any man say (experimentally and savingly) that jesus is the Lord, but by the holy Ghost. 1 〈◊〉. 12. 〈◊〉 Give good things to them that ask him] sc. If they ask in faith, bring honest hearts, and lawful petitions, and can weight God's leisure. Let none say here, as the Prophet in another case, I have laboured in vain, and spent my strength for nought: I have Isa. 49. prayed and sped not, the more I pray, the worse it's with me. The manner of our usage here in prison doth change (saith B. Ridley in Act and Mon. fol. 〈◊〉. a 〈◊〉 to Bradford) as sour ale doth in summer: and yet who doubts but they prayed earn and earnestly, when they were in Bocardo, that College of Quondams, when those Bishops were there prisoners? God is neither unmindful nor unfaithful, but waits the fittest time to 〈◊〉 mercy, and will surely avenge his own elect, which cry day and night unto him, though he bear Luk. 〈◊〉. 7. 〈◊〉 with them. The seed must have a time to grow downward, before it grows upward: And as that seed which is longest covered, riseth the first, with most increase: so those prayers which seem lost, are laid up in heaven, and will prove the surest grain: the more we sow of them into God's bosom, the more fruit and comfort we shall reap and receive in our greatest need. Verse 12. Therefore all things what soever ye would &c.] q. d. To wind up all in a word (for it would be too tedious to set down each particular 〈◊〉;) let this serve for a general rule of direction in common conversation, and mutual interdealing one with another: whatsoever ye would that men should do to you, 〈◊〉 ye 〈◊〉 so to them. This is the royal Law, the standard of all 〈◊〉 in this kind, a 〈◊〉 weight and rule, according to which we must converse with all men. Severus the Emperor had this sentence of our Saviour often in his mouth; and commanded it to be proclaimed by the Crier, whensoever he punished such of his soldiers as had 〈◊〉 injury to others: For there is no doubt (saith Mr Calvin upon this text) but that perfect right should rule amongst us, were we but as faithful disciples of active charity (if we may so speak) as we are acute Doctors of passive; did we but love our neighbour as ourselves. Charity ('tis true) begins at home in regard of order, but not in regard of time: for so soon as thou 〈◊〉 to love thyself, thou must love thy neighbour as thyself; neither may any man at any time hide his eyes from his own flesh, that is from his neighbour, of the same stock Isa. 58 7., with himself. For this is the law and the Prophets.] i e. This is as much as either of them have said touching love to our neighbour. Yea, this is the sum of all that Christ and the Apostles have spoken of it: For love (that seeketh not her own things) is both the compliment 1 Cor. 13. 5. of the Law, and the supplement of the Gospel. Rom. 13. 8, 10. Gal. 5. 14. joh. 15. 12. & v. 14. Christ maketh love to our brethren, the same with keeping the Commandments. So Acts 15. 20. St 〈◊〉 in that sacred Synod gives this suffrage, to lay upon the 〈◊〉 Gentiles, no greater burden than these necessary things: that they abstain from pollutions of Idols, and from fornication, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. things strangled, and from blood: And in certain ancient 〈◊〉, as also by Irenaeus and Cyprian, it is added, and what thing soever ye would not, that others should do to you, that ye do not the same to them. Timothy naturally cared for the Philippians, which was rare, Philip. 2. 20. 22. So should all Christians 〈◊〉 for another, Gal. 5. 13. 1 Cor. 10. 24. Rom. 15. 1, 2. Self-lovers begin the black bead-roll, 2 Tim. 3, 2. Verse 13. Enter ye in at the strait gate] Our Saviour having Truth may 〈◊〉 〈◊〉 〈◊〉 by the 〈◊〉 hitherto pointed out the right way of well-doing, and showed how to steer a strait course to the haven of happiness; now gives warning of certain dangerous rocks (against the which divers have dashed, to their utter destruction, and are therefore) carefully to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be declined. Of these, the first he nameth is, the following of a multitude to do evil, the joining hand in hand with the rude rabble that are running apace toward the pit of perdition, which is but a little before them; the doing as most men do, which is to be 〈◊〉 undone for ever. The wicked (though never so many of 〈◊〉. 9 17. 〈◊〉) go 〈◊〉 to hell, and whole nations that forget God: Hence Per 〈◊〉 〈◊〉 ne 〈◊〉. 〈◊〉. the gate thereto is grown so wide, and the way so well-beaten. But none that go that way return again, neither take they hold of the paths of life. Enter therefore in at the straight gate, saith our Saviour. Vive ut pauci, etc. Live as those few live that enter In epist. into life eternal, saith Cassianus: for if you will needs imitate the Si 〈◊〉 imitari 〈◊〉, inter 〈◊〉 angustam viam 〈◊〉 〈◊〉 〈◊〉. multitude, saith Austin, ye shall not be numbered among the living in Jerusalem, Isa. 4 3, 4. Save yourselves from this untoward generation, saith St Peter, shine amidst them, as lamps, saith St Paul, as Abraham's lamp that shone out in the smoky furnace, as the wisemen's star, that showed itself in the midst of Aug. darkness, like the moon that holds on her course, though the dog's bark at her never so long, never so loud; like the Sun that rejoiceth Plin. as a bridegroom to run his race, though the Alantes (a certain people) curse him at his rising, because scorched with his heat: 1 Pet. 1. 5. with 〈◊〉 〈◊〉. 3. 3. & 2 Tim. 3. 1, 〈◊〉. Host 〈◊〉. 13. Argumentum 〈◊〉 est turba. Sen. Esa. 6. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cosos. 2. 〈◊〉. Or rather like God himself, who then doth his best works, when men are at worst, overcoming our evil with his good, and not suffering men's perverseness to interrupt the course of his 〈◊〉. Swim not down the stream of the times as dead fishes do; neither be carried along by the swinge and sway of the place you dwell in. Let not your lips be polluted by living among a people of polluted lips, with Esay, swear not with joseph, curse not with Peter, comply not with the common sort, learn not the manners of the mad multitude. The worse they are, the better be you; the more outrageous they, the more courageous you, violent for heaven, and valiant for the truth; therefore walking exactly, and therefore 〈◊〉 the time because the days are evil, and most men walk at all adventures. To walk with God (saith Bishop Babington) is Levit. 26 In Gen. 6. 8. a precious praise, though none do it but myself: and to walk with man, with the world, with a town or parish in wicked ways, is a deadly sin, though millions do it besides. And, it matters not (said Numerus 〈◊〉 non 〈◊〉, ubi 〈◊〉 pietas, nec 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 impiet as, 〈◊〉 epist. ad 〈◊〉 Imp. 〈◊〉. 〈◊〉 2. 〈◊〉 Nicolas Bishop of Rome) how small the number be, if godly, nor how great, if ungodly. Noah condemned a world of wicked people, by his contrary courses, and became heir of the 〈◊〉 which is by faith, Heb. 1 1 7. whilst he continued righteous, even in his generation, and kept himself unspotted in so foul a season. The Apostle telleth us, that to live according to the common course of the world, is no better than to be acted and agitated by the devil. But God hath promised to take this unclean spirit out of the land, Zech. 13. 2. Fiat, Fiat. And when Christ bids us Enter in at the strait gate, we must know that his words are operative, to cause us to enter, as when he said, Lazarus come forth, and in the creation, Let there be 〈◊〉. His word and Spirit go together. He works all our works for us, Isaiah 26. Verse 14. Because straight is the gate, and narrow is the way, etc.] In Lollards tower, passing through six or seven doors I came to my lodging (saith Philpot Martyr) through many straits: where I called to remembrance, that straight is the way to heaven. Act. and 〈◊〉. fol 1 46. The old copies read Oh how straight is the gate! by way of admiration, q. d. It is wondrous strait. Not of itself, for Christ's yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is easy, and his burden light: but we make it so hard and heavy to ourselves, by our singular peevishness and perverseness. Besides, the Prince of darkness and his black guard favour this way, that is called holy, as little as the Philistim-Princes did David, yea saith the 〈◊〉. they persecute it to the death, as Saul did, Act 9 Hence the way to heaven is an afflicted way, a perplexed, persecuted way, crushed Non quia dura, sed 〈◊〉 molles 〈◊〉. close together with crosses (as the word importeth) as was the Israelites way in the wilderness, or that of jonathan and his armourbearer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pressa: res enim compressione fiunt 〈◊〉. 〈◊〉. manibus pedibusque obnixe omnia facere. that had a sharp rock on the one side, and a sharp rock on the other. And, whilst they crept upon all four, flinty stones were under them, briers and thorns on either hand of them, mountains, crags and promontories over them, sic petitur caelum, so heaven is caught, by pains, by patience, by violence, affliction being our unseparable companion. The crossway is the high- 〈◊〉 to heaven, said that Martyr. And another, If there Terent. be any way to heaven on horseback, it is by the cross. Q. Elizabeth Act. and Mon. is said to have swum to the crown, through a sea of sorrows. Engl. Elisab. They that will to heaven, must sail by hell gates. They that will have Knighthood, must kneel for it: and they that will get in at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the straight gate, must crowd for it. Strive to enter in at the straight 〈◊〉. 〈◊〉. 1. gate, saith our Saviour. Strive and strain even to an agony (as the word signifieth.) Heaven is compared to a hill; Hell to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hole. To hell a man may go without a staff (as we say:) the way thereto is easy, steep, strawed with roses. 'Tis but a yielding to Satan, a passing from sin to sin, from evil purposes to evil practices, from practice to custom, etc. Sed revocare gradum, but to turn short again, and make strait steps to our feet, that Bradford. we may force through this straight gate, (so straight that as few can walk in it, so none can halt in it, but must needs go upright,) 〈◊〉 〈◊〉. labour, hoc opus est, opus non pulvinaris sed pulveris, this is a work There must 〈◊〉 both stooping and 〈◊〉. of great pains, a duty of no small difficulty. Many I say unto you, shall seek to enter, but seeking serves not turn: men must strive, and strive lawfully; run, and run lustily, tug and take pairs till they sweat and faint, to get through this straight gate, this perplexed way, as unpleasant to nature, as the way to Niniveh was to jonas, as rough and rugged as that was to the Church, Host 2 6. as little traced and trod, as the high- 〈◊〉 to Sion-hill, which were overgrown with grass, because few or none came Lam. 1. to the solemn feasts. And few there be that find it] So hard is it to hit, and as dangerous to 〈◊〉. Many byways there are (these are so many highways to 〈◊〉) 〈◊〉 false-guides and back-biasses not a few, to divert us. The devil with his false directions leading men hoodwinked to hell, as Elisha did the Syrians to Samaria. The world 〈◊〉 〈◊〉. with its allurements and affrightments: Oh how hardly scape we through the corruptions that are in the world through lust! 2 Pet. 1. 7. Our own hearts, how heavy are they to be drawn this way! a bear comes not so 〈◊〉 to the stake. It goes hard with a man when he must peremptorily deny himself; when he must deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉. all ungodliness and werldly lusts, as dear unto him as himself, and be 〈◊〉 to live holily, righteously and soberly in this present world; making conscience of those duties which the most men's hearts rise at, as to be hot in religion, servant in spirit, precise in his whole course, conscientious and cautelous of the least sin etc. Heaven is a stately palace, with a narrow portal, hence so few enter it. The proud man with his high looks cannot stoop to it. The ambitious with his aspiring thoughts cannot bend to it. The malicious is swollen too big for it. The covetous with his load of 〈◊〉 clay cannot get through it. The drunkard with his rotten lungs: the adulterer with his wasted loins, can have no admittance into it. There can in no wise enter any thing filthy, or loathsome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. abominable, or detestable, which a man would abhor for the ill savour, (as the word signifieth, Reve. 21. 27.) such as for the baseness thereof cannot be 〈◊〉 named, it is so noisome to the 〈◊〉. Assoon may 〈◊〉 men find 〈◊〉 swimming in a wood, 〈◊〉- trees growing in the sea, heaven in hell, as enter into the 〈◊〉 gate, not living strictly. Which 〈◊〉 few can frame to, but 〈◊〉 those that do (counting and calling them as the Spaniards 〈◊〉 〈◊〉. 〈◊〉 63. are said to do the Partugalls, pocosy locos few and foolish) therefore few are saved. Our Saviour calleth his flock a little little 〈◊〉, two diminutives, Luk 12. 42. standing (as that small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. army 〈◊〉 Israel in Ahahs' time) like two little flocks of kids, when the wicked, (as those Syrians then) 〈◊〉 the country. Was it not 〈◊〉, when Hierome complained that the whole world was turned 1 King. 20. 17. 〈◊〉 〈◊〉, et miratus est 〈◊〉 〈◊〉 factumesse 〈◊〉 〈◊〉 Hier. Arrian? and Basil cried out An Ecclesias suas prorsus dereliquit 〈◊〉? Hath God utterly forsaken his Church? etc. The love of many shall wax cold, but he that endureth to the end, etc. It is but a He in the singular that endureth to the end, the Many fall away from their former steadfastness. Verse 15. Beware of false Prophets which come to you etc.] This is another dangerous rock, that the less careful may easily split against. Take heed rherefore, lest whiles ye eat a shelf, ye fall not into a whirlpool. By corrupt teachers Satan catcheth men, as a cunning fisher by one fish catcheth another, that he may feed upon both. He circuiteth the world, seeketh whom to devour, and 〈◊〉 beginneth with violence and cruelty. If this take not, than he puts off the frock of a wolf, and makes his next encounter in sheepsclothing. Now what havoc he hath made by this means of silly souls laden with lusts, who knows not? The old Church was pestered with false Prophets, Deut. 1. 3. 1. 2 Pet. 2, 1. There were false Prophets among the people, and there shallbe false teachers among you, who privily shall bring 〈◊〉 heresies and many shall follow their pernicious ways. This was Peter's prophecy: and Paul saith the same, Act. 20. 30. Grievous wolves shall enter in amongst you (in sheepsclothing you must think) speaking perverse things (whiles they pervert the scriptures to the defence of their own devices) to draw away disciples after them. The word signifieth to pull them limmeal, as wolves use to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do the sheep they seize upon. A like expression there is, Deut. 13. 13. where these 〈◊〉 men are said to thrust or drive away 2 King. 17 〈◊〉. folk from the true God, as Jeroboam is said to have driven Israel from following the Lord. This they do, not so much by 〈◊〉 as by craft, by force as by fraud: deceitful workers St Paul calls 2 Cor. 11. 〈◊〉, 〈◊〉. them, transforming 〈◊〉 into the Apostles of Christ, and Rom. 16. 18. ministers of righteousness, and by good words and fair speeches 〈◊〉 the hearts of the simple and 〈◊〉. This they have learned of the devil that grand juggler, who can soon transform himself into an Angel of light. St John in his first 〈◊〉 tells us of many petty Antichrists, even then gone out; who professing 1 John 4. 1. Christ's name, did yet oppose his truth. And in his 〈◊〉, Reuc. 13. 11. that the beast, (which is the great Antichrist) hath two 〈◊〉 like the lambs, but speaks like the Dragon. The locusts also (which are his limbs and agents) have faces like women, insinuative and flattering. Tertullian tells us, that the 〈◊〉 Abduxit a 〈◊〉 plures 〈◊〉 versutia, quam 〈◊〉 omnium 〈◊〉 〈◊〉 saevitia. D. Prid. heretics had a trick to persuade before they taught, whereas the Truth 〈◊〉 by teaching, doth not teach by persuading. And how much hurt Julian the Apostate did by this art in the Church of God, is better known, then that I need here to relate it. It was not therefore without good ground of reason, that Placilla the 〈◊〉, (when Theodosius signior desired to confer with 〈◊〉 the 〈◊〉) dissuaded her husband very earnestly: lest being perverted by his speeches, he might fall into heresy; 〈◊〉 S zomen, lib. 7. cap 6, 7. knew their cunning and as it were, cogging of a die, Ephe. 4. 14. where the Apostle compareth seducers to cheaters, and false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auctum est a 〈◊〉 〈◊〉. gamesters, who have a device, by cogging of a die, to deceive the unskilful: and further telleth us, that they are wittily wicked, by methods and crafty conveyances, winding up and down, and turning 〈◊〉. every way, to get the greatest advantage. Neither was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. 〈◊〉 sunt 〈◊〉. good Empress ignorant, how catching we are this way and inclinable to the worse side: as the Israelites soon forgot their God, and called for a Calf, as the ten tribes were easily prevailed with 〈◊〉 go after the two golden calves, and as the whole world wondered and wandered after the beast. This to prevent, as much as may be, God in delivering the law is most large in the second and fourth Commandments, which we are most apt to transgress; that 〈◊〉 superstition, this, by profaneness. Verse 16. Ye shall know them by their fruits] That is, chiefly by their doctrines, which tend either to the infecting of the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with error, or tainting of the life with uncleanness:, or both: and commonly both, as those ancient Heretics, whose 2 Pet. 2 2. 〈◊〉 (or as other Copies read) lascivious ways many followed; Aug de civ. by reason of whom the way of truth was evil spoken of. St Austin Dei. l 10. c. 51. observeth, that in the loose and lascivious Heretics, many Ne 〈◊〉 〈◊〉 nos ad 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 admovent. foulmouthed men met with matter of blaspheming the Name of Christ, because they also would needs be held Christians. And Epiphanius adds, that for their sakes many Heathens would not so much as have any conversation with Christians, or hear them speak. Who hath not heard what a stumbling-block and back-bias Epiphan. to the conversion of the Jews is the Idolatry of the Papists, Joh. 9 16. and the blasphemies of other Christians? By their fruits they know such persons not to be of God, as their Predecessors 〈◊〉 of our Saviour. This man is not of God, because he keepeth not the Sabbath day. The proposition here was sound (had they not mistake themselves in the assumption) he that keepeth not the Sabbath is not of God. We may also safely reason in like sort. Such and such deny or question principles, as the Antitinitarians, 〈◊〉, Eutychians, and others not a few in the Primitive Church, so pestered with arch-he 〈◊〉, that it was then as Erasmus hath it) an ingenious thing to be a Christian. Had these been of God, they would have harkened to his Word (〈◊〉. 8. 47.) which is Mibicerte 〈◊〉 〈◊〉 〈◊〉 quam diabolus erit, 〈◊〉 Arianus, 〈◊〉 Hilarius: qui 〈◊〉 vocavit 〈◊〉, 〈◊〉. plain in principles, and commandeth to hate false heterodox opinions, Psal. 119. 104. and those that broach them, buzzing doubts in men's heads, Rom. 16. 17. Joh. 10 5. That heretic confuted by Junius took an ungain course for his own satisfaction, who confessed that he had spent two and twenty years in trying religions. He had been with Jews, Arians, Mahometans, and 〈◊〉 sects; that at length he might find truth among them: which is (as he saith) Viam per avia quaerere, to seek truth by wandering thorough all sorts of errors. But truth, 1. is divine, grounded upon the Scriptures; wherein we have a most sure word, is Peter hath it, and self-sufficient, saith Paul, for instruction in 2 Pet. 1. 19 〈◊〉, to make the man of God perfect, thoroughly furnished unto 2 Tim 3. 16, 17. all good works. So that it is impossible Gods elect should be finally Mat. 24. 24. deceived (though for a time they may be fearfully miscarried, as the young Prophet was by the old Bethelite, and Barnabas by Peter) because they are all taught of God; they have an unction Isa. 〈◊〉. 〈◊〉. within them, the holy Ghost that illighteneth both the Organ joh. 7 17. and the object; and so teacheth them all things, that they understand joh 〈◊〉. 20. the Scriptures, and grow to a certainty, Psal. 19 7. Prov. job 22. 28. 1. 4. All Christ's sheep are rational, and will not follow a stranger, job. 〈◊〉. 5. though they are simple to evil, yet they are wise to that which is good. If they be of any standing and worth their years (as we say) they have a full assurance of understanding, Coloss. 2 2. and vers. 7. they are rooted and established in the faith, and in the present truth, 2 Pet. 1. 12. so that, though man or Angel should 1 Cor. 2. ult. object against it, yet they would not yield to him, Gal. 1. 8, 9 Heb. 5. ult. For he that is spiritual discerneth all things, as having the 〈◊〉 of Christ, a spirit of discerning, and senses exercised to difference good Rom. 12. 1. from evil, being able to give a reason of that he believeth, 1 Pet. 3. Rom. 〈◊〉. 〈◊〉. 15. to perform a reasonable service, even the obedience of faith, whence floweth and followeth rest to his soul, 〈◊〉. 6. 16. and 〈◊〉 consolation, Coloss. 2. 2. Say he cannot answer all the cavils of an adversary, yet he can hold the conclusion; and though he cannot dispute, yet he can die (as that Martyr said) in defence Rom. 14. 5. of the truth, whereof he is fully persuaded in his own Acris 〈◊〉 sum 〈◊〉 〈◊〉 & 〈◊〉 saepè 〈◊〉 per inania se 〈◊〉 brat nubila; ne 〈◊〉 〈◊〉 remigium praecipitent 〈◊〉 〈◊〉. mind, bottomed upon the Scriptures, and ballasted therewith, as S. Ambrose saith the Bee is with a little stone, that she be not blown away with the wind, 2. Secondly, Truth is single, one and the same, at agreement with it 〈◊〉. But error is manifold, dissonant, and contradictory to itself. How often doth Bellarmine deny that in one place, that he had affirmed in another? That the Scripture is the very word of God, saith he, it can by no means be assured out of Scripture. But in another discourse Ambr. (forgetting what he had said) he affirmeth, that among other 〈◊〉 argumenta alia, etiam habetur ex Scriptura ipsa. lib. 1 c. 2. de verbo 〈◊〉. 〈◊〉 de remittendis 〈◊〉 〈◊〉 qui confitentur Deo non videtur ulla extare in 〈◊〉 literis. B 〈◊〉. de justis l. 1. c. 21. arguments of the Divinity of the Scriptures, there is sufficient proof to be had out of the Scriptures themselves: So, he cannot bethink himself (if you'll believe him) where in all holy Writ, there is any promise made of pardon of sins to such as confess 〈◊〉 to God. Again, he teacheth that the substance of the bread in the Sacrament, is not turned into the substance of Christ's body productiuè, as one thing is made of another: but that the bread goes away, and Christ's body cometh into the room of it adductiuè, as one thing succeeds into the place of another, the first being voided. And this, saith he, is the opinion of the Church of Rome, himself being Reader of controversies at Rome. But 〈◊〉, Reader at Salamanca in Spain confutes Bellarmine's opinion Cade of the Church. 247. terming it Translocation, not Transubstantiation; and saith it is not the Church's opinion. So the greatest Popish Clerks cannot determine how the Saints know our hearts and prayers: whether by hearting, or seeing, or presence every where, or by Gods B. 〈◊〉 〈◊〉, 〈◊〉 2. cap. 〈◊〉. sect. 1. relating, or revealing men's prayers and needs unto them. All which waics some of them hold as possible or probable, and others deny them, and confute them as untrue. Thus these great master-builders are confounded in their language, and thus 〈◊〉 it is to know what the Church Malignant holdeth: Her own dearest and learnedest sons know not; God having 2 〈◊〉. 2. delivered them up to the efficacy of error, which frets as a gangrene, 〈◊〉 Tim. 〈◊〉. 17. and spreads as leaven, souring the whole lump. Look how the heathens were at a mere uncertainty in their opinions and 〈◊〉; as the 〈◊〉 in Jonah prayed to their 〈◊〉 Gods, and bade him do likewise. Others of them usually closed 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. up their prayers with Dijque Diaeque omnes. Lest haply they might mistake in any one: so are 〈◊〉. Having once stepped over the pale of truth, they know not where or when they shall stop, 〈◊〉 Tim. 3. 13. or stay, but run on from bad to worse, 〈◊〉, and being deceived. Bertius and Barret, of Arminians become professed Papists: which differ no more, saith a learned man, than the Stoics Cameron. of old did from the Cynics, by the wearing of their cloaks only. If the Lutherans admit of universal grace, the Huberians will thereupon bring in universal election, the Puccians natural 〈◊〉 Prideaux, Lect. faith, the Naturalists (as that Cestercian monster lately 〈◊〉 at London, did) will explode Christ and the Scriptures. Apestilent sect there was not long since in Arragon, (whose founders were a hypocritical crew of their Priests) who affecting Sands his relation. in themselves and their followers, a certain Angelical purity, fell suddenly to the very counterpoint of justifying bestiality. These called themselves Illuminati, as if they only had been in the light, and all the world besides in 〈◊〉. So (besides the Irenaeus. Gnostics, who held themselves to be the only knowing men) the Manichees derived their name of Manica, because that whatsoever they taught, was to be taken as food from heaven. Irenaeus tells of some that counted their own writings to be gospels, And Dixerunt in Anabaptist arum 〈◊〉 〈◊〉 〈◊〉 inveniri, 〈◊〉 sanctos esse. the family of love set out their Evangelium regni. Anabaptists brag much of their Enthusiasms: and the Jesuits vaunt that the Church is the soul of the world, the Clergy of the Church, and they of the Clergy: and yet for their wickedness, though a man, saith One, should declaim against them, till all the sand of 〈◊〉 Annal. Ignatius his conclave. the Sea had run thorough his hourglass, he could not possibly want matter. Can there any grapes be gathered of these thorns, The French have a berry which they name 〈◊〉 de spin, the grape of a thorn: but this were a 〈◊〉 commodity. any figs of these thistles? Our Saviour makes use of these common proverbs, to prove that this is so plain a truth, that none can be ignorant of it, if he have but his eyes in his head, or do not wink wilfully, as those, Qui ut liberius peccent, 〈◊〉 ignorant, who are willingly ignorant, that they may sin without control. Verse 17. Even so every good tree bringeth forth good fruit.] i e. All 〈◊〉 doctrine tends to good life: and rotten opinions to wretched practices. As, besides the old heretics, we see in the Papists 〈◊〉. (their Priests especially) of whom the L. Audely (Chancellor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Martyr. of England in K. Henry the eights time) said to 13. Calais men prisoners for Religion, whom he discharged: For God's sake, 〈◊〉, beware how you deal with Popish Priests: for I assure you, some of them be knaves all. After the one thousand year of Christ, Act. and 〈◊〉. 〈◊〉 1117. there was no where less piety, then in those that dwelled nearest to Rome, as Machiavelli himself observed: who yet was himself Disp. de rep. 〈◊〉 1. cap 〈◊〉. De principe, 〈◊〉. none of the best, as is well known: for he professeth Caesar 〈◊〉 (not withstanding all his villainies) as the only example for a Prince to imitate. The Romish Pharisees, like the devils, are 〈◊〉. 〈◊〉. 6. cap. 〈◊〉. In 〈◊〉 〈◊〉 body 〈◊〉 〈◊〉. then thought to do well, when they cease to do hurt, saith Joannes Sarisburiensis. In Popes (saith Papirius Massonius, a popish writer, speaking of those Popes that lived in the time of the 〈◊〉- council) no man nowadays requireth holiness. They are thought to be very good, if not exstream evil: or any thing Optimi put 〈◊〉, si vel levi tur mali, etc. In 〈◊〉. Pauli 3. Bennio ait 〈◊〉 brand: 〈◊〉 〈◊〉, adulterun, 〈◊〉, 〈◊〉, 〈◊〉. better than the worst use to be. The Sea of Rome, saith Another, hath not merited o'late, to be ruled by any better than reprobates. Divers Popes have been 〈◊〉, Atheists, Epicures, Monsters, as Bennio Cardinalis describes Hildebrand: and Luitprandus reports of John the twelfth, that he Ordained Priests in a stable among his horses, that he went into his father's Concubines, that he drank a health to the devil, etc. Benedict the twelfth had this Epitaph set over him, Hic situs est 〈◊〉, Laicis 〈◊〉, vipera 〈◊〉; Luit prand. lib. 6. the 〈◊〉. gest is in Europa 〈◊〉 tempore. Devius a vero, turba repleta mero. I am not ignorant what is the common put-off of Papists, when urged with these and the like histories, viz. Luitprandi illud non est, sed 〈◊〉 cujusdam, 〈◊〉 hoc historiae ipsius appenderit. Luitprandus 〈◊〉 bist 〈◊〉 cles. pag. 〈◊〉. Tertia classis continet papas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alsted. Ind 〈◊〉 〈◊〉 〈◊〉 esse, illud non esse, 〈◊〉 〈◊〉 pro me 〈◊〉 〈◊〉 contra me. Faust. Manich ap. never wrote any such thing, but some other nameless Author, that hath 〈◊〉 it to his history, saith Bellarmine and Baronius: But who this nameless Author was, or when he lived, or how it may appear, that it was 〈◊〉 indeed, they say not a word. So if we cite Bemio Cardinalis. Imò potius Lutheranus, saith Bellarmine, and Florimund. How disdainfully they reject the Fathers when they make against them, I need not here recite. I would sooner believe one Pope, than a thousand Augustine's, saith a Jesuit: And yet, when they cannot be heard, they are ready 〈◊〉 to cry out, as that haeretike Dioscorus did Aug. in the Council of Chalcedon. I am cast out with the Fathers, I defend Corn. Must in Rom. 3. the doctrine of the Fathers, I transgress them not in any point. If we produce their own Doctors and Schoolmen as witnesses See Guild his popish glorying, etc. pag. 59 of the truth, these men, say they, are Catholic Authors, but they stand not recti in curia, they must be purged. So witty are 〈◊〉 rather to devise a thousand shifts to delude the 〈◊〉 Bellarm. saith to 〈◊〉, 〈◊〉. then once to yield and acknowledge it. They will not 〈◊〉 the love of the truth, (as the intemperate patient, will not be ruled by the Physician,) And for this cause God delivers them up Eusebius, and Luther. I answer. 〈◊〉 manifesti 〈◊〉 sunt. De Christo lib. 1. cap. 〈◊〉 to strong delusions, vile affections, base and beastly practices: as committing and defending of Sodomy, and such like abhorred filth, not once to be named amongst Christians. But some having put away a good conscience, as concerning faith have made shipwreck, saith the Apostle. A good conscience is as it were a chest, wherein the doctrine of faith is to be kept safe: Matthew 〈◊〉 speaking of the Court of Rome, saith, Hujus 〈◊〉 usque ad nubes sumum 〈◊〉 〈◊〉. which will quickly be lost, if the chest be once broken. And they that turn from the truth, will prove abominable, disobedient, and unto every good work reprobate. Verse 18. A good tree cannot bring forth evil 〈◊〉, etc.] Heretics then, and heterodoxes are not good honest men, as the vulgar 〈◊〉 them. For their pretended holiness, and counterfeit humility, Col. 2. 18. Were they humble men indeed, they would Tit. 1. 〈◊〉, 16. soon yield to the truth discovered unto them, and relinquish their erroneous opinions. 〈◊〉 could not be a good man, as Bucholcerus judged him, so long as he held fast his heresies, though he were much in the commendation of a new life, and detestation of an evil: though himself prayed much, and lived soberly. He bewitched many with those magnificent words, and stately terms that he had much in his mouth, of Illumination, Revelation, Deification: the inward and spiritual man, etc. but in the mean while, he denied the humane nature of Christ to be a creature; and called those that thought otherwise Creaturists. He affirmed the Scripture to be but a dead letter: which they that held not, he called them Scripturists. Faith he said was nothing else but God dwelling in us, as Osiander after him. In a word, Leu. 〈◊〉. 44. he was a leper in his head, and is therefore pronounced utterly 〈◊〉. An evil tree cannot bring forth good fruit. That popish inquisitor 〈◊〉 in 〈◊〉 〈◊〉 & modesti, 〈◊〉 in vestibus 〈◊〉 〈◊〉 〈◊〉 sed fides eorum, est 〈◊〉 & pessima. Arch 〈◊〉, 〈◊〉 Gravis. quaest pag 155. was quite out, that said the Waldensian Heretics may be discerned by their manners and words: for they are modest, true, grave, and full of brotherly love one towards another, but rank haeretikes. This was somewhat like Pliny, his description of the Christians in that Province, where he was governor. And here I cannot omit, that when the B. of Worcester exhorted M. Philpot the Martyr (being brought to his answer,) before he began to speak, to pray to God for grace. Nay, my Lord of Worcester said Bonner, you do not well to exhort him to make any prayer: for this is the thing they have a singular pride in. For in this point they are much like to certain arrant haeretikes, of whom Pliny maketh mention, that they sang antelucanos 〈◊〉, 〈◊〉. 〈◊〉 Mon. Psalms of praise to God before break-of-day. But had Bonner and his fellow-buzzards but observed the burning zeal, sweet assemblies, watchings, prayings, holiness of life, patience in death, etc. of those that served God after the way that they called haeresy, they might well have seen and said as much, as the Centurion did of our Saviour, and they might have replied, as our Saviour did of himself. I have not a devil, but I honour my Matth. 〈◊〉. 54. father, and ye do dishonour me. If I honour myself, my honour is nothing: It is my father that honoureth me, of whom ye say, that he is Joh. 8. 49, 54 your God. Cenalis' Bishop of Auranches, wrote against the Congregation of Paris, defending impudently, that their assemblies were to maintain whoredom. How much better, and with more ingenuity the Bishop of Aliffe; who preaching at 〈◊〉 in the time of that Council, Anno 1563. Spoke of the faith and manners of the Catholics and heretics, and said, that as the faith of the Catholics was better, so the heretics exceeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. them in good life: which gave much distaste, saith the Historian. But Bellarmine (had he been then and there present) would not likely have been much offended: For we, faith he, although we believe that all the 〈◊〉 are to be found in the Church: yet that any man may be absolutely said to be a member of the true Church, defcribed in the Scriptures, we do not think that any internal virtue is required of him: but only an external profession of the faith, and such a partaking of the Sacraments, as is perceived by the outward senses. A pretty description, and picture of a Papist: amongst whom if any be virtuous, it is by accident, and 〈◊〉 as they are members of that Church: As 〈◊〉 wittily said of the Epicures, that if any of that sect proved good, it was 〈◊〉 by the benefit of a better nature; for they taught all manner of looseness and libertinism, But for the most part, such as their doctrine is, such is also their practice. The Friars (saith One that had seen it, and so could well avouch it) are a race of people always praying, but seldom with sign of devotion: vowing obedience, but still contentious: 〈◊〉 yet most luxurious: poverty, yet ever scraping, and 〈◊〉. And generally the devotions of papists, saith he, are prised more 〈◊〉. 〈◊〉 8. by tale, then by weight of zeal: placed more in the m ssy materiality of the outward work, than purity of the heart, from which they proceed. They hold integrity for little better than 〈◊〉, and abjectness about Italy, and abuse the most honourable 〈◊〉 〈◊〉. Test. on Act, 11 sect 4. name of Christian, usually, to signify a Fool, or a Dolt, as is afore noted out of D. Fulke. Are not these the fruits of a rotten religion, of trees specious without, but putrefied and wormeaten within, (as the word our Saviour here useth, properly signifieth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉, Suidas. which appears at length by their rotten 〈◊〉? The true Christian will not cease to bear good fruit, what weather soever come, Jer. 17. 7. The hypocrite will either bear only leaves as Pulchra ac 〈◊〉 est, sed fructu caret. 〈◊〉. the 〈◊〉- tree, or apples of Sodom, grapes of Gomorrah. Of such we may say, as of mount Gilboah, no good fruit grows on them: or as Siratonicus saith of the hill Haemus, that for eight months in the year it was very cold, and for the other four, it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was winter: Or as the Poet said of his country, that it was bad in winter, hard 〈◊〉 summer, good at no time of the year. Campian of St john's in Oxford, 〈◊〉 of the University, Anno 1568. dissembled the Protestants Religion: So did Parsons in Balial, 〈◊〉. until he was for his dishonesty, expelled with disgrace Camden's Eliz. sol. 215. and fled to the Papists; where caelum mutavit non animum, neither good egg, nor good bird, as they 〈◊〉. Verse 19 Every tree that bringeth not forth good fruit, etc.] Fruitless trees are cut down to the fire. Short shooting looseth many a game. The idle servant is delivered to the tormentors: Euseb. and unsavoury salt is cast out to be trodden on, as Ecebolius 〈◊〉. 〈◊〉. 6. 8. The 〈◊〉 earth is nigh to cursing, whose end is to be burned. Pure gold discovers deadly poison. For there will sparkle out of the cup, certain rainbows, as it were, and there will be heard, 〈◊〉 One, a fiery hissing of the gold thrusting out the poison. Whereby is signified, saith he, that God threateneth judgement Sphinx philos. pag. 622. and hellfire, to those that corrupt and poison heavenly Doctrine. See more of this above, chap. 3. 10. Let us study and 〈◊〉 to 〈◊〉 the tree of Paradise, that was fair to the eye, and good to eat, and that tree of life. Rev. 22. 2. That bringeth 〈◊〉 every month, twelve manner of fruits, etc. And those 〈◊〉, Psal 92. 13. that being planted in the house Psal. 52. 8. of the Lord, bring 〈◊〉 〈◊〉 fruit in their old age. I am like Cant. 1. 16. 〈◊〉. 〈◊〉 14. 7. a green olive tree saith David: our bed is of green cedar, saith the Spouse. Ephraim was like a green fir tree, fat and sappy, etc. Barrenness is no 〈◊〉 a fault then ill fruit. Verse 20. Wherefore by their fruits ye shall know them.] See verse. 〈◊〉. where the selfsame words are used. Lest any, 〈◊〉 pretence of danger in hearing false prophets, should refuse to hear any though they come with never so much evidence of truth: 〈◊〉 Saviour wills and commands here, that examination and discretion go before both rejection of errors, and receiving of truths. Try all things, hold fast that which is good. As the mouth tasteth meat, so the ear must try and taste words, job. 12. 11. & 34 3. He is a fool that believeth every thing, nay any thing, that tends to the 〈◊〉. 3. 27. cherishing of corruption and carnal liberty, or the advancing 〈◊〉 Sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. corrupt nature, which is nothing else but a piece of proud flesh, and must be abased to the utmost. Christian's should 〈◊〉 in knowledge Aug. and in every sense, so as readily to discern things that differ: 〈◊〉. 14 5. and not to be wherried and whirled about with every wind 〈◊〉 Ephes. 4 14. doctrine, as children, nor to be carried away as they are led, 〈◊〉 Gentiles, 1 Cor. 12. 2. He that will take for true and trusty whatsoever any Impostor puts upon him, shall be as foully deceived, 〈◊〉 jacob was by Laban. Search and see whereto they tend, and 〈◊〉 they drive at. If they would drive us from God, as Moses expresseth it, and draw us from the doctrine of godliness, that is 〈◊〉 upon the word, to the truth whereof we have found God's 〈◊〉 persuading our hearts, and yielding us comfort in it. joh. 6. 45. 1 joh. 2. 27. Abstain (or stand off) from all appearance of any 〈◊〉 evil. eat the familiarity of seducers, that discredit the truth: hear them not, their mouths 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 persuasions, as have in them great probability of truth, and may deceive the simple. Ye therefore, beloved, seeing ye know these things before, beware 2 〈◊〉. 3 17, 〈◊〉, 〈◊〉 ye also, being led away with the error of the wicked, fall from 1 〈◊〉. 5. 5. 〈◊〉. 25. 9 your own steadfastness. Which to prevent, Grow, saith the same Apostle there, in grace, and in the knowledge of our Lord 〈◊〉 Christ. Exact of yourselves a growth in every grace, in humility, howsoever growing downward at least, if you cannot find so comfortable a growth upward. Humility is both a grace and a Nos 〈◊〉 〈◊〉 magna, sed vivimus. 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 jesus Christ: proving by experience in yourselves, what that good, that holy and acceptable will of God is. Let your knowledge and practice run parallel, and be of equal extent. Study to live rather than to dispute, to act rather than to contemplate: learn and labour to feel in yourselves the sweetness and goodness, 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 mind good, full of incitations to good, glad of all occasions to do good, 〈◊〉 from the stain and reign of former lusts, inclinable to serve God and our brethren by love, fearing the Gospel more than the 〈◊〉, and God's goodness more than his justice. Now to grow in these graces and in this knowledge, is the ready way to secure ourselves from seducers, to approve ourselves 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 ourselves from that untoward generation, our Saviour speaketh Acts 〈◊〉. next of, in the subsequent verses, that have no more to show or say for themselves then Lord, Lord, etc. Verse 21. Not every one that saith unto me Lord, Lord, shall 〈◊〉, etc.] Not every verbal professor, or forward pretender to me and my truth, shall be saved. That son of perdition, called Christ Lord, Lord, yet 〈◊〉 him which a kiss; 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 buffet of his 〈◊〉? that bow the knee to him, and bid Hail King of the 〈◊〉, yet smite him on the face, and bid him prophesy who 〈◊〉 him, that put a reeden sceptre in his hand, and make him a 〈◊〉 Lord only, having no more than 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 Safeguard, or Good-speed and yet fallen into the hands of Pirates. These are blots of goodness, botches of the Church, as Augustus was used to term his three untoward children, tres vomicas, tria carriomata, mattery 〈◊〉. in Aug. cap. 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 2. impostumes, ulcerous sores. Epictetus' complained that there were many would be Philosophers, as far as a few good words would go; 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 wisdom. Such as say well and do well, are to be embraced, saith Aristotle: but their very profession is to be suspected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 4 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 Esau's rough hands. Audi, nemo 〈◊〉 specta, nemopejùs: Loquitur hic ut Piso, vivit ut Gallomus. 〈◊〉 men admire Tully's 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, covetousness, 〈◊〉 and something he confesseth hereof (though covertly) in that sentence of his, in his book de Tranquillitate, Necaegroto, 〈◊〉 〈◊〉, I am neither sick, nor found. Lilies are fair in show, 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 〈◊〉 〈◊〉 war against Philip of Macedon with letters and words So 〈◊〉 many against the devil; they defy 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 〈◊〉 〈◊〉. 3. 11. 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 men's hearts are not with him, when there is not 〈◊〉 power of religion, the practice of godliness. 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 than leaves: he goes down to 〈◊〉 garden to see how it comes forward, in righteousness, peace, 〈◊〉 in the holy Ghost: in meekness, tenderheartedness, love: 〈◊〉 patience, humility, contentedness, in mortification of sin, moderation of passion, holy guidance of the tongue; in works of mercy, truth and justice; in self-denial, love of enemies, life of faith; in heavenly-mindedness, sweet communion with God, comfortable longing for the coming of Christ, etc. 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 profess largely, preach frequently, pray ardently, eat and drink at his table, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dispossess devils in his Name, etc. Judas did all this and was damned. Shalt thou to heaven that dost no more? no nor so much? Woe to all careless professors, and carnal Gospelers. 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 wickedness is showed to the whole Congregation, Prov. 26. 26. Or if not so, yet certainly he will do it at that 〈◊〉 Judgement, that great Assize (as it follows in the next 〈◊〉) when it shall be required of men, non quid legerint, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapet. 〈◊〉 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, etc.] That day of judgement by an appellative proper, called that day; or at the day of death; for every man's 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 shows, that an hypocrite may live and die in 〈◊〉; and miss of heaven, in the height of his hopes. He hanged them upon nothing (as God hath hanged the earth) they prove unto him therefore as the giving up of the ghost, which is but cold Job 1 〈◊〉. 10. comfort: and serve him no better than Absoloms' mule did her 〈◊〉 master in his greatest need. What, saith job., is the hope of the Job 27. 89. 〈◊〉, 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 horror, 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, etc. 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 jehonadab did jehu. Their hopes 〈◊〉 2 〈◊〉. 16. 15. fail them, when at highest; as Esau's did, returning with his venison, Have we not prophesied in thy Name] A man may preach profitably to others and yet himself be a castaway, 1 Cor. 9 ult. 〈◊〉 Act and 〈◊〉. 〈◊〉. 〈◊〉. 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 trial 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 foreseeing the plague to come, were then much confirmed by his words. In Q. Mary's days he turned Apostate and so continued, notwithstanding an excellent letter of the Lady Jane Dudley written to him, while he was prisoner: wherein she stirs him up to remember the horrible history of Julian of old, and the lamentable case of Spira a late, and so to return to Christ; who now stretcheth out (saith she) his arms to receive you, ready to fall upon your neck and kiss 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 Act. and Mon. fol 1292. would not let to shed again rather than you should be lost. And so she goes on most sweetly: sed surdo fabulam, she lost her sweet Ibid 1557. words: as likewise did William wolsey the Martyr upon 〈◊〉 Ibid 〈◊〉. the Smith of Wells in Cambridge-shire, and some others, upon Mr West Chaplain to Bishop Ridley: who refusing to die in Christ's cause with his Master, said Mass 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 sin, saith he, for I have known no more but this that 〈◊〉. Joannes Speiserus, Doctor of Divinity and preacher at Ausborough in Germany, Anno 1523. begins to teach the truth of the Gospel, and did it so effectually that divers common harlots were converted, and betook themselves to a better course of life. But he afterward Scultet Anual. pag. 〈◊〉. revolted again to the Papists, and came to a miserable end. Ibid. The like is reported of Brisonettus Bishop of Melda, a town of France ten miles from Paris. And who doubts but judas the traitor 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 judas in the sight of all. He was a slow Dike of 〈◊〉. 〈◊〉. 〈◊〉, judas a forward preacher. Yet at last when judas betrayed Christ in the night, Nicodemus faithfully professed him in the day. Therefore will Christ confess him before God, Angels and men, when judas 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. D. 〈◊〉 ep ad 〈◊〉. Summoperè cavendum divino praeconi, ne dicta, 〈◊〉 〈◊〉, erubescant. Let not the preacher give 〈◊〉 the lie, by a life unsuitable to his Sermons. And in thy name have done many wonderful works] By a faith of miracles, whereby a man may remove mountains, and yet miscarry, 1 Cor. 13. 2. And here such as work wonders may deceive themselves in the main point of their own salvation: how much more may they deceive others in this or that particular point of doctrine? The coming of Antichrist is after the working of Satan with all power, and signs, and lying wonders, and with 2 Thes. 〈◊〉. all deceavablenesse of unrighteousness in them that perish. Lying wonders they are called in regard not only of the end, which is to deceive, but of the substance. For the devil cannot do a true miracle, which is ever beside and against nature and second causes; 〈◊〉 as whereof there can be no natural reason possibly rendered, no though it be hid from us. The devil I say, cannot do a 〈◊〉. He may juggle and cast a mistress St Hierom writes that a certain damosel was brought to Macarius by her father, who complained that his daughter was, by witchcraft turned into a mare, Macarius answered that he could see no such thing in her, nothing but humane shape; and that their eyes, that thought and said so, were blinded by Satan, wherefore turning himself to prayer, he obtained, that the mist might be removed from the parents' eyes, and 〈◊〉 they saw their mistake. The like is reported of Mr tindal the Martyr, that being at Antwerp among a company of merchants, he hindered, by his presence and prayers, a certain juggler, that he could not play his feats: so that he was compelled openly to confess, 〈◊〉 〈◊〉 〈◊〉 〈◊〉., 85. that there was some man there at supper, that disturbed and 〈◊〉 all his doings. So that a man even in the Martyrs of these days (saith Mr Fox) cannot lack the miracles of true faith, if they were to be desired. Oye Papists (said Bainham, in the midst of the flame) 〈◊〉, you look for miracles: here now you may see a miracle: for in this fire I feel no more pain than if I were in a bed of 〈◊〉, it is to me as a bed of roses. But the devil is ashamed, (saith Gretser the Jesuit) to confirm Luther's doctrine with miracles. We could tell him and his fellows, of 〈◊〉 recovered out of a desperate disease by Luther's prayers, which Myconius acknowledged for a miracle to his dying day. And of another young man of Wittenberg that had sold himself to the devil, Act and 〈◊〉 sol 788. body and soul, for money, and sealed the obligation with his own blood: But was delivered by Luther's prayers, out of the danger of the 〈◊〉, who was compelled (saith Mr Fox) at last to throw in the 〈◊〉 at the window, and bad the young man take it unto him again. But he that now requireth miracles for the confirmation of his faith, is himself a great miracle, saith Austin. 〈◊〉 〈◊〉 when they came into Canaan; as if it would . 〈◊〉, ye need no miracles now you have means. The wonderful 〈◊〉 of Luther, that man of God, amidst so many 〈◊〉 enemies, the publishing and carrying of his doctrine, in the space of a month, throughout all Germany and some foreign 〈◊〉, as it were upon Angels wings, the establishing of the Reformation to be done by so weak and simple means, yea by casual and cross means, against the force of so puissant and public an 〈◊〉, this is that miracle which we are in these times to look for. Verse 23. And then will I profess unto them, I never knew you] No not when you professed most love to me, and did me (to see to) greatest service, I knew you well enough for black sheep, or rather for reprobate goats, I knew you for hirelings and hypocrites, but I never knew you with a special knowledge of love, delight and complacency. I never acknowledged, approved and accepted of your persons and performances, see Psal. 1. 6. Rom. 11. 2. God's sharp nose doth easily discern, and is offended with the stinking breath of the hypocrites rotten lungs, though his words be never so scented and perfumed, though his deeds be never so mantled and masked, with shows of holiness. God utterly disowns and disavows all such, for if any man have not the spirit of God saith Paul Rom. 8. 9 the same is none of his; be he whose he will be. And whereas he naturally delights in mercy, yet he will by no means clear the guilty; Pro. 1. 26. yea he will 〈◊〉 at their destruction, and laugh when their 〈◊〉 deus loquitur cum 〈◊〉 〈◊〉 legas cum fletu, Aug. fear cometh. He will spew them out of his mouth. Ah he will ease him of his adversaries: and be as well paid thereof, as a man is that hath rid his stomach of the surfeit or sick matter that Reve. 3. 16. clogged it. 〈◊〉. 1. 24. Depart from me] Oh direful and dreadful 〈◊〉 such as 〈◊〉 reprobis, Ite, venite, probis. shall make their very heartstrings crack (not their earest ngle only) and their hearts fall asunder in their bosoms, like drops of water. Surely if the gentle voice of God in the cool of 〈◊〉 day were In aura diei. Gen. 3. so terrible to our first parents: And if his sweet voice in the preaching of the Gospel of grace be so formidable to the wicked, that Felix trembled, and the stoutest are quailed, the edge of their fury is rebated, their hearts often ache and quake within them: what will they do when the Lion of the tribe of Judah shall roar out upon them, this fearful Discedite that breaths out nothing but fire and brimstone, stings and horrors, woe and alas, seas of vengeance and the worm that never dieth, torments without end, and past imagination? The desperate soldiers (that would not have dreaded to dare the devil to a duel) fell before him to the ground, when in the state of his humility, he said but, I am He: how will the wicked stand before him in his Majesty? If gideon's torches and trumpets so daunted the proud 〈◊〉, how shall these abide the terror of the last day? Ye workers of iniquity] Ye that make it your trade and task; 〈◊〉 me licinan 〈◊〉 〈◊〉 〈◊〉 dicunt 〈◊〉. that do wickedly with both hands earnestly, that are wittily wicked, and can art out iniquity; that dig in the devil's mines, row in his galleys, grind in his mill, and are not wearied: that live by your sins, as the labourer doth by his trade; and esteem it as the means of an happy life. Ye that, although ye cannot be charged with any crying crime, but have Lord Lord in your mouths, and a show of holiness in your lives, yet regard iniquity in your hearts: and when you 〈◊〉 most of all high-flowen have a leering eye upon some beloved sin, as the Eagle hath upon her prey below, when she soreth highest. Your very preaching in Christ's Name Our 〈◊〉 must be 〈◊〉 of God, wrought from God, for God, in God, according to God, 〈◊〉 are but shining 〈◊〉 〈◊〉 〈◊〉 at Paul's cross. (if not for his name) is, with God a work of iniquity, and shall have the wages of sin, which is death, when Christ comes to judgement. Then they that would not obey those sweet commands, Repent, for the kingdom of heaven is at hand, seek ye the Lord while he may be found. Believe in the Lord Jesus and thou shalt be saved, thou and all thy household, etc. shall have no other commandment left them to obey, but this horrible Depart ye: which imports an utter separation from the beatifical vision and fruition of God, and this is the very hell of hell, etc. Verse 24. Therefore whosoever heareth these sayings of 〈◊〉 etc.] Here we have the conclusion of this, if not first, yet, certainly, fullest of our Saviour's Sermons; for matter most heavenly, and for order more than methodical. Most men think, if they sit out a Sermon, it is sufficient: when the preacher hath 〈◊〉 done they have done to: Away they go, and (for any practice) they leave the word where they found it, or depart sorrowful as he in the Gospel, that Christ requireth such things as they are not willing to perform. Our Saviour had four sorts of hearers, and but one good, that brought forth fruit with patience. When St Paul preached at Athens, some mocked, others doubted, a few believed, but no Church was sounded there (as at other places) because Christ crucified was preached; unto the Jews a stumbling 〈◊〉, Act. 17. and to those Greeks foolishness; whiles the Jews required a sign, 1 Cor. 1. 22. 23. and the Greeks sought after wisdom. But what saith the Prophet? 〈◊〉. 8. 9 Behold they have rejected the word of the Lord, and what wisdom is in them? He is a wise builder, a 〈◊〉 servant, a wise virgin, a wise merchant, (if our Saviour may be judge) that heareth these sayings of his, and doth them. And behold (saith Moses) I have taught you statutes and judgements: Keep therefore and do them; for this is your wisdom, etc. A good understanding 〈◊〉. 4. 6. have all they that do thereafter. David hereby became 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23. 1. wiser than his teachers, ancients, enemies: and Paul counted it his chief policy to keep a good conscience void of offence toward God and men: which cannot be until it may be said of a man, as 2 Chron. 34. 16 Rom. 2 12. Shaphan said of Josiahs' workmen, All that was given in charge to thy servants, they do it. For not the hearers of the Law, but the Luk. 11. 28. doers shall be justified, saith- Paul: shall be blessed, saith our Saviour Joh. 13. 17. often: shall be made thereby the friends of Christ, joh. 15. 2 Cor. 8. 23. Isa. 62. 3. 14. the kindred of Christ, Matth. 12. 50. The glory of Christ, a Cant. 3. 11. royal diadem in the hand of 〈◊〉; yea, such as have the honour to set the crown royal upon Christ's head in the day of his espousals. Be ye therefore doers of the Word, saith S. james, and not hearers only, deceiving, or putting paralogismes, tricks and fallacies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (sophister like) upon your own souls. They that place religion in hearing, and go no further, will prove egregious fools in the 〈◊〉. 〈◊〉. 〈◊〉. end. Which to prevent, look intently and accurately, saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostle, stoop down, and pry heedfully into the perfect law of 〈◊〉 (as the Cherubims did into the Propitiatory, as the Angels do into the mystery of Christ, as the Disciples did into the sepulchre 1 Pet 1. 〈◊〉. of Christ) and continue therein, till ye be transformed thereinto, Joh. 20. 5. Not being forgetful hearers, but doers of the work: so shall ye be blessed in the deed. It is not enough to hear, but take heed how you hear. 〈◊〉 with you the loan of your former hearing. For to Mark 4. 24. explained. him that hath shall be given, and with what measure ye meet, it shall be measured to you. As ye measure to God in preparation and practice, he will measure to you in success and blessing: and every time that you hear, God will come to you in the fullness of the 〈◊〉 Rom. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the Gospel of peace. See that ye shift not off him that speaketh, 〈◊〉. in ep. ad 〈◊〉. 〈◊〉. 12. 25. Veniat, veniat verbum Domini, & submittemus illi, sexcentasi nobis essent colla, said a notable Dutch Divine. Let God 2 Cor. 8. 7. speak, and we will yield, though it were to the loss of a thousand Rom. 6. 17. lives. The Macedonians delivered themselves up to God, and the Romans to the form of doctrine that was delivered 〈◊〉 them: they took impression from it, as the metal 〈◊〉 from the mould, or as the wax doth from the seal. David 〈◊〉 up his hands to God's Commandments, Psal. 119. 48. he did all the wills of God, who had Act. 13. 35. set him both his time and his task. He sets all his servants a work, and requireth their pains, Host 10. 11. Ephraim was an heifer used to dance, and delight in the soft straw, and could not abide to plow, but the Lord will make him both bear and draw. Religion is not a name, saith one, goodness a word; it is active like fire, communicative like light. As the life of things stands in goodness: M. Harris at 〈◊〉 〈◊〉. so the life of goodness in action. The chiefest goods are most active, the best good a mere act. And the more good we do, the more Godlike and excellent we be, and the better provided against a rainy 〈◊〉. Which built his house upon a rock.] This rock is Christ; and 〈◊〉. 2. 10. conscionable 〈◊〉 are living stones built upon him. The Coneys 〈◊〉 〈◊〉. 3. 5. are a people weak and wise, saith Solomon; and their wisdom Prov. 30 16. herein appears; they work themselves holes and burrows in the bosom of the earth, in the roots of the rocks. Learn we to do Luke 6. 48. the like: and be sure to dig deep enough (as S. Luke hath it) 〈◊〉, sed 〈◊〉. which while the stony-ground-hearers did not, their blade was scorched up, and came to nothing. Some flashing joy they had upon the hearing of the Word, and many melt (according to the nature of the Doctrine delivered) but these sudden affections, being not well bottomed, nor having principles to maintain them, they were but like Conduits running with wine at the Coronation, or like a land-floud, that seems to be a great sea, but is soon gone again. 〈◊〉 fluctum 〈◊〉. Verse 25. And the rain descended, and the floods came, etc.] Many are the troubles of the righteous: they come commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉, brevior 〈◊〉 Sen. 〈◊〉 est propriè 〈◊〉 〈◊〉 a 〈◊〉 seu 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. thick and threefold, one in the neck of another, as Jobs messengers. The clouds return after the rain, 〈◊〉. 12. 2. there is a continual succession of miseries and molestations, from the devil, the world, and the flesh, to them that hear and do the words of 〈◊〉: like the weather in winter, when a shower or two do not clear the air, but though it rain much, yet the sky is still over- 〈◊〉 with clouds, which are 〈◊〉 upon the Saints, sometimes in 〈◊〉 and lighter 〈◊〉, as the smaller rain, sometimes in pressing and piercing calamities, like storm and hail: The rain falls, 〈◊〉 floods rise, the wind blows, and many a sharp shower beats upon the Christians building; but like Noah's Ark, it is pitched within and without: like Mount Zion, it abides for ever immovable, 〈◊〉 founded upon the Rock of ages. Si nos ruemus, ruet Christus 〈◊〉,Ille 〈◊〉 mundi, said that noble Luther. If we 〈◊〉, Christ shall fall too, that Ruler of the world: and 〈◊〉 him fall: I had rather . 〈◊〉 with Christ, then stand with Caesar. The devil stirs up a 〈◊〉 against God's children, saith Ambrose, Sedipse naufragium 〈◊〉, but himself maketh ship wrack. The Church, according to that 〈◊〉 Motto. Nec fluctu, nec 〈◊〉 movetur: and yet Venice hath but one street (they say) that is not daily over-flowed by the sea. And it fell not.] Saving grace is unleesable, though it may be impaired in the degrees, and may recoil to the root, as sap doth in winter. Christ lives in the hearts of all his Saints, Gal. 2. 20. and can die no more, Rom. 6. 10. Die he may as well at the right hand of his father, as in the heart of a Christian. Object. A weak brother, for whom Christ died, may perish, 1 Cor. 8. 11. Sol. No thank to us, if he do not; who, by scandalous courses offend and wound his conscience: but Christ will not lose him so. Object. There are that deny the Lord that bought them, Destrui potest, ex parte, per interveniens scandalum: quod & verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquo modo denotat, non distrahi penitus ca●●●, etc. 2 Pet. 2. 1. Sol. Bought they were by Christ in their own conceit, and in the esteem of others, but it proved otherwise. Or, they were bought, that is, delivered, in a general sense (so the word here used, often signifieth) from their superstition to the knowledge of salvation (I say not to saving knowledge) whereby they might preach to others, themselves being castawaies. God hath D. Prideaux, Lect. charged Christ, as Mediator, to see to the keeping of the bodies and souls of all true believers, Joh. 6. 39 40. And he faithfully performed it. Those thou gavest me I have kept, saith he, and none of them is lost, Joh. 17. 12. Christ makes exception of one that was lost, Ibid. Ob. That shows he was never of his body: for can he be a Saviour of Sol. a son of perdition? Why is he then excepted? Ob. 1. Because he seemed to be one of Christ's, by reason of his Sol. office. 2. He speaketh there in particular of the twelve: and to be an Apostle, was, in itself, but an outward calling. Christian's may lose the things that they have wrought, Ob. Joh. 2. 8. 1. Temporaries may, and do; and of them it may be understood, Sol. verse 9 2. True Christians may: 1. In respect of the praise of men: All their former honour may be laid in the dust. 2. In regard of the inward sense and comfort, as David, Psal. 32. & 51. 3. In respect of the fullness of the reward in heaven, their glory may be much lessened by their falls. A righteous man may turn from his righteousness, and die, Ob. Ezek. 18. 24. From his righteousness imparted, or that of sanctification, he Sol. may turn in part, and for a time, and die a temporal death for his offence, as Josiah: Not so from his righteousness imputed, or that of justification, so as to die eternally. Or the holy Ghost may Gal. 1. so speak, as of a thing impossible: as, if an Angel from heaven should preach any other Doctrine, etc. which cannot possibly be. So that this text concludes not categorically. The Comforter shall abide with us for ever, Joh. 14. 16. It is called an earnest, not a pawn. A pawn is to be returned again; but an earnest is part and pledge of the whole sum. What need then so many exhortations to perseverance? Quest. 1. True grace in itself is leesable, in respect of us, who Ans. should fall from it, as Adam; but we are kept by the power and promise of God to salvation; and we need Christ's lefthand to be under us, and his right-hand over us to clasp and hold us up. He keepeth the feet of the Saints, and preserves us 1 Sam. 2. 9 from all such evil, as may frustrate our perseverance, 2 Thess. 3. 3. 1 Joh. 5. 18. 2. By these exhortations, as means, God's grace is promoted, and preserved in us. 3. We are but in part renewed, and are apt to backflide; if we row not hard, wind and tide will carry us back again. Heed therefore must be taken, that we look not back with Lot's wife; Gen 37 3. that our Jacobsladder may reach to heaven; that our oil fail not, Exod. 2●. 8. till the bridegroom come; that our coat reach down to our heels, Exod. 29 12. as joseph's, and the high-Priests did; that we sacrifice the beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with the tail; that we keep in this fire of the Sanctuary; or, if it 2 ●●m. 1. 6. slacked, that we rake it out of the ashes, and blow it up again into a flame; that we turn not again, as we walk, with those living D●●●● 33. creatures, Ezek 1 12. nor be like Nebuchadnezars image, that G●l 3. began in gold, and ended in clay; that we begin not in the spirit, and end in the flesh: that we go not backward, as Hezekiahs' Psal. 19 4. Sun, nor stand at a stay, as Joshuah's, but rejoice to Prov. 4 18. run our race, as David's; and go on to the perfect day, as , Ioshuahs . etc. Verse 26. And every one that heareth these sayings of mine, and doth them not, etc.] Which is the greater number of hearers. For most men hear to hear, and not to practise. Some hear merely of form, or for fashion sake, or to save the penalty of the Statute, or to find some Recipe to procure a sleep, or to still the clamours of their consciences, or to make amends and purchase dispensation for some beloved lust, as Herod. Or expecting from the preacher some choice novelty, as 〈◊〉. 3. 8. some deep point, 〈◊〉. 12. 37. or dainty expressions, as Ezek. 33. 32. Or they 〈◊〉 and 〈◊〉, Act. 17. 32. Hear and carp, as Doeg; hear and resist the holy Ghost, Act. 7. Or at least are no whit wrought upon, whether we pipe or lament to them. Or if they hear and admire, as Mat. 11. 17. those. Matth. 22. 22. yet they amend nothing, or but for a season, as the stony-ground: they are hearers of forgetfulness, Jam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 25. like hour-glasses, they are no sooner full, but 〈◊〉 out again: like nets or sives, they retain only the chaff or weeds, let go the pure water and good corn. The Word runs 〈◊〉 them, 〈◊〉 water thorough a riven 〈◊〉 (that's the Apostles metaphor, Heb. 2. 1.) or as that which is written upon moist paper, as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will have it. A general cause of our not practising what we hear, is, that we put this spiritual treasure into broken bags, this 〈◊〉 liquor into leaking 〈◊〉. Whereas our souls should be as the Ark, and our memories, as the pot of Mannah, to retain what we have received, that we may have it ready for 〈◊〉, as Saul had his cruse and spear at his head, and David his scrip and stones ready by his side. A heavy ear is a 〈◊〉 judgement, Isa. 6. 10. but a slow heart, and a heavy hand, to conceive and do what we hear, paves a way to remediless misery; besides the fool to boot, which the Judge here putteth upon him. Shall be likened unto a foolish man.] And he is a fool indeed whom Christ calleth fool. Conscionable hearers are counted good men (God wot) but simple, silly, and of no parts. But wisdom is justified of her children. To walk precisely, is to walk wisely, 〈◊〉. 5. 15. And he that 〈◊〉 and guideth his feet in the way, is wife, Prov, 23. 19 And, Who is a wise man amongst you, and endued with knowledge? Let him show out of a good conversation his works, etc. Ja. 3. 13. All others are fools, because they fail in the main point of their salvation: they are troubled about many things 〈◊〉 but neglect the one thing necessary: they trifle out their precious 〈◊〉, and in hearing or other services, they do worse than lose their labour, 〈◊〉 they commit sin, and heap up 〈◊〉. Their house will down, as the spider's house doth, and all their building, ploughing, planting sailing, come to nothing. Which built his house upon the sand.] Wherefore it soon sinks and shatters, as having not the loose earth thrown up first, by the practice of mortification and self- denial. Men should first sit down, and cast what it would cost them to build the tower of godliness, or ere they leap into profession. They should put their hearts often to those grand questions of abnegation. Can I (as all must, that will be Christ's Disciples) deny myself in all my selves (for a man hath many selves within himself, and must utterly and absolutely deny them all) take up my daily cross (〈◊〉 〈◊〉 Christianus 〈◊〉. every Christian is a 〈◊〉 or crosse-bearer, saith Luther: the rain will fall, the floods flow, the winds blow, and beat upon his building, he shall have many trials and temptations, that looks toward heaven, troubles without, terrors within, his back-burden of both) and follow Christ thorough thick and thin, by doing and suffering his whole will? Many will follow Christ in such duties as suit with their humours, and no further, as the rusty hand of a dial; they will break the hedge of his Law, to shun a piece of foul way: They follow Christ, as the dog follows his 〈◊〉, till he come by a carrion, and then he turns him up. Orpha made a fair proffer of going along with Naomi, but when she had better considered it, she turned again. Lot's wife set fair out of Sodom, but looked back. So do many forward hearers set their hands to God's plough, but (loath to plough up the fallow 〈◊〉 of their hearts, and to lay a good foundation in humiliation.) they start aside like broken bows, and steal away, like cowardly soldiers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so judge themselves unworthy of eternal life, and unfit 〈◊〉. 10. for God's Kingdom. For the foolish shall not stand in his sight, Luke 9 62. he hateth all the workers of iniquity. Caleb was not discouraged 〈◊〉. 5. 5. by the Giants, therefore he had Hebron given him, the place of the Giants, when the spies and 〈◊〉 were never suffered to enter: No more shall they that hold not out to the death, obtain the crown of life. Verse 27. And the rain descended, etc.] The old heart cannot possibly hold out the hardship of holiness, nor bear the brunt of persecution for well-doing. Like a Chestnut cast into the 〈◊〉, if not broken first on the top, it leaps out again; or like a false jade in a teem, which being put to a stress, turns tail and tramples. When the godly hearer holds on his way to heaven, thorough all disasters; as those two kine of the Philistims, that bore home the Ark, held on their way, though they had calves at home, that might have made them turn back. And it fell.] The wiseman and fools house come under a double difference. 1. In the foundation: this to see to, and above ground, is little discerned. The Temple is said to be as low under ground, as it was high above. 2. In the building itself. The unprofitable hearer is not cemented to Christ by faith, but laid lose, as it were, upon a sandy foundation, and so slips beside the ground work in foul weather. He is not set into the stock as a science, but only stuck into the ground as a stake; and is therefore easily 〈◊〉 up. Whereas the true Christian is knit fast to 1 Pet. 2. 5. Christ the Rock, by the ligament of a lively faith; and, as a lively stone, is built up a spiritual house, growing up in the mystical body with so much sweetness and evenness, as if the whole Temple (like that of Solomon) were but one entire stone, He that is joined to the Lord is one spirit, 1 Cor. 6. 17. So that although 1. Shakes and waver in the very purpose of holy-walking may befall a Saint by violent temptations, Psal. 73. 2, 13. Yea, 2. Intermissions of the exercise of grace, as of life in a palsy or 〈◊〉. 3. Particular falls we are not exempted from. Peter himself, though a pillar fell from his former steadfastness, in part; yet from 〈◊〉, prolapsion, from utter and irrecoverable falling away, they are 〈◊〉, because founded upon a Rock, which can never be removed: He is both the Author and finisher Heb. 〈◊〉. of their faith: He hath prayed and procured, that it utterly Luk. 22. fail not. And the fall thereof was great.] Great and griovous, because irreparable, irreedifiable, as Hiericho and the Temple at jerusalem. God lays them aside like broken 〈◊〉, of which there is no further use; and sith they will needs wallow again, as swine, in the filth of their former pollutions, he proncunceth upon them that fearful sentence, Let him that is filthy be filthy still; that unclean spirit entereth him again; and his dispositions to evil are seven times more inflamed then ever. He hath despised and despighted the Spirit Heb. 10. 26. of grace, and is in the ready road to the unpardonable sin. The Apostate cannot lightly choose unto himself a worse condition, Heb. 10. 26. He casts himself into hel-mouth, Heb 10. 〈◊〉. where the back slider in heart shall be filled with his own ways; and have the Prov. 14. 14. greater 〈◊〉, by how much he fell from greater hopes and possibilities of better; as 〈◊〉 from his Monarchy, and as Cranmer from his high preferment to so low a condition, as that there was left him neither hop: of 〈◊〉, nor place of worse. Verse 28. And it came to pass, when 〈◊〉 had ended these sayings.] All this than was but one Sermon, though twice preached at several times, as some collect out of Luke. A long Sermon it was, and yet the people stayed it out. So did not those 〈◊〉, Joh. 6. and therefore fell away from Christ: So did not Judas, and therefore met 〈◊〉 devil at the door. It is a lamentable 〈◊〉 13. thing, that a winters-tale shall be heard with more patience and pleasure then a powerful Sermon: that if a Preacher exceed his glass sometimes, 〈◊〉 sit at as little 〈◊〉, as if they were in a fit of an ague: and others profanely turn their backs upon the 〈◊〉. 44. Propitiatory, and depart without the blessing. In the Council Canon 32. of Agathon it was decreed that none should presume to go out before the Minister had blessed the Congregation. And in the fourth Council of Carthage, Let him that goes out of the Auditory, when the Minister is speaking to the Congregation, be excommunicated, Ite missa est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were the old forms of dismission. And although Zachary was long ere he came forth, yet the Luk. 1. people stayed his coming. But the Word of the Lord is to the wicked a burden, Jer. 27. 33. cords and bonds, Psal. 2. 3. Yokes and bonds, Jer. 5. 5. Hence they are so soon sated, and their attentions tired out and jaded, as it were. The people were astonished at his doctrine.] They were strangely transported and rapt with an ectasie of admiration and amazement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ubi 〈◊〉 quasi attonitus, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, sed apertis oculis 〈◊〉 quietus 〈◊〉. Lyser. They were at 〈◊〉 a pass, that they could neither say nor do, but stood amazed with their eyes set in 〈◊〉 heads, as the word importeth. And surely the word never worketh so kindly, as when it is received with admiration: yet may we not rest in that, as too many do; but get it mingled with 〈◊〉 in our 〈◊〉, that works by love, holding fast the faithful word, as Paul bids Timothy, that part of it especially that in hearing he is pleased to sweeten unto us by the taste of his special goodness. Verse 29. For he taught them as one having authority.] Never man spoke as he spoke, said those Catchpoles that came to take him, but were taken by him. For matter, his doctrine was not his own, but his Fathers that sent him. For manner, this Prince 〈◊〉. 7. 16. of Preachers had the tongue of the learned: yet without 〈◊〉 of learning, he delivered himself so plainly, that the simplest 〈◊〉 50 4. might conceive him, and so powerfully that his enemies could not but confess, that he was true, and taught the way of God 〈◊〉. 〈◊〉. 22. 14. And for end, he 〈◊〉 sought his Father's glory, in the salvation of men's souls. A fair precedent for Preachers: who should Optimi ad 〈◊〉 by sunt 〈◊〉, 〈◊〉 Lutherus, qui pueriliter, trivialiter, populariter & simplicissime 〈◊〉. Melch. Ad. in vita. thus seek to get within the people, and to maintain the credit of their ministry, that their words may carry an authority, and command attention. And not as the 〈◊〉] Who first stuck in the bark of the law, and pierced not into the heart and sense of it. 2. Delivered for doctrines the commandments of men about washings, tithing, etc. 3. They sought not the glory of God, but praise of men: and were therefore mad at our Saviour, as one that bore away the bell from them, for a powerful preacher. 4. They rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Publicans and sinners, though penitent: So did not Christ. 5. They taught coldly and carelessly: but he zealously, and imperiously, as the Lawgiver, and not as an Interpreter only: as that Prophet like unto me, saith Moses: yea far beyond him. Epiphan lib. 1. 〈◊〉. or any other that ever spoke with a tongue. For he could, and did speak to the hearts of his hearers: Together with his Scribarum doctrina erat 〈◊〉, elumbis 〈◊〉. word there went forth a power, as to heal the bodies of those, Luk 5. 17. so the souls of his elect: he was a Minister of the spirit, and not of the letter only, etc. Heb. 2. CHAP. VIII. Verse 1. Great multitudes followed him.] MAny thousands, as Bondinus De claritate Christi proveth, out of ancient Writers. This drew upon our Saviour the Quicquid non acquiritur dan num est. envy of the Pharisees those cankered carls, who Sejanus-like, thought all lost that fell besides their own lips: as Nero, they spited Sen. the 〈◊〉. Nero 〈◊〉 〈◊〉. Ammian. all those whom the people applauded; and Tigre-like, laid hold with their teeth on all the excellent spirits of their times, as it is said of Tiberius. Verse 2. And behold there came a Leper.] This leprosy was Life of Sejanus by P. M. 〈◊〉 rife in our Saviour's time: God so ordering, that Judea was sickest, when her Physician was nearest. The 〈◊〉 are still a nasty people: And this kind of leprosy seems to have been 〈◊〉 to them, as Plica Polonica, Morbus Gallicus, Sudor Anglicus. No stranger in England was touched with this disease, and yet the English were chased therewith, not in England only, but Life of K. 〈◊〉. 6. by 〈◊〉 〈◊〉. 〈◊〉. pag. 〈◊〉. in other Country's abroad: which made them like tyrans, both feared and avoided, where ever they came. So were these Jewish lepers. Hence that fable in Tacitus, that the Israelites were Turk. Hist. lib 5. driven out of Egypt for that loathsome disease. This, said one Malevolent Heathen, is the cause why they rest every seventh day. Bodinus observes it for a special providence of God, that in Arabia (which bordereth upon Judea,) there are no swine to be Summâ Dei bonitate 〈◊〉 sactum est, ne 〈◊〉 ad 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 magis, 〈◊〉 magis 〈◊〉, 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. p. 354. 〈◊〉 Jo. 〈◊〉. loc. come. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ambr. found, lest that most leprous creature, saith he, should more and more infested and infect that people, who are naturally subject to the leprosy. And another good Author is of opinion, that God did therefore forbid the jews to eat either swines-flesh, or haresflesh: Quòd ista caro facilè in malè 〈◊〉 corporibus putrescat, because in diseased bodies it easily 〈◊〉 and turns to ill humours. And worshipped him.] Which he would hardly ever have done haply, had he not been a leper. Diseases, saith S. Ambrose, are the shop of virtues. King Alfred found himself ever best, when he was worst: and therefore prayed God, to send him always some sickness: Gehezies' leprosy cured him, his white forehead made him a white soul. If thou 〈◊〉, thou canst, etc.] So Another came with, If thou 〈◊〉 do any thing, help us: We never doubt of Christ's will to do us good, (saith a great Divine) but, in some degree, we D. 〈◊〉. doubt also of his power. True faith doubts of neither: but believes against sense in things invisible, and against reason in things incredible. Sense corrects imagination, Reason corrects sense, but Faith corrects both. Verse 3. And Josus put forth his hand, etc.] The law forbade contactum contagionis, non sanationis. The high-Priest might enter a leprous house, etc. We have not an high Priest that cannot 〈◊〉. 4. 15. be touched with the feeling of our infirmities. Better might he say, then S. Cyprian, Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo, cum plangentibus plango, cum deflentibus 〈◊〉, etc. Then S. Paul, Who is weak, and I am not weak? 2 Cor. 11. 〈◊〉. Who is afflicted, and I burn not? It 〈◊〉 held a great condescension in King Alphonsus, to use his skill for the recovery of one of his sick Subjects: What was it here in Christ, the King of Kings, and Lord of Lords? Verse 4. See thou tell no man.] Christ despised popular 〈◊〉, accounting it no other than a little stinking breath. Some do all for a name: But we have not so learned Christ. His treasures were hid, Col. 2. 3. He sought not himself, but to set up him that sent him, Joh. 8. 50. Show thyself to the Priest] That they may see that I am He that should come, that jehovah the Physician, that Sun of righteousness with health under his wings, etc. that I came not to destroy the Law, as they slanderously give out, but to fulfil it, that God may be glorified, and the mouth of malice stopped. Offer the gift, etc.] This is that pepper-corn we pay to God, who is content that we have the benefit of his favours, so He may have the glory of them. Not lepers only, but all sorts, after sickness, were bound to offer to God the ransom of their lives, Exod. 31. Hezekiah made a song, and left it to posterity, for a seal of his thankfulness. Heathens in this case, would consecrate something to their gods, to their Teraphim. The very word in Greek that 〈◊〉 to heal, (framed from Teraephim) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifies first to worship and serve God: So showing us what they were wont to do in case of cure. But nowadays sciopato il morbo, fraudato il Santo, as the Italian proverb hath it. Sick men recovered, deal as shipwrecked men escaped: they promise God, as he in Erasmus his Naufragium did the Virgin, a picture Eras. 〈◊〉. of wax as big as S. Christopher: but when he came to shore, would not give a tallow-candle. This is a cursed kind of cozenage, Mal. 1. 14. Verse 5. There came unto him a Centurion.] Rarior est virtus veniens, e corpore raro. Soldiers are commonly fierce and godless creatures. But this noble Centurion might well have made a Commander in that Thundering Legion, and might well have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. had his hand in that Victoria Haleluiatica (as it was called) obtained by the Orthodox Britain's, against the Pelagian Picts and D 〈◊〉 de 〈◊〉 Britan. Eccles. primord p. 332. Saxons here, Victoriâ fide obtentâ non viribus, as the story tells us; a victory got by faith, and not by force. Verse 6. Lord, my servant lieth at home, etc.] Not thrown out of doors, not cast sick into a corner, to sink or swim, for any care his master would take of him: No, 〈◊〉 left to be cured at his own charges. The good Centurion was not a better man than a master. So was that renowned 〈◊〉 Thomas Lucy late of Charlecott in Abners' funeral by M. 〈◊〉, 〈◊〉 〈◊〉 in vulta gravitas & 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 mitius ore. Warwick shire; to whose singular commendation it was in mine hearing preached at his Funeral, and is now since published, by my much honoured friend, Mr Robert Harris, that (among many others that would dearly miss him) a housefull of servants had lost not a Master, but a Physician, who made their sickness his, and his cost and physic theirs. Or (as mine Altar Ego, mine entire beloved kinsman, 〈◊〉 Thomas Dugard * In quo 〈◊〉ing 〈◊〉 a 〈◊〉 〈◊〉 modest 〈◊〉 〈◊〉. (expresseth it in his eligant Epitaph.) His servant's sickness was his sympathy, and their recovery his cost. Verse 7. I will come and heal him.] Stupenda dignation: A wonderful condescending: that the Lord of Lords should vouchsafe 〈◊〉 caeli Dominus nequaquam de 〈◊〉 〈◊〉 ser 〈◊〉 〈◊〉. to visit a poor 〈◊〉, and restore him to health. It was a great favour that Q. Elizabeth did Sir Christopher Hatton L. Chancellor (who died nevertheless of grief of mind) that, when she had broken his heart with a harsh word, she was pleased to visit and 〈◊〉. comfort him, though it were all too late. What was it then for 〈◊〉 〈◊〉. 〈◊〉. 406. the Lord Christ in the shape of a servant, to come down to the sick servants pallet? Hunniades, when he felt himself in danger of death, desired to receive the 〈◊〉, before his departure: And would in any case (sick as he was) be carried to the Church Turk. Hist. 〈◊〉. to receive the same, saying that it was not fit, that the Lord should come to the house of his servant, but the servant rather to go to the house of his Lord and master. Verse 8. Lord, I am not worthy, etc.] Fidei mendica manus: 〈◊〉 is an 〈◊〉 grace, and makes a man cry out with 〈◊〉: 〈◊〉 non sum dignus, nihilominus tamen sum indigens. By 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 him that is invisible. Now the more a man 〈◊〉 of God, the less he seeth by himself: the nearer he 〈◊〉 to God, the more rottenness he feeleth in his bones. Lord I am hell, but thou art heaven, (said Mr Hooper Martyr at Act. and Mon. his death) I am swill and a sink of sin, but thou art a gracious God, etc. But speak the word only, etc.] The Centurion's humility was not more low, than his faith lofty: That reacheth up unto heaven, D. Hall. and in the face of humane weakness, descries omnipotency. Verse 9 For I am a man.] But thou Lord art more than a man: for the Centurion here makes comparison with our Saviour, both in respect of his person, and of his power, as of the less with the greater. For his person, he saith not, For I also 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉. 〈◊〉 a man, such as thou art, (as the vulgar here corruptly renders it) But I am a man, a mere man; Thou art God also, very God. And for his power, though subject to another, have soldiers at my beck and check, how much more hast thou, who art over all, an 〈◊〉 power over sickness and death? The palsy. or as some say, the Epilepsy was anciently called Morbus sacer, or the holy disease. For the Priests, to enrich themselves, persuaded the superstitious people, that this disease, as being sudden, hidden, and for most part incurable, was an immediate hand of God, and could be cured by none but Priests. The medidicines they gave, were much like that of the French Mountebank, who was wont to give in writing to his patients, for curing all diseases, these following verses; Si vis curari de morbo nescio quali, Becan. sum: theol. part 1. cap. 16. Accipias herbam, sed qualem nescio, nec quam: Ponas nescio quo, curabere nescio quando. They are thus Englished by one. Your pain, I know not what, do not fore slow, To cure with herbs, which 〈◊〉 I 〈◊〉 not know. Answer to D. Coale. Place them, (well 〈◊〉) I know not where, and then You shall be perfect whole, I know not when. And I say to this man 〈◊〉, and he goeth, etc.] King Ferdinand's 〈◊〉, being conducted into the camp of the Turks, wondered Turk. Hist. sol 715. at the perpetual and dumb silence of so great a multitude: the Soldiers being so ready and attentive, that they were no otherwise commanded, then by the beckoning of the hand, or nod of their Commanders. Tamerlan, that warlike Scythian, had Ibid. 216. his men at so great command, that no danger was to them more dreadful, than his displeasure. And to my servant, do this and he doth it.] Such a servant is every Saint to his God; at least in his desire and endeavour. Such a Centurion also is he over his own heart, which he hath at his right hand, as Solomon saith: that is, ready pressed to obey God in all parts and points of duty. There were seven sorts of Pharisees: Talmud. tract. 〈◊〉. cap 3. And one was Pharisaeus, Quid 〈◊〉 facere, & faciam illud: So they would needs be called. But the true Christian only is such 〈◊〉 one in good earnest, as the Pharisee pretends to be. Verse 10. He marvelled, and said, etc.] What can be so great a marvel, as that Christ marvelleth? So he wondered at his own work in Nathaniel, joh. 1. 47. and at his own love to miserable mankind, when he calls himself Wonderful, Counsellor, etc. Isa. 9 6. He wondered not, as the 〈◊〉 did, at the magnificence of the Temple: he was not a whit taken with all the beauty and bravery of the world set before him by the devil, as it were in a landscape: but at the Centurion's faith he much marvelled, it being a work of his own almighty power, which he puts not 〈◊〉 but for great purposes, Ephes. 1. 19 Where is easy to observe in the Original a sixfold gradation. Verse 11. Many shall come from the East] They shall fly as a cloud, saith Isay (speaking of the conversion of the Gentiles) and so flock to the Church, as if a whole flight of doves, driven by 〈◊〉. 〈◊〉. 8 some hawk or tempest, should scour into the columbary, and rush into the windows. The Tyrians had a hand in building the Temple. The molten Sea stood upon twelve Oxen, which looked towards East, West, North, and South. The new jerusalem hath twelve gates: to show that there is every way access for all sorts to Christ; Who is also fitly called the second Adam. The Greek letters of which name (as S. Cyprian observeth) do severally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signify all the quarters of the Earth. He was born in an Inn, to show that he receives all comers: His garments were divided into four parts, to show that out of what part of the world soever we come, if we be naked, Christ hath robes to cloth us, if we be harbourless, Christ hath room to lodge us, jether an I smaelite, may become an Israelite, 1 Chron 7. 17. With 2 Sam. 17. 25. and Arannah the 〈◊〉, may be made an exemplary 〈◊〉, 2 Sam. 24. 18, with Zech 9 7. Vide junium in 〈◊〉. Verse 12. But the children of the kingdom.] Those that had made a covenant with God by sacrifice, Psal. 50. 5. And therefore held their heads on high, as already destinated to the diadem: Lo these, in the height of their hopes and exspectancies, shall be excluded; A foul and fearful disappointment. Surely the tears of hell cannot sufficiently bewail the loss of heaven. 〈◊〉 〈◊〉 Dom. of Valois, was Son, Brother, Uncle, Father to a King, yet himself 1286. never was a King: So here. Into outer darkness.] Into a darkness beyond a 〈◊〉: into 〈◊〉. 〈◊〉. a 〈◊〉 〈◊〉 and beneath the prison. In tenebras ex tenebris, 〈◊〉 〈◊〉, infaeliciùs excludendi, saith Augustin. God shall surely 〈◊〉 to these unhappy children of the Kingdom, when he casts them into condemnation, as Aulus Fulvius said to his traitorous son, when he slew him with his own hands, Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Catilinae te 〈◊〉 sed patriae: I called you not but to glory and virtue, neither to glory, but by virtue, 2 Pet. 1. 3. As you liked not the later, so never look for the former. Every man is either a King or a caitiff: and shall either reign with Christ, or rue it for ever Aug. with the devil. Aut Caesar 〈◊〉 nullus, as he said to his Mother: And as those in tho Turks Court, that are born of the blood royal, but come not to the kingdom; They must die either by the sword, or halter: so here. Verse 13. And as thou hast believed, etc.] Faith hath an happy hand: and never but speeds in one kind or other. It hath what it would, either in money, or moneys-worth. Apollonius, saith Zozomen, never asked any thing of God in all his life, that he obtained not. This man saith One concerning Luther, could have of God whatsoever he listed. Verse 14. He saw his wife's mother laid, etc.] A wife then Peter had, and if a good wife, she might be a singular help to him in his Ministry; As Nazianzens' mother was to her husband, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. a companion only, but in some respects, a guide to godliness. S. Ambrose saith, that all the Apostles were married men, save John and Paul. And those Popeholy hypocrites, that will not hear of Priest's marriage, but hold it far better for them to have, Act. and Mon. 〈◊〉. 790. and keep at home, many harlots then one wife, (as that carnal Cardinal 〈◊〉 defended) they might hear the contrary out Honestius est pluribus 〈◊〉 implicari, quam opertè 〈◊〉 〈◊〉. of their own Cannon-law, where it is written, Distin. 29. Si quis discernit Presbyterum conjugatum, tanquam occasione 〈◊〉 offer non debeat, anathema esto. And again Distinct. 31. Siquis vituperat 〈◊〉, & 〈◊〉 cum viro suo fidelem & religiosam Ibid. 1054. detestatur, aut culpabilem aestimat, velut quae regnum Dei Ibid. 1008. introire non possit, anathemaesto. They might 〈◊〉 to Paphnutius, a famous Primitive Confessor: who, though himself an Hist. Tripar. 〈◊〉. 2 cap 14. Ruffian Hist. 〈◊〉. lib. 〈◊〉. cap 4. unmarried man, mightily persuaded and prevailed with the 〈◊〉 〈◊〉, that they should not decree any thing against Priest's marriage: alleging, that marriage was honourable in all, and that the bed undefiled was true chastity, They might 〈◊〉 Si quis 〈◊〉 vocet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius, scholar to S. john the Evangelist, pronouncing all such as call marriage a defilement, to be inhabited by that old Dragon the devil. But there is a politic reason that makes these men deaf, to whatsoever can be said to them by whomsoever; and you shall have it in the words of him that wrote the history I 〈◊〉 Epist ad 〈◊〉. of the Council of Trent, (a Council carried by the Pope, with such infinite 〈◊〉 and craft, that the Jesuits those 〈◊〉, S. 〈◊〉 Sands 〈◊〉 〈◊〉: 〈◊〉 West. rel. 〈◊〉 〈◊〉 〈◊〉. Commeritricitegae will even smile in the triumphs of their own wits, when they hear it but mentioned, as a master-stratagem.) The Legates in Trent-Councell (saith 〈◊〉) were blamed, for suffering the Article of Priest's Marriage to be disputed, as dangerous: Because it is plain, that married Priests will turn their affections and love to wife and children: and by consequence, to their 〈◊〉 and country: to that the strict dependence which the Clergy hath upon the Apostolike-sea would cease: and to grant Hist. of 〈◊〉 of 〈◊〉 〈◊〉. 680. Marriage to Priests, would destroy the Ecclesiastical Hierarchy, 〈◊〉 make the Pope, Bishop of Rome only. Verse 15. And he touched her hand] A speedy and easy cure of the fever; such as Hipocrates or Galen could never skill of. They do it not but by many evacuations, long diet, etc. besides that, much gold must be lavished out of the bag, as it is, 〈◊〉. 46. 6. the poor patient crying oft out, 〈◊〉 〈◊〉, whence AEger, as some Becman. think. Christ by his word and touch only, doth the deed in an instant. As he can blow us to destruction, job 4. 9 nod us to destruction, Psal 80. 16. so, when Heman thinks himself free from Psal. 〈◊〉. 5. the dead, free of that company, and the 〈◊〉 begin to go about 〈◊〉. 18. 5. the streets, he can speak life unto us, and keep us that we go not Psal. 30. 3. down to the pit. She arose, and ministered unto them] Thereby to evince the truth of the miracle, and to evidence the truth of her thankfulness. Verse 16. When the even was come] In the morning he sowed Eccles. 11. 6. his 〈◊〉, and in the evening he withheld not his hand. It is good to be doing whiles it is day. Mr Bradford Martyr, held that hour not Act. and Mon. sol. 1457. well spent, wherein he did not some good, either with his tongue, pen, or hand. Verse 17. Himself took our infirmities] The Prophet speaketh of spiritual infirmities, the Evangelist applieth it to corporal. And not unfitly: for these are the proper effects of those: we may thank our sins for our sicknesses, Rev. 2 22. She had stretched herself upon a bed of security, she shall be cast, another while, upon a bed of sickness. Asa had laid the Prophet by the heels; and 2 Chron. 16. now God lays him by the heels, diseasing him in his feet. Sin is an universal sickness; like those diseases which the Physicians say Isa. 1. 5, 6. are 〈◊〉 totius substantiae. And our lives are fuller of sins then the firmament of stars, or the furnace of sparks. Hence all our bodily distempers; which when we groan and labour under, let us reflect and revenge upon fin as the mother of all misery. And when we are made whole, fin no more, left a worse thing come upon us. Verse 18. To depart unto the other side] Either to retire, and repose himself after much pains (for Quod caret, alterna requie, Levandi 〈◊〉 sut causa voluores 〈◊〉 ac liberè volitant. Cicero. 2. the 〈◊〉. etc. the very birds, when building their nests, flee abroad sometimes from their work, for recreations sake.) Or else the better to edge the people's desires after him, now withdrawn. Luther gave this rule to Preachers, for moderating their discourses. When thou seest thine hearers most attentive, then conclude; for so they will 〈◊〉 vides 〈◊〉 〈◊〉 populum, 〈◊〉: eo 〈◊〉 〈◊〉. Luth. come again more cheerfully the next time. Verse 19 Master, I will follow thee, etc. As Samson followed his parents, till he met with an honeycomb: or as a dog follows his master, till he come by a carrion. Vix diligitur jesus, propter jesum. But, as Isaac loved Esau, for venison was his meat, Gen. 25. 28. and as Iudah's Rulers loved with shame, Give 〈◊〉, Host 4. 18. So do hypocrites: they serve not the Lord Jesus Rom. 16. Christ, but their own bellies: they have his person in admiration Judas 16. only for advantage: they can bear the cross with judas, so they may bear the bag, and lick their own fingers. Ephraim is a heifer that loved to tread out the corn: because, whiles it treads, it feeds, Host 10. 11. But such delicate self-seekers are rejected, as here: when those that have honest aims and ends hear, Come and see. joh. 1. 46. Verse 20. The Foxes have holes, etc.] q. d. Exigua mihi sunt subsidia aut praesidia. Nudus opum, sed cui coelum terraque paterent, as Ennius said of Archimedes. The great Architect of the world, had not a house to put his head in; but emptied himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of all, and became poor, to make us rich, not in goods, but in grace, 〈◊〉 2. 7. not in worldly wealth but in the 〈◊〉 treasure. Say we with that 2 Cor. 8 9 Father, Christi paupertas meum est patrimonium: prefer the reproach 〈◊〉. of Christ before the treasures of Egypt: and if, besides and Heb. 11. 26. with Christ, we have food and 〈◊〉, let us therewith rest content. Say we have no house on earth, we have one in heaven not 1 Tim. 6. 8. made with hands. Those good souls dwelled in dens and caves of Heb. 11. 37, 38. the earth, yea wandered about in sheepskins and goatskins, that might have rustled in their silks and velvets, that might (〈◊〉- like) have vaunted themselves on their stately turrets and Palaces, if they would have let go Christ. But that, they knew well had been to make a fool's bargain. But the Son of 〈◊〉, etc.] So he styles himself, either to note the truth of his humanity, or the depth of his abasement, the Son of God became the son of man, which was, as one said in a like case, to fall from the Court to the cart, from a Palace to a gallows. Among all the Prophets, Ezekiel is most frequently styled son of man, and that purposely; to keep him low amidst his many rare raptures and revelations. The Heathen, when they would set forth a man miserable indeed, they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrice a man. Verse 21. Lord, suffer me first to go and bury] Old men's fear is (saith Plutarch, and that makes them so gripple) that they shall not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that will be careful to nourish them whiles alive, and to bury them decently when they are dead. Verse 22. Follow me] Let go things less necessary, and mind the main: thy task is long, thy time is short; opportunities are headlong, and must be quickly caught, as the Echo catcheth the voice: there's no use of afterwit. Praecipitat tempus, mors atra impendet agenti. Sil. Italic. Let the dead bury their dead] The dead in sin, their dead in nature. Ungodly men are no better than breathing ghosts, walking sepulchers of themselves. Their bodies are but living coffins, to 〈◊〉 a dead soul up and down in. The Saints only are heirs of life, 1 Pet. 3. 7. and all others are dead, stark dead in sins and trespasses, as the wanton widow, 1 Tim. 5. 6. as Terence saith the 〈◊〉: Sane herclè homo voluptati 〈◊〉 fuit dum vixit. Ter. in 〈◊〉. And of such dead corpses (as once in Egypt, Exod. 12. 30.) there is no house, wherein there is not one, nay many. Verse 23. And when he was entered, etc.] Himself was first in the ship where they were to suffer. Like a good shepherd, he goes before his 〈◊〉, joh. 10. Like a good Captain, he goes before his soldiers; and as it was said of Hannibal, that he first 〈◊〉 the Princeps 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, excedebat. Liv. 〈◊〉 5. lib. 1. Isa. 41. 10. 〈◊〉, and last went out of the field, so is it with Christ the Captain of our salvation. Fear not (saith he) for I am with thee: be not afraid, for I am thy God. Tua causa erit 〈◊〉 causa, as that Emperor told julius Pflugius, who had been much wronged by the 〈◊〉 of Saxony in the Emperor's employment. Verse 24. And behold there arose a great tempest] Stirred up, likely, by the devil, to drown Christ (that male-child of the Church, Rev. 12. 5.) and his Disciples; as he brained jobs children with the fall of the house. This is still the endeavour of Satan and his instruments: but to such we may, as Pope Pius 2. wrote to the great Turk. Niteris incassùm Christi submergere navem: Fluctuat, at nunquam mergitur, illaratis. And as the Poet said of Troy, so may we of the Church, Victa tamen vinces, eversaque Troiare surges: Obruit hostiles illa ruina domos. Ovid. Fast. Ambrose hath a remarkable speech to this purpose: The devil Diabolus 〈◊〉 〈◊〉 〈◊〉 movet: sed ipse 〈◊〉 fragium facit. Ambr. stirs up a tempest against the Saints, but himself is sure to suffer shipwreck. The Church, as a bottle, may be dipped, not 〈◊〉: as the Diamond, it may be cast into the fire, not burnt by it: as the Crystal, it may be fouled, but not stained by the venom of a toad: as the Palmtree in the Emblem which though it have many weights at top, and 〈◊〉 at the root, yet it saith still Nec premor, nec perimor. Lastly, as the North-Pole, semper versatur, 〈◊〉 〈◊〉, as St 〈◊〉 observeth. Verse 25. Master, save us, we perish.] Troubles drive us to God, (as bugbears do children into their mother's bosom,) who delight to help those that are forsaken of their hopes. In prosperity, 〈◊〉 we pray not at all— Rarae fumant felicibus arae, or but faintly, yawningly, etc. 〈◊〉 fine malis, est ut avis sine alis. But in a stress, as here, our prayers, like strong streams in narrow straits, run mightily upon God, and will not away, without that they came for. Verse 26. And he saith unto them] Christ first chides them, and then chides the winds and waves. Men are most malleable in time of misery, job 33. 23. Strike whiles the iron is hot: How forceable are right words? Those that are melted in the furnace of affliction, will easily receive impression. Hamper Manasses, and he will hearken to you. O ye of little faith] Ye petty-fideans: He calleth them not nullifidians. Faith is faith, though never so little of it. Credo languidâ fide, sed tamen fide, said dying Cruciger. Our consolation lies much in the comparative degree; 〈◊〉 our salvation is in the positive. Much faith, will yield unto us here our heaven; and any faith, if true, will yield us heaven hereafter. Now for fear; that which is distrustful, faith quelleth and killeth it: As that which is awful and filial, it breedeth, feedeth, fostereth and 〈◊〉. Verse 27. Even the winds and the sea obey him] He lays laws upon all creatures, which are his hosts. The winds and sea fought for us apparently in that Octogessimus octavus mirabilis annus: 〈◊〉 〈◊〉. So that the 〈◊〉 Spaniards said, Christ was turned Lutheran. The like was done by the winds for Theodosius, in that famous battle against Maximinus. The soldiers that were then present told us, saith St Augustine, that the winds took their darts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. as soon as they were out of their hands, and drove them violently upon the enemy: as for those that were cast at us by the enemy, they were with like violence carried back upon their own bodies, Hence sang Claeudian the Heathen Poet in this sort concerning 〈◊〉, O 〈◊〉 dilecte Deo, cui 〈◊〉 aether, Et conjurati veniunt ad classica venti. Verse 28. Coming out of the tombs] There the devil kept them, the more to terrify them with the fear of death all their lives long, 〈◊〉. 2. 15. Appius Claudius (as Capella witnesseth) could not abide to 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it represented the gnashing of the teeth of dying men. 〈◊〉 gives another reason hereof, that the devil hereby sought to persuade silly people, that dead men's souls were turned into devils, and walked (as they call it) especially about tombs and sepulchers. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 99 Thus he oft appeared to people, in times of Popery, in the shape of some of their 〈◊〉 kindred, and haunted them till he had made them sing a 〈◊〉 for 〈◊〉 and such a soul. Melancthon tells a 〈◊〉 of an Aunt of his, that had her hand burnt to a coal by the devil, 〈◊〉 to her in the 〈◊〉 of her 〈◊〉 husband. And Pareus relates an example (much like this poor demoniac in the text) of a bakers daughter in their country, 〈◊〉 and Par. in 〈◊〉. 〈◊〉 up in a cave she had digged as in a grave, to her dying day. Verse 29. What have we to do with thee?] Horrible impudence? As if Christ were not concerned, when his members are 〈◊〉. David felt his own coat cut, and his own cheeks 〈◊〉 in the coats and 〈◊〉 of his servants: And shall not Christ be as sensible of the abules done to his? The 〈◊〉 suffers in the 〈◊〉: neither is it other then just, that the arraignment of mean malefactors, runs in the stile of wrong to the King's Crown and dignity. 〈◊〉 thou Son of God] The devil speaks Christ's fair, but only to be rid of him: so 〈◊〉 many by Christ's Ministers, that rip up their 〈◊〉, and so put them into an hell aboveground. St Mark tells us, that they worshipped our Saviour: St Luke, that they adjured him. Satan (saith one) doth not always appear in one and the same fashion. At Lystra he appeared like a Comedian, at 〈◊〉 like a Philosopher, at Ephesus like an Artificer, and here like an 〈◊〉: as to Saul he appeared like the old 〈◊〉, who could not have spoken more gravely, severely, divinely then the fiend did. But as, when one commended the Pope's Legate at the Council of Basile, Sigismond the Emperor answered, 〈◊〉 Romanus 〈◊〉: So when the devil comes commended unto us under what name soever, 〈◊〉 us cry out, yet he is a devil; and remember still to 〈◊〉 him, 〈◊〉 in the faith, 1 Pet. 5. Art thou 〈◊〉 〈◊〉 to torment us?] To dispossess us. Lo it is another hell to the 〈◊〉 to be idle, or otherwise then evil-occupied. Should not we hold it our heaven to be well-doing. Learn for shame of the devil (saith Father Latimer) to be busy about the 〈◊〉 jugulent homines, surgunt, etc. Hor. salvation of your own and other men's souls, which he so studiously seeks to destroy. Athanasius 〈◊〉 a conceit, that the 〈◊〉 may be driven out of a body by repeating the 68 Psalm. Origen saith of devils, No greater torment to them, then to see men addicted to the Scriptures: In 〈◊〉 eorum omnis flammaest, in hoc uruntur incendio. Orig, in Num. Hom. il. 27. Chrysostom saith, we may 〈◊〉 and scourge the devil by fasting and prayer, which the Prophet Isaiah calls a charm or enchantment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 26. 16. Before the time] For they are respited and reprived as it were, in respect of full torment, and suffered, as free prisoners, to flutter in the air, and to course about the earth till that great day; which they tremble to think on, and which they that mock at, 2 Pet. 3. or make light of, are worse than devils. Verse 30. A herd of many swine 〈◊〉] Suille pecori anima Epicuri de grege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pro sale data, saith Varro. Swinish Epicures also have their souls but for salt to keep their bodies from putrefying. That was a rotten speech of Epicurus, that life eternal was nothing else but an eternal gourmandizing and swilling and swallowing of Nectar and Ambrosia. The kingdom of God is another manner of thing than meat and drink, Rom. 14. The devil desired to enter into the 〈◊〉, because of their 〈◊〉. Eat not greedily, for this is Os porci habere, as that Pope is said to have. Drink not to drunkenness: for this sin robs a man of himself, and lays a swine in his room. No creature, besides man, will be drunk, but swine: and not 〈◊〉 neither, but as they are conversant about men; for wild swine will not, they say. Verse 31. So the devils besought him] For threaten him they durst not, as little as the Gadarens, vers. 34. because they found themselves overpowered. Time was when they had set upon our Saviour with 〈◊〉 might and malice in the wilderness. The matter is well amended now. The same power, when he pleases, can change the note of the Tempter to us. He will tread Satan undet our feet shortly. That which Vegetius said of 〈◊〉 〈◊〉. 16. lib 1 cap. 24. 〈◊〉 with scythes and hooks will be applied to the devils; At first they were a terror and after a scorn. Suffer us to go into the herd of swine] We may safely say, that the bristles of swine are numbered with God, saith Tertullian 〈◊〉. de fuga. much more the hairs of Saints: not one of them falls to the ground without their heavenly father. Satan desired 〈◊〉 have forth Possumus 〈◊〉 〈◊〉 quoque 〈◊〉 as 〈◊〉 〈◊〉 deum 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 capillos. Peter to winnow: as Goliath desired to have an Israelite to combat with, he could not command him. He could not make a louse, Exod. 8. 18. fire an house, Job 1. 19 drown a pig, without divine permission. Now we are more of price then many pigs before God, as that Martyr well inferred. And if a legion of devils Act. and Men. sol. 〈◊〉. had not power over an herd of hogs, much less have they over Christ's flock of sheep; saith Tertullian. 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 dei 〈◊〉 〈◊〉 〈◊〉. Verse 32. And he said unto them, Go] 1. To show his sovereignty 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 swine's flesh, against the express letter of the law. Ex uno sue quinquaginta propè sapores excogitantur, saith Pliny. And there was a jolly Pope (some kin, belike, to Pope 〈◊〉 3. 〈◊〉 surnamed Os porci) that being, 〈◊〉 his gout, forbidden Act and Mon. sol. 〈◊〉. swines-flesh by his Phyfitian, cried out to his steward, bring me my pork, all dispito di dio in despite of God. 3. To try whether was dearer to these filthy Gergesites, their swine, or their souls. They showed themselves to be of Cardinal Bourbon's mind, 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 souls of the Citizens (wedded and wedged 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 do 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 gone thou cursed creature, that hast undone me. Whereupon 〈◊〉 me perdita bestia quae me perdid 〈◊〉. Joh. 〈◊〉. loc. come. pag. 136. the dog presently departed, and cast himself headlong into the water. And perished in the waters] So will detestable drunkards in the bottomless pit; those that, as swine their bellies, so they break their heads with filthy quaffing. These shall have a cup of fire and brimstone poured down their throats, Psal. 11. 6. and not obtain one drop of water to cool their flaming tongues. For why? 〈◊〉, (saith one) is a vice so vile, so base, so beastly, as that it transforms the soul, deforms the body, 〈◊〉 the brain, Hugo. de Sancto Vict betrays the strength, defiles the affection, and metamorphoseth the whole man: making the understanding ignorant, the strong staggering, the trusty trothless, the virtuous vicious, and the 〈◊〉 〈◊〉 a pandar to the profanest sin. Verse 33. And they that kept them fled] So do Parasitical Pastors leave their forlorn 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 God's truth, Isa. 38. 18. Verse 34. They besought him to depart] This was a great madness, as 〈◊〉 wish, because they had been 〈◊〉 by the Sun, they might see no more of it. And yet how many (alas) are there at this day that cry out of this madness, and yet imitate it? How many, that prefer haram dom sticam arae dominicae, as one long Petr. Blesensis. since complained, a swine-sty before a sanctuary? We are now become Gergesites said that Martyrin Q. mary's days, that would rather lose Christ, than our porkets. Take up your cross, is a hard saying: therefore Christ must be prayed to be gone, lest all our pigs be drowned. The devil shall have his dwelling again in many Act. and Mon. fol. 〈◊〉. 〈◊〉 men's selves, rather than in their pigs. Therefore to the devil 〈◊〉 they go and dwell with him, etc. 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 entered 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 Aug. in Psal. 30. and promise of coming again to judgement should be called into question, saith Augustin. Came into his own city] Capernaum a colony of the Romans, 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 than in his Son) that their walls are ever in his sight, and he loveth to look upon the houses, where they dwell Isa. 49. 16. Verse 2. They brought unto him a man 〈◊〉, etc.] Show we like mercy to our sinsick friends, bring them to the ordinances, present them to that Son of righteousness that hath healing 〈◊〉 his wings. To an Almighty Physician no disease can be incurable. 1 〈◊〉. 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 sons, because as high-Priest he entered 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 〈◊〉. 66. 〈◊〉. 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, than not at all. Son be of good cheer.] And well he might, when his sins 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, rejoice and 〈◊〉 for joy, Psal. 32. 1, 11. And all others 〈◊〉 forbid to take any comfort, Host 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 M. Ley his pattern of 〈◊〉. 145. Popish Priests do, to the subverting of some men's 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 than 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 think ye evil, etc.] 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 shrewd guess: Bart. l. 1 de ver. oblige. and so may men too: as Bartolus writes of Doctor Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men, perceived and read in every man's countenance, what he meant, etc. But none can certainly know the thoughts of man, but God alone. It is his royalty to know what is in man, Joh. 2. 25. Verse 5. For whether is it easier, etc.] q. d. It is a work of one and the same Almighty power to pardon sin, and, with a bare word only, to heal the sick, such as are counted past cure especially. Think the same of the souls sicknesses, and say with that Ancient, Ego admisi, Domine, unde tu damnare potes me, sed tu non 〈◊〉, unde tu salvare potes me, Verse 6. That the son of man hath power, etc.] And therefore is more than a man. The Rhemists tell us of one man that could remove mountains. But none but the man Christ 〈◊〉 could ever remit sins. He only it is that blots out the cloud, and the thick cloud too, enormities as well as infirmities: for this is a Isa. 44 22. true Axiom, Peccata non 〈◊〉 justificationem, though sins be different, Justification is not. Take heed ye interline not God's Covenant. Verse 7. And he arose and departed.] He did as 〈◊〉 was bidden; for he was healed on both sides, Mallem 〈◊〉 quam miracula facere, said Luther. Verse 8. They marvelled and glorified God.] When the proud Pharisees blasphemed and were hardened; and so voided the counsel of God against themselves * Suo 〈◊〉 〈◊〉 〈◊〉. (Luk. 7. 30.) or to their own singular disadvantage. Verse 9 A man named Matthew] The other Evangelists call him Levi; so shrouding his shame under a name less known. He plainly and ingenuously sets down his own more common name, and the nature of his 〈◊〉 (like as David doth penance Psal. 51. 1. in a white sheet, as it were) which is an evident argument, both of the Scriptures Divinity, and of the Evangelists gracious 〈◊〉. If any should upbraid him with his old evil courses, he could readily have answered, as Austin did in like 〈◊〉, Quae tureprehendis ego damnavi: or as Beza, Hic homo invidet mihi gratiam Christi. Sitting at the receipt of custom.] These Publicans rent the revenue of the sea and rivers, of the Romans (as now the Jews 〈◊〉 of the Turks) at a certain rate. And that they might pay their rent, and pick a living out of it, they were great gripers, and exacted extremely upon the Jews; who therefore hated them, and held them furthest off from heaven of any men. A faithful Publican was so rare at Rome itself, that one Sabinus, for his honest managing of that office, in an honourable remembrance thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 We 〈◊〉. had certain images erected with this 〈◊〉, For the honest Publican. Of this sort of sinners was Matthew, whom Christ 〈◊〉 into an Evangelist: as he did Paul the persecutor into an Apostle; Justin the Philosopher into a Martyr; Cyprian the Rhetorician, and (as some think) the Magician into a famous 〈◊〉 of the Church. I was an obstinate Papist (saith Latimer) as any was in England: Insomuch, that when I should be Act and 〈◊〉. made Bachellour of Divinity, my whole 〈◊〉 went against 〈◊〉 Melancthon, and his opinions, etc. And he arose and followed him.] 〈◊〉 the Apostate cavils at this 〈◊〉; as if either this were false, or Matthew a fool to follow a stranger at the first 〈◊〉. But this Ath ist knew not the work 〈◊〉 〈◊〉. of faith, nor the power of Christ's 〈◊〉, when he calls effectually. If Maris the blind Bishop of Bythinia had been by, to have heard this dead dog thus barking, he would surely have shaped him such an answer, as he did once. For when 〈◊〉 said unto him, Behold O 〈◊〉 A 〈◊〉, 〈◊〉 ago 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ne 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 ad impietatem 〈◊〉. thou art blind: Doth the Galilean thy God care for thee? He replied, O thou wicked Apostate, I give my God thanks, that hath made me blind, that I might not see that wretched face of thine. Verse 10. As Jesus sat at meat in the house.] Matthew feasted Christ, for joy of his coversion. Yea, he made a feast, a feast like Luk. 5 29. a King, a very sumptuous feast (as S. Luke's word importeth) he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. kept open house, a table for all comers. As Princes at their 〈◊〉 straw the streets with coin, make the conduits run wine, release prisoners, etc. So here, Kill the fatted Calf, and let Erasm. ex 〈◊〉. us be merry, said he at his sons return. When a sinner reputes there are gaudies in heaven: instruments of 〈◊〉 are put into Luk 15. the Angel's hands, and songs into their mouths. How well paid was Zacheus, when salvation was come home to his house? When God was once reconciled to the people in the wilderness, after their sin in setting up the golden Calf, to testify their great joy and 〈◊〉, they brought stuff more then enough to the building of the Tabernacle. The Centurion, when he once became Luk 7. a proselyte, built the Jewish Synagogues that had been thrown down by Antiochus. And Tyrus converted finds another Isa. 23. 18. manner of merchandise then formerly, viz. to feed and cloth God's Saints with durable clothing. Verse 11. And when the Pharisees saw it.] As envy is quicksighted. See Ovid's description of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wicked look round about the Saints, seeking to pick a hole in their coats; they poor and pry more narrowly than Laban did into jacob's stuff. Walk circumspectly. Ephes. 5. 15. They said unto his Disciples.] 1. Not to him: where the hedge is lowest, there the devil leaps over soon: as he began his temptation with Eve, apart from her husband, Calumniare 〈◊〉, aliquid saltem adhaerebit, is a maxim in Machiavelli. It is the property of defamations, to leave a kind of lower estimation many times, where they are not believed. 2. These hypocrites would seem to say this in pure pity to the seduced Disciples, whom they saw to do the same with their Master. An ordinary trick among make-bates. S. Austin had these two verses written on his Table, Quisquis amat dictis absentum rodere famam, 〈◊〉. in 〈◊〉. Hanc mensam indictam 〈◊〉 〈◊〉 〈◊〉. Here's no room for railers. Verse 12. But when Jesus heard that, he said] Hence we learn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato. that although it be a servile business, as Plato calleth it, and an endless piece of work to make answer and apology to all slanders; yet where God's glory is interessed, and the salvation of other men's souls hazarded, we must endeavour the clearing of our names, and the righting of our injuries and indignities cast upon us. But let this be done with meekness of wisdom, with weight of reason, not heat of passion, and rather in God's words then in our own, as here. Verse 13. They that be whole.] There are none such, but in conceit only. The civil 〈◊〉 ails nothing, complains of nothing, is as sound as a Roch: but no such sound heart can come to heaven: as (in another sense) none but sound can come there: only sensible sinners are capable of cure and comfort, such as see themselves Christ 〈◊〉 creatures. Need not the Physician.] And the Physician needs them as 〈◊〉: he came not, oars 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 falsely call and count faith. Verse 14. But goye, and learn what, etc.] In the history of jonas, Christ found the mystery of his death, burial and resurrection. Rest not in the shell of the Scriptures, but break it, and get out the kernel, as the sense is called, judg. 7. 15. stick not in 〈◊〉, the breaking of the 〈◊〉. the bark, but pierce into the heart of God's Word. Lawyers say, that Apices juris non sunt jus, The letter of the Law, is not the Law, but the meaning of it. john never rested, till the sealed book was opened. Pray for the spirit of revelation, plough with God's 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 shows to us, and that which we show to others, spiritual and corporal. Steep thy thoughts (saith one) in the mercies of God, and they will die 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 Physic. lib. 2. & 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 Tert de poenit. speaketh of himself, that he was born to nothing but repentance. This is not the work of one, but of all our days, as they said, Ezra 10. 13. Some report of Mary Magdalen, that after our Saviour's resurrection, she spent thirty years in Gallia 〈◊〉, Adeò ut etiam lachryme out 〈◊〉 genarum exederint. in weeping for her sins: And of S. Peter, that he always had his eyes full of tears, insomuch as his face was furrowed with continual 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 doleful thing, when brethren shall set against brethren, Hebrews vex one another, Exod. 2. and Christians as if they wanted enemies, fly in the faces one of another. S. Basil was held an heretic, 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, merely out of a selfseeking humour, and desire of preeminency? How extreme violent are the Lutherans against the Calvinists. In the year, 1567. they joined themselves at 〈◊〉 with the Papists against the Calvinists. And Luther somewhere professeth, that he will rather yield to Transubstantiation, then remit any thing of Consubstantiation. Why do 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 calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inwards. Their fasts were mere mock-fasts: so were those of John Archbishop of Constantinople, sir-named the Faster, who yet was the first that affected the title of Universal Bishop, so much cried down by Gregory the great. These Pharisees had sided with, and set on John's Disciples in their master's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the 〈◊〉 of the brethren 〈◊〉 12. 10. his Client (Heb. 9 24.) opening his case, and pleading his cause. He helpeth us also to make apology for ourselves 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 soured and seduced them in their master's absence, deals gently with them; to teach us what to 〈◊〉 in like case. A Venice-glass 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 have compassion, making a difference, Judas 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉, rigid. Erasm, 〈◊〉. & ad 〈◊〉. Mourn as long as the Bridegroom, etc.] Mourn, as at sunerals (so the word signifieth.) This were incongruous, unseasonable and unseemly at a feast. It was a peevishness in Sampsons' wife, that she wept at the wedding; sigh that's the day of the rejoicing of a man's heart, as Solomon hath it. Now Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Church's Spouse. He hath the bride, and is the bridegroom, as 〈◊〉. 3 11. their master the Baptist had taught them, Joh. 3. 29. and 〈◊〉 over every good soul, as the bridegroom rejoiceth over the bride, Isai. 62. 5. Should not the Saints therefore reciprocate? But the days 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 winepress, and was roasted alive in the fire of his Father's wrath, etc. 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 Bourbon's Captains had shut up Pope Clement 8. in the Castle S. Angeto, Cardinal Wolsey being shortly after sent Ambassador beyond seas, to make 〈◊〉 and 〈◊〉 of Card. 〈◊〉 pag. 38. means for his release, as he came thorough Canterbury to ward 〈◊〉, he commanded the Monks, and the Choir to sing the Litany after this sort, Sancta Maria, ora pro Papa nostro Clement. Himself also being present was seen to weep tenderly, for the Pope's 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 find compassion? Which is Hezekiah's motive to the 2 Chron. 30. 9 people. And then shall they fast.] Note here, 1. That fasting is not 〈◊〉 with the Ceremonial Law, but still to be used as a duty of the Gospel. 2. That times of heaviness are times of humiliation. 3. That our 〈◊〉 here are but as marriage-feasts, for continuance; they last not long: never look for it. Verse 16. No man putteth a piece, etc.] Austerities of religion are not to be 〈◊〉 upon new-beginners. God would not carry the people to Canaan thorough the Philistims country (though it were the nearest way) for discouraging them at first 〈◊〉 out. Our Saviour spoke as the Disciples could Mark 4. 33. hear. Discretion is to be used, and Christ's lambs handled with all tenderness. Verse 17. Neither do men put new Wine.] In the year of grace, 340. arose 〈◊〉 heretics called Ascitae or 〈◊〉, 〈◊〉, 〈◊〉. 〈◊〉. p. 〈◊〉. because they bore a bottle on their backs, 〈◊〉 that they were no true Christians that did not so: and alleging this text for themselves, as if they were the only new bottles filled with new wine. So those districtissimi Monachi, 〈◊〉 (as one engli heath it) who made themselves wooden crosses, and carried them on 〈◊〉 backs, continually pleaded, Mat. 16. 24. to make for them. This was, as M. tindal saith in another 〈◊〉, to think to quench their thirst by sucking the Ale-powl. Verse 18. Behold, there came a certain Ruler.] Jairus the 〈◊〉 of the 〈◊〉. 〈◊〉 such came to Christ: but this man was 〈◊〉 〈◊〉 of doors by the cross, as the wolf is out of the wood by hard hunger. It was his only daughter of a 〈◊〉- year 〈◊〉, that was now at point of death. This makes him 〈◊〉 out to 〈◊〉. 8. 41. Christ the best Physician. Men must be 〈◊〉 〈◊〉 (〈◊〉) ere they find mercy (Host 14. 3.) and a 〈◊〉 〈◊〉 people ere they will be brought to trust in the name of the Lord, Zeph. 3. 12. The Haemorroisse came not to Christ, 〈◊〉 she had a halfpenny to 〈◊〉 herself. But come and lay thine hands upon her.] He thought Christ could not otherwise cure her: this was 〈◊〉 of faith, far short of that of the Centurion, who yet was a Roman soldier; whereas Jairus was a learned Jew. Knowledge therefore is one thing, faith 〈◊〉: and the greatest scholars, are not always the holiest men. Neither have all God's people a like measure of true faith. This should humble and 〈◊〉 the weak, but not discourage them in their 〈◊〉: since the tallest Oak was once an 〈◊〉, and the deepest Doctor was once in his hornbook. Verse 19 And Jesus arose and followed him.] As tendering the Ruler's infirmity, and not taking advantages, or turning him off, for 〈◊〉 to prescribe. Be we also ready to every good office, not 〈◊〉 quarrels, or pleading excuses. Verse 20. And behold a woman, etc.] This history and occurrence comes in here by a Parenthesis, and by a sweet providence, for the exercise and increase of Jairusses faith and patience. jairus could have wished her far enough at that time, because she hindered our Saviour from making haste to his dying daughter. But she shall be dead out- 〈◊〉, the woman cured, and he thereby confirmed, ere his desire shall be accomplished; that God in all may be glorified. Which was diseased, etc.] And had lavished money out of the bag Isa 〈◊〉. 6. for help, but had none. Nay, she had suffered many things of the Physicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occidunt. Pet. 〈◊〉. de 〈◊〉. Dei. who had well nigh officiously killed her, and had 〈◊〉 exhausted her. This made Chaucer take for his Motto, Farewell physic; and the Emperor Adrian cry out upon his deathbed, Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Physicians have killed the King. Came behind him.] Either as abashed of her blushfull 〈◊〉: or, because 〈◊〉 could not come before him for the crowd, etc. Verse 21. If I may but touch his garment.] This was a 〈◊〉 saith of hers, and not much inferior to 〈◊〉 of the Centurion. 〈◊〉 us in like sort, when we feel the bloody flux of natural 〈◊〉, 〈◊〉 〈◊〉 at our eyes, mouths, hands, and other parts, repair to 〈◊〉, and touch him by faith: so shall we feel that there goes a 〈◊〉 out from him, to heal the seul. As fishes when they are hurt, heal themselves again by touching the Tench, finding the slime of his body to be a sovereign salve: so must we, when wounded with sin, have recourse to Christ, and our faith will make us whole every whit. Verse 〈◊〉. But jesus turned him about.] To take notice of it himself, and to notify it to others, for these reasons, saith chrysostom; 1. To free the woman from fear, lest her conscience should call her Recreant, as one that had stole a cure. 2. To make up in her what was wanting to her faith, if she should have any such thought to do so. 3. To manifest her faith, for other men's imitation. 4. To make known his omnisciency, and so his Divinity. 5. To confirm the Ruler's faith, and so fit him for further mercy. 6. To teach her and us, that, not his garment, but himself did the cure. This makes against that Popish foppery in worshipping relics, as the Syndon wherein Christ's body was enwrapped, of the virtue whereof Paleottus Archbishop of Bonony, set 〈◊〉 a great book, An. Dom. 1617. And the woman was made whole, etc.] That fable recorded by Eccles. bist. l 7. cap 〈◊〉. Eusebius is scarce worth relating; that this woman should set up at her door in Caesarea Philippi, a statue of brass in honour of our Saviour; near whereto grew a certain herb good for all diseases. Irenaeus (far ancienter than Eusebius) reproveth the heretics, Act. and Mon. fol 〈◊〉. called Gnostici, for that they carried about them the Image of Christ made in pilate's time, after his own proportion: using also for 〈◊〉 of their affection towards it, to set Garlands upon the head of it. And in Epiphanius his time (who lived soon after 〈◊〉 epist. ad 〈◊〉 〈◊〉. Sands his survey. Eusebius) images and statues of Christ or the Saints were abhorred by 〈◊〉. The Turks will not endure any image, no not upon their coin, 〈◊〉 of the second Commandment: and the Papists for their imagery, they call Idolaters. Verse 23. He saw the minstrels, etc.] An Heathenish custom 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉. 〈◊〉. l. 4. Fast. crept in among the 〈◊〉, as many the like are now amongst the Papists, who are therefore called Heathens, Revel. 11. 2. The maid is not dead, but sleepeth.] Death is but a sleep to the Saints: and as the 〈◊〉 of the labouring man is sweet unto him, so Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apol. 〈◊〉. is death most welcome to such, as have most suffered. See my Notes on joh. 11. 11. Verse 24. And they have laughed him to scorn.] This is daily done by the mad world, quite besides itself in point 〈◊〉 Gorg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c 35. of salvation. They hear and 〈◊〉. God will laugh at their destruction. Verse 25. He took her by the hand] As it were to awaken her 〈◊〉 〈◊〉 〈◊〉 deep sleep. He 〈◊〉 have raised her without either 〈◊〉 down, or 〈◊〉 his 〈◊〉 upon 〈◊〉. But as Jairus 〈◊〉 him, so he did for him. Who now shall 〈◊〉 to 〈◊〉 the day 〈◊〉 4 10. 〈◊〉 of 〈◊〉 things? Verse 26. And the fame hereof went abroad] Though Christ 〈◊〉 〈◊〉 charged the contrary, Mark. 5. 43. jest, being known too 〈◊〉, he should stand in the way of his own design. Howbeit, when he drew nigh to his end, he raised the young man of Naim, and his friend Lazarus, in the open view of the 〈◊〉. Verse 27. 〈◊〉 blind men followed him.] Misery makes unity. 〈◊〉 two could the better agree to go together, because their 〈◊〉 were alike. Hooper and Ridly left 〈◊〉, when they both were in 〈◊〉. Thou 〈◊〉 of 〈◊〉.] Thou that 〈◊〉 a 〈◊〉 Man, as we are; and 〈◊〉 to say unto 〈◊〉, as David did to the men of judah, . 〈◊〉 are my 〈◊〉, my bone and my flesh, etc. Have mercy on us. So the Church 〈◊〉 〈◊〉, when 〈◊〉 and 〈◊〉 by the Assyrian, 〈◊〉 out; The stretching out of his wings 〈◊〉 fill thy land O 〈◊〉: q. à. O 〈◊〉 that art also a man, and hast the heart of a man in thee, see to 〈◊〉 safety. Necessity makes men beg many times of mere strangers, vea of deadly enemies; as the Israelites did of the Egyptians, as 〈◊〉 did of Ahab, and as the poor 〈◊〉 of the Assyrians, Lam. 5. 6. How much more boldly should we beg of Christ our near 〈◊〉, & c? Verse 28. And when he was come into the house.] For till then, he 〈◊〉 to 〈◊〉 them, that they might the more earnestly 〈◊〉 him. He knows how to commend his benefit to us. 〈◊〉 data, citò 〈◊〉. Things lightly come by, are lightly 〈◊〉 by. Verse 29. According to your faith.] 〈◊〉 (saith a famous . Divine) Justifying faith is not 〈◊〉 Miraculous, in the sphere of its own activity, and where it hath warrant of God's Word. Verse 30. 〈◊〉 charged them saying, see that no man, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He 〈◊〉 them 〈◊〉, (as the word 〈◊〉 used importeth) 〈◊〉 they but 〈◊〉 their mouths to make it known to any man. Some 〈◊〉 all for a name: Christ (besides the vail of his humanity) says, nay thunders: See you tell no man. How far are those spirit from this, which care only to be seen, and wish only to dazzle others eyes with admiration, not caring for unknown 〈◊〉? Verse 31. Spread abroad his fame.] Wherein they sinned, no doubt, though of never so good an intention. God's Commandments Prov. 〈◊〉 must be kept as the apple of our eye: for else, we charge him with folly. Verse 32. A dumb man possessed with a devil.] Satan still gagges many to this day, that they cannot pray to God, 〈◊〉 his name, utter themselves to the good of others. The spirit of faith is no in dweller, but sits in the door of the lips. I believed, 2 Cor. 4. 13. therefore have I spoken. The Carthusian Monks speak together but once a week. It is a shame to Christians that they speak not 1 Cor. 11. 〈◊〉 one to another, Mal. 3. 16. that they come together, not Epist 〈◊〉 〈◊〉. for the better, but for the worse. Inveniar sanè superbus, etc. modò 〈◊〉 〈◊〉 non arguar, dum Dominus 〈◊〉, saith 〈◊〉. Better I 〈◊〉 counted 〈◊〉, then be sinfully silent. Verse 33. The 〈◊〉 marvelled, etc.] 〈◊〉 censured, a third sort tempted, a fourth applauded. What can we do, to undergo but one opinion? To avoid variety of constructions? Verse 34. Through 〈◊〉 Prince of devils.] There is a principal Devil then, Prince of this world. And there are Princes and principal spirits in Country's and Nations under him, Dan. 10. 13. We read of the Prince of Persia, hindering the matters of the Church. See more of 〈◊〉, chap. 12. ver. 24. Verse 35. And jesus went about, etc.] He was not by any affronts or hard usages of the enemy, dishartened from well-doing: but as the Moon continues her course, though dog's bark and leap at her, En peragit cursus surda Diana suos: so did he, and so must we, For 〈◊〉 〈◊〉 him that endured such contradiction of sinners against 〈◊〉, lest ye be wearied and faint in your minds, Heb. 12. 3. Tacilus. Convitia spreta exolescunt. Verse 36. He was moved with compassion.] His 〈◊〉 so affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart, 〈◊〉 it 〈◊〉 〈◊〉 towards those silly souls, Ingemuit miserans graviter, 〈◊〉 〈◊〉. Virgil. As sheep without a shepherd.] Their Pastors were Impostors, as Bernard complained of those in his time, their Episcopi, Aposcopi, (as Espencaeus hath it) their overseers by-seers. That judgement was now befallen them, that Moses of old deprecated, Numb. 27. 17. And this troubled our Saviour more than their bodily bondage to the Romans, which yet was very 〈◊〉. Verse 37. But the labourers few.] Such as will labour to lassitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in preaching Christ crucified: few such. Verse 38. Labourers into his harvest.] Harvest-men, of all other, have the hardest labour, a sore sweeting labour: So have 〈◊〉 Ministers. The householder hath somewhat to do, said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉, the Magistrate more, but the Minister most of all. He labours more in a day many times, than the husbandman doth in a month: the sweat of the brow is nothing to that of the brain: the former furthers health, the later impairs it, wearying and waring out the body, wasting the vitals, and hastening old age, and untimely death. CHAP. X. Verse 1. And when he had called the twelve.] HE had set them to pray, and now he sets them to work. Ora 〈◊〉 9 38. & labora, is an old proverb. And 〈◊〉 â manu invocanda est Minerva, said the heathens. To pray to pray, is to mock God, and lose one's labour. Solomon saith, we must as well dig as beg 〈◊〉 knowledge, Prov. 2. 3, 4. Else, to beg is bootless. The talk 〈◊〉 the lips only brings want, Prov. 14. 23. Christ seemed here to say to his praying Disciples, as once he did to Moses: Why 〈◊〉. 14. 15. criest thou unto me? speak unto the children of Israel, that they go forward. Verse 2. Now the names of the twelve, etc.] Their names are registered and had in honour; when the Grandees of the earth, those men of renown in their generation, 〈◊〉 either buried in oblivion, or wrapped up in the sheet of shame; their memory, haply is preserved, but stinks in the keeping, as that rich glutton, Luk. 16. who is not so 〈◊〉 as named, as poor Lazarus 〈◊〉. Peter and Andrew his brother, etc.] I hay go coupled, two and two together. And this first for their own sakes, Two are better 〈◊〉. 〈◊〉. 9, 10, 〈◊〉. 〈◊〉. than one, 〈◊〉 Solomon. For first if they fall, the one will lift up his fellow, as that which is stronger, shoreth up that which is weaker. 2. If two lie together, than they have heat. When Silas came, Paul burnt in spirit: whiles jehojada lived, joash was Act. 18. 5. free and forward for God: he was the first that complained of 2 Chron. 24. 4, 5. 6. the negligence of his best officers in 〈◊〉 the Temple. Whiles Bradford was alive, he kept up Ridley, and so did Latimer Cranmer, from thinking upon revolt. 3. If one prevail, two shall withstand him. The enemy is readiest to assault, where none is by to assist: and much of our strength is lost in the loss of a faithful friend: Whence Paul so rejoiced, that Epaphroditus recovered, Phil. 2. 27. For their own mutual help and comfort was it therefore, Hom. Ilias. that they were sent out by 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Divisae his 〈◊〉 sed mens suit 〈◊〉, pavit ore Lutherus oves, flore 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poet speaks of his Ulysseses and Diomedes, sent to fetch in the Palladium. Secondly for the sake of others, that the bad might be the sooner set down and covinced; the better confirmed and settled in the truth; sith in the mouth of two or three witnesses, etc. For this it was, that God set forth those noble pairs, Moses and Aaron, 〈◊〉 and Jehoshuah, Paul and Barnabas; the two faithful witnesses, Revel. 11. 3. Luther and Melancthon, Zuinglius and Oeco lampadius, etc. Verse. 3. Bartholomew.] This, say some, was that Nathaniel, Joh. 1. He is by Dionysius quoted to have said of Divinity, Et Magnam esse & minimam: that it was large in a little room. Matthew the Publican.] See here, as in a mirror, Christ's free grace in such a choice, 〈◊〉 Matthews true grace in not dissembling his old trade, but shaming himself that God might be glorified: and thankfully crying out with Iphicrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from how sinful and 〈◊〉, to how high and honourable a calling and course of life am I advanced? Verse 4. Simon the Canaanite.] 〈◊〉 a man of Cana in Galilee, (as Judas Escariot) that is, a man of Kerioth; See Josh. 15. 25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon the Zealot, St Luke calls him. Christ, when he called him 〈◊〉 〈◊〉. Cic. 5 Tusc. Hor. de art poet. to the Apostleship, either found him, or made him 〈◊〉: Tardis mentibus virtus non facile committitur. — 〈◊〉 osse Poetis Non Dij non homines, non concessêre columnae. Verse 5. 〈◊〉 twelve Jesus sent forth] Out of deep commiseration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of those poor scattered sheep, that lay panting for life, and Mat. 9 〈◊〉. well nigh gasping their last. Saul, that ravening wolf of Benjamin, and his fellow-Pharisees, not only breathed out threatenings, Act. 91. but worried Christ's sheep, that bore golden 〈◊〉. Now, because he could not go to them all himself in person, he sends out the twelve. There by also to teach them and us, that no Minister is so thoroughly 〈◊〉 to all good works, but that he may need the 2 〈◊〉. 3. 17. 〈◊〉 and 〈◊〉 of his fellow-labourers. And this I conceive, was at 〈◊〉 the end of erecting Colleges and Cathedrals. Verse 6. To the lost sheep] This is the common condition of 〈◊〉. 53. 6. us 〈◊〉. All 〈◊〉 like sheep have gone astray. The Prophet saith not, like dogs: 〈◊〉 these, though 〈◊〉, will find their way home again. Nor 〈◊〉 swine: for these also when lugd, or against a storm, will 〈◊〉 to their home. But like sheep, that silly creature: then the which as none is more apt to wander, so neither any more unable to return. Verse 7. The kingdom of heaven is at hand.] Repent therefore. Men will do much for a kingdom. And, nothing 〈◊〉 than a Kingdom, and that of Heaven, can buy men out of their sweet 〈◊〉 How many 〈◊〉 we daily making answer to the motion of this 〈◊〉 kingdom 〈◊〉 them by God, as the Olive and vine did in Jothams' parable? Shall I leave my fat and sweet sins 〈◊〉 Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to 〈◊〉, though 〈◊〉 God? And yet every man must be either a King or a caitiff: reign in heaven, or roar for ever in hell. And this the 〈◊〉 were bid, where ever they came to preach, not to sing mass, which is the chief office of Priests among the Papists. And for the people, they are taught to believe, that the 〈◊〉 only is a 〈◊〉 of duty: but the going to Sermons a matter 〈◊〉 conveniency, and such as 〈◊〉 left free to men's leisures, and opportunities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. without imputation of sin. Verse 8. Heal the sick.] God glorifies 〈◊〉 by the fruits of our sin, and the 〈◊〉 of his own wrath. This great Alchemist 〈◊〉 how to extract good out of evil. He can make golden 〈◊〉, 1 Pet. 1 7. medicinal 〈◊〉; fetch his own honour out of the depths of our 〈◊〉, as wine draws a 〈◊〉 virtue from the 〈◊〉 of vipers, and as scarlet pulls out the viper's 〈◊〉. Freely ye have received.] And so have we in some sort, and in 〈◊〉 〈◊〉: sith no pains we take, no cost we are at, can possibly 〈◊〉 so great a 〈◊〉, as is 〈◊〉 unto us. Verse 9 Provide neither gold, etc.] To wit, for this present 〈◊〉 (for at other times our Saviour had money, and he put it 〈◊〉 in a 〈◊〉- pouch, but in a bag so big, as that it needed a 〈◊〉) 〈◊〉 now 〈◊〉 would 〈◊〉 them, by experience of his 〈◊〉 〈◊〉 in feeding and securing them, to trust him for ever. Verse 10. Neither two coats] That may be a burden to you. Neither shoes] But sandals, a lighter kind of wearing. Nor yet staves] Either for offence or defence: a dog shall not wag his tongue at you: Or not a staff, that may cumber you. But take a staff (as St Mark hath it) sc. that may ease and relieve you Mark. 6. 8, 9 in your hard toil and travel. The workman is worthy of his meat] Of his wages, saith St Mark; of both, as labourers in God's 〈◊〉; of double honour, saith St Paul, both countenance and maintenance. Verse 11. Inquire, who in it is worthy] That is, faithful, as Lydia was, Acts 16. 15. and Philip the Evangelist, Acts 21. 8. and Mary the mother of Mark, Acts 12. 12. Lo here whither Ministers should resort, and where should be their Rendezvouz, Psal. 26.4 & Psal. 16. 3. In the excellent ones of the earth should be their delight. I forget Lords and Ladies, said good M. Fox, to remember Gods poor Saints. Verse 12. And when ye come into an house,] Into the Synagogues and other places of public meeting, our Saviour sends them not as yet, because they were but young beginners, and wanted 〈◊〉 and other abilities: but bids them teach privately, catechise from house to house, and not stretch the wing beyond the nest, till better fledged, and fitted for flight. Verse 13. If that house be worthy] The Saints are the only Worthies, of whom the world is not worthy. These shall walk Heb. 11. with Christ, for they are worthy. But the heart of the wicked is little Rev. 3. worth, Prov. 10. 20. Let your peace come upon it] Christian salutations are effectual benedictions. We 〈◊〉 you in the Name of the Lord. Psal. 129. 8. Let your peace return unto you] Something will come of your good wishes; if not to others, to yourselves: you shall be paid Isa. 49. 4, 〈◊〉. for your pains as the Physician is, though the patient dies; as the Lawyer hath his fee though his client's cause miscarry. God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reward his Ministers. though Israel be not gathered, secundum 〈◊〉, non 〈◊〉 proventum, as Bernard hath it. Verse 14. And whosoever shall not receive you] Two sure signs of reprobate goats, 1. Not to receive Christ's Ministers to house and harbour, accounting themselves happy in such an entertainment. 2. Not to hear their words. The most good is done by God's Ministers commonly at first coming. Then some receive the word with admiration, others are daily more and more hardened: as fish, though fearful, stir not at the great noise of the sea, whereunto they are accustomed: and as birds that build in a belfree, startle not at the tolling of the bell. Shake off the dust of your feet] In token that you sought not theirs, but them, and that you will not carry away so much as any of their accursed dust: that you will not have any communion at all with them, wait no longer upon them: that the dust of those feet (that should have been beautiful) shall be fatal and feral to them; that God shall henceforward beat them here as small as dust with his heavy judgements, as with an iron-mace, and that hereafter he shall shake them off as dust, when they come to him for Psal. 2. salvation, at the last judgement. Verse 15. It shall be more tolerable] God can better bear any thing, than the abuse of his free grace in the offers of mercy. Profligate professors and Profane Gospelers, shall one day wish, Oh that I had been a Sedomite, that I had never heard a Sermon! or oh that I might hear but one Sermon more, etc. Should Solemon forsake that God that had appeared unto him twice? Good turns aggravate unkindnesses: and nothing more torments those in hell, then to think that they might have been happy, had they been worthy their years, as they say. Verse 16. Bebold I send you forth, etc.] This might seem incredible to the Disciples, sith they were sent among the lost sheep of Israel. But strange though it seem, 'tis not so strange as true. Look for it therefore. Behold. Christ was in no such danger from Herod that fox, as from those wolves the Pharisees. As sheep in the midst of wolves] Who would make it their work to worry the flock, and suck their blood, as did Saul that wolf of the Tribe of Benjamin, and the Primitive Persecutors. 〈◊〉. Chro. nol. pag. 333. Under Dioclesian, seventeen thousand Christians are said to have been slain in one month, amongst whom also was Serena the Empress. Those ten Persecutions were so cruel, that St Hierom writes in one of his Epistles, that for every day in the year were murdered 5000. excepting only the first day of January. St Paul fell into the hands of that Lion Nero, qui orientem fidem primus Romae cruentavit, as Tertullian hath it, who therefore also calleth him, Dedicatorem damnationis Christianorum. All the rest of the Apostles are reported to have died by the hands of tyrants, save only St john: who, in contempt of Christianity, and of Christ (that is, by interpretation, Gods Anointed) was cast by Domitian into a vessel of scalding oil, but came forth fresh and unhurt, In dolum olei immissum ferunt ludibrij causa, quia Christiani à Christo, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Apoc. 1. 9 Funo. Chronol. In less than four years they 〈◊〉 the lives of 800. innocents' here, to their Idols in Q. Mary's 〈◊〉. by a miracle. After this, the Arrian heretics raged extremely, and made great havoc of the innocent Lambs of Christ. Giezerichus an Arrian King of Vandals, is said to have exceeded all that went afore him in cruelty towards the Orthodox side, of both sexes. In that Laniena Parifiensis 30000. Protestants were basely butchered in one month, 300000. in one year. Stokesly Bishop of London, boasted upon his deathbed, that he had been the death of fifty heretics in his time. His successor Bonner, was called the common cutthroat, and flaughter-slave general to all the Bishops of England. And therefore (said a good woman that told him so in a Letter) it is wisdom for me, and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can. Especially, seeing you have such store already, that you are not able to drink all their blood, lest you should break your belly; and 〈◊〉 let them lie still, and die for hunger. Thus she. But that above all is most horrid and hateful, that is related of the Christians in Calabria, Anno 1560. For, being all thrust up in one house together Act. and Mon. sol. 〈◊〉. (saith M. Fox) as in a sheepfold, the Executioner comes in, and among them takes one and blindfolds him with a muffler about his eyes, and so leadeth him forth to 〈◊〉 larger place, where he commandeth him to kneel down. Which being so done, he cutteth his throat, and so 〈◊〉 him half dead. Then, taking his butcher's Act. and Mon. sol. 859. knife, and muffler all of gore blood, he cometh again to the rest: and so leadeth them one after another, and dispatcheth them all, to the number of 88 All the aged went to death more cheerfully: the younger were more timorous. I tremble and shake (saith a Romanist, out of whose Letter to his Lord all this is 〈◊〉) 〈◊〉 to remember how the 〈◊〉 held his bloody knife between his teeth, with the bloody muffler in his hand, and his arms all in gore blood up to the elbows, going to the fold, and taking every one of them, one after another, by the hand, and so dispatching them all, no otherwise, then doth a butcher kill his calves and sheep. Be ye therefore wise as serpents, etc.] Let 〈◊〉 be mixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with wariness, saith 〈◊〉, that it 〈◊〉 be the meekness of wisdom, Jam. 3 13. We must be neither foxes, nor yet asses. Meekness many times brings on injuries: a crow will stand upou a sheep's back, pulling off wool from her side. Now therefore as we must labour for columbine simplicity, and be no horned beasts, to pelt or gore others (as the word here signifies,) so for serpentine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. subtlety too, that we cast not ourselves upon needless dangers. The Roman rule was, nec fugere, nec sequi, Christianity callethus' not to a weak simplicity; but allows us as much of the serpent as of the dove. The dove without the serpent is easily caught: the serpent, without the dove stings deadly. Religion without policy is too simple to be safe: Policy without Religion is too subtle to be good. Their match makes themselves secure, and many happy. A serpent's eye is a singular ornament in a doves head. Harmless as doves] That neither provoke the hawk, not project revenge: but when pursued, they save themselves, if they can by flight, not by fight. Sometimes they sit in their dove-cotes, 〈◊〉 columba caret, roast ro non 〈◊〉, & 〈◊〉 Possidet innocuos, 〈◊〉 grana 〈◊〉. and see their nests destroyed, their young ones taken away, and killed before their eyes: neither ever do they offer to rescue or revenge, which all other fouls do seem in some sort to do. Verse 17. But beware of men] Absurd and wicked men, saith Paul, brutish men, skilful to destroy, saith the Prophet, Men-eaters, 1 Thes 3. 2. saith the Psalmist, Cannibals, that make no more conscience Ezek. 21. 31. to mischief God's people, then to eat a meals meat when they are 〈◊〉. 14. 4. hungry. These be those Lycanthropis, those wolves mentioned in the former verse. These are those mankind men, that St Paul met with at Ephesus, 1 Cor. 15. 32. He fought with beasts after the manner of men, that is (as some interpret it) men fought with him, after the manner of beasts. Such a man was that monster of Milan in Bodin: de Repub. Such were the Primitive Persecutors, and such are the Pseudo-Catholicks of these times. A Act. and Mon 〈◊〉. 8 18. Dutch-woman they buried alive for religion, with thorns under her. Another they shamefully defiled in the sight of her husband, and then forced her to draw a sword, and give her husband a deadly wound, her hands being ordered by them. The Town of Bar in France being taken by the Papists, all kind of cruelty Ibid. 1951. was there used. Children were cut up, the guts and hearts of some of them pulled out, which in rage they gnawed with their teeth. The Italians which served the King, did for hatred of religion Ibid.. break 〈◊〉 into such fury, that they did rip up a living child, and took his liver, being as yet red hot, and eat it as meat. John Burgeolus Precedent of Turon, an old man, being suspected to be a Protestant, and having bought his life with a great sum of money, was not withstanding taken and beaten cruelly with clubs and staves. And being stripped of his clothes, was brought to the bank of the river Liger, and hanged, his feet upward, and head downward in the water, up to his breast. Then, he being yet alive, they opened Thuanus. his belly, pulled out his guts, and threw them into the river. And taking his heart, they put it upon a spear, carrying it with contumelious words, about the City. Were these men? or rather devils in the shape of men? What should I instance further in those late Irish unheard of cruelties, so well known, and so much written of? such as whereof the devil himself might be ashamed, had he any shame in him. Lithgow a Scot, after he had with K. James his letters traveled thorough the greatest part of the known world, was, as he returned through Spain, in the City of Maligo suprized by nine Sergeants, and carried before the Governor. By whose appointment, they stripped him of his clothes, rob him of his money, put him into a dark dungeon, shackled him, starved him, Lithgo●s Trau. wounded him, etc. In ten hours, he received seventy several torments: At last, all the Lords Inquisitours commanded him to receive eleven strangling torments at midnight, and to be burnt body and bones to ashes, though they had nothing against him but suspicion of religion. And yet after this, God wonderfully delivered him: He was brought on his bed to our King, wounded and broken, and made this relation to the face of Gundamor, the Spanish Ambassador. They will scourge you] John Fortune, a Martyr in Q. Mary's days, was thus threatened by one Mr Foster: You shall be whipped Act. and Mon. and burned for this year, I trow: His answer was, I should be full glad of that. For it is written, They will scourge you in their synagogues. And since the time that the sword of tyranny came into your hand, I heard of none that were whipped. Happy were I, if I had the maidenhead of that persecution. Verse 18. And ye shall be brought before Governors] Yea they offered themselves to them, crying Christiani sumus, and so tiring them thereby, that one of them in a great chafe cried out, O miseri, si libet perire, num vobis rupes aut restes de sunt? Can Artias Antoninus apud Tertull. ye find no other way to dispatch yourselves, but that I must be troubled with you? And before Kings, for my sake. As Paul before Agrippa, and afterwards Nero; Luther before Charles 5. Lambert before Hen. 8. Verse 19 Take no thought how, or what ye shall speak] Be not anxious about either matter or manner of your apology for your selves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great Orator, was many time's 〈◊〉, when he spoke to King Philip, and sometimes so amated that he had not a word more to say. Moses, that great scholar, feared he should want words when he was to stand before Pharaoh, and professeth, that since God had called him to that service, he found less freedom of speech then before. Latomus of Louvain, a very learned man, having prepared an eloquent Oration to Charles the fifth Emperor, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No wonder therefore though the Apostles, being ignorant and unlettered men, were somewhat troubled how to do when brought before Kings and Kesars'. Our Saviour here cures them of that care, by a promise of help from heaven: And they had it, Acts 2. & 4. & 5. & 7. And so had the Confessors and Martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, saith Luther of . himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned than other. How bravely did Anne Askew, Alice Dri●er, and other poor women answer the Doctors, and put them to a nonplus? Was not that the spirit of the Father speaking in them? Verse 20. But the Spirit of your Father] Who borroweth your mouth for present, to speak by. It is he that forms your speeches for you, dictates them to you, filleth you with matter, and furnisheth you with words. Fear not therefore your rudeness to reply. There is no mouth into which God cannot put words: And how oft doth he choose the weak and unlearned to confound the wise and mighty, as he did Balaams' Ass to confute his master? Verse 21. And the brother shall deliver up the brother] As 〈◊〉 lib. 17. Alphonsus Diarius did his own brother John at Neoberg in Germany. So, Doctor London, made Filmer the Martyrs own Act. and Mon. brother witness against him, cherishing him with meat and money, sol 1112. and telling him he should never lack as long as he lived: etc. So, one Woodman was delivered by his own brother into his enemy's Ibid 1801. hands. Of him and other Martyrs burnt with him, White, Bishop of Winchister after Gardiner, falsely affirmed in a Sermon, Ibid 1813. Good people, these men deny Christ to God, and the holy Ghost to be God, etc. In the civil wars of France, the sons fought against their fathers, and brothers against brothers, and even women Hist. 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 fol. 647. took up arms on both sides, for defence of their religion. This is the effect of the Gospel of peace, but by accident. And the father the child] As Philip K. of Spain; who said he had rather have no subjects than heretics, as he called them: And, out of a bloody zeal, suffered his eldest son Charles to be murdered Hieron. 〈◊〉. by the cruel Inquisition, because he seemed to favour the Protestant-side. Verse 22. And ye shall be hated.] 〈◊〉 perinde crimine incendij quam odio humani generis convicti sunt, saith 〈◊〉 of those poor Christians, that by Nero wore haled to death for setting the City of Rome on fire, which was done by himself. 〈◊〉 Tertull. in Apolog. telleth us, that their name, and not their crime was punished in Christians. So Luther complaineth that there was in his 〈◊〉 〈◊〉 bodiè par est 〈◊〉 uni & 〈◊〉 sacrilegio, 〈◊〉. Evangelion Dei confiteri. Luth. days no crime comparable to that, of professing the Gospel. But he that endureth to the end] Apostasy looseth the things that it hath wrought, 2 Joh. 8. Non quaeruntur in Christianis initia, sed finis, saith 〈◊〉. It is the evening that crowneth the day, and the last scene that commends the interlude. Verse 23. Flee ye into another.] That is, make all the haste that Epist. ad 〈◊〉. ! 〈◊〉. may be, as Cant. 8. 14. Fuge, fuge Brenti, citò, citius, citissimè, Melch 〈◊〉 in vita 〈◊〉. so friendly did a Senator of Hala advise Brentius. He did so, and thereby saved his life. There was one Laremouth, Chaplain to Lady Aane of Cleve, a Scotch man, to whom in prison it was said, as he thought, Arise, and go thy ways. Whereto when he gave no great heed at first, the second time it was so said. Upon this, as he 〈◊〉 to his prayers, it was said the third time likewise to him: which was half an hour after. So he arising upon the same, immediately a piece of the prison wall fell down; and as the Officers Act. and Mon. came in at the outer gate of the prison, he leaping over the ditch 〈◊〉. 1945. escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the seashore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straight laid for him, all the country over. Tertullian was 〈◊〉. de 〈◊〉 〈◊〉. too rigid in condemning all kind of flight in time of persecution. Ye shall not have gone over the cities of Israel] This is another comfort to the Apostles and their successors, that though forced to 〈◊〉 from city to city, yet they shall still find harbour, and places of employment. They shall not have finished, that is taught and converted all the cities of Gods Israel, both according to the flesh, and according to the faith, till the Son of man be come to judgement, see Matth. 24. 30. Luk. 21. 27. Verse 24. The Disciple is not above his Master] Sweeten we the tartness of all our sufferings, with this sentence, as with so Sub 〈◊〉 Philosopho in Gallia, etc. much sugar. Blandina the Martyr being grievously racked and tortured, cried out ever and anon Christiana sum I am a Christian; 〈◊〉. and with that consideration was so relieved and refreshed, that all her torments seemed but a pastime to her. Verse 25. It is sufficient for the Disciple, etc.] And a fair 〈◊〉 too, Joh. 21. 18. Peter thinks much that himself should be destined to die a Martyr, and not John. What shall he do? saith Peter. Follow thou me, saith our Saviour. I shall show thee the Non decet 〈◊〉 sub capite spinis coronato vivant membra in delicijs. way to an ignominious suffering, what ever bocomes of John; though he shall suffer his part too. For if the head be crowned with thorns, should not the members feel the pain of it? If they have called the master of the house Beelzebub] That is 〈◊〉. Master-fly, such as Pliny calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The men of Elis sacrificed lib. 10. cap. 28. to jupiter Muscarius. He is otherwise called jupiter stercorar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. us, this Beelzebub: as the Scripture calls all the vanities of Clem. Alexan. the Heathen Gelulim, excrements, dunghill-Deityes: A name too good for them. David would not do them so much honour, 〈◊〉 once to name them. And Absit (saith Hierom) ut de ore Christiano 〈◊〉. sonnet jupiter omnipotens, & Meherculè, & Mecastor, & 〈◊〉. catera magis portenta quam numina. Beelzehub was the god of Ekron, that is the devil of hell (for of Ekron comes Acheron.) How prodigiously blasphemous then were these Miscreants, that called Christ 〈◊〉? Wonder it was, that at the hearing thereof, the heaven sweat not, the earth shook not, the sea swollen not above all her book. How much more shall they call, etc.] So they called 〈◊〉 Sathanasius, Cyprian Coprian, Calvin Cain, 〈◊〉, devil. When he came first to Geneva, and began the Reformation there, he was haled 〈◊〉 the Bishop, and set upon in this sort: Quid 〈◊〉 diabole 〈◊〉 quissime ad hanc civitatem perturb 〈◊〉 accessisti? 〈◊〉. 〈◊〉. pag 〈◊〉 6 What a devil meanest thou to meddle with the Scriptures (and Steven Winchester to Marbeck) seeing thou art so stubborn and wilful, 〈◊〉 and 〈◊〉. thou 〈◊〉 go to the 〈◊〉 for me. 〈◊〉. 〈◊〉 09. Verse 26. Fear them not therefore] Be not reviled out of your Religion, but say, If this be to be vile, 〈◊〉 〈◊〉 yet more vile. 〈◊〉 〈◊〉 morsum non est remedium, saith Seneca. Didicit ille maledicere, & ego contemnere, said he in Tacitus. If I cannot be master of another man's tongue, yet I can be of mine own ears. Dion writes of Severus, that he was careful of what he should do, but careless of what he should hear. Do well, and hear ill, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written upon heaven gates, said that Martyr. Ill men's mouths are as open sepulchers, saith David, wherein good men's names are often buried: but the comfort is, there shall be a resurrection aswell of names as of bodies, at the last day. For there is nothing hid, that shall not be known] q. d. Deal not unfaithfully in the ministry: conceal not the truth in unrighteousness, betray not the cause of God by a cowardly silence. For (whatsoever you may plausibly plead and pretend for your false-play) all shall out at length: and well it shall appear to the world, that you served not the Lord Christ, but your own turns upon Christ: and, so yourselves might sleep in a whole skin, let what would become of his cause and kingdom. Fearful men are the first in that black bill, Reve. 21. 8. And God equally hateth the timorous as the treacherous. Verse 27. What I tell you in darkness, etc.] q. d. See that ye be valiant and violent for the truth: declare unto the world all the counsel of God, which you have therefore learned in private that ye may teach in public; not fearing any colours, much less stealing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steal from his Captain. from your colours, Heb. 10. 38, Quas non oportet mortes praeligere, quod non supplicium potius far, immo in quam profundam Epist. tertia. inferni abyssum non intrare, quám contra conscientiam attestari? 〈◊〉 Zuinglius. A man had better endure any misery than an enraged conscience. Verse 28. And fear not them which kill the body] That cruelly kill it (as the word signifies) that wittily tortute it, as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primitive Persecutors, with all the most exquisite torments that the wit of malice could devise: that kill men so, that they may feel themselves to be killed, as Tiberius' bad. Odull Gemmet suffered a strange and cruel death in France for Religion. For when they had bound him, they took a kind of 〈◊〉 which live in horse-dung, Act. and Mon. called in French Escarbots, and put them unto his navel, fol. 878. covering them with a dish, the which, within short space, 〈◊〉 into his belly, and killed him. The tragical story of their 〈◊〉 handling of William Gardner Martyr in Portugal may be read in Mr Foxes martyrology, fol. 1242. At th' elosse of Heydelberg, Monsieur Millius an ancient Minister and man of God, was taken by the bloody Spaniards, who having first abused his daughter before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him, tied a small cord about his head, which with 〈◊〉 they wreathed about, till they squeezed out his brains. So they 〈◊〉 roasted then burnt many of our Martyrs, as B. Ridley and others: neither would they let the dead rest in their graves, as 〈◊〉 〈◊〉, whose bones they digged up and burnt: so they raged exceedingly upon the dead body of Zuinglius, after they had slain 〈◊〉 corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. him in battle, etc. Now these that cruelly kill the body we must not 〈◊〉. Our Saviour saith not that can kill the body, at their pleasure, for that they cannot: but that do kill it, when God permits them to do it. And then too, occidere possunt, 〈◊〉 non possunt, as he told the tyrant: they may kill the Saints but cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉. in 〈◊〉. them, because their souls are out of gunshot. St Paul's sufferings reached no further than to his flesh, Col 1. 25. his soul was untouched, he possessed that in patience amidst all 〈◊〉 perturbations. But are 〈◊〉 able to kill the soul] As they would do fain, if it were in their power. David oft complains that they 〈◊〉 after 〈◊〉 soul, that they 〈◊〉 〈◊〉 〈◊〉, etc. Now we commit thy soul to the 〈◊〉, said the Persecutors to john 〈◊〉. The Popish Priests persuaded the people here at the burning of the Martyrs, that when the gunpowder (that was put under their 〈◊〉 for a readier dispatch of them) gave a burst, than the devil fetched away their souls. When 〈◊〉 often cried in the fire Lord 〈◊〉 receive 〈◊〉 spirit, a Spanish Monk ran to a Nobleman then 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉. 〈◊〉. present, and would have persuaded him that those were words of despair, and that he was now entering into hell. Upon the patient and pious death of 〈◊〉 〈◊〉, many of the people said, he died a Martyr, which caused the Bishop shortly after to make a Sermon in the Cathedral, and therein he affirmed, that the 〈◊〉 Marsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was an 〈◊〉, burnt like an heretic, and a firebrand in hell. Of Nicolas Burton Martyr in Spain, because he embraced death for Christ with all gladness and patience, the Papists gave out that the devil had his soul, before he came to the fire, and therefore they said his senses of 〈◊〉 were passed already. 〈◊〉 1866. But rather fear him] As one fire, so on fear drives out another. Therefore, in the second Commandment, lest the fear of men's 〈◊〉 should keep us from worshipping of God, great punishment is threatened, to them that worship him not. If I forsake my profession, I am sure of a worse death than Judge Hales had, said that Martyr. There is martial law for those that forsake their captain, or else (under a colour of discretion) fall back into the rearward. They that draw back, do it to perdition, Heb. 10. 39 And is it nothing to lose an immortal soul? to purchase an everliving death? Should servants fear their masters, because they have power over the flesh, 〈◊〉. 3. 23. and should not we fear him that can destroy both body and soul in hell? Byron Marshal of France 〈◊〉 the Earl of Essex his piety at his death, as more befitting a silly Minister then a stout warrior: as if the fear of hell were not Camd. 〈◊〉. fol. 〈◊〉. a Christian man's fortitude; as if it were not valour but madness to fight with a flaming fire, that is out of our power to suppress. This Byron, within few months after, underwent the same death that Essex did, and then if he feared not 〈◊〉, he was sure to feel it. Verse 26. Are not two sparrows, etc.] Birds flying seem to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 est 〈◊〉 〈◊〉. at liberty, yet are guided by an overruling hand: they fly freely, yet fall by divine dispose, and not as the fouler will: But we are better than many 〈◊〉. God's providence is punctual, and particular, extending even to the least and lightest circumstances of all our occurrences; whatever 〈◊〉 thought to the contrary, and Pliny with his Irridendum verò curam agere rerum lib. 〈◊〉. cap. 7. 〈◊〉 illud quicquid est 〈◊〉: It is a ridiculous thing saith he to imagine that God takes care of our particular affairs. How much better St Augustine, Deus sic curat universos quasi singulos, 〈◊〉 singulos, quasi solos. God's providence extends to every particular, both person and occurance. Verse 30. 〈◊〉 the very hairs of your head, etc.] As things of price, and suce as God sets great store by. Hence he enjoined his Numb. 6. 18. Nazarites, when they had accomplished their vow, to shave their heads, and put the hair in the fire, under their peace-offering, for a sacrificeto the Lord. The Ammonites paid dear for the hair they shaved off the heads and beards 〈◊〉 David's messengers. So hath 〈◊〉. Tomkins. Bonner I believe, ere this, for the 〈◊〉 beard he pulled off part Act. and 〈◊〉. of it, causing the other part 〈◊〉 to be 〈◊〉, left his manly act 〈◊〉 1394. should be seen to the world. The three Worthies were taken out of the fiery furnace with their hairs in full number, not one of 〈◊〉. 3. 27. them singed. Verse 31. Fear not therefore] This is the third time in six verses, that they and we are bid to banish this cowardly base passion, this causeless, fruitless, harmful, sinful fear of men. He that fears God, needs fear none else. Moses feared not Pharaoh, nor Micaiah, Ahab, when they had once seen God in his Majesty. 〈◊〉 will not budge or alter his tale; as the Lion fiercely pursued, will not alter his gate, they say, though he die for it. Doctor Tailor, Martyr, when being sent for by Steven Gardiner, his friends persuaded him not to appear, but fly, Fly you, said he, and do 〈◊〉 your conscience leads you, I am fully determined, with God's grace, to go to the Bishop, and to his beard to tell him that he doth nought. This he resolved to do, and this he did accordingly. For at his first appearance, Art thou 〈◊〉, thou villain, said the Bishop? How darest thou look me in the face for shame? Knowest thou not who I am? Yes, I know who you are (said he again) Doctor Gardiner Bishop of Winchester, and Lord Chancellor, yet but a mortal man, I trow. But if I should be afraid of your lordly looks, why fear you not God the Lord of us all? How dare you for shame look any Christian man in the face, seeing you have forsaken the truth, denied your Master Christ, and his Word, and done contrary to your own oath and writing? With what countenance will 〈◊〉 appear before the Judgement seat 〈◊〉. 〈◊〉 〈◊〉. of Christ, and answer to your oath, & c? 〈◊〉 1. 〈◊〉. Ye are of 〈◊〉 value then many sparrows.] Yea than many other men, as one pearl is more worth than many pebbles, one little Lark than many carrion-Kites. Noab found more favour with Psal 〈◊〉 12. God, than all the world besides. The Saints are called 〈◊〉 things, Golos. 1. 20. Tabor and Hermon are put for the East and West 〈◊〉 〈◊〉 10. the world, as if there were no world but Judaea, that pleasant Land, that Land of delight, so styled, because in Judah, was God Psal. 16 3. known, and there were those excellent ones, in whom is all God's delight. He reckons of men by their 〈◊〉, and 〈◊〉. 〈◊〉. 26. accounts such more excellent than their neighbours, whomsoever 〈◊〉 dwell by. Verse 32. Whosoever therefore shall confess me.] A 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 profess 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 bondslaves 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 cozenage they will, so it may help to 〈◊〉 his Kingdom. It was a watchword in Gregory 13th his time in Q. Elizabeth's time, My son, 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 Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorare ac sub Antiobristo fidem occultare. 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 politic Professors, 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: 〈◊〉 Pet. 1. 7. And shall these men's 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 spoke not against the Prophet, but they durst not speak with him. Many such cold friend's religion hath now adays. 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 find their register, Ezr. 2 62. Verse 34. Think not that I came to send peace.] Peace is twofold, Temporis & pectoris, of Country and of Conscience. This later is Christ's legacy, and the Saints are sure of it. But the former, they seldom find here; In the 〈◊〉 ye shall 〈◊〉 trouble, 〈◊〉 〈◊〉 Saviour. Should we look for fire to quench our thirst? saith a Martyr: And as soon shall God's true servants find peace and favour Act. and Mon. under Christ's regiment. This world is to the Saints as the 〈◊〉. 1491. Sea called Pacifique, than the which there is nothing more troublesome and tumultuous: Or as the straits of Magellan, where, which 〈◊〉 Geog. pag. 80 〈◊〉 way soever a man bend his course, he shall be sure to have the wind against him. Verse 35. For I am come to set a man at variance, etc.] By accident it fell out so, thorough men's singular corruption, causing them as Bats to fly against the light of the Gospel, to hate it as thiefs do a torch in the night; or, as the Panther, which so hates man, that he tears his picture wherever he finds it. Verse 36. And a man's foes shall be they, etc.] Nicolas of 〈◊〉, Act. and 〈◊〉. a young man newly come from Geneva, was condemned and fol. 837. set in the Cart. His own father coming with a staff, would have beaten him, but that the officers kept him off. julius' 〈◊〉, Martyr, coming to his mother, and ask her blessing, 〈◊〉 Ibid. 1761. 〈◊〉, said she, have Christ's curse and mine where ever thou goest. john Fetty, Martyr, was accused and complained of by his own Ibid 1864. wife, and she was thereupon struck mad. Another like example Ibid. 1163. there is to be read of an unnatural husband, witnessing against his own wife, and likewise of children against their own mother, etc. So this saying of our Saviour is fulfilled. And it was not for nothing that Antigonus prayed so hard to be delivered from his friends; that QUEEN'S 〈◊〉 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 Deut. 33. 9 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, etc. 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 God's Word with hearty affection, read it with obedience, etc. So shall we meet in joy at the last day; Act. and Mon fol. 〈◊〉. or else I bid you farewell for evermore. Away from me Satan, said Rebezies' a French Martyr, when Satan set before him his parents, Ibid 〈◊〉. 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 Ibid 〈◊〉. in times past called the children of Israel to do sacrifice to their Idols. He that loveth son or daughter, etc.] As did Eli, who honoured 1 Sam. 2. 29. his sons above God. This the Lord took so heinously, that he swore that this iniquity of Elies' house should not be purged with 1 Sam. 3. 14. sacrifice nor 〈◊〉 for ever. 〈◊〉, who brought the old Priest this 〈◊〉 tidings, was afterwards unhappy enough in his two sons; and succeeded Eli in his cross, 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, Act, and Mon. 〈◊〉 his sake. M. Bradford, whiles 〈◊〉 was a prisoner, wrote earnestly fol. 1504 to his mother to pray God to make him worthy to suffer, not only imprisonment, but even very death for his truth, religion and Gospel. Femella 〈◊〉, a 〈◊〉 godly woman, understanding that her son went heavily on to his death for Christ, 〈◊〉 him, and encouraged him, bidding him look up to heaven, 〈◊〉 〈◊〉. and behold the Sun in his glory. Which when he 〈◊〉 done, Geogr. Knowest thou not, my son, said she, that thou shalt shortly be in that heavenly 〈◊〉, and there outshine the Sun itself? 〈◊〉 Hunter, the Martyr's mother, 〈◊〉 unto him, standing at the stake, That she was glad that ever she was so happy, as to bear such a child, as could find in his heart to lose his life for Christ's Name sake. Then 〈◊〉 said to his mother, For my little pain Act. and 〈◊〉. which I shall 〈◊〉, which is but for a short braid, Christ hath sol. 1396. 〈◊〉 me a crown of joy: May not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the end: Yea, I think thee as well bestowed, as any child that ever I bore. John Clark of 〈◊〉 in France, being, for Christ's sake, whipped three several days, and afterward having a mark set in his forehead, as a note of infamy, 〈◊〉 mother beholding it (though his father 〈◊〉 Christ us, 〈◊〉 〈◊〉. S. 〈◊〉. 〈◊〉 was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, and welcome be these his prints and marks. Is not worthy of me.] viz. Because he holdeth not me worthy of more love, than his best friends. Eli, for 〈◊〉 to please his sons, Moses, his wife, had like to have lost a friend of God, who had much ado to forbear killing him, Exod. 4. 24. Verse 38. And he that taketh not up his cross] Omnis Christianus crucianus, saith Luther. Every Christian is sure of his cross; but first it 〈◊〉 be (his) cross, such as God hath laid upon him, not such as he hath created to himself (as Baal's Priests, who cut 1 King. 18. 2. themselves with knives and lancers, the Circumcelliones of old, and the Monks at this day, with their voluntary pennances, etc.) Next, he must take it, and not stay till it be laid upon him; or then bear it, as an ass doth his burden, because he can neither will nor choose: But he must 〈◊〉 active in suffering, and take God's part against himself. Nay he must (as he may) be cheerful under his cross, and thankful for it, as a favour, an honour, Act. 5. 41. & 20. 24. The very beasts take blows from their keepers. Turks, when cruelly lashed by their officers, give them thanks, and go their ways. Porter's go singing under their burdens, etc. Levius fit patientiâ quicquid corrigere est nefas. 〈◊〉. And followeth after me] 〈◊〉 cometh not behind me: and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not aloof off, as Peter, Mat. 26. 58. but close at heels, as Caleb, Numb. 14. 24. walking in Christ, Col. 2. 6. as Christ, 1 Joh. 2. 6. putting I 〈◊〉 post me. Trem. him on in his 〈◊〉, as Constantine's sons did their father, and preaching forth his praises, 1 Pet. 2 9 He is a Saviour to none, but those to whom he is a sampler: neither have any his redemption, but they that take his direction. Verse 39 He that findeth his life shall lose it] This is a strange expression, a riddle to the world, a seeming contradiction; such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as natural reason can never reconcile. But if the paradoxes of the Stoics might be proved, much more may those of the Gospel. He that findeth his life, that is, redeemeth it with the forfeiture of his faith, with the shipwreck of his conscience makes a 〈◊〉 bargain, makes more haste then good speed; whiles in 〈◊〉 from death as far as he can, he runs to it as fast as he can. Christ will kill him with death, 〈◊〉. 2. 23. and sentence him, as an apostate, unto double 〈◊〉. He that loseth his life for my sake, etc.] For else all's lost: sith it is not poena, but causa that makes a Martyr. Christ and the thiefs were in the same condemnation: Samson and the 〈◊〉 in the same destruction, by the downfall of the house: 〈◊〉 poena, dissimilis causa, saith Augustine. Martyrdom is a crown, as old age, if it be found in the way of righteousness. One Martyr cried out, Blessed be God that ever I was born to this happy hour. To another, when it was said, Take julius' Palmer. 〈◊〉; it is an hard matter to burn: Indeed, said he, it is for Act. and Mon. him that hath his soul linked to his body, as a thief's foot in a pair of fetters. Shall find it] For the line of his lost life shall be hid in the endless 〈◊〉 of God's surest mercies. The passion-days of the Martyrs, were therefore anciently called, Natalilia 〈◊〉, the birth days of salvation, the daybreak of eternal brightness. Those poor seduced souls Hist. of holyWarre. that lost theirlives in the holy Wars, as they called them, and were persuaded that thereby they made amends to Christ for his death, were much to be pitied. Verse 40. He that receiveth you, 〈◊〉 me] And who would not be glad to entertain the Lord Christ? 〈◊〉 held it a great matter that the mother of her Lord should come to her, Luk. 1. 43. Behold Christ comes to us in his servants, in his Ministers especially. Receive them therefore, as so many Angels, yea, as Christ himself, Gal. 4 14. accounting their very 〈◊〉 (how much more their faces?) beautiful. We know with what great respect Cornelius entertained Peter. Non tantus sum, ut vos alloquar, said Tertullian to certain Martyrs. He tells us also that it was a custom of some in those times, to creep to the 〈◊〉 Reptare ad vincula 〈◊〉 〈◊〉. bonds in way of honour to them: which perhaps, was more than was meet. Receiveth him that sent me.] The Heathens held it a great honour to entertain their gods; and the Poets tell us of much evil that 〈◊〉 those that refused to do so. That which we have heard 1 Joh. 1. 3. and seen, saith S. John, declare we unto you, that ye also may have fellowship with us. But what so great matter is that, might some say? You and your fellows are but men of mean condition. True, saith the 〈◊〉, but as mean as we are, our fellowship is with the Faether, and with his Son Jesus Christ, who will also come in and sup with such, as receive his servants. And may they not be glad of such guests? Verse 41. He that receiveth a Prophet in the Name, etc.] Though, haply, he be no Prophet. This takes away the excuse of such as say, They would do good, if they knew to whom, as worthy. Shall receive a Prophet's reward] Both actively that which the Prophet shall give him, by teaching him the faith of the Gospel, casting pearls before him, etc. And passively, that reward that God gives the Prophet, the same shall he give his host. Gaius lost nothing by such guests as john; nor the Shunamite or Sareptan by the Prophets. Of such, Christ seems to say, as Paul did of Onesimus, If he owe thee aught, put that in mine account: I will repay it: And 〈◊〉. 18. 19 he, I can tell you, is a liberal paymaster. Saul and his servant 1 Sam. 9 8. had but five-pences in their purse, to give the Prophet: The Prophet, after much good cheer, gives him the Kingdom. Such is God's dealing with us. Seek out therefore some of his receivers, some Mephibosheth to whom we may show 〈◊〉. He that receiveth a righteous man] Though not a Minister, if for that he is righteous, and for the truth's sake that dwelleth in him, 2 joh. 2. The Kenites in Saul's time, that were born many ages after Iethroes death, receive life from his 〈◊〉, and favour from his hospitality. Nay, the Egyptians, for harbouring (and, at first, deallng kindly with) the Israelites, though without any respect to their righteousness, were preserved by joseph in that sore famine, and kindly dealt with ever after by God's special 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 fuel to heat it, saith Hierom, nor better to bestow then Adam's ale, a cup of water, yet 〈◊〉. ad eceles Cathol. l. 4. 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 yourselves a good foundation against the time to come; yea, you shall lay hold on eternal 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 itself. He is a niggard then to himself, that is niggardly to Christ's poor. If heaven may be had for a cup of cold water. what a bodkin at the churl's heart will this be one day? Surely the devil will keep holiday, as it were in hell, in respect of such Verily, I say unto you, he shall in no wise, etc.] By this deep asseveration, out Saviour tacitly 〈◊〉 the world's unbelief, whiles they deal by him, as by some patching companion or base bankrupt, trust him not at all, without their 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 oftener 〈◊〉, than Ahasuerus did the Chronicles? The Butler may forget Joseph, and joseph his father's house: but God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that you have ministered to the Saints, and do minister, Heb. 6. 10. CHAP. XI. Verse 1. He departed thence to teach, etc.] 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 God's people publicly and from house to house, 〈◊〉 Act. 10. 20, 〈◊〉. warning every one night and day with tears, Dr 〈◊〉 Act. and Mon. Martyr, preached not only every Sabbath-day and holiday, sol. 〈◊〉 but whensoever else he could get the people together. So did Bishop Ridley, Bishop Jewel, etc. So did not their successors, 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 Act. and 〈◊〉. sing 〈◊〉 sometimes, leaving all other offices to their 〈◊〉. sol. 〈◊〉. It is as rare a thing at Rome, said Doctor Bassinet, to hear a Bishop preach, as to see an Ass flee. Oh what will these 〈◊〉 Job 31. 14. 〈◊〉 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 Jesuit will not have this to be the 〈◊〉, inquit, est 〈◊〉. 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 descent 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 〈◊〉. 〈◊〉. 〈◊〉 Lect. in Haggeum. pag. 41. to the man, he would not hearken to the truth he taught. This is to have the faith of Christ in respect of persons, I am. 2. 1. Verse 2. Now when john had heard in the prison] Put this fellow in prison, said Ahab of Micaiah; Who is thought to have 1 King. 22. 27. been he that told him so barely of letting go Benhadad. So jerenny that Concionator admirabilis (as Keckerman calleth him) was 〈◊〉 Rhet. for forty years' pains and patience, cast into a deep and dirty dungeon: Ecclesiast. cap. ult. 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 days of Q. Mary's reign, almost all the prisons in England, were become right Christian Schools and D oh de Pomp o. Churches: Bocardo in Oxford was called a College of 〈◊〉, Act and Mon. Cranmer, Ridly, Latimer, and others, being there kept captive. fol. 〈◊〉. This is merces mundi: look for no better dealing. Verse 3. Art thou he that should come, etc.] 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 several 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, etc.] Our Saviour rated them not, chased them not away from his presence, though zealously Gal. 4 17. affecting their master, but not well, (Joh. 3.) and envying for his 2 Tim. 〈◊〉. 24. sake. The man of God must not strive, but be gentle, apt to teach, patient: In meekness instructing those that oppose themselves, etc. Friar Alphonsus a Spaniard, reasoning with Bradford Act. and Mon the Martyr, was in a wonderful rage, and spoke so high, that the whole house rang again, chase with am & cho, etc. So that if Bradford had been any thing hot, one house could not have held them. Go and show John what things, etc.] He gives them a real testimony, an ocular demonstration. This was the ready way to win upon them, who might have suspected a simple assertion, not seconded with such undeniable arguments. Let our lives as well as 〈◊〉 lips witness for us: Vivite concionibus, concionamini moribus, saith one. Nos non eloquimur magna, sed vivinous, said the Church of old. This is the way to slaughter envy itself, and to 〈◊〉 in the hearts of the righteous. Verse 5. The blind receive their sight.] Our Saviour seems to say the same to John, that she did to Judas, Gen. 38. 25. Discern I pray thee, whose (works) are these. The end of his miracles was the proof of his majesty. The poor have the Gospel, etc.] Gr. are Gospelized: they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not only receive it, but are changed by it, transformed into it. Verse 6. And blessed is he, etc.] This he adds, as correcting the preposterous emulation of john's Disciples, who stumbled also at his 〈◊〉. Howbeit our Saviour saith not, Cursed be ye for being offended in me: But Blessed is he, etc. God's tender lambs must be gently handled. Evangelizatum, non maledictum missuses, said Oecolampadius to Farellus, 〈◊〉 was a most excellent Preacher, but overcarried perhaps sometimes, by his zeal for God. I commend thine 〈◊〉, (as he there goeth on) so thou mingle it with mildness. Wine and oil are in their several 〈◊〉 zelum, modo non 〈◊〉 mansuetudo. etc. seasons to be poured into men's wounds. Show thyself to be a gentle Evangelist, and not a 〈◊〉 lawmaker, etc. Verse 7. And as they departed.] Due praise is to be given to the 〈◊〉. 〈◊〉 parts and practices of others; but rather behind their backs, Epist. then before their faces, lest we be suspected of flattery, than the which nothing is more odious: Aristobulus the Historian, wrote a slattering book, of the brave acts of Alexander the Great, and presented it to him. He read it, and then cast it into the river Hydaspes, telling the Author that he had deserved to be so served Tu dignior 〈◊〉 〈◊〉 〈◊〉 precipitareris, qui 〈◊〉 me sic 〈◊〉 sa is. as his book was. A reed shaken with the wind.] A thing of nothing: A 〈◊〉, 〈◊〉 person. So the jews esteemed john Baptist after a while, whom at first they so much admired. But he soon grew stale to them: and then they shamefully slighted him. And did John 5. 35. not the Galathians do the like by S. Paul? Once they could have pulled out their eyes for him: afterwards, they would have pulled 〈◊〉. 4. 15. out his eyes, if they could have come at him. Where is then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. blessedness ye spoke of, saith he? q. d. Once you held and professed 〈◊〉 〈◊〉. yourselves a people much blessed in me: how comes it, that I am now so fallen out of your hearts? But people are over-soon sated 〈◊〉. with the heavenly manna, and their affections to godly Ministers are as joabs' dagger, assoon in, and assoon out. Principes 〈◊〉 Anno. 1559. Luthero, sed jam iterum videtis ingratitudinem mundi erga Ministros, said Melancthon. Verse 8. A man clothed in softs?] Which most men gaze at, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go after, fawn upon. Hunc homines decorant, quem vestimenta decorant. Herein they resemble those dogs that kept Vulcan's Temple: of which Hospinian tells us, that if any came to the Temple with brave clothes, they would fawn upon them: but if in ragged, they would tear them in pieces. Such a vanity as this was crept into the Church, I am. 2. 2. Fulgent ferè monilibus, sordent moribus. Cato could say, Cultus magnam curam, magnam virtutis esse incuriam. The Baptist was not a man of that make. His Peach. 〈◊〉 Compl. Gentle. 〈◊〉. pag. 91. heart and his habit were equally plain, simple. Buchanan seldom cared for a better outside, than a rug-gown girt close about him. Verse 9 And more than a Prophet.] Because he pointed out Christ with the finger, whom they only saluted afar off. Chrysologus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. calleth him, Legis & Gratiae fibulam. Another resembleth Heb. 11. him to the Angel, that had one foot in the sea, and another on the land. The Law he resembleth to the Sea, which is rough and movable. The Gospel to the Land, which is firm and stable, etc. Verse 10. Behold I send my messenger.] Gr. mine Angel. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phineas is called an Angel, judg. 2. 1. The Priest an Angel, Eccles. 5. 6. Ministers of the Gospel Angels, 1 Cor. 11. 10. Ministers and Angels have exchanged names and offices: for are they not all Ministering spirits? Did not Angels first preach the Gospel, Luk 2. 〈◊〉. 1. 14. the ministration whereof is now committed to us? so that if there be a 〈◊〉, an interpreter, one among a thousand to show unto man his righteousness, then will God be gracious Job. 33. 〈◊〉. upto him, etc. Verse 11. There hath not risen a greater] Because he was Christ's immediate 〈◊〉. Now the nearer to Christ, the more excellent: as the elements the higher, the purer. John was beyond all the ancient Prophets, both in dignity and doctrine: Yet he came behind the Evangelists and Apostles, not in the dignity of his office, but in the clearness of his doctrine, concerning the Messiah, whom he saw present, but neither saw nor heard of suffering, dying, rising again, as they did. Macarius writeth that the Prophets knew indeed, that Christ should be born into the world, for the work of our Redemption, but whether or no he should die and 〈◊〉 again, this they knew not. Verùm longe errat Macarius, 〈◊〉. saith one. The Prophet Isay writes of all these, more like an Evangelist Paedag Christian. than a Prophet, and is therefore called by an Ancient, the Evangelicall Prophet. Now the Baptist knew more than any Prophet: being as the morningstar that precedes the Sunrising. But how Aristotle should be said to be Christ's foretunner Colonien, 〈◊〉 librum de salute 〈◊〉 osseruntque illu. 〈◊〉 〈◊〉 praecursorem 〈◊〉 in naturalibus, etc. D. 〈◊〉. ex Baleo, & Agrippo. in Natural things, as john Baptist was in supernatural, and that he was certainly saved, (all which the Divines of Collen affirmed in print, and showed their reasons) I cannot conceive. And yet Sleidan tells us that in the Council of Trent, the salvation of Heathens, by the power of nature only without Christ, was cried up: and afterwards defended by Soto, Vega, & Victoria, as Valentia witnesseth. Verse 12. And from the days of john, etc.] The Baptist is further commended from the good success of his ministry: a sweet seal, but no sure sign of a sanctified preacher: sith many causes give that to others, that themselves have not. Thus the 〈◊〉 heaven gives life to divers creatures, the dull whetstone sharpens Iron. A stinking breath may sound a trumpet, with great commendation, etc. Howbeit, the fruitfulness of the people, is the preachers testimonial, 2 Cor. 3. 2. and God delights to honour those of most sincerity, with most success, as 1 Cor. 15. 10. The kingdom of heaven suffereth violence.] Men are resolved to have it, whatever pains or peril they 〈◊〉 thorough. As God's Israel violently invaded and overran the promised land: So do his elect lay hold on the promised inheritance. This true treasure 〈◊〉 hid, Rome 16. 26. is now discovered, and exposed to all that have a mind to it. Now therefore they are carried with all strength of affection after Christ: him they must have, whatever else they go without: towards him they fly as a cloud: and as a flock of doves they scour into the columbary, and 〈◊〉 into the windows, Isa. 60. 8. And the violent, etc.] The valiant, Isay calleth them, that break thorough all difficulties, as did David's Worthies; and walk about the world as so many Conquerors: yea more than Conquerors they are, Rom. 8. 37. and what can that be but Triumphers? 2 Cor. 2. 14. Take it by force] Make a prey or a prize of it. Diripiunt as Hilary rendereth it, making it a metaphor, from a tower or town sacked and ransacked by the enemy. Cyprus is an Island so fruitful and pleasant, that it was anciently called Macaria, that is, blessed. And of it Sextus Rufus writeth, that being famous for riches, Cyprus' 〈◊〉 〈◊〉 〈◊〉 populi 〈◊〉. 〈◊〉 〈◊〉, 〈◊〉. it thereby solicited the poverty of the people of Rome, to seize upon it. This may be more fitly said of heaven, that habibitation of the happy ones, so eagerly and earnestly sought for by the Saints, that nothing else will satisfy them. Valdè protestatus sum me nolle sic a Deo satiari, said Luther, when great 〈◊〉 were sent unto him, and a Cardinalship offered him by the Pope: God, he said, should not put him off with those petty things, he breathed after better. Heaven is had by the violent, earth inherited by those that are meek, Matth. 5. 6. Where, though God would have his servants content with the least mercies, (as being 〈◊〉 then the very least) yet not satisfied with 〈◊〉 greatest things in the world for their portion, sith they are born to better. If they be, as most are, slothful in seeking to 〈◊〉 themselves of Heaven: He chides them, as joshuah did the seven tribes, for their negligence, josh. 18. 2. Verse 13. For all the Prophets and the Law, etc.] i e. The Ministry of the Prophets, and the shadows of the Law determined in john's preaching. As for the substance of the Law, Christ came not to destroy, but fulfil it, Matth. 5. 17, 18. See the notes thereon. Verse 14. This is Elias.] Not the Thisbite, but yet the same that Malachy foretold should come in the spirit and power of 〈◊〉. And surely, if we observe it, (as here Christ 〈◊〉 to the jews, If ye will receive it) there is a wonderful agreement between the times of Elias and john Baptist, between Ahab and 〈◊〉, between Jezebel and Herodias, etc. The jews also have a saying amongst them at this day, when they are puzzled in any point, Elias cum venerit, solvet omnia. Verse 15. He that hath ears to hear, let him hear] Let him 〈◊〉 listen, not with that outward ear only, that gristle that grows upon his head: but let him draw up his heart to his ears, that one sound may pierce both at once. Thus hear, and your souls Isa. 30. 8, 9 shall live, Isa. 55. 3. A heavy ear is a singular judgement, Isa. 6. The good Hebrews are taxed for their dull hearing, Heb. 5. 11. Such cars are likely to be forced open by correction, job 33. 16. and be made hear the rod, 〈◊〉. 6. 9 So that if they did but see their danger, they would do, as the Prophet requires, cut their hair and cast it away, under the sense of the horror of God's heavy displeasure, jer. 7. 24. 29. Verse 16. But whereunto shall I liken this generation?] So great was the contumacy and obstinacy of this perverse people, the Pharisees especially, that the wisdom of God seems to be at a want for a fit word to utter to them, for their better conviction. And do not some such sit before us at this day, as senseless every whit of what is said to them, as the seats they sit on, the pillars they lean to, the dead bodies they tread upon? We may speak to them, alas, till we spit out our lungs, and all to as little purpose, as Bede did, when he preached to an heap of stones. Verse 17. We have piped unto you etc.] It is probable that children, in those days, were wont to solace themselves with songs in this sort: And thence our Saviour seeks to repress the pride, and set forth the sin of his untoward hearers. Fit similes do excellently illustrate: And he's the best Preacher, saith Luther, that delivereth himself vulgarly, plainly, trivially: not speaking in a Roman, English, or other lofty language, that the hearers are nothing the wiser for: nor yet puzzling them with scholastical craggy disquisitions, that breed wind, and not nourishment. But so attempering their discourses to the hearer's capacities, that their desires and endeavours may answer his: as it was between S. Paul and the Elders of Ephesus, Acts 20. 31— 37. He tells them of his tears, and they answer him with tears: O happy compliance! But most of our hearers are like these in the text, which whether piped to, or mourned to, are nothing at all affected. Verse 18. For John came neither eating, etc.] So froward men are and frample, that no preacher can please them. If he preach plainly, it will seem 〈◊〉 slubbering: if elaborately, curious affectation. And for his life; Austere John hath a devil, sociable Christ is a winebibber. And it was the worse, because from Scribes and Pharisees, whose word must carry such credit with it, as alone to condemn Christ; and whose life must be a rule to others. Do any of the Pharisees believe in him? In this case duty must be done, however it be construed. Evil men, when they learn to think well will learn to report well. Let our lives, and labours in the Lords work confute them: and though they should by their reproaches bury our good names in their throats, those open sepulchers, yet at utmost, when Christ comes to judgement, there shall be a resurrection of names as well as of bodies. Be patient therefore, brethren, unto the coming of the Lord, james 5. 7. And they say he hath a devil] So Staphylus and Surius said, that Luther learned his Divinity of the devil. The Jesuits affirm, that he was stirred up by the devil, and they were sent out by God to resist him. Himself knew all this, and took it well a worth. Prorsùs satan est Lutherus (saith he in an Epistle to Spalatinus) 〈◊〉 Christus vivit & regnat: Amen; he adds his Amen to it. Verse 19 The Son of man came eating and drinking] Teaching us thereby, in the use of things indifferent, to do what we can to preserve our good esteem with others, that we may the sooner prevail with them. This was St. Paul's, All things to all men. He turned himself into all shapes and fashions both of speech and spirit, to win men to God. St Austin spoke broken barbarous As 〈◊〉 a 〈◊〉 〈◊〉, dolus for dolour, floret for 〈◊〉. latin ro the Roman Colonies in Africa, to the end that they might understand him. When I come to Rome, saith Ambrose to Monica, I fast on the Saturday: when I am at Milan I fast not. So you, to what Church soever you come, ejus morem serva, do as others do; not giving offence carelessly, nor taking offence 〈◊〉. Calvin was cast out of Geneva, for refusing to administer the Lords Supper with wafercakes or unleavened bread. De 〈◊〉 〈◊〉 tamen 〈◊〉 quid 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. post à restitutus nunquam contendendam 〈◊〉 (saith 〈◊〉, in his life) of which, being afterwards restored, he thought best to make no more words, but to yield: though he let them know, that he had rather it were otherwise. Christ sets us to learn of the unjust steward, by all lawful (though he did it by unlawful) means, to maintain our reputation with men. 〈◊〉 this defect 〈◊〉 noted in the best when he said, The children of this world are wiser in their 〈◊〉. 16. 8. generation, than the children of light. But wisdom is justified of her children] Who all having a right estimate of her worth, do meanly esteem of other courses and 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. discourses, do stand to her, and stickle for her, though never so much slighted by the world. There are that read it thus: But Wisdom is judged of her children, viz. the perverse Jews, who preposterously pass sentence upon their mother, whom they should rather veil to, and vote for. Verse 20. Then began he to upbraid] Haply, because these Cities, drawn by the authority of the Pharisees, made less account of our Saviour's doctrine or miracles, by them maliciously depraved and disparaged. The blind led the blind, but both fell into the ditch, though their leaders lay undermost. Because they repented not.] There is a heart that cannot repent; that hath lost all passive power of coming out of the snare Rom. 26 of the devil; that is become such, through long trading in sin, as neither ministry, nor misery, nor miracle, nor mercy can possibly mollify. Upon such you may write, Lord have mercy upon them. O, said a reverend man, If I must be put to my option, I had rather be in hell with a sensible heart, then live on earth with a reprobate mind. Verse 21. woe unto thee Chorazin] These littorals, or those that dwell by the sea-coast, are noted to be duri, horridi, immanes, Twinus come. de reh. 〈◊〉. 〈◊〉 denique pessimi, rough, harsh, thievish, peevish people, and as bad as those that are worst. But that which aggravated these men's sin, and made it out of measure sinful, was the contempt of the Gospel: which, as it is post naufragium tabula, so how shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they escape that neglect so great salvation? See that ye shift not Heb. 12. off him that speaketh from heaven, etc. Hierom tells us, that Chorazin was in his time turned into a defert, being two miles distant from Capernaum. As for Beth saida, our Saviour had therehence taken three of his Apostles at least, to be lights of the world, but the inhabitants of this Town, loved darkness rather than light; the Apostles their countrymen could do no good upon them. Our Saviour therefore would not suffer so much as the blind man whom he had cured to be their Preacher, but led him to the Townes-end, and there restoring him to sight, sent him away. They would have repent long ago] Blind heathens, when my misery was upon them, would to their fackcloth and sorrows, thinking thereby to pacify God, and so they rested. In like sort, there are amongst us, that, when they are afflicted, especially in conscience, set upon some duty, so to lick themselves whole again, 〈◊〉. 58 5. They do as crows, that when they are sick give themselves a vomit, by swallowing down some stone, and then they are well. They rest in their repentance: Hence Austin saith, Repentance 〈◊〉 more than sin. Verse 22. It shall be more tolerable] Men are therefore the Ideò deteriores sumus quia 〈◊〉 esse 〈◊〉 〈◊〉. 〈◊〉. worse, because they ought to be better: and shall be deeper in hell, because heaven was offered unto them, but they would not. Ingentia beneficia, flagitia, supplicia, say the Centurists. Good turns aggravate unkindnesses: and men's offences are increased by their obligations. If Turks and Tartars shall be damned, debauched Christians shall be double-damned: because, though they defy not, yet they deny the Lord that bought them; whilst by their unchristian conversation they tell the world, that either there is no such thing as Christ, or if there be, yet that he is but a weak Christ, and that there is no such power in his death, or efficacy in his resurrection to sanctify those that belong unto him. Verse 23. Which art exalted unto heaven] viz. In the abundance of the means of grace, many times called the Kingdom of heaven: for as the harvest is potentially in the seed, so is eternal life potentially in the ordinances. God sends up and down the world to 〈◊〉 salvation. Hence that phrase, My salvation is gone forth: Hence, they that reject the word preached, are said to judge themselves unworthy of everlasting life, Acts 13. 46. Hence, while Israel was without a teaching Priest, they are said to have been without the true God, 2 Chron. 15. 3. Hence the Psalmist makes the 〈◊〉 that come out of Zion, to be better than any other that come out of heaven and earth, Psal. 134 3. Shalt be brought down to hell] With a violence, with a vengeance. As Ahashuerosh said of Haman, that so much abused his favour, Hang him on the gallows that is 50 cubits high: so shall God say of such: Plunge them into hell much deeper than others, that whiles they were on earth, set so light by my grace, though it even kneeled unto them, wooing acceptance. 2 Cor. 5. 20. It would have remained until this day.] But God reigned down hell from heaven upon them, and turned them into ashes saith Peter, 〈◊〉 〈◊〉. 2. 6. yea their fire burnt to hell saith jude. Some footsteps of it are Judas 7. yet to be found in the place, as josephus relateth: and something also may be read of it in Tacitus and 〈◊〉. Both S. Peter and De 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. S. jude say, they were set forth for an example. 〈◊〉 perditio tua fit cautio. Let their destruction be our instruction; 〈◊〉 heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodotus 〈◊〉 up in judgement against us, who said, 〈◊〉 the coals and ashes of Troy burnt by the Greeks, were 〈◊〉 set before the eyes of men, for an example of this rule, that national and notorious sins, bring down national and notorious plagues from a sin-revenging God. Verse 24. It shall be more tolerable] Infidelity then is, in some respect, a worse sin than Sodomy, and a heavier doom abides it. They that suffer least in hell, suffer more than 〈◊〉 can either abide or avoid. All they suffer here, is but typical of the wrath to come. Here the leaves only fall upon them, as it were, but there the whole trees too. Here they sip of the top of God's cup, there they must drink the dregs, though it be eternity to the bottom. Howbeit 〈◊〉 shall suffer less than 〈◊〉, mitiùs punietur Cicero quam Catilina, saith an Ancient, non quòd bonus, sed quod minùs malus. The beast and the false Prophet were cast alive into the 〈◊〉 〈◊〉 genus. Pareus. burning lake (which imports a most direful and dreadful degree of torment) when the rest of the Antichristian rabble shall be first slain with the sword (not cast in alive) and then thrown to the infernal vultures, to be torn in pieces as a prey. Rev. 19 20. 21. Verse 25. At that time Jesus answered] Here to answer, is to continue to speak. Albeit if we compare herewith, Luk. 10. 21. it may seem to be spoken in answer to the seventy Disciples now 〈◊〉, and relating what they had said and done in their voyage. Laetius est quoties magno sibi constat honestum. Lucan. Verse 26. Even so father, for so, etc.] Christ being tired out as it were by the untractableness of his hearers, turns him to his Father and comforts himself with the consideration of his most wise decree and counsel. So must we in like case: accounting that we are a sweet savour unto God howsoever, even in them that 2 Cor. 2. 〈◊〉. perish, and that God shall have his end upon them, though we have not ours. Verse 27. All things are delivered unto me] This the world's wizzards acknowledge not; hence they stand off. But Christ is the Father's Plenipotentiary and Privy-counselor, unto all that are called both Jews and Greeks, Christ the power of God, and the 1 Cor. 1. 24. 〈◊〉 of God, as light as the world makes of him. But the more men see into his worth, the more they will repair to him. And be to whomsoever the Son will reveal him] Qui 〈◊〉 habet Christum in horoscopo, non habet 〈◊〉 in medio caeli. Verse 28. Come unto me] Why do ye go about, as Jeremy hath it, and fetch a compass? Why labour ye for that which satisfieth jer. 31. 〈◊〉. 〈◊〉, Isa. 53. 3? Can the son of jesse give you vineyards and olive-yards, etc. as Saul said? so say I, Can the world or the devil do for you as I can? Why come ye not unto me that ye may be saved? Can you mend yourselves any where? etc. But the poor soul is ready to hang her comforts on every hedge, shift and shark in every by-corner for comfort, and never come at Christ with the hemorrhoisse, till all be spent, till she be forsaken of her hopes. Hag. 〈◊〉 7. Men will not desire Christ. till shaken. All ye] All, is a little word, but of large extent. The promises are indefinite, and exclude none. It is not for us to be interlining Gods-Covenant, and excepting ourselves, how bad soever, if brokenhearted. That labour] Even to 〈◊〉, but to no purpose, labour in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire where you can make nothing of your labour. And are heavy laden] Poised to an inch, ready to be weighed down to hell, with the turn of a scale, with the dust of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superadded. Others might have Christ, if they would come to him. But till then, none will come. Steep thy thoughts in this sweet sentence, thou burdened soul, and come away to the Master, (as they said to blind Bartimeus) for behold he calleth thee, And I will give you rest] No rest to the weary soul but in Christ, (as the dove found no rest till she returned to the Ark) 〈◊〉 flees from this thing to that, as the bee doth from flower to flower to get honey, as Saul sought his asses from place to place. But as he found them at home after all, so must we find rest and refreshing in Christ, or not at all. Let him that walketh in darkness, and hath no light, trust in the name of the Lord, and stay upon his God. As for those that will kindle a strange fire, and compass themselves about with the sparks of their own tinderboxes, let them walk while they will in the light of their fire and in the sparks that they have kindled, But this shall they have of Christ's hand, they shall lie down in sorrow, Isa. 50 10. 11. Verse 29. Take my yoke upon you] q. d. Though freed by me from the damning and domineering power of sin, you must not think to live as you list. To argue from mercy to liberty is the devil's logic: from mercy to duty is the right reasoning as, Rom. 12. 1. Christian's must not be yoaklesse, lawless, masterless, 〈◊〉, that wander at will as wild asses, or canes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they must yield the obedience of faith, and be adding to their faith 〈◊〉, and to virtue knowledge, etc. linking the grace's hand in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand as in a dance (so the word signifies) so shall they have an 2 〈◊〉. 1. 5 11 〈◊〉 ministered unto them further and further into Christ's glorious kingdom. And learn of me] The archprophet, the Counsellor, that excellent Dan 8. 13. speaker, as he is called in Daniel, that 〈◊〉 out of the father's bosom, and hath his father's will at his finger's ends. Besides what he taught us by himself and his servants, he hath written for us those excellent things of his law, those lively oracles. He 〈◊〉 also left us, as here, his own practice for a pattern of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rule, and for a complete copy (as St Peter calleth it) to write 1 〈◊〉. 2. 21. after. Pindarus saith of Hiero Siracusanus that he had cropped off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tops of all virtues. 〈◊〉, of Friderick the elector of Saxony, that he had picked out the flower of all noble abilities and Frider. selegit florem ex omnib 〈◊〉. 〈◊〉. 〈◊〉. pag 372. endowments. The same author proposeth George Prince of Anhalt for an example 〈◊〉 〈◊〉 piety worthy of all men's imitation. Machiavelli sets forth Cesar Borgia (a far worse man) as the only pattern for a prince to express. St Hierom having 〈◊〉. de Principe. read the religious life and death of Hilarion, folding up the book 〈◊〉, Well; Hilarion 〈◊〉 be the champion whom I will 〈◊〉. How much rather should we say 〈◊〉 of Christ: every of whose actions whether moral or mediatory, were for our imitation. In his moral actions we should learn of him by doing as he did, 1 Pet. 2. 23, In his mediatory, by translating that he did, to our spiritual life, 〈◊〉 to die to sin, live to righteousness, etc. For I am weak and lowly in heart] Lo here is a piece of Christ's yoke, which 〈◊〉 therefore so calleth, because as the yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. maketh the heifer hang down his head, and frame to hard labour, so doth humility (the mother of meekness) work in our hearts, Humilitas ab: bumo. 〈◊〉. 10. 11. 〈◊〉 was a heifer used to dance and delight in soft straw, and could not abide to plow: but the Lord will make him (and all his) both bear and draw, and that from their 〈◊〉 up, Lam, 3. And whereas meekness and lowli-mindednesse go coupled here together, we must know that they are virtutes 〈◊〉 as Bernard 〈◊〉 〈◊〉, a pair of twin- 〈◊〉, never 〈◊〉. Act. and Mon. Remember, 〈◊〉 Mr tindal to Mr Frith, that as 〈◊〉 of mind shall make you high with God, even so 〈◊〉 of words shall make you sink into the hearts of men. And ye 〈◊〉 find rest unto your souls] These Christian virtues Socrates cum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at 〈◊〉 〈◊〉 〈◊〉 have virtutem pacativam, they lodge a sweet calm in the 〈◊〉, 〈◊〉 it from perturbations and distempers. An 〈◊〉 man 〈◊〉, who am I but I may be despised, abused, injured? And that which will break a passionate man's heart. Will 〈◊〉 break a 〈◊〉 〈◊〉 sleep. Verse 30. For my yoke is easy] After a man is once used to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useful 〈◊〉 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 Samson did the gates of Gaza; such as you may well run under, as a horse doth without a load, or a hind upon the mountains. It is no more burden than 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 hungered] Hereby he hardened and 〈◊〉 them to further and future trials: teaching them also to depend upon God's good providence for their necessary maintenance. The Martyrs had their bread made of meal half mixed with Act. 〈◊〉 Mor. sawdust. To pluck the ears of corn and to eat] This was their best sabbath-days 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 lawful] This was as the proverb is, Sus Minervam, when blind 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: 〈◊〉 josephus, Clemens Alexand. and Eusebius. Howbeit, to the Hobrews at 〈◊〉 Sina, God for a special favour, made known his holy Sabbath, Nehem. 9 14. commanding them to do no servile work therein, Leu. 23. 7 8. Dio This excludes not works of Piety, Charity, and Necessity, such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as was this of the 〈◊〉 in the text. The jews in their superstition, would not fight on the Sabbath, and therefore lost their chief City to the Romans, under the command of Pompey, who took the advantage of the day, to do his utmost then against them. In aftertimes they grew more rigid in this point: for on the Sabbath they would not spit, 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. Witness our modern Pharisees the Monks and Jesuits, who stumble at straws, and leap over mountains. Levius esse crimen mille 〈◊〉 jugulare, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pareus in loc. 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 syllogisms, one in the Manifestum 〈◊〉 adversarios redar guit. neck of another, such as they could not answer, nor abide: and therefore sought to destroy him, ver. 14. See here the lawful use of logic 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 hungered] Note here, that our Saviour excuseth David from his necessity, not from his dignity, which in point of sin God regards not: Potentes potenter 〈◊〉. And yet how many are there who think; that when they have gotten an office, they may oppress at pleasure, swear by authority, drink and swill without 〈◊〉? But height of place ever adds two wings to sin, example and scandal. 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 unsuitable, as for those that are clothed in scarlet to embrace the 〈◊〉, Lam. 4 5. Verse 4. And did eat the show 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 inminde him, as it were, of the twelve Tribes by those twelve loaves: and to teach us, Jon. 6 〈◊〉. 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 Act. and 〈◊〉. 〈◊〉. 8, 8. 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 than the Temple: for in me the God head dwelleth bodily; as in the Temple was the Col 1. 19 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 ill-affected think of them.— Equitem 〈◊〉 plaudere 〈◊〉, saith the Heathen Poet. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ep. 〈◊〉 〈◊〉. Libanius (though an Atheist) could say, If Basil commend me, I care not what all others say of me. Christ's white stone will comfort a Christian against the black coals of the world's 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 Joh. 3. 10, 12. 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 blind as my servant? etc. 〈◊〉 justly Isa 42. 19 upbraided the Roman Priests, that there were many matters in 〈◊〉 in Aug. de civet. Dei, 4. c. 〈◊〉. their own rites and religions, that they understand not. What kind of men they were, Tully in one place gives us to know in these words of his, 〈◊〉 majores nostri Cincinnatum illum ab aratro 〈◊〉. 2. the 〈◊〉. 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 guiltless] Ignorance is the mother of misprision: the wisdom from above is without 〈◊〉, Jam. 3. 17. And as any man is more wise, he is more sparing of his censures. Zanchy wonders that 〈◊〉, who profess to eat Christ corporally 〈◊〉 censure so bitterly. 〈◊〉. Verse 8. The son 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 sin by nature, not by precept only; and therefore cannot dispense with the breach of his own laws, those that be moral in themselves, such as are all the ten, but the fourth. The fourth Commandment is moral, not by nature, but by precept, saith one, and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath. Verse 9 He went into their Synagogue] These were Chapels 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 coin, no quicksilver. They sit abrood upon what they have got, as Euclio in the 〈◊〉: and when, by laying 〈◊〉 their money, they might lay hold on eternal 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 daniel's Hist, of Engl. f. 174. (saith the Chronicler) when he should have drawn out his 〈◊〉: So here. Verse 11. What man shall there be, etc.] If a 〈◊〉 slipped into a slow must be relieved, how much more Christ's reasonable sheep, all which bear golden fleeces, and every thing about whom is good either 〈◊〉 〈◊〉, or ad usum? Verse 12. Is it lawful to do 〈◊〉?] Nay it is needful, sith not to do well is to do ill, and not to save a life, or a soul, is to destroy it, Non faciendo 〈◊〉, said 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. Mar. 3. 4 Not to do justice is 〈◊〉 〈◊〉, and not to show 〈◊〉 is 〈◊〉 〈◊〉 than 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 blood 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 read of one wretch, who being at point of death, clapped 〈◊〉 〈◊〉 〈◊〉 〈◊〉. piece of gold in his own 〈◊〉, and said, Some wiser than some, I mean to have this with me howsoever. Verse 14. How 〈◊〉 might destroy him] All envy is bloody: Men wish him out of the world, whom they cannot abide: and would rather the Sun should be 〈◊〉, than their candle 〈◊〉. David durst never trust Saul's 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 Zion, 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 thorough 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, show thyself 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 foretell; 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 〈◊〉 wills: no 〈◊〉 than 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 allege 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 johan. Reuchlin. Whom I have chosen, my beloved, &c] Ecce electum, dilectum. The Latins have a proverb, Deligas quem 〈◊〉. Choose for 〈◊〉. 12 7. thy love, and then love for thy choice. God hath also chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dilectam animam 〈◊〉. 〈◊〉 in the beloved, Ephes. 1. 6. that we should be the beloved of his soul, or as the Septuagint there emphatically render it, his believed soul. Vulg. And he shall show judgement] That is the doctrine of the Gospel (whereby is conveyed 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 loath to lie hid, and 〈◊〉 making an O yes, as desirous of vainglory and popular applause. Laudes nec curate, nec 〈◊〉 〈◊〉. He despiseth it as a little stinking breath, or the slavering of men's lips which he disdains to suck in. Verse 20. A bruised reed shall he not break] A reed shaken with the wind is taken for a thing very contemptible at the best, Mat. 11. 〈◊〉 how much more when bruised? The wick of a candle is little worth; and yet less, when it 〈◊〉; as yielding neither light nor heat, but only stench and annoyance. 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 brass 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 smoking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wick: He despiseth not the day of small things. Smoak is Sept. of the same 〈◊〉 with flame: for what else is flame, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. smoke set on fire? So, a little grace may be true grace, as Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filings of gold are as good gold (though nothing so much Caligans, 〈◊〉 ens. of it) as the whole wedge. The least spark of fire, if cherished, will endeavour to 〈◊〉 above the air, as well as the greatest: So the least degree of grace will be aspiring to more. Now those very pant, inquietations, and unsatisfiableness, cannot but spring from truth of grace, which Christ makes high account of. Till he bring forth] Gr. Thrust forth with violence, the devil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the world in vain opposing the work of grace (called here judgement) which shall surely be perfected. He that is Author, the same will be finisher of our faith: he doth not use to do his work to the Heb. 12. 3. halves, Non est jusdem 〈◊〉 & perficere, we say. But that rule holds not here. Verse 21. Shall the Gentiles trust] This trust is here put for the whole service of God, it being the least, and yet the best we can render to him. And the more we know of his name, the more we shall trust in him, Psal. 〈◊〉 9 10. Verse 22. One 〈◊〉 with a devil blind and dumb.] A heavy 〈◊〉. case, and yet that that may be any man's case. Cuivis potest contingere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. quod cuiquam potest. Every one that seeth another strike, and himself spared, is to keep a Passeover for himself, and to say, Thou hast punished me 〈◊〉 then my sins have merited, Ezra 9 13. The devil had shut up from this man all passages to faith, saith Theophylact, by bereaving him of the 〈◊〉 of his eyes, ears, and tongue. See a mercy in the use of our serses, etc. Multò plures sunt gratiae privativae quam positivae, saith Gerson. Verse 23. And all the people were amazed] Admiration bred Admiratio peperit philosophian. Philosophy, saith the Heathen: it bred superstition, faith 〈◊〉 Scripture, when the world went wondering after the beast. We may say too, that it bred piety in this people, and still 〈◊〉. 13. 3. 〈◊〉 see the Word never works kindly, till men hear and admire it. Let others censure with the Pharisees; let us wonder with the multitude. Verse 24. This fellow doth not cast out devils, etc.] The devil that was east out of the demoniacs body seems to have got into these 〈◊〉 hearts. But he was not his 〈◊〉- master: for what a 〈◊〉 slander hear we? He should have 〈◊〉 it a little better, to have been believed. 〈◊〉 mendacium 〈◊〉, saith Tacitus. This was such 〈◊〉 lie as might be easily looked thorough. But envy never regards 〈◊〉 true, but how 〈◊〉. Witness the Popish Pharisees, who tell the poor 〈◊〉 and muzzled people in their Sermons, that the Protestants are blasphemers of 〈◊〉 and all his Saints: that the English are grown barbarous, and eat young children: that ever since the Pope excommunicated us, we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c D. 〈◊〉. 〈◊〉. as black as devils: that the Powder-treason was plotted, and should have been acted by the 〈◊〉: that the 〈◊〉 of Blackfriars in London, likewise was wrought by the Puritans, who had loosened the rafters, etc. That these are the opinions we hold and teach, 1. To worship no God. 2. To frame our religion to the times. 3. To account gain godliness. 4. To pretend public liberty to our private lusts. 5. To break our oaths, when it makes for our advantage. 6. To cover hatred with flattery. 7. To confirm tyranny with Eudaem. Joh. contra Casaub. p 23. bloodshed, etc. These and the like, that Cacodamon Joannes, the black-mouthed 〈◊〉 tells the world in print are our tenets and practices. Now the 〈◊〉 thee, Satan. But what reward shall be given to thee, thou false tongue? Even sharp arrows, with hot burning coals: yea those very coals of hell, from whence thou wert enkindled. Verse 25. And Jesus knew 〈◊〉 thoughts] That they blasphemed in this sort, out of the devilish venom of their hearts fully possessed by Satan, who drew them 〈◊〉 this unpardonable sin, which himself every day, nay every moment committeth. As one that had fallen into that sin, wished that his wife and children, and all the world might be damned together with him: So doth the devil out of his deep and desperate malice to mankind, draw some into this sin, that he may drown them in the same destruction with himself. And said unto them] He could, as he did oft no doubt, have answered them with silence, or punished them with contempt, committing his cause to him that judgeth righteously. He could have turned them off, as one did his 〈◊〉 adversary with, 〈◊〉 Tacitus. linguae, 〈◊〉 aurium Dominus: But inasmuch as God's glory was Seneca. highly concerned, and his cause might have suffered, if this 〈◊〉 calumny had not been confuted. Our Saviour makes a most grave apology in the behalf of his doctrine and miracles, which he maintains and makes good by many demonstrative arguments. Every Kingdom divided against itself] Divide & impera, saith Machiavelli. Make division and get dominion. Every subdivision, Hist. of Counc. Trent. saith another, is a strong weapon in the hand of the adverse party. Where strife is (saith the Scripture) there is confusion, as 〈◊〉 3. 16. 〈◊〉 and Pollux, if they appear not together, it presageth a Omne 〈◊〉 est 〈◊〉, 〈◊〉 〈◊〉. storm. Sicollidimur frangimur, If we clash we cleave, said the two earthen pots in the fable, that were swimming down the stream together. The daughter of division is 〈◊〉, saith 〈◊〉. This the Jesuits know, and therefore do what 〈◊〉. Medit. 〈◊〉 〈◊〉. 2. cap. 〈◊〉. they can to keep up the contention's 〈◊〉 the Lutherans and the Calvinists. This the Turks know, and therefore pray to God, to keep the Christians at variance. Discord was the destruction of our Ancestors, as Tacitus testifieth, who was here in this Island with his father-in-law Agricola, and saw it. And the Lord Rich in his speech to the Justices of England, in Edward the sixths' reign, could say; Never foreign power could yet hurt, or in any part prevail in this realm, but by disobedience and disorder in themselves. That is the way wherewith God will plague us, if he mind to punish us. And so long as we Act. 〈◊〉 Mon. do agree among ourselves, and be obedient to our Prince, 〈◊〉 186. and to his godly orders: we may be sure that God is with us, and that foreign power shall not prevail against us, nor hurt us. Verse 26. He is divided against himself] But so he is not. There is a marvellous accordance even betwixt evil spirits. Squamae Leviathan ita coherent, ut earum opere textili densato quasi loricatus incedat 〈◊〉. de 〈◊〉 〈◊〉. Satan & cataphractus, as Luther elegantly and truly phraseth it, The devils in the possessed person were many, yet they say My name (not Our name) is Legion. Though many, they speak and act as one in the pofsession. That kingdom, we see, 〈◊〉 not divided. Verse 27. By whom do your children, etc.] That is your Countryman. Aug de Civ. Not the Disciples, (as Augustin and other Ancients Dei. lib. 〈◊〉. cap. 5. would have it) but the Jewish exorcists, of whom see, Mark 9 38. Act. 199. As if our Saviour should have said: Unless that be a blemish in me, that you hold to be a beauty in others, why should you condemn me for a conjurer? Why doth your malice thus wilfully cross your consciences? Certain it is, saith Compertum est damnata ut hae retica in 〈◊〉 is Lutheri, etc. Erasmus, that the selfsame things are condemned as heretical in Luther's books, that in Augustine and Bernard's works are read and regarded as pious and orthodox sentences. So these passages Eras. Epist add Cardinal. 〈◊〉. 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 lose already. It is impossible that the word of the cross should be without affliction and persecution. The Gospel is written for all persons and estates, Prince, Duke, Pope, Emperor. We cannot be without motions of Act. and Mon. evil desires, but we must mortify them in 〈◊〉 them. God 〈◊〉. 〈◊〉 137. 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, etc. Were not these perilous heresies? Saith not the Scripture the same in sundry places? Is not Novum Crimen C. Caesar, & ante hoc tempus inauditum, Cic. pro Ligar. this to have the glorious faith of our Lord Jesus Christ in respect of persons, Jam. 2. 〈◊〉. So the greatest errors that Henry Voes and John Esch Martyrs were 〈◊〉 of, were, that men ought to trust only in God: for so much as men are liars, and deceitful in Act. and Mon. all their words and deeds; and therefore there ought no trust or 〈◊〉. 799. affiance to be put in them. Verse 28. Then the kingdom of God is come unto you.] A certain sign 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 essential power of the Father and the Son. Verse 29. A strong man's house, etc.] The devil is strong, but overpowred by Christ. He hath forcibly delivered us from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 1. 13. power of darkness, snatched us out of the devil's 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, than 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 do 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 〈◊〉. in parallel. lib. 1 8. Corinthians that would neither be of Paul, nor Apollo's, nor 〈◊〉, but of Christ: that is, as some Neuters say nowadays, they are neither Cavaliers nor Roundheads, but good Protestants: Others 1 Cor. 1. 12. are neither Papists nor protestants, but Christians, that is 〈◊〉 nothing, Atheists. Christ hates neutrality, and counts it enmity: he 〈◊〉 luke warmness, accepts not of any excuse in that case, judg. 5. 16, 17. Dan and Ephraim are passed by in the reckoning up of the Tribes, Rev. 7. as if they were Soldiers put out of pay, and cut out of the rolls. So are all detestable indifferents, out of God's book of remembrance, Mal. 3. 17. Verse 31. All manner of sin and blasphemy, etc.] 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 than 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 molehills. 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 〈◊〉 〈◊〉 〈◊〉. 1. 〈◊〉. me, sed non amisisti unde tu salvare potes me, saith S. Augustine. 〈◊〉 Joh. 1. 〈◊〉. And yet Novatus the proud Heretic, denied possibility of pardon to them, that had any whit fallen off in times of persecution, though they rose again by repentance. But God's thoughts of mercy are not as man's, Isa. 55. 8. he can and will pardon such sins, as no God or man can do besides, Micah 7. 18. Who is a God like unto thee? For what? That pardoneth all sorts of sins, etc. This 〈◊〉 can believe without supernatural grace: We are ready to measure God by our model. But the blasphemy against the holy Ghost, etc.] This is nothing else, saith john Diazius, to that 〈◊〉 his brother, quam agnitam 〈◊〉 de 〈◊〉. 〈◊〉. Diaz. veritatem 〈◊〉 in sectari, a malicious persecuting of the known truth. A sin it is of malice after strong conviction, expressed in words by a tongue set on fire by hell, and in actions coming from a venomous spirit, and tending to opposition, and bitter persecution, if their malice be not greater than their power. 〈◊〉 consessus est inter 〈◊〉 mugitus, se contra conscientiam 〈◊〉 〈◊〉 〈◊〉. This was committed by Saul, julian, Latomus of Louvain, Rockwood a chief perfecutour at Calais in Henry 8. days, who, to his last breath, staring and raging, cried he was utterly damned, for that he had sought maliciously the deaths of a number of the honestest men in the town, etc. Steven Gardiner said as much also in effect of himself, when he lay on his deathbed, and so both 〈◊〉. stinkingly and unrepentantly died, saith M. Fox. 〈◊〉. 〈◊〉. 5. Verse 32. And whosoever speaketh aword, etc.] As Peter did Act. and Mon. through infirmity, Paul through ignorance: 〈◊〉 poor souls 〈◊〉, 1905. 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 Emperor, that where he was Governor, 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 Emperor's Image, and cursed Christ (which those that are Christians 〈◊〉 〈◊〉 ad 〈◊〉. indeed, will never be drawn to do) I thought good to dismiss them. But whosoever speaketh against the 〈◊〉 Ghost.] Not his person or essence, (for many 〈◊〉, Eunomian, Macedonian heretics Aug. did so of old, and repenting found mercy) but his grace and special operation, by the which God comes nearer to man, than 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 God's spirit in man's soul, and that sweetness 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, etc.] And why? Not because it is greater than God's mercy, or Christ's merits: but first by a just judgement of God upon such sinners, for their hateful 〈◊〉 in despising his spirit: Whence follows an impossibility of repentance, Heb. 6. 6. and so of remission, Luk. 13. 3. Secondly such a desperate fury invadeth these men, that they maliciously resist and repudiate the price of repentance, Act. 5. 31. and the matter of remission, 1 Joh. 1. 7. viz. the precious blood of Jesus Christ, whereby if they might have mercy, yet they would not: but continue raving and raging against both physic and Physician, to their unavoidable ruth and ruin. How bold therefore is Bellarmine, who interpreteth this text of the difficulty and rarity only of remission, and not of an utter impossibility? Verse 33. Either make the tree good, etc.] q. d. Your blasphemy is therefore irremissible, because it is the fruit of so base a root of bitterness, as the desperate malice of your hearts, wilfully crossing your consciences: a wretched despising and despiting of God, and the work of his spirit out of revenge, Heb. 10. 29. Draw not therefore a fair glove over so foul a hand, but 〈◊〉 yourselves in your own colours. Verse 24. How can ye being evil, etc.] The stream riseth not above the fountain: the bell is known of what mettle by the clapper: 〈◊〉 sunt principia, 〈◊〉 & principiara. what is in the well, will be in the bucket: what in the warehouse, will be in the shop: so what is in the heart, will be in the mouth. AEra puto noscitinnitu: pectora verbis: Beza in 〈◊〉. Sic est; namque id sunt utraque, quale sonant. Verse 35. Out of the good treasure, etc.] Out of his habit of heavenly mindedness, out of that law of grace in his heart, his mouth speaketh wisdom, and his tongue talks of judgement, Psal. 〈◊〉. 30. 31. Works not done from a principle of life within, are dead works, saith the Author to the Hebrews, be they for the matter never so good, and praise worthy. This moved Luther to say, that 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉: sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. good works make not men good; but good we must be first, ere good can be done by us. This moved Austin to say, that Omnis vita infidelium peceatum est, the whole life of an unbeliever is sin, though Spira the Popish Postiller censure that saying for a cruel sentence. 〈◊〉 est illa 〈◊〉. An evil man out of the evil treasure, etc.] Carnal hearts are stews of unclean thoughts, shambles of cruel and bloody thoughts, exchanges and shops of vain thoughts, a very forge and mint of false, politic, undermining thoughts, yea oft a little hell of confused and black imaginations, as one well describeth them. Verse 36. That every idle word, etc.] Idle and waste words are to be accounted for: what then evil and wicked? Therefore let thine own words grieve thee, as David somewhere hath it, thy frivolous and fruitless speeches: for among a thousand talents of common communication (saith Cassiodore) a man can scarce 〈◊〉. in cap. 〈◊〉. 〈◊〉. find an hundred pence of spiritual speeches, imò nec decem quidem obolos, nay not ten halfpennies truly. It may be observed saith another, that when men get into idle company (which perhaps they like not) the very compliment of discoursing, extracteth idle, if not evil speaking, to fill up the time. Plato and Xenophon, thought it fit and profitable, that men's speeches at meals, and such like meetings should be written. And if Christians should so do, what kind of books would they be? Verse 37. For by thy words thou shalt be justified] Our Saviour 〈◊〉 upon this subject, because by words they had sinned against the holy Ghost. A man's most and worst sins be his words. St Paul making the anatomy of a natural man, stands more on the organ of speech, than all the other members. Rom. 3. St James saith, that the 〈◊〉 is not a city or country, but a world of iniquity, Jam. 3. 6. It can 〈◊〉 all the world over, and bite at every body, when the devil fires it especially. Peraldus reckons up four 〈◊〉. 1. 〈◊〉. 〈◊〉 4. and twenty several sins of the tongue: he might have made them more. God hath set a double hedge afore it, of teeth and lips, to keep it up: he hath also placed it between the head and heart, that it might take counsel of both. Children he will not suffer to speak, till they have understanding and wit: and those that are deaf, are also dumb, because they cannot hear instruction, nor learn wisdom, that they may speak advisedly. Verse 38. Then certain of the Scribes and Pharisees] 〈◊〉 not these, as one said of Nero, Os ferreum, cor plumbeum, an iron face, a leaden heart, that could call for a sign after so many signs? But it is a sign from heaven they would have (as Moses called for Manna from thence, Samuel for rain, Elias for fire, etc.) and much the near they would have been, should our Saviour have gratified them. But he never meant it. They were now so clearly convinced of their blasphemy, that they had nothing to say for themselves, but fawningly to call him Master, whom before they had called Beelzebub: and to pretend themselves to be willing to learn, if they might see a sign. They could not see wood for trees, as they say. And who so blind as he that will not see. Sic Senec. Epist. fit, ubi homines majorem vitae, partem in 〈◊〉 〈◊〉, ut 〈◊〉 solemn quafis supervacuum fastidiant, saith Seneca. Men that have lived long in the dark, may think the Sun 〈◊〉; Verse 39 An evil and adulterous generation, etc.] Spuria soboles, a bastardly brood. So he calleth them, because utterly degenerate from their forefather's faith and holiness. Seeketh after a sign] Seeketh with utmost earnestness, as if it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were such a business as must be done, or they were undone. It is the guise of hypocrites, to be hot in a cold matter, to show great zeal in nifles, neglecting the main, mean while. But the sign of the Prophet jonas,] Nor that neither, but for a further mischief to them: as their fathers had quails to choke them, a King to vex them, etc. and as Ahaz had a 〈◊〉, whether he would or no, to render him the more inexcusable. Deus saepe dat iratus, quod negat propitius. God gives his enemies some 〈◊〉 gifts, as Saul gave Michol to David, to be a snare to him, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Christ gave judas the bag, to discover the rottenness of his heart. Verse 40. For as jon as was three days, etc.] In the history of jonas, Christ found the mystery of his death, burial and resurrection: teaching us thereby to search the Scriptures, to search them to the bottom; as those that dig for gold, content not themselves with the first or second oar that offers itself, but search on till they have all. This we should the rather do, because we need neither climb up to heaven with these Pharisees, nor descend into the deep with jonas: sith the word is nigh thee, even in thy mouth, and in thine heart, etc. Rom. 10. 7. 8. So shall the Son of man be three days, etc.] Taking a part for the whole. So Esther fasted three days and three nights, chap. 4. 16. And yet on the third day she went to the King, chap. 5. 1. So then, the fast lasted not three whole days and nights, but two nights, one full day, and two pieces of days. Verse 41. They repented at the preaching of Ionas] At one single Sermon of a mere stranger, who sang so doleful a ditty to them, as the destruction of their Town: And yet they repented. What will become of us? Vae torpori nostro. If M. Bradford so complained of his own unprofitableness under means, in those dim days, what cause have we now much more? Here in London, saith he, be such godly, goodly and learned Sermons, which these uncircumcised ears of mine do hear, at the least thrice a week, which were able to burst any man's heart, to relent, to repent, to believe, to love and fear that omnipotent gracious Lord. But mine adamantine, obstinate, most unkind, unthankful heart, hearing my Lord so sweetly calling and crying unto me, now by his Law, now by his Gospel, now by all his creatures, to come, to come even to himself: I hide me with Adam, I play not only Samuel running to Eli, but I play jonas running to the sea, and there I Act. and Mon. 〈◊〉. 〈◊〉. sleep upon the hatches, until he please to raise up a tempest, to turn and look upon me as he did upon Peter, etc. Verse 42. The Queen of the South, etc.] The Ethiopian Chronicles call her Mackeda, and further tell us, that she had a son by Solomon, whom she named David. 〈◊〉 it is that she came from a far country to hear Solomon, and was so taken with his wisdom, that she could have been content to have changed her Throne for his footstool. Now our Saviour took it ill (and well he might) that men came not as far, and set not as high a price upon him and his doctrine, as she did upon Solomon and his wisdom, how much more that these hardhearted Jews esteemed it not, though brought home to their doors? Verse 43. When the unclean spirit] Unclean the devil is call, 1. Affectione (saith jacobus de Voragine) because he loveth uncleanness. 2. Persuasione, because he persuades men to it. 3. Habitatione, because he inhabits unclean hearts: he finds them soul, he makes them worse. Wheresoever the great Turk sets his foot once, no grass grows, they say, ever after. Sure it is, no grace grows where the devil dwells. Pura Deus mens est, saith one: And Religion loves to lie clean, saith another. The holy Spirit will be content to dwell in a poor, but it must be a pure house. The devil, on the contrary, delights in spiritual sluttishness: Harpy-like, he defileth all he toucheth: and Camell-like, drinks not of that water, that he hath not first fouled with his feet. Is gone out of a man] In regard of inward illumination, and 2 Pet. 2. 20. outward reformation; such as was 〈◊〉 in B. Bonner, that breathing-devil, who at first seemed to be a good man, a favourer of Luther's doctrincs, a hater of Popery, and was therefore advanced by the Lord Cromwell; to whom he thus wrote in a certain letter: Act and Mon. fol. 993. Steven Gardiner for malice and disdain may be compared to the devil in hell, not giving place to him in pride at all— I mislike in Ibid. 997. him, that there is so great familiarity and acquaintance, yea and such mutual confidence between him an M. as naughty a fellow, and as very a Papist as any that I know, where he dare express it. Who can deny but that the devil was gone out of this man, for a time at least? He walketh thorough dry places] Here the Proverb holds true, Anima sicca sapientissima. Sensual hearts are the fennish grounds that breed filthy venomous creatures, job 40. 21. Bohemia lieth in In locis dormit humer tibus, 〈◊〉 est, in omnibus 〈◊〉 madentibus. the fens. This, Gulielmus Parisiensis applieth to the devil in sensual hearts. chose, the spirits of God's Saints, which burn with faith, hope and charity, and have all evil humours dried up in them by that spirit of judgement and of burning, these the devil likes not. The tempter findeth nothing in them, though he seek it diligently. He striketh fire, but this tinder takes not. Cupid complained he could never fasten upon the Muses, because he could never find them idle. So here. Verse 44. He findeth it empty] That is, idle and secure, swept 〈◊〉 daunt vitia. of grace, garnished with vice, the devil's fairest furniture. Verse 45. And taketh seven other spirits] As the Jailor 〈◊〉 more load of irons on him, that had escaped his 〈◊〉, 〈◊〉 is now recovered. And they enter in and dwell there] So they never do in a heart once truly 〈◊〉. Lust was but a stranger to David (no home-dweller) as Peter Martyr observes out of that passage in nathan's 〈◊〉, 2 Sam. 12. 4. And there came a 〈◊〉 to the rich man, etc. Faith leaves never a sluts-corner, Acts 15 9 And the last state of that man is worse] 〈◊〉 Apostate cannot 〈◊〉 unto himself a worse condition. It is with such as in that case, Leu. 13, 18, 19, 20. If a man had a bile healed, and it afterwards broke out, it proved the plague of leprosy. These are called forsakers of the Covenant, Dan. 11. 30. and wicked doers against the Covenant, ver. 32. Renegade Christians prove the most 〈◊〉 Devoto's to the devil. We see by experience, that none are worse than those that have been good and are naught: or those that might be good, and will be naught. Such as were these Jews in the Text, to whom therefore our Saviour applies the Parable in these words. Even so shall it be also unto this wicked generation] Their sins were not common sins (but as those of Korah and his complices,) therefore they died not common deaths. As they 〈◊〉 not God, but were contrary to all men, so wrath came upon them to the uttermost, 1 Thess. 2. 16. as josephus witnesseth. And Mr. Fox relates of Bonner that wicked Apostate, that as he wretchedly died in his blind Popery (after he had been long time prisoner in the reign of Q. Elizabeth,) so, as stinkingly and blindly at midnight was he brought out, and buried in the outside of all the City, among thiefs and murderers. A place, saith he, right convenient, with confusion and derision both of men and children, who trampling 〈◊〉 and Mon 〈◊〉 〈◊〉. upon his grave, well declared how he was hated both of God and man. Verse 46. Desiring to speak with him] Either out of curiosity or ambition, as Ambrose thinks: certain it is, at a most unseasonable time. Now as fish and flesh, so, every thing else is naught out of season. Verse 47. Behold thy mother and thy brethren] This was 〈◊〉 weakness in his mother, though otherwise full of grace, yet 〈◊〉 without original sin, as the Sorbonists contend, but had need of a Saviour, as well as others, Luk. 1. 47. Scipio permits not a 〈◊〉 man so to do amiss once in his whole life, as to say, non putaram. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How much better Crates the Philosopher, who said that in every pomegranate there is at least one rotten kernel to be found: intimating O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thereby, that the best have their blemishes, their faults and follies. Verse 48. Who is my mother, and who, etc.] This 〈◊〉 lamb was stirred with a holy indignation at so absurd an interruption, and sharps him up that delivers the message. Great is the honour that is due to a mother. Solomon set Bathsheba at his right hand, and promised her any thing with reason. 〈◊〉 〈◊〉 unicam matris 〈◊〉 omnes istius 〈◊〉 posse delere? Knows not Antipater, that one tear of my mothers, can 〈◊〉 blot out all his accusations against her, said Alexander the Great? Brethren also, or neer-allyes (as these were to our Saviour) are dearly to be respected, and greatly gratified, as were joseph's brethren by him in his greatness. But when these relations, or their requests, come in competition with God's work or glory, they must be neglected, nay rejected and abominated. For is there any friend, to God? or any foe like him? Men be they pleased or displeased, he must be obeyed, and his business dispatched, be the 〈◊〉 occasions never so urgent in show, the pretences 〈◊〉 so specious and plausible. Verse 49. Behold my mother, and my brethren] Sanctior est 〈◊〉 cordis quam corporis. Spiritual kindred is better than eternal: There is a friend that sticketh closer than a brother, Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements. Oh than the dignity and safety of a Saint! And oh the danger and disaster of such as either by hand or tongue malign or molest them! What? will they wrong Christ's mother to his face? Will they force the Queen also in the house? etc. If Jacob's Esth. 7. 8. sons were so avenged for the indignity done to their sister Dinah, 〈◊〉 Absolom for Tamar, what will Christ do, or rather what will 〈◊〉 not do 〈◊〉 his dearest relations? How will this greater than Solomon arise off his throne, at the last day, to meet his mother halfway, 1 King. 2. 19 and to do her all the honour that may be in that great Amphitheatre? How sweetly will he accost, his brethren that have been long absent from him in the flesh, though present ever in spirit, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come ye blessed, etc. q. d. where have you been all this while? They also shall be bold to say to him as Ruth die to Boaz, Spread thy skirt over us, for thou art our near kinsman, or, Ruth 3. 9 one that hath good right to redeem. Verse 50. For whosoever shall do the will] Lo here's the right way of becoming akin to Christ: and can we better prefer ourselves? It was an honour to Mark, that he was 〈◊〉 his sister's son. David durst not in modesty think of being son in law to a King. Elymas the 〈◊〉, affected to be held allied to Christ, and therefore styled himself Barjesus: as Darius in his proud 〈◊〉 to Alexander, called himself King of Kings, and 〈◊〉 of the Gods. But the right way to be ennobled indeed, and inrighted to Christ and his Kingdom is, to believe in his Name, and 〈◊〉 his 〈◊〉. This, this is to become Christ's brother, and sister, and mother. Sister is named, to show that no sex is excluded. And mother last mentioned, that the prerogative of the flesh may be set aside and disacknowledged. CHAP. XIII. Verse 1. The same day] WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon, he sat and taught the people (as it may seem) in the afternoon. A 〈◊〉 of preaching twice a day. Chrysostoms' practice was to Quench not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach in the afternoon, and by candlelight; as appears by his Note on, 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by. Luther likewise preached twice 〈◊〉 day: which because one Nicolas White commended in him, he Act and Mon. 〈◊〉. 950. was accused of heresy in the reign of Hen. 8. And this commendable course began to be disgraced and cried down in our days as Puritanical and superfluous. A learned Bishop was highly extolled in print for saying that when he was a Lecturer in London B. 〈◊〉. he preached in the morning but prated only in the afternoon. A fair commendation for him. He sat by the seaside] As waiting an opportunity of doing good to men's souls: which was no sooner offered, but he readily laid hold on. So St Paul took a text of one of the Altars in Athens, and discourseth on it to the superstitious people. A minister Tit. 3. 1. must stand ever upon his watchtower, prompt and present, ready and speedy to every good work (as the be so soon as ever the sun breaks forth, flies abroad to gather honey and wax) accounting employment a preferment, as 〈◊〉 Saviour did, john 17. 4. Verse 2. He went into a ship and sat] Thinking, perhaps, there to repose himself, after his hard conflict with the 〈◊〉. But the sight of a new audience, incites him to a new pains of preaching to them And as he held no time unseasonable, so no place unfit for such a purpose. We find him 〈◊〉 teaching, not in the Temple only and synagogues on the Sabbath day (as he did constantly) but in the mountains, in cities, in private houses, by the seaside, by the way side by the wells side, any where, every where, no place came 〈◊〉 to him, no pulpit displeased him. Verse 3. And he spoke many things to them in parables] A parable, saith Suidas, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a setting forth of the matter by way of similitude from something else that differs in kind, and yet in some sort resembleth and illustrateth it. Christ, the Prince of preachers, varieth his kind of teaching, according to the nature and necessity of his audience, speaking as they could hear, as they could bear, saith St Mark. Ministers, in like sort, must turn themselves, as it were into all shapes and fashions both of spirit and speech, to win people to God. Behold a sour went forth] Our Saviour stirs them up to 〈◊〉 by a Behold. Which though it might seem not so needful to be said to such as came far, and now looked throw him, as it were, for a Sermon: yet he, well knowing how dull men are to conceive heavenly mysteries, how weak to remember, hard to believe, and slow to practise, calls for their utmost attention to his divine doctrine, and gives them a just reason thereof in his ensuing discourse. It fares with the best; whiles they hear, as with little ones, when they are saying their lesson; if but a bird fly by, they must needs look after it: besides the devil's malice striving to distract, stupefy, or steal away the good seed, that it may come to nothing. Verse 4. And when he sowed, some seed, etc.] The word is a seed of immortality. For, 1. As seeds are small things, yet produce great substances, as an acorn an oak, etc. so by the foolishness of preaching souls are saved, like as by the blowing of rams-horns the walls of jericho were subverted. 2. As the seed must be harrowed into the earth, so must the word be hid in the heart, ere it 〈◊〉. 3. As the seedsman cannot make an harvest without the influence of heaven: so, let us to the wearing of our tongues to the stump (as that Martyr expressed it) preach and pray never M. 〈◊〉 serm. of step. 〈◊〉 est 〈◊〉, vest 〈◊〉 〈◊〉, Dei 〈◊〉. Cyril. so much, men will on in their sins, unless God give the blessing, Paul may plant, etc. 4. As good seed if not cast into good ground yields no harvest: so the word preached, if not received into good and honest hearts, proves 〈◊〉. The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour, nay, much the worse. 5. As the harvest is potentially in the seed: so is eternal life in the word preached, Rom. 1. 16. As the rain from heaven hath a fatness with it, and a 〈◊〉 influence more than other standing waters, so there is not the like life in other ordinances, as in Preaching. None to that, as David said of Goliahs' sword. Verse 5, 6, 7, 8. Some fell upon stony places, etc.] Our Saviour, his own best interpreter, explains all this to his Disciples, vers. 18. 19 The intent of these several parables seems to have been, to confirm that which he had said in the former chapter, vers. 50. that they that do the will of his heavenly Father, shall be owned and crowned by him, as his dearest relations and alliances. As also to teach the people not to rest in hearing, sith three parts of four hear and perish. Which loss is yet sweetly repaired by the fruitfulness of the good hearers, some whereof bring forth an hundred fold, some sixty, some thirty, the fertilty of one grain making amends, for the barrenness of many; so that the sower reputes not of his pains; It's well worth while, if but one soul 〈◊〉 to God by a whole lifes-labour. Verse 9 Who hath ears to hear, &c] q. d. Some have ears to hear, some not. So he divideth his hearers into Auritos & surdos. All men have not faith, saith St Paul. men's ears must be boared as david's, their hearts opened, as Lydias, ere the word can enter, Pray we that Christ would say Epphata unto us, and that when he opens our ears, and by them our hearts, that he would make the bore big enough: sith with what measure we meat, it shall be measured to us, and unto us that hear, shall more be given, 〈◊〉 4 24. The greater diligence we use in hearing, the more apparent shall be our profiting. Verse 10. And his Disciples came and said unto him] They came to him for satisfaction. Note this against those captious and capricious hearers, that maliciously relate to others, that which to them seems not so well or wisely said by the Preacher, and come not to the Preacher himself, who can best unfold his own mind (all cannot be said in an hour) and make his own apology. Some sit behind the pillar, as Eli dealt by Hannah, to watch and catch what they may carp and cavil at. They content themselves to have exercised their criticisms upon the Preacher, and that's all they make of a Sermon, 〈◊〉 never so savoury and seasonable. These are 〈◊〉 hearers. Verse 11. Because it is given to you] Plutarch thinks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is given to men merely for the getting of knowledge. And the Greeks call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inbred desire of light and knowledge, that is naturally in all. But desire we never so much, none can attain to sound and saving knowledge, but those only to whom it is given from above: into whose hearts Christ lets in a 〈◊〉 of heavenly light. Hence Prov. 30. 3. 4. to know heavenly things, is to ascend into heaven. And Luk. 12. 48. to know the Masters will, is the great talon of all other: there is a [Much] set upon it. But to them it is not given] By a secret, but most just judgement of God, who hath mercy on whom he will, and whom he will he hardeneth. The reason of many things now hid from us, we shall see at the last day. Have patience, and be content in the mean while, with a learned ignorance. Verse 12. For whosoever hath, to him shall be given] sc. If he have it for practice, not else, Zach. 11. 17. Men, to the hearing of the word, must bring with them the loan and advantage of former doctrine communicated to them, if they mean to do any good of it. And then, as Manoah believed (before the Angel vanished in the sacrifice) and sought no such sign to confirm him, yet had it: so God will heap favours upon them, and every former shall be a pledge of a future. God gives grace for grace, that is, say 〈◊〉, where he finds one grace he gives another. From him shall be taken away even that he hath]. That he seems to have, saith St Luke, for indeed all he hath is but a seeming, a semblance, he walketh in a vain show, he hath only the varnish of virtue, which God shall wash of with rivers of brimstone. Albeit hypocrites are commonly detected even in this life: how else should their names rot, as every wicked man's must. Verse 13 Therefore speak I to them in parables] Because their wilful blindness and stubborness deserves I should 〈◊〉. de corr: & gratia, c. 7. do it. They are sinuers against their own souls, let them rue it therefore. And hearing they hear not] Audientes corporis sensu, non 〈◊〉 〈◊〉 〈◊〉, saith Augustine. Verse 14. In 〈◊〉 is fulfilled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again fulfilled. q. d. It is 〈◊〉 with 〈◊〉 now, as it was with those then. The same fable is acted, 〈◊〉 〈◊〉 only changed. men's hearts are as hard as ever they were, 〈◊〉 grace of the Gospel hath not mended them a whit, nor ever will do, till God strike the stroke. And shall not understand] Deus iis in lingua sua 〈◊〉, qui in Christo, suis Atticus, their wit serves them not in spirituals. Seeing ye shall see, and not perceive] As Hagar saw not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. fountain that was afore her, till her eyes were opened. Verse 15. For this people's heart, etc.] A fat heart is a fearful plague. Their heart is fat as grease, but I delight in thy law, Psal. 119 70. None can delight in God's law that are fat hearted. Feeding cattle we know, are most brutish and blockish. And Phyfiognomers observe, that a full and fat heart, betokens a dull and doltish disposition. Eglons' fat paunch would not part with the poniard: and Pliny tells of bears so fat that they felt not the tharpest prickles. Their ears are dull of hearing] So were the believing Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the which they are much taxed and 〈◊〉 by the Apostle. Surdaster erat M Crassus: sed illud pejus, quid malè audiebat, 〈◊〉. 5. 11. saith Tully. These here hear very ill, for their no better hearing. 〈◊〉. 〈◊〉. Their eyes they have closed] Or they wink hard with their eyes: they shut the windows lest the light should come in: 〈◊〉 liberiùs peccent libentèr ignorant, they do not, what they might, toward the work. 〈◊〉. Lest at any time they should see] See we may here (in that which they should have seen and done) the right order of repentance to salvation, never to be repent of. The blind eye is opened, the deaf ear unstopped, the dull heart affected, etc. God first puts his laws into men's minds, that they may know them, and then writes the same in their hearts, that they may have the comfort, feeling and 〈◊〉 of them: And then it is, I will be to them a God and they shall be to me a people Heb. 8. 10. Verse 16. But blessed are your eyes, etc.] Demarathus of Corinth was wont to say that those Grecians lost a great part of 〈◊〉. the comfort of their lives, that had not seen great Alexander sitting on Darius his throne. St Austin wished but to have seen three sights, Romam in flore, Paulum 〈◊〉, Christum in corpore, Rome in the flourish, Paul in the pulpit, Christ in the 〈◊〉. And your 〈◊〉, for they hear] The turtles voice, the joyful sound, the 〈◊〉 Oracles, the precious promises of the word, therefore called the word, by a specialty, because our ears should listen after no other word but that. Origen chides his hearers for nothing so much, as for this that they came so seldom to hear God's word: and that when they came, they heard it so carelessly, rectè judicans, saith Erasmus, hinc esse praecipuum pietatis profectum 〈◊〉. 〈◊〉: 〈◊〉 〈◊〉. opera. aut defectum, as one that well knew that men's growth in grace, is according to their heed in hearing. Verse 17. Desired to see those things that ye see, etc.] They saw them and saluted them only a far off, and in the dark glass of the ceremonies. But we all with open face, etc. 2 Cor. 3. 18. The 1 King. 7. 23. sea about the altar was brazen, and what eyes could pierce thorough 〈◊〉. 4. 6. it. Now our sea about the throne is glassy, like to crystal, clearly conveying the light and sight of God to our eyes. All Gods ordinances are now so clear, that you may see Christ's face in them. Yea, as the glass set full against the Sun, receives not only the beams, as other dark bodies do, but the image of the Sun: so the understanding with open face beholding Christ, is transformed into the image and similitude of Christ. Verse 18. Hear ye therefore the Parable, etc.] The Disciples had asked him concerning the multitude, vers. 10. Why speakest thou to them in Parables? They pretended that the multitude understood him not, and therefore he should do well to show them the meaning. They were ashamed, belike, to bewray their own ignorance: but our Saviour calls to them also to hear the Parable explained. We are all willing to make the best of our own case, to hide our crooked legs with long garments, etc. Nature need not be taught to tell her own tale. Verse 19 The word of the Kingdom] So called, because it points to, and paints out the way to the Kingdom: and is therefore also called, The word of life, the power of God to salvation: Heaven is potentially in it, as the harvest is in the seed, as above I noted. And understandeth it not] Considereth it not, as the Syriack here hath it, using the same word that David doth, Psal. 41. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blessed is the man that wisely considereth the poor and needy. Consideration 〈◊〉 on the Word when it hath been heard Jam. 1. 21. (which else lies loose, and is driven away as chaff before the wind) maketh it to become 〈◊〉 ingraffed Word, as the science graffed into the stock, or as a tree rooted by the river's side, that removes not. Then cometh the wicked one] The troubler of Israel, the master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of misrule; he's one at Church, whosoever is the other. A Doeg, Job 1. 6. a devil, may set his foot as far within the Sanctuary, as a David. The sons of God cannot present themselves before the Lord, but Satan comes also amongst them, to do ill offices. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And catcheth away that which was sown in his heart] That is, upon his heart: for into his heart the seed never came, because the devil had made a pathway over it. People are now so Sermon-trodden many of them, that their hearts, like foot-paths, grow hard by the Word, which takes no more impression, than rain doth upon a rock: they have brawny breasts, horny heartstrings, dead and dedolent dispositions. Hence they become a prey to the devil, as Abraham's sacrifice would have been to the fowls of the air, had he 〈◊〉. 15. 11. not huffed them away. Verse 20. And anon with joy receiveth it] Anon, or immediately. Temporaries are too sudden: and, or ere they be sound humbled, will be catching at the comforts, as children do at sweetmeat, stuffing themselves pillows with the promises, that they may sin more securely: Praesumendo sperant, & sperando pereunt, as one saith. These are your 〈◊〉- Christians, so hot at first that they can never hold out. Swift at hand gives in ere night, when soft and fair goes far. With joy receiveth it] Or with grief, if the nature of the doctrine require it. For by one affection we are to understand the rest also. There's no grace but bathe a counterfeit; Faciunt & 〈◊〉 favos, & simiae imitantur homines. The Sorcerers seemed to do as much as Moses. Many Apostates have had many melt, and much sudden strong joy, so as they have 〈◊〉 the joy they have found at the hearing of the Word, hath been so great, that if it had continued but a while, they could not have lived, but their spirits would have expired. Many examples there are of such. Howbeit in these flashings, 〈◊〉 truths of God (saith a Divine) pass by them, as water thorough a M. 〈◊〉. conduit, and leave a dew; but soak not, as water into the 〈◊〉. Verse 21. Yet hath he not root in himself] These fleshy 〈◊〉 have not principles to maintain them, and therefore come to nothing. They are enlightened only as by a 〈◊〉 of lightning, and not by the Sunbeam; they do no more than taste of the good Word Heb. 〈◊〉 4, 〈◊〉. of God, as Cooks do of their 〈◊〉, they 〈◊〉 nothing down, 〈◊〉. 〈◊〉 14. they digest it not. A good man is satisfied from himself, saith Solomon, hath a spring within his own breast. Hic sat 〈◊〉, said Oecolampadius, clapping his hand upon his heart: This the temporary cannot say, He is moved by some external principle, as are Clocks, Windmills, and the like: The root of the matter is not 〈◊〉 19 28. in him: He wants depth of earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith another Evangelist, the plough hath not gone deep enough; and therefore, though the earth be good, and the seed good, yet being uncovered, unburied, it miscarries. Exoriuntur, sed exuruntur, His roots are dried up beneath, and above is his bud cut off, Job 18. 16. For when tribulation or persecution ariseth] As it will, for 〈◊〉 〈◊〉 crucis, saith one. And opposition is, Evangelij 〈◊〉, 〈◊〉. saith another. It is but a delicacy to go about to divide Christ and his cross. By and by he is offended,] 〈◊〉 Christus cum suo 〈◊〉, saith he. Let Christ keep his heaven to himself, if it can be had upon no other terms; he is resolved to suffer nothing. When it comes to that once, he kicks up profession, and may 〈◊〉 prove a spiteful adversary of the same ministry, which he once admired, as Herod, and a proud contemner of the same remorse, with which himself was sometime smitten, as Saul. Verse 22. He that received the seed among thorns] So the love of money is called, because it chokes the word, pricks the conscience, harbours vermin lusts. Magna 〈◊〉, ut rei 〈◊〉 nominis, 〈◊〉 & vitiis. Let rich men look to it, saith Gregory, that they Dum 〈◊〉 par as per 〈◊〉 parta peris. Viderint divites quomo 〈◊〉 spinas sine punctione 〈◊〉. handle their thorns without pricking their fingers; that whiles they load themselves with earth, they lose not heaven, as Shimei seeking his servants lost himself. Set not thy heart upon the Asses (said Samuel to Saul) sith to thee is the desire of all Israel. Set not your hearts, say I, on this world's trash, sith 〈◊〉 things abide you. Martha was troubled about many things, but neglected that one thing necessary, to sit, as her 〈◊〉 did, at Christ's feet, and hear his word. This Christ checks her for. And the deceitfulness of riches] The world is a subtle, sly enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. de Herodoto. that doth easily insinuate and dangerously deceive. We may safely say of it, as he sometimes did of an Historian, Both its words and shows are full of fraud. As the Panther hides his deformed head, till the sweet sent have drawn other beasts into his danger: so deals the world, alluring men by the deceitfulness of riches, and masking the monstrous and deformed head, the end thereof, under the gilded show of good husbandry, or disguised shape of sin. In a word, these outward things, 〈◊〉 as hosts they welcome us into our Inn with smiling countenance, yet, unless we look better to them, they will cut our 〈◊〉 in our beds. And he becometh unfiu it full] Because the 〈◊〉 over-top the corn; whereas the good ground, though it hath many thorns, yet the corn ascends above them, grace is superior to corruption, Mark 4 8. the fruit springs up and increaseth, as S. Mark hath it. These thorny-ground-hearers, though they stood out persecution, and shranck not in the wetting, as the stony-ground did, yet, because the plough had not gone so low as to break up the roots, whereby their hearts were fastened to earthly contents, they proved also unfruitful. See how far a man may go, and yet be never the near after all. The stony and thorny ground were nearer to the nature of the good ground, then that of the highway, and yet fell short of heaven. Verse 23. But he that received seed, etc.] Which is but a fourth part, if so much, of those that have the word purely and powerfully preached unto them. As at Ephesus, so in our Church-assemblies, 〈◊〉 〈◊〉. the more part know not wherefore they are come together. They will say, to serve God, and hear his Word, but who this God is, or how his Word is to be heard, they neither know nor care. If the belly may be filled, the back fitted, etc. They have as 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉. much as they look after. And of such dust-heaps as these, 〈◊〉 corners are full: Our Church is as much pestered, and 〈◊〉 dark with 〈◊〉 〈◊〉, 13. these Epieures and Atheists, who yet will not miss a Sermon, as Egypt was with the Grasshoppers. These are those last and losest times, wherein, by reason of the overflow of iniquity, The love of many is waxen cold, but he that endureth to the end shall be saved. Where note that for many that lose their love to God's word, it is but a He in the singular number that holds out therein to the end. Some an hundred fold] As Isaac's seed did, that he sowed in the land of Canaan. This is not every man's happiness: yet we must propound to ourselves the highest pitch. And let as many as are 〈◊〉 be thus minded. That man for heaven, and heaven for him, that sets up for his mark, The resurrection of the dead, Phillip 3. 11. that is, that perfection of holiness that accompanieth the 〈◊〉 of the 〈◊〉. Some sixty, some thirty] It befalls not every man to excel, but it behoves every man to exact of himself such a growth in grace, 〈◊〉 〈◊〉 profiting may appear to all, and that he is neither barren, 〈◊〉 unfruitful in the knowledge of jesus Christ. The vine is the 〈◊〉 〈◊〉 〈◊〉. weakest of plants, yet bears abundantly. Thyatira had but a little 〈◊〉. 3. strength, yet a great door opened. The Colossians were but Col. 〈◊〉. 13. 〈◊〉, and not born, yet preciously esteemed of God. He accepteth according to that a man hath, be it more or less, he blesseth Isa. 44. 3. our buds. Courage therefore, though not so fruitful, as thou 〈◊〉 be. 〈◊〉 earnest pant, inquietations and desires of better cannot but commend thee much to God. Prima sequentem, 〈◊〉 de 〈◊〉. 〈◊〉 est in 〈◊〉 tertiisque consistere, faith one. And Summum 〈◊〉 lib. 〈◊〉. in 〈◊〉. 〈◊〉 affectantes, satis honestè vel in secundo fastigio conspiciemur, faith another. Aspire to the highest pitch, but be not discouraged, though ye fall somewhat short of it. Every man cannot excel. Verse 24. The Kingdom of heaven] viz. Here on earth. For we have eternal life already. 1. In pretio. 2. Promisso. 3. 〈◊〉, in the price, promise, first-fruits. As God prepared Paradise for Adam, so he hath heaven for his. Howbeit he reserves not all for hereafter; but gives a grape of Canaan in this wilderness, where, by righteousness, and peace, and joy in the M. Whitfields' 〈◊〉 to 〈◊〉 converted holy Ghost, God's people do even eat, and drink, and sleep eternal life, as it was once said of a reverend Divine of Scotland. Which sowed good seed in his field] Among the Romans it was, Plin lib. 18. 〈◊〉 censorium agrum malè colere, a fault punishable by the Majores 〈◊〉 siquem 〈◊〉, 〈◊〉 〈◊〉, virum 〈◊〉, 〈◊〉 〈◊〉 Varro Censors, to be an ill seedsman. And when they would highly commend any, they would say, He is an honest man, and a good plough man. Verse 25. But while men slept] Christ the Lord of the husbandry neither slumbereth nor sleepeth: but the under-labourers and land-holders', to whom he lets out his vineyard, are frequently 〈◊〉 to be supine and secure, Zech. 4. 1. It fared with the good 〈◊〉 majora 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. Prophet, as with a drowsy person; who, though awake and set to work, is ready to sleep at it. And albeit we watch against greater, yet lesser evils are ready to steal upon us at unawares, as Austin hath it. His enemy came] This is the Ministers misery: Other men find their work as they left it; but when Ministers have done Ut jugulem 〈◊〉 〈◊〉 de nocte 〈◊〉. their best 〈◊〉 one Sabbath-day, the enemy comes ere the next, and 〈◊〉. They sleep and are fearless, he wakes for a mischief, and is restless. Learn for shame of the devil (said father Latimer Ut 〈◊〉 serves non expergiscere? to careless Minister) to watch over your flocks. God will shortly send out summons for sleepers; and the devil waketh and walketh, seeking whom to devour. His instruments also are wondrous . active in evil. O pray (said a dying man in the beginning of the Germane Reformation) that God would preserve the Gospel: for the Pope of Rome and the Council of Trent do bestir themselves wonderfully! May not we say as much and more nowadays? And sowed tares among the wheat] 〈◊〉 it were rendered, blasted corn, that yields nothing better at harvest then 〈◊〉 and chaste; though it be in all things like the good corn, and the contrary appeareth not till towards harvest, when the dust is driven away by the wind, the chaff cast into the fire. Hereby are meant hypocrites and heretics, Qui 〈◊〉 in 〈◊〉 . esse possunt, in area non possunt, who shall be sifted out . one day. And went his way] As if he had done no such thing. Satan hides his cloven 〈◊〉, as much as he can, and would seem no other than an angel of light. Or abijt, idest, latuit, saith one: he went away, that is, he lurked, as his imps use to do, under the fair penthouse of zeal and seeming devotion, under the broad leaves of formal 〈◊〉. Verse 26. Then appeared the tares also] Hypocrites are sure 〈◊〉 or later to be detected. All will out at length. Sacco solute apparuit argentum. When God turns the bottom of the bag upwards, their secret sins will appear; They shall find themselves in 〈◊〉. 5. 14. all evil, in the midst of the Congregation and Assembly. They that 〈◊〉. 125. 5. turn aside unto their crooked ways, shall be led forth with the workers of iniquity. Verse 27. So the servants of the householder, etc.] Godly Ministers are much vexed at hypocrites, and 〈◊〉 hearers. So was our Saviour at the Pharisees, Mark 3. 5. he looked on them with anger, being 〈◊〉 at the hardness of their hearts. So was Paul at Elymas the sorcerer: he set his eyes upon him, as if he would have looked 〈◊〉 him; after which lightning, 〈◊〉 Act. 13. 9, 10. 〈◊〉 6. that terrible thunderclap, O full of all subtlety, etc. So was Peter at Simon Magus, and S. John at 〈◊〉, I would they were even cut off that trouble you. Mihi certè Anxentius nunquam aliud quam diabolus erit, quia Arrianus, saith Hilarius, who also called Constantius Antichrist. Verse 28. Wilt thou then that we go, etc.] This was zeal indeed, but rash and unseasonable, and is therefore to be moderated by prudence and patience. Those two sons of thunder had over quick and hot spirits, 〈◊〉 9 55. Luther confessed before the Emperor Act. and Mon. sol 777. at Worms, that in his books against private and particular persons, he had been more vehement than his religion and profession required. And he that writes the history of the Trent-Councell tells us, if we may believe him, that in Colloquio 〈◊〉, 〈◊〉, speaker for the Protestants, entering into the matter of the Eucharist, 〈◊〉. of Counc. 〈◊〉 〈◊〉 453. spoke with such heat, that he gave but ill satisfaction to those of his own party; so that he was commanded to conclude. Zeal should eat us up, but not eat up our discretion, our moderation. Verse 29. Lest whilst ye gather up the tares] Those that are now tares, hypocrites, may become good corn, good Christians. jether an Ish 〈◊〉 by nation, may prove an Israelite by religion. Simon Magus may perhaps have the thoughts of his heart forgiven Acts 8. 21. him. In the year 1553. a Priest at Canterbury, said Mass on one day; and the next day after he came into the Pulpit, and desired all the people to forgive him: for he said he had betrayed Christ, yet not as judas did, but as Peter: and so made a long Sermon Act. and Mon. sol. 1330. against the Mass. Verse 20. Bind them in bundles, etc.] This shall be the Angel's office at the last day, to bundle up swearers with swearers, drunkards with drunkards, etc. that they may suffer together, as they have sinned together, and pledge one another in that cup of fire and brimstone that shall then be poured down their throats, Psal. 11. 6. As in the mean, brimstone is here scattered upon their habitation, Job 18. 15. every moment ready to take fire, if God but lighten upon it, with the arrows of his indignation, Psal. 18. 14 Verse 31. Is like to a grain of mustardseed] Which soon pierceth the nostrils and brain, as Pliny noteth, and hurteth the eyes, as the very name in Greek importeth. But that which our Sublimis fertur, quando non aliud magis in nares & 〈◊〉 penetrate. 〈◊〉 l. 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour here observeth and applieth in it is, the smallness of the seed, the greatness of the stalk or tree that comes of it, and the use of the branches, for birds to build in. This grain of mustardseed sowed, is the word preached: which though it seem small and contemptible, proves quick and powerful: Hitherto flee the birds of the air, Gods elect for shade in prosperity, for shelter in adversity. Yea as the trees of America, but especially of Brasile, are so huge, that several families are reported to have lived in several Heb. 4. 〈◊〉 of one tree, to such a number as are in some petty village, 〈◊〉 Geog. pag. 〈◊〉. or 〈◊〉 here: So is the growth of the Gospel, it runs and is glorified, 2 Thess, 3. 1. as the Jerusalem-Artichoke overruns the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground, wheresoever it is planted. It was a just wonder how it was carried, as on Angels wings, over all the world by the preaching of the Apostles at first, and now again, in the late Reformation, by Luther and some few other men of mean rank, but of rare success. These were those Angels that 〈◊〉 flying with the 〈◊〉 Gospel (no new doctrine as the Adversaries slander it) in the midst of heaven, or betwixt heaven and earth; because their doctrine at first was not so clearly confirmed to others, 〈◊〉 so fully 〈◊〉 by themselves. Melancthon confesseth, Quod 〈◊〉 habemus, sc. 〈◊〉: quos 〈◊〉, non 〈◊〉. And Cardinal 〈◊〉 (saith the same Melancthon) reading the Ansborough-Confession, saith, that our cause concerning Rev. 146, 7. the righteousness of faith, was stronger in the confirmation, 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. then in the confutation of the contrary opinion. Quod verum est, as he there yieldeth, quia facilius 〈◊〉 in sophisticis quam 〈◊〉. 〈◊〉. Joh. Manl. in 〈◊〉. come. pag. 75. destruere: In Physicis contra. But our John Wickliff, long before Luther, wrote more than two hundred volumes against the the Pope. The Lady Anne, wife to K. Richard the second, sister to Wence slaves K. of 〈◊〉, by living here was made acquainted 〈◊〉 plus quam 200 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 in Apoc. 146 〈◊〉. 〈◊〉 pag 375. In 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gospel. Whence also many Bohemians coming hither, conveyed 〈◊〉 book into Bohemia; whereby a good foundation was laid for a 〈◊〉 Reformation. After this, were stirred up there by God, John Husse and Hierom of Prague; who so propagated the 〈◊〉 in that Kingdom, that in the year of Christ 1451. the Church of God at Constantinople, congratulated to the University of 〈◊〉 〈◊〉 happy 〈◊〉, and exhorted them to 〈◊〉. For before the Hussites, by the mediation of 〈◊〉 Sophia, who 〈◊〉 them, had obtained of the King the 〈◊〉 exercise of their Religion 〈◊〉 Bohemia. Howbeit, soon after this, they 〈◊〉 〈◊〉 persecution by the Popish party, who yet could say no worse of them then this; In their lives they are modest, in their 〈◊〉 〈◊〉, in their 〈◊〉 one towards another servant; but their 〈◊〉 is 〈◊〉 and stark naught, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉. And why stark naught? 〈◊〉 another of 〈◊〉 〈◊〉 shall tell you: Their 〈◊〉, saith he, is 〈◊〉 〈◊〉, 1. Because of so long standing. 2 〈◊〉 2. Because so far 〈◊〉. 3. 〈◊〉 their show of purity, etc. This 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Revius de 〈◊〉. Pont. pag. 151. paved a way for the great work which Luther began in Germany, the last of October 1617. And it was strangely carried on; 1. By diligent preaching. 2. Printing good books. 3. Translating the holy Scriptures into vulgar tongues. 4. Catechising of youth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Offering public disputation. 6. Martyrologies. Here in England was a great door opened at the same time, but many 〈◊〉. The establishing of that Reformation, how unpersit soever; to be done by so weak and simple means, yea by casual and cross means (saith one) against the force of so puissant and politic an enemy, is 〈◊〉 miracle, which we are in these times to look for. It is such a thing (saith another) as the former age had even despaired of, the present age admireth, and the future shall stand amazed at. K. Henry the eighth, whom God used as an Instrument in the work, had first written against Luther, and afterwards 〈◊〉 〈◊〉 dec 2 ep 〈◊〉 cat. established those six sacrilegious Articles. And sitting in Parliament, he thus complained of the stirs that were made about religion. There are many, saith he, that are too busy with their new Sumpsimus, and others that dote too much upon their old Mumpsimus. The new religion though true, he and they all, for most Act. and 〈◊〉. sol. 943. part, envied: the old, though their own, they despised. John Frith withstood the violence of three of the most obstinate amongst them, Rochester, Moor and Rastall: Whereof the one by the help of the doctors, the other by wresting the Scriptures, and the third by the help of natural Philosophy had conspired against him. But he, as another Hercules (saith Mr Fox) fight with all three at once, did so overthrow and confound them, that he converted Rastall to his part: Rochester and Moor were afterwards both beheaded for denying the King's supremacy. Reformation hath ever met with opposition, and never more than now, men fight for their lusts, which they love as their lives, and are loath to part with. But Christ shall reign when all's done: and those golden times are now at hand, that the new 〈◊〉, which signifies the state of the Church in this world, when it hath passed the furnace of 〈◊〉, presently upon it, shall be all of fine gold. Let us contribute thereunto our earnest prayers and utmost pains; not abiding among the sheepfolds with Reuben, nor remaining in ships with Dan, etc. Judg. 5. 16, 17. not standing off, and casting perils, as the Priests and Levites in 〈◊〉 days; but beginning the Reformation 2 Chro. 〈◊〉. 12. as Gideon did at 〈◊〉 own hearts and houses, lest with 〈◊〉, in stead of making up the breach, we prove makers of breaches. Were our dangers greater, thy single reformation may do much to prevent them, jer. 5. 1. As, were our hopes greater, thy sin and security may unravel them and undo all, Eccles. 9 18. One sianer destroyeth much good: Be moving therefore in thine own orb, and bestir thee as Nehemiah did, trading every talon wherewith divine providence hath entrusted thee for jerusalem's welfare: giving no rest either to thyself or to God, as his remembrancer until he have established, and made her a praise in the whole earth, Isa. 62. 6, 7. Verse 32. Which indeed is the least of all seeds] That is, one of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the least; for there is as little, or less than it, as Poppy-seed, etc. 〈◊〉 semina adeò sunt minuta, ut 〈◊〉 oculis cernt non possint, & tamen in iis tanta est arbour, 〈◊〉 〈◊〉 〈◊〉. lib. 11 cap. 1. Tremell. in Test. Syr. Cypress seeds are said to be so small, that they can hardly be seen asunder; and yet of them grows so great and tall a tree, Nusquam magis tota natura quam in minimis, saith Pliny. Tremellius testifieth, that things almost incredible are related of the wonderful growth of the Jewish mustardseed. Maldonat also telleth us, that in Spain he had seen little woods of mustard-seed-trees; and that the bakers therehence fet fuel to heat their ovens, and do other offices. The word of God (a thing worth observation, saith a modern Divine) is in the Gospel compared to mustardseed; which (as one gathereth out of Pythagoras) of all seeds is most in 〈◊〉. 〈◊〉 〈◊〉. ascent, taketh deepest root, and being mixed with vinegar is sovereign D. Playsere. against serpents. Right so the word of God worketh effectually in us, begets an ascent in our affections, lays in us a sure foundation, and though it touch us sharply as vinegar, yet is a most powerful preservative against that old serpent. Verse 33. The Kingdom of heaver is like unto leaven] Which soon diffuseth itself into the whole lump. The word of God is not bound, though the Preacher, haply, be in bonds, 2 Tim. 2. 9 but runs, and is 〈◊〉, 2 〈◊〉. 2. 1. In the beginning of Q. Mary's reign, almost all the prisons in England (saith Mr Fox) were 〈◊〉 right Christian schools and Churches. During the Act. and Mon. fol 1381. time of Mr Bradfords' imprisonment in the Kings-bench and Counter in the Poultry, he preached twice a day continually, unless sickness hindered him: where also the 〈◊〉 was administered. And through his means (the 〈◊〉 so well did bear with him) such resort of good people was daily at his lecture, and 〈◊〉 1457. ministration of the Sacrament, that commonly his chamber was well-nigh filled there with. Concerning the Christian Congregation (saith the same Author) in Q. Mary's time, there were sometimes 40, sometimes 100, sometimes 200 met together. I 〈◊〉. 1881. have heard of one, who being sent to them to take their names, and to espy their doing, yet in being among them was converted, and cried them all mercy. Verse 34. And without a parable spoke he not, etc.] A singular judgement of God upon them for their contumacy and contempt of the Gospel: So is it now upon many people, that God taketh sometimes from their most illuminate teachers; clearness and perspicuity of expression, for a punishment of their unthankfulness and rebellion against the light. Thiefs and malefectors that affect darkness (because the light discovers their evil deeds) are worthily cast into a dark dungeon: so here, Ezekiel, by the just judgement of God upon them, was no more understood by his hearers, then if he had spoken to them in a strange language. Ab 〈◊〉 dictu est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heraclitus, for his obscurities, was called the Dark Doctor, and it seems he affected it; for he oft commanded his scholars to deliver themselves darkly. A minister is studiously to shun obscurity Ad hos etiam 〈◊〉 〈◊〉, come it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eslo. joh. Bodin. Eructabo vel Palam prosoquar in his doctrine. But if nevertheless he prove obscure and hard to be understood, let the people see a hand of God in it, and rather accuse their own impiety, than the preachers inability. Verse 35. I will utter things, etc.] I will freely and plentifully eventilate them, as a fountain casteth out her waters constantly and without spare. Charity is no churl: True goodness is communicative and a counts that it hath not that good thing that it doth not impart: as that Bishop of Licoln never thought 〈◊〉 sepu'tae 〈◊〉 〈◊〉, celata virtus. Horat. he had that thing which he did not give. It is not pouring out, but want of pouring out, that dries up the streams of grace, as of that oil, 2 King. 46. The liberal soul shall be made fat: and he that watereth shall be watered also himself. Prov. 11. 25. Verse 36. Declare unto us the parable] Private conference hath incredible profit. The Minister cannot possibly say all in an hour: seek settlement from his lips, who both must preserve, and present knowledge to the people: Junius was converted by conference with a countryman of his, not far from Florence, Galeacius Caracciolus, by a similitude of Peter Martyrs in his public lectures on, 1 Corinth. seconded and set on by private discourse. David was more affected by nathan's Thou art the man, then by all the lectures of the law, for a twelvemonth before. Verse 37. Is the Son of man] i.e. Signifies the Son of man: as Circumcision is the covenant: that is, the sign of the covenant. And as Christ 〈◊〉 of the Sacramental bread. This is my body, which Luther interprets synecdochically, for in, or, under this is my body. Calvin, after Tertullian and Augustine, interprets it metonimically, for this is the sign or the figure of my body. Hence the Jesuits presently cry out: The spirit of God disagreeth not with itself. But these interpretations 〈◊〉 disagree: Therefore they are not of the spirit. But let them first agree among themselves, before they quarrel our disagreements: for their own Doctors are exceedingly divided even about this very point of the Eucharist, and know not what their holy Mother holdeth. Bellarmine teacheth, that the substance of the bread, is not turned into the substance of Christ's body Productiuè, as one thing is made of another, but that the bread goes away, and Christ's body comes into the room of it Adductiuè, as one thing succeeds into the place of another, the first being voided: And this, saith he, is the opinion of the Church of Rome, himself being Reader of Controversies at Rome. But Suarez, Reader at 〈◊〉 in Spain consutes Bellarmine's opinion, terming it Translocation not Transubstantiation, and saith it is not the Church's opinion. Verse 38. The field is the world] The Christian world, the Church, not the Roman-catholic Church only, the Pope's territories, as he would have it. The Roatian Heretics would needs have made the world believe, that they were the only Catholics. The Anabaptists have the same conceit of themselves. Muncer their Chieftain in his book written against Luther and dedicated to Christ the most Illustrious Prince (as he styleth him) inviegheth bitterly at him as one that was merely carnal, and utterly void of the spirit of Revelation. And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued. The field is the world, therefore not the Church: that by the same reason they might deny, that 〈◊〉 breed in the Church. But tares are and will be in the visible Church, as our Saviour purposely teacheth by this parable. The tares are the children of that wicked one] So called partly in respect of their serpentine nature, those corrupt qualities, whereby they resemble the devil: And partly because they creep into the Church by Satan's subtilety, being his agents and 〈◊〉 rises. Agnosco te primogenitum diaboli said St john of that Heretic Matth 24. Cerinthus. And Hypocrites are his sons and heirs, the very freeholders' of hell, and other sinners but their tenants, which have their part or lot with hypocrites. Verse 39 The enemy that sowed them, etc.] As Esther said, the adversary and enemy is that wicked Haman; so Satan, Why 〈◊〉 Antiq. 〈◊〉. then have men so much to do with him? The Jews as often as they hear mention of Haman in their synagogues, they do with Martinus Papa exector ex Anglia 〈◊〉, come a Rege 〈◊〉 〈◊〉 peteret, respondit Rex, 〈◊〉 te ad inferos ducat & perducat, ad mare tanen ei commeatum 〈◊〉. 〈◊〉. their fists and hammers beat upon the benches and 〈◊〉, as if they did knock upon Hamans' head. We have those also that can bid defiance to the devil, spit at his name, curse him haply: but in the mean space listen to his illusions, entertain him into their hearts by obeying his lusts. These are singularly foolish. For it is as if one should be afraid of the name of fire, and yet not fear to be burnt with the flame thereof. Verse 40. So shall it be in the end of this world] As till then there can be no perfect purgation of the Church. Nevertheless Magistrates, and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome: whom Luther fitly compared to foxes, that came to sweep a dusty house with their tails, and Sleiden: comment. instead of sweeping the dust 〈◊〉, sweep it all about the house, so making a great smoke for the time, but when they were gone the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dust falls all down again. Marcell: Episcoporum 〈◊〉 luxum regio 〈◊〉, aslum in 〈◊〉 is matronarum oblationibus, etc. taxavit. Verse 41. All things that offend] Gr. All scandals, pests, botches, blocks to others in the way to heaven. Scandalum est reinon bonae sed malae exemplum, aed 〈◊〉 ad 〈◊〉, saith Tertullian. Such were those proud, contentious, covetous Prelates in the Primitive Church, that Ammianus Marcellinus stumbled and stormed at. Such were those loose and ungirt Christians of 〈◊〉 malè audiunt castiganturque 〈◊〉, quod 〈◊〉 quam 〈◊〉 convenit vivant, & vitia sub obteutu nominis 〈◊〉. Lactant: the opific. dei 〈◊〉. jac. 〈◊〉 〈◊〉 〈◊〉. whom Lactantius complaineth in his time, that they dishonoured their profession, to the scandal of the weak, and the scorn of the wicked. Such was Pope Clement the fifth, who so ill governed the Church, that Fridericke King of Sicily began to call the truth of Christian Religion into question, and had fallen utterly off from it, had he not been settled and satisfied by Arnoldus de Villa nova, a learned man of those times. Forasmuch as Christians (the Papists he meant) do eat the God whom they adore, Sit anima 〈◊〉 cum Philosophis, said Averoes the Mahometan, let my soul be with the Philosophers rather. Nothing more stumbleth that poor people the jews, and hindereth their conversion, than the Idolatry of Papists, and blasphemies of Rom. p. 〈◊〉. Protestants. Oh that God would once cut off the names of those idols, and cause the unclean spirit to pass out of the land, according to his promise, Zach. 13. 2! Fiat, Fiat. Verse 42. And shall cast 〈◊〉 into a furnace of fire] Lo the good Angels are executioners of God's judgements. 〈◊〉 cannot 〈◊〉 leges & 〈◊〉 〈◊〉 & 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & urbis 〈◊〉 〈◊〉 volunt. Ci. 〈◊〉 〈◊〉 be a better and more noble act then to do justice upon 〈◊〉 malefactors: Howbeit at Rome they would not 〈◊〉 〈◊〉 common executioner to dwell within the City, nay not so much as 〈◊〉 to be seen in it, or draw breath in the air of it: 〈◊〉 was very strict in them, and that was very just in God, that 〈◊〉 which was executioner of 〈◊〉, Bayfield, Bainham, 〈◊〉, Lambert, and other good men, died rotting above ground, 〈◊〉 〈◊〉 and 〈◊〉. 〈◊〉. 〈◊〉 146. that none could abide to come near him. Verse 43. Then shall the righteous shine] Those that have here lain among the pots, smucht and sullied, shall then outshine the Sun in his strength. Shine they shall in their bodies, which shall be clarified, and conformed to Christ's most glorious body the standard, Philip. 3. In their souls, those spirits of just men made perfectly holy and happy. And in their whole person, as the spouse of Christ. Vxor fulget radijs mariti, she shall shine with the beams of his beauty. Three glimpses of which glory were seen, in Moses face, in Christ's transfiguration, in Stevens countenance. Who hath ears to hear, let him hear] q. d. This is worth hearing. Lend both your ears to such a bargain as this is. What shall we say to these things, saith the Apostle after he had spoke of glorification, Rom. 8. 31? q.d. We can never satisfy ourselves in speaking, you should never show yourselves 〈◊〉 in hearing. Verse 44. Like unto treasure hid, etc.] A treasure is an heap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of precious things laid up for future uses. By the treasure in this text, we are to understand either Christ, or life eternal gotten for us by Christ, or the Gospel that 〈◊〉 unto us Christ, and with him eternal life. The field wherein this 〈◊〉 treasure lies hid, is the Church. The spades and mattocks, wherewith it is to be digged up and attained unto, are hands and eyes, not poring in the earth, but praying toward heaven. He 〈◊〉 it] Nequis eum antevertat, that none remove it, ere he hath made himself master of it. Holding fast that he hath, that no man take his crown from him. This he ensures to himself, and cannot rest till he hath done it. He likes not to have with the 〈◊〉 an estate hanging upon ropes, and depending upon 〈◊〉 Foriunam 〈◊〉 〈◊〉. winds, but makes sure work for his soul. Selleth all that he hath] Ever when justifying faith is infused there is a through-sale of all sin: the pearl of price will never 〈◊〉 be had. And for outward comforts and contentments, every true son of Israel will be glad to purchase the birthright with 〈◊〉, spiritual favours with earthly; as did 〈◊〉, the marquis of Vico, Martinengus Earl of Barcha, etc. And buyeth that field] Accounting it an excellent pennyworth, what ever it stand him in. Other faint-hearted chapmen 〈◊〉 heaven only, being loath to go to the price of it. A price they have in their hands, but they, like fools, look upon their money and have no mind to lay it out upon any such commodity. Oh what mad men are they that bereave themselves of a room in that city of pearl, for a few paltry shillings or dirty 〈◊〉! Verse 45. The kingdom of heaven, etc.] The wise merchant, besides the pearl of price, seeks out other goodly pearls, common 〈◊〉, which also have their use and excellency: but he rests not in them as Philosophers, Politicians, and Temporaries. These, as 〈◊〉, who though they miss of their end, yet find many excellent things by the way: so though they failed of the glory of God, yet they have many commendable good parts and properties. The wise merchant so seeks after these, that he minds 〈◊〉 the main, the one thing necessary, in comparison whereof he counts all things else, though never so specious, 〈◊〉, and dogs meat. Verse 46. 〈◊〉 when he had found one pearl, etc.] Of far greater price than that precious Adamant, that was found about Charles Duke of 〈◊〉, slain in battle by the Swissors at Nants Anno 1476. This Adamant was first sold by a soldier that found it, to a Priest for a crown: the Priest sold it for two Alsted. Chronol. pag. 309. crowns: Afterwards it was sold for 7000 〈◊〉, then for 12 thousand duekets, and last of 〈◊〉 for 〈◊〉 thousand ducats, and set into the Pope's triple-crown, where also it is to be seen at this day. Christ is a commodity far more precious: surely he is better than rubies, saith Solomon, and all the things that may be Prov. 8 11. desired, are not to be compared unto him. No mention shall be Job 28. 18. made of coral or of pearls: for the price of wisdom (this essential Wisdom of God) is above rubies. Pearls are bred in shel-fishes of a celestial humour or 〈◊〉: So was Christ by heavenly Tertul. influence in the Virgin's womb. 〈◊〉 〈◊〉 vitreum? 〈◊〉 verum 〈◊〉 〈◊〉? Christ is to be sought and bought with any pains, at any price. We cannot buy this gold too dear. 〈◊〉, the jewel of the world, was far more precious, 〈◊〉 the 〈◊〉 Merchants known so much, than all the 〈◊〉 and myrrhs they transported. So is Christ; as all will yield that know him. Verse 47. Again the kingdom, etc.] Christ is an 〈◊〉 teacher: learn then for shame; lest he turn us off for non- 〈◊〉. Let one Sermon peg in another, and every second 〈◊〉 〈◊〉 the first a work. Is like unto a net etc.] An elegant comparison, wherein the Fishers are the Ministers, the Sea the World, the Net the Word, the Ship the Church, the Fishes the Hearers. 〈◊〉 comparing 〈◊〉 Gospel to a net, makes fear to be the lead that 〈◊〉 it, and 〈◊〉 it steady, and hope to be the cork, which keepeth it 〈◊〉 above water. Without the lead of fear, faith he, it would be carried hither and thither; as without the cork of hope, it would utterly sink down. Verse 48. And cast the bad 〈◊〉] Algam, silices, 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sordes. Here was of both sorts, till the separation was made. The visible Church resembles the 〈◊〉, which was full of creatures of divers kinds, but most unclean: Fair she is, but as the Moon, which is not without her blemishes. Separatists that Mulae ablactatae matrem 〈◊〉 petunt. leave her therefore, yea deny her, and remain obstinate for trifles, are not unfitly by one 〈◊〉 to the hedgehog, which, saith Pliny, being laden with nuts and 〈◊〉, if the least fillbeard fall off, will fling down all the rest in a pettish humour, and beat the ground for anger with 〈◊〉 bristles. Verse 49. The Angels shall come forth and sever] But how shall the Angels know them a 〈◊〉, may some 〈◊〉? By that signum salutare, that God hath set upon them, that mark in their foreheads, 〈◊〉. 9 〈◊〉, by the lightsomeness of their looks shall the elect be known, lifting up their heads, because their redemption then draweth nigh; when reprobates shall look 〈◊〉 and uggly, being almost mad with the sight of their eyes, that they shall see, and the fear of their hearts wherewith they shall 〈◊〉, Deut. 28. 34. 67. From 〈◊〉 the just] Amidst whom they might haply hope to hide 〈◊〉, laying hold upon 〈◊〉 skirt of a 〈◊〉, inwardly. But it will not be: for then, even their best friends will 〈◊〉 them for ever, Moses in whom ye trust shall judge you, Joh. 12. Verse 50. And shall cast them into the furnace] An exquisite torment is hereby 〈◊〉. This our Saviour 〈◊〉 said in the same words, but a little 〈◊〉, vers. 42. He here 〈◊〉 it, that men may the better observe it. And I would to God, saith 〈◊〉, that men would every day, and every where discourse of hell torments, that they would take a turn in hell 〈◊〉 and 〈◊〉 by their meditations. Certainly did men believe the torments of hell, that weeping for extremity of 〈◊〉, and that 〈◊〉 of 〈◊〉 that's there for extremity of cold, they 〈◊〉 not but be 〈◊〉 innocent: they would never 〈◊〉 to fetch profits or pleasures out of those flames. It was a speech of Gregory Nyssen: He that does but hear of hell is without any further labour or study taken off from sinful pleasures. Thus he then: but 〈◊〉 〈◊〉 hearts are grown harder 〈◊〉: they can hear of 〈◊〉, and be no more moved, than they are to handle a painted 〈◊〉. Verse 51. Have ye 〈◊〉 all these things?] See here the ancient use of catechising in the Christian Church. So 〈◊〉, Credis? Credo. 〈◊〉? 〈◊〉 were the 〈◊〉 〈◊〉 and Answer. Origen and 〈◊〉 were 〈◊〉. 〈◊〉 the 〈◊〉, catechising of youth, was one main means of propagating the Gospel. And the Jesuits 〈◊〉 as much, 〈◊〉 the same course for the propagating of their superstition, and have set forth divers, Catechisms. I remember, saith 〈◊〉, that 〈◊〉, the good Duke of Wittenberg, 〈◊〉 〈◊〉 hear the young Gentlemen about the 〈◊〉 once a Joh. 〈◊〉. loc. come p. 549. week 〈◊〉 their Catechisms; which, if any, did not well, he was well whipped in the presence of the Duke and his Courtiers. Bishop Ridley, in a 〈◊〉 of his to the brethren; I hear, saith he, that the Catechism in English is now (after Q Mary came in) condemned in every Pulpit. O devilish malice, and most spitefully injurious to 〈◊〉 salvation of mankind! Indeed Satan could not long 〈◊〉, that so great light should be spread abroad in the world. He saw well enough that nothing was able to 〈◊〉 his kingdom so much, as if children being godly instructed in 〈◊〉 should learn to know Christ, whiles they are yet young. Whereby, not only children, but the elder sort also Act. and Mon. fol. 1569. and aged, that before were not taught in their childhood to know Christ, should now even with children and babes be forced to know him. Verse 52. Therefore every Scribe,] i e. Every teacher of the Church must be both learned and apt to teach. He must give attendance to reading first, and then to exhortation and doctrine, 1 Tim. 4 13. Bishop Latimer, notwithstanding, both his years, Act. and Mon. fol. 1578. and other pains in preaching, was every morning ordinarily both Winter and Summer about two of the clock at his book most diligently. And as the Rabbins have a proverb, Lilmod lelammed, Men must therefore learn that they may teach, so did he. The Hebrew word Shachal signifieth, 1. To understand. 2. To teach. 3. To prosper. They that therefore learn, that they may teach others, shall find that the pleasure of the Lord shall prosper in their hands, Isa. 53. 10. That bringeth forth out of his treasury] Extrudit copiosè & al●criter. That throweth out his store without spare, and dealeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. forth his soul to the hungry hearer, desirous to spend and be spent for him. That hath a treasury of his own, and steals not all out of others. Non libro sacerdotis, sed labro conservatur scientia. He lays up good things into his heart, that therewith after they have been well fried for a while, he may feed many: according to that, Psal. 45. 1. MY heart is ●●diting, or frying, a good matter; my tongue shall be the pen of a ready Writer. They are empty vines that Host 10. 1. bear fruit to themselves: a wholesome tongue is a tree of life, Pr●● 15. 4. God hath purposely put honey and milk under their Cant 3. 11. with Prov. 10. 22. tongues, that they may bring forth, as occasion requires their new and old, that they may look to lip-feeding, that they may be in company, like full clouds or paps, that pain themselves with fullness, till eased of their milk; or like Aromatical trees that sweat out their sovereign oils. Verse 53. He departed thence] As wanting and yet waiting the next opportunity to glorify God, and edify others. Ministers may hence learn, after their hardest labour, not to be weary of well-doing, but to be instant (or to stand close to their work) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season, even then when that good Word of 2 Tim. 4 1. God, that seasons all things, to some seems unseasonable. Si Dic 〈◊〉, Tu vis errare, Tu vis perire, 〈◊〉 〈◊〉. Aug. decimus quisque, si unus persuasus fuerit, ad consolationem abundè sufficit, as Chrysostom hath it. Say but the tithe of our hearers be persuaded, say but some one of them, it is sufficient encouragement. But what if not one? yet our labour is not in vain in the Lord. The Physician is both thanked and paid though th● patient recover not: And though Israel be not gathered (as here Christ's countrymen would not be reclaimed) yet I shall be glorious (saith he Isa. 49 5. by his servant Esay) in the eyes of the Lord, and my God shall be my strength. Verse 54. And when he was come into his own country] Nescio qua natale solum dulcedine cunt●●os Dicit, & immemores ●on sinit esse sui. Which naturally draws our hearts to it by a kind of magnetic power and property. Egypt was but a miserable home to Moses, and yet his heart hangs after it, whiles he lived in Midian; and therefore in reference to it, he calls his eldest son Gershom, or a stranger there, to wit, where he now was. Patriam quisque Exod 2. 2●. amat, non quia pulchram, sed quia suam, saith Seneca. Bishop B. jewels life prefixed to his Works. Jewel, when he first began to preach, chose there first to break the bread of life, where he first had breathed the breath of life. Insomuch that they were astonished] It's a lamentable thing that men should hear, rejoice and wonder at the word, and for matter of practice, leave it where they found it. And yet what more ordinary? Men look round about a Minister: and though they cannot but admire his doctrine, yet, if they can find ever a hole in his coat, thorough which to slip out, as here, be it but the meanness of his birth, or the unsightlinesse of his person, or the ●●●omnesse of his delivery, & c. it is enough Verse 55. Is not this the Carpenter's son?] Why? but was he Josephus Pater Christi 〈◊〉, putativus. Fabrum suisse 〈◊〉. & 〈◊〉 ac juga, caeteraque, 〈◊〉. 〈◊〉. not Architect of the world? St Mark hath it, Is not this the Carpenter? Why yes; it may be so. Justin Martyr an ancient Writer testifieth, that our Saviour ere he entered upon the Ministry, made ploughs, yokes, etc. But was not that an honest occupation? And did not this Carpenter make a coffin for julian that persecutting Apostate, as a Christian Schoolmaster fitly answered Libanus, sarcastically demanding: what the Carpenter's son S●zomen lib. 7. cap 2. was now a doing? Thus those three miscreants, Saul, Shimei and Sheba, took occasion to despise David, as the son of jesse, who Muthes. in Mat. 1. was vir bonus & honestus, minùs tamen clarus. as one saith of him, a good honest man, but there's little said of him. Verse 56. Whence then hath this man, etc.] Hath he not got his skill by ill arts? yea by the black art, doth he not work these wonders? sure he never came by all these things honestly, and in God's Name. Think it not much to be miscensured. Verse 57 A Prophet is not without honour: etc.] This was an ordinary saying of our Saviour's, recorded by all four Evangelists, and is therefore much to be marked. How common is it, for familiarity to breed contempt? for, men to scorn their own 〈◊〉, because at hand, though never so excellent and useful, to admire foreign things, though nothing comparable. Our corrupt 〈◊〉 〈◊〉 nothing we enjoy, as the eye seeth nothing that lies on it. Copy of the best things breeds satiety. God therefore usually teacheth us the worth of them by the want. Bona a tergo ferè formosissima. Good things are most beautiful on the backside. Verse 58. He did not many mighty works] Mark saith he could not do much for them. Christ, that could do all things by his absolute power, could hardly do any thing by his actual power (could not because he would not) for unbelievers. Note here that this journey of his to Nazareth, must be distinguished from that set down, Luk 4. though the same things are said of both: his countrymen, we see, were no changelings, but continued as bad as before, not a jot the better for that former visit. 〈◊〉 of their unbelief] A sin of that venomous nature, that it 〈◊〉, as it were, a dead palsy into the hands of 〈◊〉. This infectious sorceress can make things exceeding good, to prove exceeding evil. CHAP. XIV. Verse 1. At that time, &c] When he was cast out by his countrymen, he was heard of at the 〈◊〉. The Gospel, as the 〈◊〉, what it 〈◊〉 in one place, it getteth in another. But what? had not Herod heard of Christ till now? It is the misery of many good Kings, that they seldom hear the truth of things. 〈◊〉 King of Arragon bewailed it. And of M. Aurelius, one of the best 〈◊〉 〈◊〉, it is said, that he was even bought and sold by his 〈◊〉. As for Herod, he may seem to have been of 〈◊〉 religion, even a mere irreligon. He lay 〈◊〉 in filthy 〈◊〉, and minded not the things above. Whoredom, wine and new 〈◊〉 4. wine had taken away his 〈◊〉. S. Luke adds, that he 〈◊〉 to 〈◊〉 9 9 〈◊〉 Christ, but yet never stirred out of doors to go to him; Good motions make but a thorough- 〈◊〉 of wicked men's hearts: they pass away as a flash of lightning, that dazleth the eyes only, and 〈◊〉 more 〈◊〉 behind it, Verse 2. And said unto his servants] So seeking a diversion Luk 〈◊〉. 7, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De iis d 〈◊〉 qui ita perplexi, & 〈◊〉 q. in luto 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 non inveniant. 〈◊〉. of his inward terrors and torments. Perplexed he was and could find no way out, as S. Luke's word importeth. Conscience will hamper a guilty person, and fill him 〈◊〉 with unquestionable conviction and horror. As those that were condemned to be crucified, 〈◊〉 their cross, that should soon after 〈◊〉 them: So God hath laid upon evil-doers the 〈◊〉 of their own consciences, that thereon they may suffer afore they suffer: and their greatest enemier, need not wish them a greater mischief. For assuredly, a body is not so torn with stripes, as a mind with the remembrance of wicked actions. And here 〈◊〉 runs to building of Cities, Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to 〈◊〉 〈◊〉, which haply were his 〈◊〉 loves. to the delight of music, 〈◊〉 to quaffing and carrousing, Herod to his minions and Catamites; so to put by, if possible, their melancholy dumps and heart-qualmes, as they count and call 〈◊〉 terrors. But conscience will not be pacified by these sorry Anodynes of the devil. Wicked men may skip and leap up and Namnon 〈◊〉 post 〈◊〉, secutum est 〈◊〉 〈◊〉 & exitium. Joseph. lib. 18. cap 9 down for a while, as the wounded dear doth: sed haeret lateri lethalis arundo, the deadly dart sticks fast in their sides, and will do, without true repentance, till it hath brought them, as it did Herod, to desperation and destruction, so that he 〈◊〉 violent hands upon himself at Lions in France, whether he and his courtesan 〈◊〉 banished by Augustus. This is 〈◊〉 the Baptist] Herod had thought to have 〈◊〉 his Herodias without 〈◊〉 when once the 〈◊〉 was beheaded: but it proved somewhat otherwise. Indeed so long as he played alone, he was sure to win all. But now conscience 〈◊〉 in to play her part, Herod is in a worse case than ever: for he imagined 〈◊〉 that he saw and heard that holy head 〈◊〉 and crying out against him, staring him also in the face at every turn; as that Tyrant thought he saw the head of Symmachus, whom he had 〈◊〉 〈◊〉, in the mouth of the fish that was set before him on the table. And as Judge Morgan, who gave the sentence of condemnation against the Lady jane Grace, shortly after he had condemned her, Act. and 〈◊〉. sol. 〈◊〉. fell mad, and in his raving cried out continually to have the Lady jane taken away from him, and 〈◊〉 ended his life. Verse 3. For Herod had laid hold 〈◊〉 john] If john touch Herads white fin (And who will stand still to have his eyes picked out?) john must to prison, without bail or mainprize; and there not only be confined, but bound 〈◊〉 a 〈◊〉, as a stirrer up of sedition (〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉, as 〈◊〉. Lipsius noteth upon Tacitus.) Neither bound only, but beheaded without any law, right, or reason, as though God had known George Marsh in a certain letter. nothing at all of him, as that Martyr expresseth it. All this befell the good Baptist, for telling the truth. Veritas odium parit. If Act and 〈◊〉. 〈◊〉 〈◊〉. conscience might but judge, how many of our hearers would be found to have an Herod's heart towards their faithful Ministers? Were there but a sword (of authority) in their hand, as he said to 〈◊〉. 22. 29. his Ass, they would surely slay them. They would deal by them no better than Saul did by David, 1 Sam. 18. 10. whiles he was playing upon his harp to ease Saul's distracted mind, he cast a 〈◊〉 at him. The most savoury salt (if they can do withal) must be cast out, and trodden under foot; as Calvin and other faithful Ministers were driven out of Geneva at the first: whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he uttered these gracious words. Truly, if I had served men, I had been ill rewarded: but it is well for me that I have served him who never 〈◊〉 his, but will approve himself a liberal paymaster, a 〈◊〉 rewarder. And put him in prison] Having first laid hold upon all the principles in his own head, that might any way disturb 〈◊〉 course in 〈◊〉, and locked them up in restraint, according to that Rom. 1. 18. wicked men 〈◊〉 the truth, that is, the light of their own consciences (which is as another john Baptist, a Prophet from 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉. God) this they imprison in unrighteousness, and become fugitives from their own hearts, as Austin hath it. For Herodias sake, his brother, etc.] Quam vulpinando 〈◊〉 at, as one phraseth it: And he had her not only for his wife, 〈◊〉 〈◊〉 〈◊〉. but for his 〈◊〉: for she ruled him at her pleasure, as jezabel did Ahab: of which wretched couple it is said, that Reginaerat Rex, Rex vero 〈◊〉. But 〈◊〉 never goes well when the 〈◊〉 crows. 〈◊〉. How many have we known, whose heads have been broken with 〈◊〉 497. their own rib? Satan hath found this bait to take so 〈◊〉, that 〈◊〉 never changed it since he crept into Paradise. And it is remarkable, that in that first sentence against man, this cause is expressed, Because thou obeyedst the voice of thy wife. Gen. 3. Verse 4. For john had said unto him, It is not lawful] Others knew it to be so, but none durst tell him so but john. In like sort Eliah told Ahab, that he had troubled Israel (those times, and these did very much suit: john was another Elias, Herod and Herodias answered to Ahab and jezabel.) So Latimer presented, for a New-year's gift to K. Henry the eight, a new Testament with a napkin, having this posy about it, Whore 〈◊〉 and 〈◊〉 God will judge. He also wrote a letter to the King, after Act and Mon sol. 1594. the Proclamation for abolishing English books: where we may see and marvel at his great boldness and stoutness, who as yet being no Bishop, so freely and plainly durst to so mighty a Ibid. 1591. Prince, in such a dangerous case, against the King's Proclamation set 〈◊〉 in such a terrible time, take upon him to write, and to admonish that which no Counsellor durst once speak unto him, in defence of Christ's Gospel. King Asa, though a godly Prince, imprisoned the Prophet for dealing plainly with him. Archbishop Grindall lost Q. Elizabeth's favour, and was confined, for favouring Prophecies, & c. as it was pretended: but in truth, for condemning an Camd. Elizab. unlawful marriage of julio an Italian Physician with another man's wife, 〈◊〉 Leicester in vain opposed against his proceedings therein. God's truth must be told, however it be taken, and not be betrayed (as it is too too oft,) by a cowardly silence. It is not lawful for thee to have her] And yet the Pope frequently dispenseth with such incestuous marriages. K. Philip the third of Spain, were he now alive, might call the Archduke Aldred Sands his survey. both brother, cousin, nephew and son: for all this were he unto him either by blood or affinity; being uncle to himself, 〈◊〉- german to his father, husband to his sister, and father to his wife, and all by Papal dispensation. Abhorred filth. Verse 5. And when he would have put him to death] Why, what had the good Baptist done, that he must die? The people must be made believe that he suffereth for practising against the Tenue 〈◊〉 〈◊〉. King. But this was so thin a falsehood that it might be transparently seen through. Therefore Herod durst not kill him, though 〈◊〉 much desired to do it, lest the people should move and mutiny. He knew himself hated by them already for his cruelty and other crimes. Now if he should 〈◊〉 them afresh by executing the Baptist, whom they highly honoured, who knew what they would do? 〈◊〉, how terrible soever, have their fears, that curb and keep them in for a time at least, from 〈◊〉 notorious outrages. In the beginning of Q. Mary's reign, after the tumult at Bournes Sermon at the cross (where the people flung daggers, and were ready to pull him limmeal out of the pulpit, for 〈◊〉 them to Popery) the L. 〈◊〉 and Aldermen were willed to call a common-counsel, and to signify to said assembly the Queen's determination, sc. that albeit her 〈◊〉 conscience is stayed in matter of Religion, yet she graciously meant not to compel or strain other men's consciences, otherwise than God shall, as she trusted, put in their hearts a persuasion of the truth that she is in, through the opening of the word unto them by godly, Act. and Mon. 〈◊〉. 1281. virtuous, and learned Preachers Verse 6. But when Herod's birthday was 〈◊〉] All this was a mere plot, as St Mark also intimateth, in those words of his, chap. 6 21, And when a convenient day was come. This birthday Res 〈◊〉 〈◊〉 gesta est. Pa. than was the day appointed long before by Herod and his Harlot for the acting of this tragedy. A great feast must be prepared, the states invited, the damosel must dance, the King swear, the Baptists there upon be beheaded, that the Queen may be gratified. And this tragedy was new-acted at Paris 〈◊〉 1572. when the French 〈◊〉 was committed under pretence of a wedding royal. Cardinal Lorraine gave a great sum of 〈◊〉 to him that brought the first news thereof to Rome, and the Pope caused it to be painted in his palace. The daughter of 〈◊〉 〈◊〉] Tripudiabat, tripped on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 or 〈◊〉. the toe in a most immodest manner, as they used to do in their Bacchanals, as the word 〈◊〉. This old Fornicator seemed to be so taken and tickled with the sight, that like a mad man 〈◊〉 swears to give her her request, to the half of the kingdom, which yet was more than he could do, the kingdom being not his 〈◊〉 the Emperor of Rome's to dispose of. So, as Robert Duke of Normanáy passed through Falaise, he beheld among a company of young maids dancing, one 〈◊〉 a skinner's daughter, whose nimbleness in her dance so enamoured the Duke, that he took her for his Concub ne, and one 〈◊〉 begat our William the Conqueror. Such and no better commonly are the effects, of mixed 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. dance, which made Chrysostom say, where dancing is, there the devil is. And another Ancient calleth dancing a circle, whose centre is the devil blowing up the fire of concupiscence in the hearts both of the actors and spectators. Augustine saith, that every caper in the dance is a leap into a deep jakes. No sober man doth dance, saith Cicero. And pleased Herod] Who was now well heat with wine as an oven, Prov. 23. 31, 33. for then, his eyes were apt to behold strange women, and his heart to utter perverse things. Gula Veneris vestibulum: Et Venus in vinis ignis 〈◊〉 igne furit. But what a monstrous thing is it to behold green apples on a tree in winter, to find youthful lusts in old 〈◊〉 goats? Verse 7. He promised with an oath] He not only swore rashly, but confessed himself bound thereby to perform his oath (as the Greek word signifieth) to give her whatsoever she would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ask; as Judah did Tamar, and as wantoness use to do, to their sweetheart's. Ask me never so much dowry and gift, saith 〈◊〉, and I will give according as ye shall say unto me: but give Gen. 34. 12. 〈◊〉 the damosel to wife. Verse 8. And she being before instructed, etc.] Partus sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ventrem, the birth follows the belly. Here was like mother like daughter, neither good bird nor good egg as they say. The mother and daughter both had an aching tooth at the Baptist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 ofsensione omnes captabat occasiones quibus 〈◊〉. 〈◊〉. and sought an opportunity to be meet with him: which now having gotten they pursued to the utmost. The damosel came with haste to the King, saith St Mark. chap. 6. 25. when once she had her 〈◊〉, as fearing, belike, she should come too late. Such another huswife as this, was Dame Alice Pierce concubine to our Edward the third. For when as at a Parliament in the fiftieth year of that King's reign, it was petitioned that the 〈◊〉 of Lancaster, the Lord Latimer Chamberlain, and this 〈◊〉 Alice might be a moved from Court, and the Petition was vehemently urged by their speaker St Peter la Mare; this Knight afterwards, daniel's hist. of Engl. 256. 〈◊〉 the suit of that impudent woman (working upon the King's impotencies) was committed to perpetual imprisonment at Nottingham. And another such history we have of one Diana Valentina, Mistress to Henry 2. King of France, whom she had so subdued, that he gave her all the confiscations of goods made in the Kingdom, for cause of 〈◊〉. Whereupon Hist. of Coun. of Trent. 387. many were burned in France for Religion, as they said, but indeed to maintain the pride, and satisfy the covetousness of that lewd woman. This was in the year 1554. And in the year 1559. Anne du Bourge, a 〈◊〉 of state, was burnt also for crime of 〈◊〉; not so much by the inclination of the Judges as by the resolution of the Queen provoked against him: because, forsooth, Ibid 418. the Lutherans gave out that the King had been slain, as he was running at tilt, by a wound in the 〈◊〉, by the providence of God, for a punishment of his words used against Du Bourge, that he would see him burnt. Verse 9 And the King was sorry] john's innocency might 〈◊〉 so triumph in Herod's conscience, as to force some grief upon him at the thought of so soul a fact. But I rather think otherwise, that all was but in hypocrisy. For lasciviousness usually sears up the conscience (till the time of reckoning for all comes) Luk. 13. 23. and brings men to that dead and dedolent disposition, Ephes. 4. 19 Only this fox feigns himself sorry for john, as his father 〈◊〉 Commiserabatur 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. himself willing to worship the Lord Christ, Matth. 2. as Tiberius (Herod's Lord and 〈◊〉) would seem very sorry for those, whom, for his pleasure's sake only, he put to death, 〈◊〉 Germanicus, Drusus, etc. And as Andronicus the Greek Emperor, that deep dissembler, would 〈◊〉 over those whom 〈◊〉 had for no cause caused to be executed, as if he 〈◊〉 been the most sorrowful man alive. Dissimulat mentis suae malitiam 〈◊〉 homicida. Turk. Hist. fol. 50. This cunning murderer craftily hides his malice, saith St Hierom, and seeming sad in the face, is glad at heart to be 〈◊〉 of the importunate Baptist, that he may sin uncontrolled. For the oaths sake and them which sat] All this was but pretended to his villainy, and that he might have somewhat to say to the people, whom he feared, in excuse for himself. As that he beheaded the Baptist indeed, but his guests would needs have it so, because he had promised the damosel her whole desire, and 〈◊〉 would not otherwise be satisfied. Besides, it was his birthday wherein it was not fit he should deny his Nobles any thing, who 〈◊〉 〈◊〉 〈◊〉 bonos mores 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Est regula in 〈◊〉 〈◊〉. minded him of his oath, etc. But the oath was wicked, and therefore not obligatory. He should have broken it as David in like case did, 1 Sam. 25. when he swore a great oath what 〈◊〉 would do to Nabal. But Herod, for the avoiding of the sands, rusheth upon the 〈◊〉, prevents perjury by murder, not considering the rule that no man is held so perplexed between two vices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo 〈◊〉 quin exitus pateat 〈◊〉ter 〈◊〉 but that he may find an issue without falling into a third. And them which sat with him at meat] These he had more respect to, then to God. An hypocrites care is all for the world's approof and applause. They should have showed him his sin, and oppose his sentence. But that is not the guise of godless parasites, 〈◊〉 〈◊〉 nullum 〈◊〉 〈◊〉 Attico. 〈◊〉. Buchol those Aiones & Negones aulici, qui omnia loquuntur ad gratiam, nihil ad 〈◊〉. These Court parasites and Parrots know no other tune or tone, but what will please their masters quorum etiam sputum 〈◊〉, as one saith: soothing and Apud 〈◊〉 pes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 Craesi 〈◊〉. smoothing, and smothering up many of their foul facts, that they thereby may the better ingratiate. Principibus ideo amicus deest quia nihil deest: there is a wonderful sympathy between Princes and Parasites. But David would none of them, In vita Alphon. Psal. 101. and Sigismond the Emperor cuffed them out of his presence. And surely if wishing were any thing (said Henricus Stephanus) like as the Thessalians once utterly overthrew the City called Flattery, so I could desire, that above all other Malefactors, H. Steph Apol. pro Herodoto. Court-Parasites were 〈◊〉 rooted out, as the most pestilent persons in the world. Verse 10. And he sent and beheaded John] Put him to death in hugger-mugger, as the Papists did and do still (in the bloody Inquisition-house especially) many of the Martyrs. Stokesby Bishop of London caused Mr John Hun to be thrust in at the nose Act. and Mon, fol. 15 〈◊〉. with hot burning needles, whiles he was in the prison, and then to be hanged there; and said he had hanged himself. Another Bishop having in his prison an innocent man, because he could not overcome him by scripture, caused him privily to be snarled, and Ibid. his flesh to be torn and plucked away with pinsers; and bringing him before the people, said the rats had eaten him. And, I have heard of a certain Bishop, saith Melanchton, that so starved ten good men whom he held in prison for religion, that before they Manl. loc 〈◊〉. pag 124. died, they devoured one another. Quis unquam hoc audivit in Thalaridis historiâ, saith he? who ever heard of such a cruelty? But so it pleaseth God, for excellent ends to order that all things here come alike to all, yea that none out of hell suffer more than the Saints. This made Erasmus say, upon occasion of the burning of Berquin a Dutch-Martyr, Damnari, dissecari, suspendi, exuri, decollari pijs cum impijs sunt communia. 〈◊〉, dissecare, in crucemagere, - Nec te tua 〈◊〉 Pantheu 〈◊〉 texit pietas. exurere, decollare, bonis judicibus cum pirate is ac tyrannis communia sunt. Varia sunt hominum 〈◊〉; ille foelix, qui judice Deo absolvitur. The Athenians were very much offended at the fall of their General Nicias, discomfited and slain in Sicily; as seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so good a man to have no better fortune. But they knew not God, and therefore raged at him. But we must lay our hands upon our mouths when God's hand is upon our backs or necks: and stand on tiptoes, with Paul, to see which way Christ may be most magnified in our bodies, whether by life or by death, Philip. 1. 20. Verse 11. And his head was brought, etc.] This was merces 〈◊〉, the world's wages to lohn for all his pains in seeking to save their souls. Surely as Cesar once said of Herod the great, (this Dike of the 〈◊〉, 〈◊〉 &c. 〈◊〉 man's father) It were better to be Herod's 〈◊〉 then his son: So (saith one) many Ministers have, through the corruption of the time, cause to think, It were better to be Herod's Minstrel then Minister, Player then Preacher, Dancer then Doctor. And given to the 〈◊〉] The 〈◊〉 condemned it for a detestable cruelty in 〈◊〉 Flaminius, that to gratify his harlot 〈◊〉. Placentina, he beheaded a certain prisoner in her 〈◊〉 〈◊〉 a feast. This, Livy calleth facinus saevuni atque atrox, a cursed and horrid fact: And Cato the Censor cast him out of the Senate for it. Neither was it long ere this tyrant Herod had 〈◊〉 〈◊〉 from heaven. For Aretas King of Arabia (offended with him for putting away his daughter, and taking to wife Herodias) came upon him with an army, and cut off all his forces. Which 〈◊〉 〈◊〉 lib 18. cap 〈◊〉. all 〈◊〉 interpreted, saith josephus, as a just vengeance of 〈◊〉 upon him, for his unjust usage of the Baptist. And, within a while after, being accused at Rome by his brother Agrippa, 〈◊〉 convicted that he had 70000 arms in readiness against the 〈◊〉, 〈◊〉. cap. 9 he was banished into France (〈◊〉 is above said) 〈◊〉 with his Herodias, where he became his own deathsman. And she brought it to her mother] As a most welcome 〈◊〉, and pleasant dish at this Thyestian supper. Whether it 〈◊〉 carried about the table for a merry sight (as Aretius thinks) or whether she pricked his 〈◊〉 with needles, as josephus saith, (as they did Tully's, setting up his head in the pleading-place, 〈◊〉 concionibus 〈◊〉 capita seruârat, as 〈◊〉 a hath it) I have nothing to affirm. But we want not 〈◊〉 of some Tiger's 〈◊〉 Tigresses, that have taken pleasure in such 〈◊〉: Witness Hannibal's, O formosum 〈◊〉! O goodly bloody sight, when he saw a pit full of man's blood: Valesas, his O 〈◊〉 Act. and Men. when he had slain 300. 〈◊〉 his glorying on his deathbed, that he had been the death of 50 herewigs, heretics he meant. Story his vaunting, that he tossed a faggot at Denly the Martyr's 〈◊〉. 1925. face, as he was 〈◊〉 a Psalm, and set a wine bush of thorns under his feet, a little to prick him, etc. This he spoke in the Parliament in Q. Elizabeth's days, whom he usually cursed in his grace afore meat, and was therefore worthily hanged, drawn, and 〈◊〉. Whereunto we may add that Queen (another Herodias) who when she saw some of her Protestant subjects lying 〈◊〉 New comen. dead, and stripped upon the earth, cried out, The goodliest 〈◊〉 that ever she beheld. Verse 12. And his Disciples came and took] A 〈◊〉 and courteous office, such as joseph of Arimathca boldly 〈◊〉 to Christ, and those devout men to Steven, making great lamentation Act. 8. 〈◊〉. over him. Good blood will not belly itself: fire will not long be hid, Sr Anthony Kingston came to Bishop Hooper a little Act. and Mon. fol 1369. before he was burnt, and said, I thank God that ever I knew you, etc. And another Knight came to George 〈◊〉 field when he was at the stake, and taking him by the hand, said, good brother be strong in Christ, etc. Oh sir, said he, I thank you, I 〈◊〉 so, Ibid 1535. I thank God. It is an high praise to One siphorus that he sought out Paul the prisoner, and was not ashamed of his chain. And to 2 Tim 1. 16, 17. David's brethren, that they came down to him to the cave of Adullam, though to their great danger; to the good women in the 1 Sam. 22. 1. Gospel, that they came to the sepulchre to 〈◊〉 Christ's body, though it were guarded by a band of soldiers: And to those Tametsi 〈◊〉 terroribus mi. nis & 〈◊〉 interdictum 〈◊〉. Chrysost. orat. de 〈◊〉. Martyr. Christians in Chrysostoms' time, that would not be kept from visiting the Confessors in prison, though it were straight forbidden them, upon pain of many 〈◊〉 and dangers. And went and told jesus.] Whom should we tell of the sufferings of his servants and ourselves, but Jesus? Say to him of his labouring Church, as they did once of his friend Lazarus, Behold she whom thou lovest is sick, or otherwise hardly dealt with. Then will he soon be jealous for his land and pity his people: he Joel 2. will play Phine as his part, and thrust a spear through the loins of 〈◊〉 enemies, that offer to force the Queen also in the house. But it's worth the noting, that john's Disciples, who before had emulated Christ and joined with the Pharisees against him, now repair unto him, and inform him of their master's death; being henceforth willing to become his Disciples. Misery makes unity, and drives them to Christ, who, till then, had no such mind to him. Verse 13. When jesus heard of it, etc.] Dangers must be declined, where they may be with a safe 〈◊〉. 〈◊〉 and Peter Psal. 34. (who had both paid for their learning) say both, what 〈◊〉 is 1 Pet. 〈◊〉 he that loveth life, and would see good (or quiet) days? They followed him on foot] Hot-foot, as they say. So the people resorted to B, Ridleys Sermons, swarming about him like bees, and coveting the sweet juice of his godly discourses. 〈◊〉 diligence Act. and 〈◊〉. 〈◊〉 1559. and devotion is check to our dulness and indevotion; If Christ would set up a Pulpit at the alehouse-door, some would hear him oftener. Verse 14. Was moved with compassion, and healed their sick] Christ's mercy was not a mouth-mercy: such as was that of 〈◊〉 in St james his time, that said to their necessitous neighbours, Jam. 2. 15, 16. Depart in peace, be warmed: But with what? with a fire of words. Be filled: but with what? with a mess of words. For they gave them not those things that were needful to the body. But our Saviour, out of deep commiseration, both pitied the people, 4. and healed them on both sides, within and without. Oh how well may he be called a Saviour, which in the Original is a word so full of Emphasis, that other tongues can hardly find a fit word to express it by. Verse 15. His Disciples came to him] Not the multitudes. They forgot their bodily necessities, to 〈◊〉 upon Christ, to hang upon his honey lips, preferring his holy word before their 〈◊〉 food, as did job, chap. 23. 12. Not only before his dainties and superfluities, but his substantial food, without which he could not long live and subsist. These hearers of our Saviour came out of their cities, where they had every thing at full, into the desert, where they thought nothing was to be had, to hear him. I 〈◊〉 〈◊〉 4. 〈◊〉 Latin. had rather live in hell, with the word, said Luther, then in Paradise without it. Our forefathers gave five marks, some of them (which is more money than ten pound is now) for a good book: and some others of them gave a load of hey for a few chapters of St Paul, or St james in English. To hear a Sermon they would Act and 〈◊〉 〈◊〉 〈◊〉. go as many weary steps, as those good souls did, Psal. 84. 7. or as these in the text; and neglect or hazard their bodies, to save their souls. How far are they from this that will not put themselves to any pain or cost for heaven? and if held a while beyond the hour of a Sermon are as ill settled, as if they were in the stocks, or in a fit of an ague: they go out of the Church as out of a goal. This is a desert place, etc.] Christ knew all this, better than they could tell him: and to take upon them to tell him, was as if Ac si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Augustin the ostrich should bid the stork, be kind to her young ones. Verse 16. They need not depart] Whither should they go from the great housekeeper of the world, the All-sufficient God? Habet certè omnia, qui 〈◊〉 habentem omnia. Christ hath a cornucopia, a horn of salvation, plenteous redemption, etc. And if he give us a crown, will he deny us a crust? The earth is the Lords and the fullness thereof. He feeds the ravens, and clothes the lilies. If meat be denied, he can take away our stomaches. He can feed us by a miracle, as he did 〈◊〉 of old, and the Rochellers o'late. Verse 17. And they say unto him, we have here] And were therefore ready to say with Nicodemus, How can this be? Christ had said, Give ye them to eat, to try them only, as St john hath it. And, upon trial, he found them full of 〈◊〉, as appears by their Joh. 〈◊〉. 6. answer. But the comfort is, he hath promised to try his people indeed, but not as silver; jest they should not bear any 〈◊〉 〈◊〉 a Isa 48. 10. trial, as having more dross in them then good oar. And, where he finds any the least grain of true grace, he cherisheth, and inhanceth it, by a further partaking of his holiness. The Disciples here Heb. 12. 10. were as yet very carnal, and spoke as men: They were ready to limit the Holy one, and to say with those of old, Can he prepare 〈◊〉 table in the wilderness? They measured him by their model, and looked as Naaman did, upon jordan with Syrian eyes. This was their fault, and must be our warning; that when we think of God, we 〈◊〉 out Hagar, and set up Sarah, silence our reason, and 〈◊〉 our 〈◊〉; which 〈◊〉 and quelleth distrustful fear, and 〈◊〉 against sense in things invisible, and against reason in things incredible. But five 〈◊〉 and two 〈◊〉] Tyrabosco was hardly driven 〈◊〉. p. 164. when from these five 〈◊〉 and two fishes he concluded seven Sacramennts. Two, belike, of Gods making, and five of the bakers. So Cenalis' Bishop of Auranches, would prove the Church of Rome the true Church, because it had bells by which their Aslemblies be ordinarily called together: But the Church of the Lutherans was reported to be congregated by claps of 〈◊〉 buzes and 〈◊〉: And 〈◊〉 makes a long Antithesis, by Act and 〈◊〉. 〈◊〉 〈◊〉. the which he would make good, that bells are the makers of the true Church. As that bells do sound, the other crack: bells open heaven, the other hell, etc. Verse 18. Bring them hither to me] Bring we all we have and are to Christ, that he may take off the curse, and add the blessing. What the Apostle saith of meat and marriage, is true of the rest, All things are sanctified by the word and prayer. To teach 1 Tim. 4. 3. the people this, it was, that the fruit of the trees was not to be eaten, till the trees were circumcised. Leu. 19 23. Verse 19 And looking up to heaven, he blessed] Heathens 〈◊〉 their cates before they tasted them, as appears by many passages in Homer and Virgil. Some say that the Elephant ere 〈◊〉 eats his meat, turns up with his trunk the first sprig towards heaven. The Scripture, we are sure, says, that men eat to God when they give thanks, Rom. 14 6. To whom then do they eat that give none? And the Disciples, to the multitude] They grudged not of their little to give others some, and it grew in their hands, as the widow's oil did in the cruse. Not getting, but giving is the way to thrive. Nothing was ever lost by liberality. Verse 20. And were filled] So David's cup over-flowed: he Psal. 23 〈◊〉. had not only a sufficience but an affluence. So, at the marriage of Cana, Christ gave them wine enough for 150 guests. Howbeit 〈◊〉. 2. he hath not promised us superfluities. Having food and raiment, 1 〈◊〉 6. let us be content. A little of the creature will serve to carry us through our pilgrimage. And they took up of the fragments] Thrift is a great revenue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and good husbandry well pleasing to God, Prov. 27. 26, 27. so it degenerate not into nigardise. Twelve baskets full] If we consider what they ate, we may wonder they left any thing, as if, what they left, that they ate any thing. Verse 21. Were about five thousand] Pythias is famous, for that he was able, at his own charge, to entertain Xerxes his whole 〈◊〉. Army, consisting of ten hundred thousand men. But he grew so poor upon it, that he wanted bread ere he died. Our Saviour fed five thousand, and his store not a jot diminished: but as it is said of a great mountain of salt in Spain, de quo quantum demas tantum 〈◊〉. accrescit: so is it here. Besides women and children] Which did very much add to the number, and so to the miracle. But they are not reckoned of here (not out of any base esteem of them, as the Jews at this day hold women to be of a lower creation than men, and made only for 〈◊〉 voyage, pag 122. the propagation and pleasure of men, but) because they eat little in comparison of men. Verse 22. Jesus constrained his Disciples] Who seem to have been full loath to leave his sweet company. The presence of friends (how much more of such a friend?) is so sweet, that death itself is called but a departure. Christ compelled them, which is no more than commanded them (say some) to get into a ship: 1. 〈◊〉 they should take part with the rash many-headed multitude, who would have made him a king, Joh. 6. thus he many times prevents sin in his, by removing occasions. 2. To inure them to the cross, and to teach them, as good soldiers, to suffer hardship, which the flesh takes heavily. 3. To give them proof of his power, now prefected in their weakness, when they were ready to be shipwrackt, and to teach them to 〈◊〉 to him absent, whom present they had not prised to the worth, as appears, ver. 17. When we cast our precious things at our heels, as children, our heavenly father lays them out of the way another while, that we may know the worth by the want, and so grow wiser. He sent the 〈◊〉 away] That he might shun even the Cant. 1. 7. suspicion of sedition: We must not only look to our consciences but to our credits. Why should I be as one that turneth aside? saith the Church, or as one that is veiled and covered, which was the habit of an harlot? Why should I seem to be so, though I be none Quiequid 〈◊〉 malè coloratum. Bern. such? We must shun appearances of evil, whatsoever is but evil-favoured. Verse 23. He went up into a mountain apart to pray] Secret prayer fat's the soul, as secret morsels feed the body: Therefore is it said to be the banquet of grace, where the soul may solace her 〈◊〉 with God, as Esther did with Ahashuerosh at the banquet of wine, and have whatsoever heart can wish, or need require. Only (because Anima 〈◊〉 fit minor) get into such a corner, as where we may be most free to call upon God without distraction, remembering 〈◊〉 own fickleness, and 〈◊〉 restlessness. When the evening was come, he was there alone] Retire we must sometimes, and into fit places to meet God, as Balaam did, Numb. 23. but to better purpose: solacing and entertaining soliloquies with him, as Isaac did in the fields, 〈◊〉 〈◊〉 upon the way, Ezekiel by the 〈◊〉 Vlai, Peter upon the leads, Christ here upon the mountain. Whiles the Disciples were perilling, and well nigh perishing, Christ was praying for them: so he is still for us, at the right hand of the Majesty on high. Verse 24. Tossed with waves] So is the Church oft, therefore Isa 54. 11. styled, 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 wind 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, etc.] 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 jesus spoke, etc.] He waits to be Isa. 30. 18. 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 child that is in his father's bosom, fears no bugbears. Verse 28. If it be thou, bid me come unto thee, etc.] This fact of Peter some extol, as an argument of his strong faith and love to Christ. But others of better judgement, censure it as an effect of unbelief, and rashness 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 believed Christ upon his bare word, but Peter must have a sign. He had it, but with a check, ver. 31. Verse 29. And he said, Come.] Had the 〈◊〉 asked a sign, they should have gone without, and have heard, wicked and bastardly brood. as Matth. 12. 39 But a 〈◊〉 shall have it, rather than 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 virtuous Gentle woman Mrs Honiwood: who 〈◊〉 much of her salvation, was often counselled by a worthy Minister, to take heed of inquiries further than God's word, etc. 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 than God's word. But I have been long without comfort, and M. Boltons' 〈◊〉 〈◊〉 a right 〈◊〉. 〈◊〉. p. 5. out of 〈◊〉 his 〈◊〉. of Hypoc pag 357. can endure no longer. Therefore if I must be saved, let this glass be kept from breaking; and so she threw it against the walls. The glass 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 Author, and might have brought despair: Yet it was the Lord's mercy to remit the fault, and grant an extraordinary confirmation 〈◊〉 her faith. Verse 30. But when he saw the wind boisterous] Every bird can 〈◊〉 in a sun shine-day: and it is easy to swim in a warm bath: but to believe in an angry God, as David, in a kill God, as job, 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 darkness 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 dawn, 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 wind, as the weakness of his faith, that put Peter into this fit of fear. Be we faithful in weakness, 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, etc.] Thou petty-fidian, 〈◊〉; Christ chides Peter, and yet helps him. Involuntary failings, unavoidable infirmities discard us not: as robberies done by Pirates 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 matchless. Jer. 3. 1. Jehoshuah the Highpriest, 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 merely, or of 〈◊〉 and inadvertency, as here. Verse 32. The wind 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 laid by the Magicians. Rupertus calleth the winds the world's beesoms, which are used by God to sweep his great house, and purge the air. If the Prince of 〈◊〉. in 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. the air make use of them to sweep God's 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 wind: sor he numbereth their hairs, and counts their flittings, and, being the great AEolus, lays laws upon Virg 〈◊〉 〈◊〉. 〈◊〉 1. the winds 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 believers, Joh. 1. 12. but 1 By eternal generation, Prov. 8 22. 2. By personal 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 only. The ministry sent to a place, is an 〈◊〉 of some elect there, 2 Thes. 1. 5. Verse 35. They sent out into all that country] See their charity. The Philistims were not so ambitious of sending the plague, together with the 〈◊〉, one to another, as these were of helping their neighbours to health, to heaven. We are born for the benefit of many, as 〈◊〉 Physicians told him, Non sibise, sed multorum 〈◊〉. Adam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 esse natum. Public persons especially must have public spirits. King's have in Greek their names from healing: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are called Healirs, or binder's up of wounds, Isa 3. 7. Verse 36. And as many as touched etc. Oh the matchless might and 〈◊〉 of Christ our Saviour! He 〈◊〉 to 〈◊〉 infirmity, and heals them promiscuously, not once questioning their 〈◊〉. He giveth to all men liberally, and hitteth no man in the 〈◊〉. 1 5. teeth with his former failings, or present 〈◊〉. Be we also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. by his example, ready to distribute, willing to communicate. This was the Philosophical friendship of the Pythagoreans, the legal of the 〈◊〉 (a sect among the Jews, that had their names of healing) and should be most of all the Evangelicall friendship of us 〈◊〉. Thou shalt be called the repairer of the breach, the restorer etc. Isa. 58. 12. A gallant tittle, better than a thousand 〈◊〉. CHAP. XV. Verse 1. Then came to Jesus. THen, when the men of Genne sareth favoured and observed him. Satan stomacketh the prosperity of God's Kingdom in any place, and stirreth up his to oppose it. Esau began with jacob in the womb, that no time might be lost. As soon as ever the Church's child was borne, the devil sought to drown him, Rev. 12. Scribes and Pharisees] Learned and lewd; these are Christ's greatest enemies, hypocrites especially, those night-birds, that cannot bear the light of true religion, but, as bats, beat against it. Which were of jerusalem] That faithful City was now become Isa. 1. 22, 〈◊〉. an harlot, her silver was degenerate into dross, her wine mixed with water. The sweetest wine turns into the sourest vinegar, the whitest ivory burnt, into the 〈◊〉 coal. So about the year 1414 Theodoricus 〈◊〉 in Germany, an Augustine Friar complained, not without cause, Ecclesiam Romanam ex aureâ factam Joh. 〈◊〉 〈◊〉. 〈◊〉: 6 argenteam, ex argenteâ 〈◊〉, ex ferreâ terream, superesse 〈◊〉 in stercus 〈◊〉. Machiavil observed, that there was no where 〈◊〉. 〈◊〉 de rep. lib. 1. cap 〈◊〉. 〈◊〉 piety, then in those that dwelled nearest to Rome. Verse 2. Transgress the tradition of the Elders?] They cried up aloud Traditions, and the authority of Antiquity. Similem hodie dicam Papistae nobis scribunt. For as the Philosophers fled and hid themselves in the heretics, as one saith, so did the Scribes and Pharisees in the Popish Doctors. Non tam ovum ovo simile: One egg or apple is not so like another, as Pharisees and Papists. The Pharisees deemed it as great a sin to eat with unwashen hands, 〈◊〉. Antiquit. Heb. 〈◊〉. 49. as to commit fornication. Semblably, the Papists count it worse to deface an Idol, then to kill a man, to eat flesh or eggs on a fasting day, then to commit incest, and for a Priest to have one wife then ten harlots. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say some, is the number of the beast, 666. Parcus in 〈◊〉. Verse 3. He answered and said unto them] He shapes them an answer by way of Recrimination: which is a singular means of conviction to the adversary, but hard to be done by us without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mixture of 〈◊〉, such as was that in David to Michal, 2 Sam. 6. 21. Transgress the Commandment of God by your tradition?] God's commands should be kept as the apple of the eye, Prov. 7. 2. They are broken by omissions, commissions and failings in the manner: like as a man may miss: the mark by shooting short, or beyond, or wide. These Pharisees, as those Athenians of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whereas they had most excellent Laws, but most 〈◊〉 natures) choose rather to live by their lusts, then by their laws. They had many traditions, and unwritten verities, pretended to be invented and prescribed them by their 〈◊〉, that by the 〈◊〉 thereof they might be the better 〈◊〉 to keep God's Commandments. These traditions they styled, Mashlamnathoth, Completions or Perfections: because 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 thereby they conceited, that the written law was made more complete and perfect. And say not the Papists as much of their traditions? Verse 4. For God commanded, saying] This is called the first 〈◊〉 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉. Commandment with promise, viz. the first affirmative Commandment, or the first, in the second Table: or the first of all the tea with promise. For that in the second Commandment is rather a 〈◊〉 of God's justice and mercy, and that to the observers of 〈◊〉 D Gouge of 〈◊〉. 〈◊〉. the whole Law: but here is a particular promife made to them, that keep this particular commandment. Honour thy father and mother] Among other good offices, nourish Gen. 47. 12. and cherish them as Joseph did Jacob and his family, 〈◊〉 Ruth 4. 15. 〈◊〉 〈◊〉 5. 4. 〈◊〉, as a man nourisheth his little-ones, lovingly and tenderly: 〈◊〉 〈◊〉. 〈◊〉. c. 23. Be unto them as Obed was to Naomi, A restorer of her 〈◊〉, 〈◊〉 b. 〈◊〉. and a nourisher of her old age. This the Apostle commends to us, as 〈◊〉 c. 6. a 〈◊〉 not only good before men, 〈◊〉 acceptable before God. This the Stork and the Mouse teach us, by their singular love to their aged 〈◊〉. 〈◊〉 was the staff of his father's age, and thereby merited the honourable name of Scipio among the Romans. Epaminondas rejoiced in nothing more, then that he had lived to cheer up the hearts of his aged parents, by the reports of his 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our parents are our household gods, said Hierocles. AEneas is surnamed Pius, for his love to his father, whom he bore upon his 〈◊〉 out of the fire of Troy. And Aristotle tells how that when from the hill AEtna, there ran down a 〈◊〉 of fire that consumed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. all the houses thereabouts, in the midst of those fearful flames Gods special care of the godly shined most brightly. For the river of fire parted itself, and made a kind of lane for those who ventured to rescue their aged parents, and pluck them out of the 〈◊〉 of death. He that curseth father or mother] That giveth them an ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word, or but an ill look; for, Vultu saepe laeditur pietas. The Prov 30. 17. 〈◊〉 〈◊〉 veret 〈◊〉 gutture corvus. Catul. eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young Eagles shall eat it. Now they are cursed with a witness, whom the holy Ghost thus curseth in such emphatical manner, in such exquisite terms. Verse 5. But ye say, whosoever, etc.] The intolerable covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sands his 〈◊〉. 〈◊〉. 4. of the 〈◊〉 bred this abominable corruption of this Commandment, as it did many other like. See my Notes on John 2. 14, 15. By the same arts at this day the Lady of Loretto, as they call her, hath her Churches so stuffed with vowed presents and memories, as they are fain to hang their cloisters and Churchyards with them. The 〈◊〉 of grace in this Kingdom, had a man within it 〈◊〉 with an hundred wires to make the image goggle with the eyes, nod with the head, hang the lip, move and shake his jaws according as the value was of the gift that was offered. If it were a small 〈◊〉 of silver, he would hang a frowning lip: if a piece of gold, then should his jaws go merrily. The Act. and Mon. fol., 084. like was done by the blood of Hales, brought afterwards by the Lord Cromwell to Paul's cross, and there proved to be the blood of a duck. It is a gift by whatsoever, etc.] Some read it thus, by Chorban, 〈◊〉 by this gift, if thou receive any profit by me: understand, then let Godw. Antiq. 〈◊〉. God do thus, and much more to me, q. d. by Chorban thou shalt receive no profit by me. Others thus, Chorban, Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si 〈◊〉, ut Mat. 10. 14. & 23. 18. 〈◊〉. sit, Be it a devoted thing whatsoever I may profit thee by, q. d. Being consccrated to God, it shall be beneficial to us both, and not here only in this life, but hereafter in that to come: whereas cost bestowed upon parents soon vanisheth, and reacheth no further than the life presents. Verse 6. And honour not his father and his mother] Supple, insons erit. Our Saviour contents himself to relate 〈◊〉 words only of the tradition, as Lawyers use to do the first words of the Statute or Canon, they 〈◊〉 te or argue upon. Thus have you made the Commandment of none effect] Ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule, authority. sought to shoulder God out of his throne, to divest and spoil him of his rule and authority, to ungod him as it were, by making his Commandment void and invalid. And do not Papists as much as all this, whiles they teach that a Monk 〈◊〉 not leave his cloister, to relieve his father, but must rather see and suffer him to die for hunger in the streets? Lyra hath these very words, Filius 〈◊〉 professionem factam in religione, excusatur à subveniendo parenlibus. This Lyra was a famous English Jew, but an arrant Papist, as, for most part, all were then: for he flourished, Anno 1320. Verse 7. Well did I saias propheey of you] Of such as you, and so of you too. The Prophets and Apostles than spoke not of them only with whom they lived, and to whom they wrote (as the Jesuits blaspheme) but their oracles and doctrines do extend still to men of the same stamp and making. In the volume of thy book Psal. 40. 7. it is written of me, saith David: he found his own name in God's book. And where he spoke with Jacob at Bethel, there he spoke with us, saith Hosea, Chap. 12. 4. And, Whatsoever was written, was written for our learning, saith Paul, Rom. 14. 4. Verse 8. This people draweth 〈◊〉 unto me, etc.] And they are no changelings: For at this day, although they know better, and can 〈◊〉 〈◊〉 the walls of their Synagogues this sentence, Tephillah 〈◊〉 〈◊〉 cheguph belo neshamah, that is, Prayer without 〈◊〉. Abbreviat. p. 186. the intention of the mind, is but as a body without a soul; yet shall not a man any where see less intention then in their orisons. The reverence they show (saith Sr Edwin Sands, who 〈◊〉 it) is in standing up at times, and the gesture of adoration, in the bowing forward of their bodies. For kneeling they use none (no more do the Grecians) neither stir they their bonnets in their Synagogues to any man: but remain still covered. They come to 〈◊〉 Europe. it with washen hands, and in it they burn lamps to the honour of God: but for any show of devotion or elevation of spirit, that yet 〈◊〉 posset 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 quam pro 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 S 〈◊〉 epist. 1. 〈◊〉 1. in Jews could I never discern: but they are as reverend in their Synagogues, as Grammer-boyes are at school, when their master is absent. In sum, their holiness is the very outward work itself, being a brainless head, and soullesse body. Thus he. And honoureth me with their lips] But prayer is not the labour of the lips, but the travel of the heart: the power of a petition is not in the roof of the mouth, but root of the heart. To give way to wilful distractions, is to commit spiritual whoredom in God's presence. Is it fit to present the King with an empty cask? or to tell him a tale with our backs towards him? Behold, I am a great King, saith God, and they that stand before him, must look Eccles. 7. 1. to their feet, saith Solomon, that they stand upright, and that they offer not an heartless sacrifice, for that is the sacrifice of fools, and ever held ominous. But their heart is far from me] And so, all they do is puted hypocrisy. God loves truth in the inward parts, Psal. 41. 6. and calls for the heart in all services, as Joseph did for Benjamin, as David did for Michal, Thou shalt not see my face, unless thou bring it. In all spiritual Sacrifices we must bring him the fat and the inwards. The deeper and hollower the belly of the lute or viol is, the pleasanter is the sound; the fleeter, the more grating and harsh in our ears. The voice which is made in the mouth is nothing so sweet, as that which cometh from the depth of the breast, Eph. 6. 5. Do the will of God from the heart. But woe be to all careless 〈◊〉, to all loose and ungirt Christians: the Lord will make all the Churches to know that he searcheth the hearts and Revel. 1. 23. reins, and that he will kill with death all such as had rather seem to be good, then seek to be so. Verse 9 But in vain do they worship me] For they lose their labour, and which is worse, they commit sin. Displeasing service is double dishonour, as dissembled sanctity is double iniquity. Teaching for doctrines the commandments of men] So do Papists. Host c. 4. The Pope can do all things that Christ can do, saith Hostiensis. He Bellar. de pont. can of 〈◊〉 make righteousness, saith Bellarmine, of 〈◊〉, Rom. l. 4. 〈◊〉, of nothing, something. His determinations are ipsissimum 〈◊〉 verbum, the very word of God, saith Hosius. Murders, treasons, thefts, etc. there's no command of the moral Law, but they can dispense with it; but none of their ceremonial Law. Let God, say they, look to the breach of his own Law, we will look to ours. Heathen Socrates and Cicero, shall rise up against Socrat. ap. Xe. nophon. these Pseudochristians, and condemn them. God, said Socrates, will be worshipped with that kind of worship only which himself 〈◊〉 non superstitione coli 〈◊〉 pietate. hath commanded. He will not be worshipped, said Cicero, with superstition, but with piety. Verse 10. And he called the multitude] The Pharisees, those 〈◊〉 〈◊〉, 〈◊〉 they would not be charmed, Christ will lose no more sweet words upon them; but turns them up as desperate with this inscription on their fore heads, Noluerunt 〈◊〉; I would have healed these hypocrites, but they would not be healed. Yea, When I would have healed Ephraim, than (to cross me) their iniquity was discovered, as the leprosy in their foreheads. And 〈◊〉. 7. 1. from such uncouncellable and 〈◊〉 hearers, if a Minister depart, he doth but his duty: the desertion is on their 〈◊〉, and not on his, The manifestation of the spirit is given to every man to profit withal, 1 Cor. 12. 7. Verse 11. Not that which goeth into the man, etc.] Whether with clean or 〈◊〉 hands, taken meat 〈◊〉 not the 〈◊〉 guilty of God's wrath. What? Not if abused to surfeiting and drunkenness? saith Bellarmine, who is angry with Christ for this doctrine Ob. (as making against theirs directly) and therefore seeks to disprove him. We answer for and with Christ: that he speaks here of the moderate use of meats, which is indifferent. As for the abuse of it to 〈◊〉 and excess, this is an evil that cometh out of the heart, and defileth the man, as being a flat breach of the law of God, who every where condemns it. But that which cometh out of the mouth] That is, out of the heart that muckhill, thorough the mouth, as thorough a dungport, that defileth a man worse than any jakes can do. Hence sin is called filthiness, abomination, the vomit of a dog, the devil's excrements, etc. The very visible 〈◊〉 are 〈◊〉 by it, and must therefore be purged by 〈◊〉, as those vessels were that held 〈◊〉 sin-offering. As for the soul, sin sets such engrained stains upon it, as nothing can fetch out, but the blood of Christ that 〈◊〉 lamb. Verse 12. Knowest thou that the Pharisees etc.] q. d. why dost thou then thus call the people to thee, and exclude them? It was a commendable charity in the 〈◊〉, to desire the better information of those that had 〈◊〉 accused 〈◊〉, v. 2. and to tender their salvation. Be not overcome of evil, but overcome evil with good. Speciosiùs aliquantò injuriae 〈◊〉 sicijs vincuntur, quam mutni odij pertinacia pensantur, saith a 〈◊〉. 〈◊〉. 〈◊〉 l. 4. cap. 2. Verse 13. Every plant which my heavenly Father hath not planted] viz. By election, and watered by vocation. These Pharisees were reprobates, designed to detection here, and to destruction hereafter. Therefore as it is no wonder, so it is no matter, though they stumble at the Word, being disobedient, sith hereunto they were appointed, 1 Pet. 2. 8. Let them stumble and fall, and be broken, and snared, and taken, Isa 8. 15. Christ is to reprobates a rock of offence: but such a rock as that, Judg. 6. 21. out of which goeth fire and consumeth them. Verse 14. Let them alone] A dreadful doom; like that, Host 4. 14. I will not punish your daughters, when they commit whoredom, etc. No so great punishment as not to be punished. And vers. 17. of that same Chapter, Ephraim is joined to idols, let him alone, q. d. He hath made a match with mischief, he shall have his bellyful of it. Never was Jerusalem's condition so desperate, as when God said unto her, My fury shall depart from thee, I will be quiet, and no more angry, Ezek. 16. 42. A man is ever and anon meddling with his fruit-trees, paring and pruning, etc. but for his oaks, and other trees of the forest, he lets them alone, till he comes, once for all, with his axe to fallen them. Both shall fall into the ditch] Though the blind guides fall undermost, and have the worst of it. Verse 15. Declare unto us this parable] It was no parable, but a plain 〈◊〉, and easy to be understood, had not they been dull of hearing, and somewhat soured with the Pharisaical 〈◊〉 of the necessity of washing hands afore 〈◊〉: though for that time, by a singular providence of God, 〈◊〉 neglected; which both gave 〈◊〉 to the Pharisees quarrel, and to this question, whereto 〈◊〉 Saviour maketh a most plain and plenary 〈◊〉. Verse 16. Do not ye yet understand?] What? Not at these 1 Tim. 〈◊〉. 〈◊〉. years, and after so long standing? Will ye stand, till ye wax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhuc pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at these years; now that you are ut full stature, and in your full vigour? sour again, and not give yourselves wholly to these things, that your profiting may appear to all? Is it not a shame to have no more wit at sixty year old, then at six? to be always learning, yet never 〈◊〉 to the knowledge of the truth? God expects a proportion of skill and 〈◊〉 according to the time and means men have had, Heb. 5 12. Verse 17. Whatsoever entereth in at the mouth] In nature, Animantis cujusque vita est fuga: Life, were it not for the repair by daily 〈◊〉, would be soon extinguished. Hence it is called, 〈◊〉. 5. 7, 10. The life of our hand, because maintained by the labour of our 〈◊〉. But that which our Saviour here driveth at is, to set forth the ridiculous 〈◊〉: of the Pharisees, whiles they placed a kind of 〈◊〉 in those things that were evacuated and thrown into 〈◊〉 ad Episc. 〈◊〉. de 〈◊〉 〈◊〉 〈◊〉, the draught. And do not Papists the very 〈◊〉? Qui gustavit ovum trahitur in carcerem, cogiturque de haeresi causam dicere, saith Erasmus. To eat flesh, or but an egg in Lent, is punished with death. Whereas in the year of Christ, 330, Spiridion a godly Bishop in Cyprus, having not what else ready to set before a guest that came to him in the Lent, set him a piece of pork to feed on. And when the stranger made scruple of eating flesh in Lent, saying I am a Christian, and may not do it: Nay therefore thou mayst R m 14 do it said he, because to the pure all things are pure, and the 〈◊〉 of God consisteth not in meats and drinks, etc. Verse 18. Come forth from the heart] That source of sin, and fountain of folly: for as a fountain casteth forth her waters, so doth the heart of man cast out it's wickedness, Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse, Jam. 2. what is the heart, . that seminary of sin, wherein is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Empedocles saith in Aristotle. In this sea are not only that Leviathan the devil (who there sets up his forts and strong holds, 2 Cor. 10. 4. and doth entrench and incage himself) but creeping things innumerable, Psal. 104. 26. making that which should be the Temple of God a den of thiefs, a palace of pride, a slaughter-house of malice, a 〈◊〉- house of 〈◊〉, a raging sea of sin, Isa. 57 20. a little hell of black and 〈◊〉 imaginations. The 〈◊〉 man 〈◊〉 rotting in the grave of corruption, wrapped up in the winding-sheet of hardness of heart, and blindness of mind; and (〈◊〉 a 〈◊〉 crawleth with worms) swarming with those 〈◊〉 lusts, that were able to poison up an honest heart. Verse 19 For out of the heart proceed evil thoughts] These are the first and immediate issue of the sinful soul: words and . deeds, Borborology and enormity follow in their order. And I dare be bold to say (saith a reverend Divine) that though the act contract the guilt, because the lust is then 〈◊〉 up to an height, so that it is come to an absolute will in execution, yet the act of adultery and murder is not so abominable in God's 〈◊〉, as the 〈◊〉 of the spirit: for it is the spirit that he mainly looks to, etc. Think not then that thought is free, for as inward bleeding will kill, so 〈◊〉 concupiscence, whatever the Papists say in favour of it, 〈◊〉 a condition of nature: and 〈◊〉 flow most of their most 〈◊〉 opinions, as justification by works, state of perfection, 〈◊〉, 〈◊〉, etc. Verse 20. These are the things which 〈◊〉 a man] Make him a 〈◊〉 〈◊〉 in God's sight, his heart being a filthy 〈◊〉 of all 〈◊〉 vices, his life a long chain of sinful actions, a very continued web of wickedness. And whereas Repentance is the souls vomit, and Confession the sponge that wipes out all the blots and blurs of our lives, that cunning manslayer holds the lips elose that the heart may not disburden itself by so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wholesome evacuation, and doth what he can to hinder the birth of Repentance, that fair and happy daughter of an uggly and odious De Pompeio Romani ap. 〈◊〉. in vita Hist. of holy War. mother, sin. Verse 21. Into the coasts of Tyre and Sidon] That royal exchange of the world, as one calleth it. Hither retired our Saviour, as tired out with the Jew's perverseness. And here it's like he did much good, according to that was prophesied, Isa. 23. 18. Sure it is, that whereas here he would have hid himself, he could not, for the woman of Canaan came and fell at his feet as a suppliant for her daughter. Mark 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tergo 〈◊〉. Verse 22. And cried unto him] One copy hath it, And cried behind him: which implies either that Christ had turned his back upon her, seeing her now coming towards him; or 〈◊〉 that she was abashed to come into his presence, as being of an accurfed kindred, devoted to destruction. Have mercy upon me, o Lord] She acknowledged her own sin in her daughter's sufferings. So did that other good woman, 1 King. 17. 18. Her son was dead, her sin was called to remembrance. And so must we see ourselves beaten on our sick children's 2 〈◊〉. 12. 16. backs, as David did, and be humbled, labouring to mend by education, what we have marred by propagation. Thou son of David] Thou that wast thyself born of a woman, pity a woman: thou that hast the bowels of a man in thee, hide not thine eyes from thine own flesh. My daughter is grievously vexed with a devil] The devil doth his worst to her, therefore help. Misery makes men eloquent, beyond truth many times: But surely this woman's case was very doleful. It was her daughter, dear to her as her own Lambin in Menech Plauti Act. soul. Filia quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greeks call children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins Chara. And those at Rome, that prayed and sacrificed whole days that their children might be superstites long-lived, these were 1 〈◊〉. 1. first called superstitious persons. Quod nomen patuit poste à 〈◊〉, Domi domitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith Cieero. The word aftsrwards came to be of larger signification. This (perhaps only) daughter, was vexed and grievously De nat. 〈◊〉. vexed, and that of a devil: who ever busy enough to do mischief, yet then chiefly 〈◊〉 him to set up his kingdom, when Christ came to pull it down. And as he oncestrove with Michael about a dead man's body, but it was that he might thereby set up himself in living men's souls: So he still seeks to possess himself of our bodies, that thereby he may the better wind and work himself into our hearts. Verse 23. But he answered her not] Tacet ore, sed loquitur ei spiritu, ut fortiùs clamet, saith an interpreter. Christ answereth her not with his mouth, but speaketh unto her by that sweet and secret voice of his spirit, to cry louder. No man prays heartily but he hath so much comfort at least, that he will come again to God, who secretly supports his suppliants, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that peace unconceivable guards their hearts and minds that they Philip 4. 7. pray and faint not. Send her away, for she cries] Men may be tired out with uncessant suits, as the unjust Judge was, and as these Disciples were weary to hear the poor woman's outcries, repeating the same request over and over: Give her therefore, say they, either an alms or an answer; that she may be silenced and we eased. But it is otherwise with God, the oftener we come to him the better welcome: the louder we cry, the sooner we are heard: and the often repetition of the selfsame petition, till we put the Lord out of countenance, put him (as you would say) to the blush, and even 〈◊〉 a blot in 〈◊〉 face, as the Greek word signifies, Luk 18. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the best melody we can 〈◊〉 him. He looks out of the casements of heaven on purpose to hear it. Verse 24 But unto the lost sheep, etc.] He was properly the Apostle of the Circumcision, Rom. 15. 8. Heb. 3. 1. till the wall of partition was broken down by his resurrection. Then the 〈◊〉 rend, and it was open-tide. Then he became light to lighten the Gentiles, as well as he was the glory of his people Israel. Verse 25. Then came she and worshipped him] She will not be said nay, or set down, either with silence or sad answers; but, like another Gorgonia, she threatens heaven, and is (as her brother 〈◊〉. speaks of her) modestly impudent and invincible. She will believe, as a man may say with reverence, whether Christ will or no. And to bring her to this it was, that he so long held her off, for, 〈◊〉 dilata crescunt: at 〈◊〉 data, vilescunt. Minnah, that light meat, was but lightly set by, because lightly come by. But they that earn it before they eat it, and that know how they come by that they 〈◊〉, will set an high price upon it, and know how and why they part with it. Lord, help me] Few words, but very forcible. When thou Eccles. 5. 1. comest before God, let thy words 〈◊〉 few, saith Solomon. This St Peter calls to be sober 〈◊〉 prayer, 〈◊〉 Pet. 4 7. without trifling, Orationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc. or vain babbling, which the wise man calls the sacrifice of fools. The Baalites prayer was not more tedious, than Eliah's short, and yet more pithy than short: charging God with the care of his covenant, truth, glory, etc. It was Eliah that prayed loud and long, though in few words, yet very effectual. Fratres AEgyptiaci brevissimis & raptìm jaculatis orationibus uti voluerunt (〈◊〉 Augustine) ne per moras evanesceret & habetaretur intentio. Those ancient Christians of Egypt were very brief in 〈◊〉 prayers. Help me] The word properly signifieth to run at ones cry that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈 ◊〉 〈◊〉. calls for help, as the tender mother doth to her hungry child, when he sets up his note, and cries lustily. Verse 26. 〈◊〉 to cast it to dogs] To whelps, saith St Mark, So he calls her, Bitch, her daughter, whelp. This might have easily 〈◊〉 and discouraged her. But she was that well resolved Christian, whose part Luther saith it is to believe things invisible, to 〈◊〉 for things deferred, and to love God when he shows himself most angry with him, and most opposite to him. Our Saviour was no sooner gone from this Canaanitesse but he heals the 〈◊〉 〈◊〉, 〈◊〉 dilata, & a 〈◊〉 Deu 〈◊〉 〈◊〉 contrarium Luth. 〈◊〉. 30. 18. 〈◊〉 and dumb man (though far weaker in faith then her) at first word, Mark. 7. 33. and vers. 30 of this chapter the Galileans no sooner laid then sick and lame friends at 〈◊〉 feet, but he cured them 〈◊〉 any more a do. He is a God of judgement, and knows how and when to deal forth his favours. He lays heaviest 〈◊〉 on the strongest backs, and proportions our afflictions to our 〈◊〉, holding us off for deliverance, till 〈◊〉 finds us 〈◊〉 for it: and giving us hearts to wait, and want it till his time is come. Verse 27. Truth Lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is particula assentientis & obsecrantis. How strangely doth God enable and enlarge his weak people many times in prayer? they are carried beyond themselves in a wonderful manner, and though otherwise rude in speech and 〈◊〉, yet than they have words at will, far above natural apprehension, and such as they are not able to repeat again: being for the time, lost in the endless maze of spiritual ravishments, and ascending, with the Church, in those pillars of incense, out of this wilderness of the World. 〈◊〉. 5. 6. Yet the dogs eat of the crumbs] Lo she picks an argument of speeding out of a repulse; she gathereth one contrary out of another by the force of her faith. See the like, Deut. 32. 36. 2 King. 14. 26. Going into captivity was a sign of the Israelites returning out of captivity. Be it that I am a dog saith this brave woman, yet some crumbs of comfort, Lord. Dogs, though they may not eat the children's meat (if they offer to do it, they are shut out of doors) yet if children full-fed crumble their meat, and make waist of it, as they will, and as the Jews now do, may not the Gentile-dogs lick up those leave? Thus she reason's it, and thus she makes use of any thing she can lay hold of, whereby she may hope the better to prevail. Those that are hungerstarved are glad to feed upon hedge-fruit, and will make hard shift rather than perish. So, faithful hearers are not delicate, but can suffer an exhortation, bear a reproof, yea suck honey, with the bee, out Heb. 13. of bitter thime. Verse 28. O woman, great is thy faith] Our Saviour had both reproached and repulsed her. Now he both graceth and gratifieth her; grants her request and more, together with an high commendation of her heroical 〈◊〉, which is here found 〈◊〉 to praise and honour and glory, 1 Pet. 1. 7. Verse 29. And came nigh to the sea of Galilee] Where though he had lately been tired out, yet he'll try again. Ministers must have patience with a perverse people, not resolving, as jeremy once in a pelt, to speak no more to them in the name of the Lord, but proving if at any time God will give them repentance to the acknowleging of the truth, etc. 2 Tim. 2. 25. I beseech you (said Mr Bradford to one with whom he had taken great pains, but to no great purpose) I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, 〈◊〉. and 〈◊〉. and mind, in Christ, for Christ, through Christ, for his name, blood, mercy, power and truth's sake, my most entirely beloved, that you admit no doubting of God's final mercies toward you, howsoever you feel yourself, etc. Of this good Martyr it is said, that in travelling with his own heart he would never give over till he had made somewhat of it, as in confession, till his heart melted, in seeking pardon till quieted, in begging grace, till warmed Aug de 〈◊〉: Christ: & in, 〈◊〉 〈◊〉. and quickened: so in dealing with others he practised that which St Austin persuadeth every preacher to do, so long to beat upon and repeat the same point, till by the countenance, but especially by the conversation of his hearers, he perceive that they resent and relish it. Knowing the terror of the Lord, saith Paul, 〈◊〉 persuade men; we give them not over till we have prevailed 2 Cor. 〈◊〉 1. with them and subdued them, though never so knotty and knorly. And went up into a mountain] Either to pray, or to preach, or to rest and repose himself; but that would not be: for great multitudes resorted to him. The Sun set on high cannot be hid, no more can Christ in the mount. Verse 30. Having with them those that were lame, blind, etc.] All these infirmities are fruits of sin (which hath made the world an Occumeniall Hospital) and accidents of life; for that which Cum 〈◊〉 〈◊〉 contingere quod 〈◊〉 quam contigit. 〈◊〉. 〈◊〉 plures sunt 〈◊〉 〈◊〉 〈◊〉 positivae. Gerson. befalleth any man, may befall every man. The privative favours that God shows us here (saith Gerson,) are more than the positive: meaning by privative, Gods preserving us from manifold mischiefs and miseries by his manutension, They that are got to heaven are out of the gunshot: for there's no more sickness, nor sorrow, no crying, nor pain, for the former things are passed, Revel. 21. 4. All corruptions, temptations, afflictions, which stand, some above us, some about us (as the insulting Philistims about blind Samson) shall end with the same blow, fall with the same clap with ourselves. At Stratford bow were two Martyrs burned at one stake (in the days of Q. Mary) Hugh Laverock an old lame man, and john A Price a blind man. At their death, Hugh, after he was chained, casting away his crutch, and comforting the other, he said to him, Be of good comfort my brother, for my Lord of 〈◊〉 is our good Physician: he will heal us shortly, thee of thy Act. and Mon. 〈◊〉 1733. 〈◊〉, and me of my lameness. And so patiently they suffered. Verse 31. They glorified the God of Israel] They saw God in those miraculous cures, and gave him his due praise. He is content that we should have the comfort of his benefits, so he may 〈◊〉 the glory of them; that's all the rent and return he looks for. All the 〈◊〉 Christ required for his cures was, Go and tell what God 〈◊〉 〈◊〉 for thee, Go show thyself to the Priest and offer, etc. But we, instead of being temples of God's praise, become many times graves of his benefits. This made good David so oft to put the thorn to his breast, Psal. 103. 1,2,3. and King Alphonsus not so much to wonder at his Courtier's ingratitude to him, as at his own to God. Verse 32. I have compassion on the multitude] My bowels yearn towards them. Neither is he 〈◊〉 loving now that he is in heaven, towards his poor penniless 〈◊〉 people on earth: but when they are hardest put to't, and haply have not a cross to bless themselves with, as the proverb is, he so graciously provides, that though the young lions (or the strong ones, as the Septuagint 〈◊〉. 34 10. have it) do lack and suffer hunger, yet they that seek the Lord want nothing that's good for them. Aaron though he might not bewail the death of his two sons, Leu. 10. because he was Highpriest, yet his bowels of fatherly affection towards them, could not be restrained. Christ retaineth still compassion, Heb. 45. 〈◊〉 9 5. though free from personal passion: and, though freed from feeling, 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. hath 〈◊〉 yet a fellow-feeling. Manet compassio etiam cum impassibilitate, saith Bernard. Because they continue with me now three days] The Lord takes punctual and particular notice of all circumstances, how far they came, how long they had been there, how little able they were to hold out fasting to their own homes, etc. And so he doth still, recount how many years, days, hours we have spent with him: what straits, 〈◊〉, hears, colds, dangers, difficulties we have 〈◊〉 with and passed thorough; all is exactly registered in his book of remembrance: I know thy work, and thy 〈◊〉, saith he, 〈◊〉 2. 19 Rev. 2. Men take much pains many times, and none regard it, reward it. But Christ takes notice, not of his people's works only, but of their labour in doing them, that he may 〈◊〉 recompense their labour of love, their loss of goods, etc. the godly shall know in themselves, not only in others, in books etc. that they have a better, and an enduring substance, Heb. 10. 34. Verse 33. Whence should we have etc.] See their stupidity 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. and diffidence, yet still budging and 〈◊〉 out, upon all occasions. What a life hath Christ with the best of us, ere he can bring 〈◊〉. 〈◊〉 us to any thing? Corruption will have some slurts, some out-bursts. 〈◊〉 cleaves to us more 〈◊〉 than this evil heart of unbelief: like a fretting leprosy in our cottages of clay, though the walls be well scraped, yet it will never utterly out, till the house be demolished. Verse 34. Seven, and a few little fishes] Before, he had fed five thousand with fewer loaves. God can as easily maintain us with a little, as with more; witness daniel's pulie, and Eliah's cake on the coals, and cruse of water; Luther's herring, and junius his 〈◊〉 〈◊〉. 19 6. one egg a day, when means was short with him, by reason of the civil wars in France, so that he could not hear from his friends. It is not by bread only that man liveth, but by the word of God's Melch. Adam. in vita Lutheri. jun. in vita sua. blessing, that maketh it nourishable. As if he break the staff of bread, that is, his own blessing, which is the staff whereon bread (that staff of life) leaneth, it can neither feed nor fill, make men neither fuller, nor fatter. Verse 35. To sit down on the ground] He intended them not only a running-banquet, a slightcome-off, but a full feast, a good meal, and therefore bade them sit down, and feed their fill. It was indeed on the bare ground that they sat: but so do the greatest Turk. Hist. fol. 713. Lords in Turkey at this day: they sit at meat, with their legs gathered under them, flat upon the ground; and their cheer, when they feast most sumptuously, is only rice and mutton, with fair water out of the river. Verse 36. And gave to his Disciples] So confuting their unbelief, and confirming their faith for the future. And the like he doth for us every time we receive the Sacrament of his Supper. He bespeaks us there, as he did peremptory Thomas, Joh. 20. 27. And the Disciples to the multitude] This is Christ's course to this day: by the hands of his faithful Ministers, to deal forth his favours, to give his holy Spirit (which is, to give all good things, Matth. 7. 11. with Luk. 11. 13.) by the preaching of faith. This Num. 11. 9 Manna comes down from heaven in the dews of the Ministry. If 1 Pet. 1. 22. our eyes see not our teachers, we cannot expect to hear the voice behind us, Isa. 30. 20. Verse 37. They did all eat and were filled] They did eat to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc proprie 〈◊〉 de armentis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gramen aut pabulum. Bez●. saturity, as men use to do at feasts, where the tables seem to sweat with variety. The Greek word here is, in its proper signification, used of fatting cattle, that have grass up to the eyes, such as is that in some parts of Ireland, where they are forced to drive out their cattle sometimes from the pastures into the commons, lest they should surfeit and spoil themselves. Seven baskets full] These baskets were bigger and of larger capacity than those coffins. Matth. 14. 20. we read of Paul let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. down by the wall in a basket. Acts 9 20. It was such a vessel then, that a man might sit in it: as the former may seem to have been no larger than a pie or pasty, the outside whereof, from the Greeks, we call a coffin. Verse 38. And they that did eat] See the Notes on Chap. 14 21. Herein was the majesty of the miracle, that there was no proportion between the men, and the meat. Verse 39 And he sent away the multitude] Not without a blessing, and a great deal of good counsel. Labour not for the meat that perisheth etc. Amend your lives, for the Kingdom of heaven is come home to you: Now that you have eaten and are full, beware that you forget not the Lord your God, etc. Be not as children, with whom eaten bread is soon forgotten. This was wholesome Deut. 8, 10, 11. counsel, and far better than their good cheer; for this would stick by them. Deal we so by our guests. And came into the coasts of Magdala.] This is held to be Marry magdalen's country, better known by her than she was by it, as the Island of Co was by Hypocrates, and Hippo by Austin. CHAP. XVI. Verse 1. The Pharisees also with the Sadduces came. CAme forth, saith S. Mark, to wit out of the coasts of Magdala, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so soon as ever our Saviour arrived there, to quarrel him, and keep him from doing good. So active are the devils instruments to hinder the Kingdom of God, and the good of souls. Truth never wants an adversary; she goes seldom without a scratched face, as the Proverb is. The Pharisees and Sadduces, though at deadly difference betwixt themselves, yet can easily combine against Christ. So at this day, the Priests disparage the Jesuits, the Jesuits the Priests, the Priests again the Monks, the Monks the Friars, but they can all conspire against Protestants, whom they jointly persecute. Dogs though they fight never so fierce, and mutually entertear one another; yet, if a hare run by, they give over, and run after her. Martial makes mention of a hare on the Sicilian shore, that having hardly escaped the hounds that hunted her, was devoured by a sea dog; whereupon he brings her in thus complaining; In me omnis terraeque aviumque marisque rapina est: Martial. Epigram For sitan & coeli, si canis astra tenet. Tempting, desired him] Or questioned him to and fro, sifted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉. him by interrogatories, pretending to be his friends, and to seek satisfaction only. All this savours strongly of putrid hypocrisy, quae ipsis domestica 〈◊〉 virtus, as one saith of them. Socinus did Aretius. in like sort set upon Zanchius. He was, saith Zanchius, a learned Homo suit plenus diver sarum 〈◊〉, quas tamen 〈◊〉 〈◊〉 〈◊〉 nisi 〈◊〉 causâ, & 〈◊〉 〈◊〉 quasi 〈◊〉 doceri. Zanch. 〈◊〉. ad 〈◊〉 operi suo de 〈◊〉 〈◊〉. 〈◊〉. ipsis. q. solu. man, and of unblameable conversation, but full of heresies, which yet he never propounded to me otherwise then by way of question; as seeming desirous to be better informed. By this subtle means, he drew away many, and sought to work upon Zanchius, as did also Matthaeus Gribaldus and some such others. But when they could not prevail, they broke friendship with him, and he with them, for the which he praiseth God from the bottom of his heart. Show them a sign] Them, by all means, as more worshipful men than the multidude, such as might merit an extraordinary sign. See here their Satanical arrogance. So Herod would see our Saviour, that he might see a sign from him. He looked upon him no otherwise then upon some common juggler, that would sure show him his best tricks. Thus these hypocrites here would gladly be gratified, but they were deceived. Verse 2. When it is evening, ye say, It will be fair, etc.] q. d. Are you so weather-wise (which yet is not your profession?) are ye so skilful in nature, and yet so ignorant of scripture, as not to know, that now is the time for the Messias, to come, and that I am He? surely you are either notorious sots, or deep dissemblers, or both, in seeming so curiously to search after the truth, which yet you 〈◊〉 care to know, nor obey. Verse 3. Can ye not discern the sign of the times? The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12. 32. A prudent man forseeth an evil, and hideth himself, Prov. 22. 3. He forseeth it; not by divination, or stargazing, but by a judicious collection and connection of causes and 〈◊〉: as, if God be the same that ever, as holy, just, powerful, etc. If sin be the same that ever, as foul, loathsome, pernicious, etc. then such and such events will follow upon such and such 〈◊〉. As God hath given us signs and foretokens of a tempest, so he hath also of an ensuing judgement, and blames those that take not notice thereof; sending them to school to the stork and swallow, Jer 87. If Elias see but a cloud as a hand, arising from Carmel, he can tell that a great store of rain will follow, that the whole heaven will anon be covered. Finer tempers are 〈◊〉 sensible of change of weather. Moses, as more acquainted with God, spies his wrath at first setting out: so might we have done ere it came to this, and have redeemed a great part of our present sorrows, had we had our eyes in our heads, Eccles. 2. 14 had we not been of those wilful ones, who seek straws to put out their eyes withal, as Bernard hath it, or that wink for the nonce, saith 〈◊〉 Qui 〈◊〉 quaerunt unde oculos 〈◊〉 〈◊〉 Bern. Martyr, that they may not see, when some unsavoury potion is ministered unto them. Verse 4. A wicked and adulterous generation] See the Notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. on Chap. 12. 39 The same wedge 〈◊〉, the same knot. They shall have no new answer from Christ, till they have made 〈◊〉 use of the old: Let them return to thee, not thou to them, Jer. 15. 19 And 〈◊〉 left them, and departed] Because he saw his sweet words were even spilt upon them. Frustrà lavantur AEthiopes, & certatur cum hypocritis: none are more obstinate and obdurate. Verse 5. They had forgotten to take bread] As wholly transported with fervour in following Christ the bread of life. This is the fault of but a few nowadays: worldly cares eat up heavenly desires, as the lean kine in Pharoahs' dream, did the fat. Verse 6. Take heed and beware of the leaven] Or take knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of, and then take heed of false doctrine; which is fitly called leaven, because it soureth, swelleth, spreadeth, corrupteth the whole lump, and all this secretly, slily, easily, suddenly; neither can our eyes discern it from dough by the colour, but only our palate by the taste. Now the 〈◊〉 trieth words, as the mouth trieth meat, Job 343. Try all things before you trust any thing. Those that sow 〈◊〉 doctrine, are somewhere in the Acts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pests, Acts 24. 5. botches, for their danger of infection: some can carry their collusion so cleanly, that if possible the very elect might be deceived; like serpents, they can sting without hissing; like cur-doggs, suck your blood without biting. Nota est Arry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith one, quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 de fide Ni 〈◊〉 elusit examen, by the cogging of a die, by the adding of one jota, they corrupted the sense of the Habuerunt 〈◊〉 quo 〈◊〉 〈◊〉 quam 〈◊〉. 〈◊〉. whole Synod. The Valentinians had a trick to persuade before they taught. The ancient Antiirinitarians set forth a base book of their doctrines under 〈◊〉 name, and sold it dog-cheap, that men might the sooner 〈◊〉 it, and be led by it, as Ruffinus complains. Take heed and beware of such: ye are not ignorant of their wiles. Of the Pharisees, and of the Sadduces.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasm. 〈◊〉. Never a barrel better herring. Howbeit the Sadduces affected, by their very name, to be held the only just men; haply Joseph. lib. 17. cap 3. & 18. cap. 1. because they held, that all the reward that righteous men are to look for, is here in this world. The occasion of this 〈◊〉 is said to be this. When Antigonus taught, that we must not serve God for wages, his scholars understood him, as if he had utterly denied all Godwin. 〈◊〉. future rewards or recompense attending a godly life: and thence framed their heresy, denying the Resurrection, world to come, Angels, devils, and lived as Epicures and Libertines. Verse 7. It is because we have taken no bread] Oh the dullness that is in the best to receive or retain heavenly mysteries! Surely, as Owls see best by night, and are blind by day: so in deeds of darkness we are sharpsighted, wise to do evil; but in spirituals, we are blinder than beetles, our wits serve us not, we are singularly 〈◊〉 and stubborn. Verse 8. O ye of little faith!] Fides famem non formidat. It was want of faith that made them fear they should perish in the wilderness for lack of bread: God was better to them then their fears. He makes the best living of it, that lives by faith: Feed on faith: So Tremellius reads that, Psal. 37. 3. Why reason ye amongst yourselves?] 〈◊〉 likely laid the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Disserere 〈◊〉, ac 〈◊〉 interse disceptare. fault of forgetfulness one upon another: but none found fault with himself for his unbelief, and carnal reasoning. Verse 9 Neither remember] Tantum didicimus, quantum 〈◊〉. So much we learn as we remember. Our memories Discere, voluit Socrates nihil aliud esse 〈◊〉 recordari. Cic. Tusc. 〈◊〉. are naturally like hour-glasses, no sooner filled with good instructions and experiments, then running out again. It must be our prayer to God, that he would put his finger upon the hole, and so make our memories like the pot of Mannah, preserving holy truths in the Ark of the soul. Verse 10. Neither the seven loaves] Learn to lay up experiences. D. Sibbs. If we were well read in the story of our own lives (saith a Reverend man) we might have a Divinity of our own. The Philosopher saith, that experience is multiplex memoria, because, of the 〈◊〉 of the same thing often done, ariseth experience, which should be the nurse of confidence. Verse. 11. How is it that ye understand not?] Ignorance under means is a blushfull sin. The Scripture calls such, Horses, Asses, 〈◊〉, and sends them to school to unreasonable creatures. Verse 12. Then understood they how, etc.] This chiding then was well bestowed. So was that, Luk. 24, 〈◊〉. upon the two 〈◊〉 going to Emaus, and that upon the Virgin Mary, Joh. 2. 5. she laid her hand upon her mouth and replied not. And that upon the Corinthians for conniving at the incestuous 〈◊〉, and that upon the Laodiceans, Rev. 3. 14. for Eusebius telleth us, that in his time it continued to be a flourishing Church. It is said of 〈◊〉, In 〈◊〉 〈◊〉. that he took not content in any thing so much, as in a plain and faithful reproof from his friend. It is a commendation to 〈◊〉 the words of exhortation, Heb. 13. Verse 13. Whom do men say that I, etc.] This Question Christ asked, not as tickled with ambition to hear his own commendation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenopbon. (which yet is held and said to be the only sweet hearing) but as taking occasion to make way for their Christian confession, and likewise for their further information. The son of man am?] So he was called. 1. Because a true man. 2. Because he passed for no more than an ordinary man. How can this man give us his flesh to 〈◊〉? Joh. 6. 3. Because as man born of a woman, he was of few days and full of trouble: yea, he was the man that had seen affliction by the rod of God's wrath. Verse 14. Some say that thou art John, etc.] His body they saw was not john's, but they held then (and the Jews at this day hold) the Pythagorean transanimation, or passing of souls out of one body into another. So, because they received not the love of the truth, God gave them up to the efficacy of error, even the better sort of them: for there were that held 〈◊〉 〈◊〉 2. 11. Christ neither the Baptist, nor Elias, but a drunkard, a demoniac, etc. Who now can think to escape variety of censures? And why should any stumble at the diversity of opinions touching Christ and his kingdom? Verse 15. But whom say ye that I am?] q. d. It behoveth you to say something, that is, better to the purpose, 〈◊〉 the vulgar saith and censureth. God will take that of some that he will not of others. Christ would not have his to stand doubtful, and to 〈◊〉 to nothing certainly: to be in religion as idle beggars are in their way, ready to go which way soever the staff 〈◊〉: but to strive to a plerophory, a full assurance of knowledge, a certainty, as Luke hath it, chap. 1. 4. and to be 〈◊〉 persuaded, vers. 1. A conjectural confidence, a general faith, the Collier's faith, 〈◊〉 they call it, sufficeth not, To believe as the Church believes, etc. And yet Thomas Aquinas, that great Schoolman had no better a faith to support him at the last hour of his life: nor could he have any rest within, till he had taken up the Bible, and clipping it in his arms, said, Lord, I believe all that is written in this holy book. Verse 16. Simon Peter answered, etc.] As the mouth of the company, and one that being, haply, 〈◊〉, and surely bolder than the rest, spoke thus for them. But what a 〈◊〉 mouth of blasphemy opened those two Popes (Peter pretended successors) Leo Petrum in consortium individuae 〈◊〉 assumptum 〈◊〉 ârunt, Renius the first, and Nicolas the third, that boasted, that Peter was taken into fellowship of the individual Trinity? Neither can that be excused that Hierom commenteth on the former verses (Whom 〈◊〉 〈◊〉 say that I am? But whom say 〈◊〉 that I am?) that our Saviour there purposely opposeth his Disciples to men, to intimate that they were something more than men. This is some thing like that Note of a Latin Postiller upon Exo. 30. 31. where, because it is said, vers. 32. Upon man's flesh the holy ointment shall not be poured, thou 〈◊〉 anoint Aaron and his sons therewith, thence infers, that Priests are Angels, and have not humane flesh. These were humane 〈◊〉, and savoured as little of God's meaning, as that unsavoury speech of Peter, v. 22. of this Chapter, for the which he 〈◊〉, Get thee behind me, Satan: thou savourest not, etc. Verse Thou art Christ the Son of the living God] A short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Singulae 〈◊〉 suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjectos. Arct. confession, but such as in few, containeth whatsoever we believe concerning the person and osfice of Christ, Brevis & longa planeque aurea est baec confessio. 〈◊〉 〈◊〉 we say of it, as St Bartholomew (quoted by Dionysius) did of the Doctrine of Divinity, that it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Little and yet large. Verse 17. Blessed art thou, Simon] These and the following words of our Saviour to Peter, were meant to all the Apostles also, Joh. 20. 22, 23. Christ took his beginning of one, to teach unity in his Church, in the confession of faith. Note this against the Papists, who miserably wrest, and 〈◊〉 this text, to the proving of the 〈◊〉 Monarchy. Gregory the great, though he styled himself a servant of God's servants, and detested the Pope of Censtantinople for arrogating the title of 〈◊〉 〈◊〉, during the reign of Mauritius: yet when he was 〈◊〉, and succeeded by the traitor Phocas, he ceased not to flatter the same Phocas, to commend unto him the care of the Church of Rome, and to exhort 〈◊〉. 〈◊〉, 〈◊〉. 〈◊〉. him to remember this saying of our Saviour, Thou art Peter, etc. and for no other end, then that he might extend his power by the favour of the parricide. Verse 18. Thou art Peter] i e. Thou art a living stone in the spiritual Temple, like as ` Peter saith all other Christians are, 1 Pet. 2. 5. And here Christ tells Peter why at first he gave him that name. Upon this Rock] That is, upon this thy Rocky, thy solid and substantial confession of me. Austin saith, the rock is Christ, not 〈◊〉 verb. Dem. Serm 13. Peter, But this, saith 〈◊〉, is, humanus lapsus in Augustino. 〈◊〉. 〈◊〉. 6. c. 3. So the Schoolmen say, that St Austin stood so much for grace, that 〈◊〉 yielded too little to freewill. But it was a true saying of learned D. Whitakers in his answer to Campian, Patres in 〈◊〉 sunt nostri, in multis 〈◊〉, in minimis vestri. I will build my Church] Christ calls not the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, 〈◊〉 populo age. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is properly a convention of Lords and Statesmen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an Assembly of the common people, even those of the lower rank and condition according to that 1 Cor. 1. 26. and Luk. 1. 48. he hath regarded the low estate of his 〈◊〉- 〈◊〉. And the gates of hell, etc.] That is, all the power and policy of hell combined. The devil dareth his instruments, the Church's 〈◊〉, his seven heads to plot, and his ten horns to push. Craft and cruelty go together in them, as the Asp never wanders alone: and as the Scripture speaks of those birds of prey, Isa. 34. 16. None of them wants his mate. But yet all this shall not prevail: the devil may shake his chain at the Saints, not set his 〈◊〉 in them. For why? they stand upon a rock that is higher than they, so that the floods of 〈◊〉 and oppositions cannot come so much as at their feet: or if they reach to the heel, yet they come not at the head, or if they should dash higher upon them, yet they break themselves. Shall not prevail against it] No, though the devil should discharge at the Church his 〈◊〉 ordinance: say they were as big 〈◊〉 valley of 〈◊〉. 127. as those two cast by Alphonsus' Duke of Ferrara, the one whereof he called the earthquake, and the other Grandiabolo, or the great devil. Whether may the Catholic Church err in fundamentals? 〈◊〉. It is answered, that 〈◊〉 the 〈◊〉 Church of Christ, Ans. taken for his mystical to 〈◊〉 upon earth, and complete number of h select, cannot err in matters fundamental, yet the external D. 〈◊〉. visible part of the Church may err, because the truth of God may be locked up within the hearts of such a company, as in competition of suffrages, cannot make a greater part in a general Council: so that the sentence decreed therein, may be a fundamental error. Verse 19 And I will give unto thee the keys] i e. I will make thee and all my Ministers stewards in my house; 1 Cor. 4. 1. such as Obadiah was in ahab's house, as Eliakim in hezekiah's, upon whose shoulder God laid the key of the house of David, so that he opened and none shut, and shut and none opened, Isa. 22. 22. Now let a man so think of us Ministers, how mean soever, and we shall not want for respect. Verse 20. That they should tell no man] viz. Till the due time. Every thing is beautiful in its season, saith Solomon. Taciturnity in Eccles. 3. some cases is a virtue, as here. The Disciples might preach that Christ the Son of David was come to save the world: though they might not particularly point himout, as the Son of the living God: which when Pilate himself heard, he was afraid, saith the text, and sought to deliver him. Verse 21. How that he must go to Jerusalem] He must, necessitate non simplici, sed ex supposito. It being supposed that God had decreed this way (and no other) to glorify himself in man's salvation by the death of his dear Son (wherein the naked bowels of his 〈◊〉 were laid open to us, as in an anatomy) it was necessary that Christ should be killed and raised again at the third day, Voluntu Dei, necessitas rei. And be killed and raised again] That we might live and reign with him for ever, who else had been killed with death, as the 〈◊〉 is, Rev. 2. 23. that is, had come under the 〈◊〉 of the second death. David wished he might have died for Absolom, such was his love to him. Arsinoe interposed herself between the 〈◊〉 weapons, sent by 〈◊〉 her brother, to kill her children. The 〈◊〉 not only feeds her young with her own blood, but with invincible constancy abides the flames of fire for their preservation. Christ is that good shepherd, who gave his life for his 〈◊〉. He is that true Pelican, who saw the wrath of God burning about his young ones, and cast himself into the midst thereof, that he might quench it. He was delivered for our offences, and was raised again for our justification, which began in his death, but Rom. 4 25. was perfected by his resurrection. Verse 22. Then Peter took him] Took him by the hand, & led him apart, as we do those we are most 〈◊〉 with, in great courtesy and secrecy, to impart to them things of greatest importance. Peter was strongly possessed with a fond conceit of an earthly kingdom; and as Joseph dreamt of his preferment, but not at all of his imprisonment: so neither could Peter think or hear of Christ's being killed, whom he had even now confessed to be the Christ, the son of the living God. See here how easily we slide, by the deceitfulness of our hearts, from the mean to the extreme. Peter having made a notable profession of his faith, and being therefore much commended by Christ, presently takes occasion to fall from the true holiness of faith, to the 〈◊〉 of presumption, in advising his Master to decline the cross. And began to rebuke him, saying] No, he did not rebuke him, saith Maldonat the Jesuit, but friendly counselled him only, as Non tantum significat reprebend re & increpare, sed etiam 〈◊〉 & interdicere. if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not to chide and charge, as masters do their servants, even with threatenings and menaces. But these patrons of Peter (as they pretend) will not abide that he should be blamed for any thing. Baronius blusheth not to say (and so to put the lie upon the holy Ghost himself) that Paul was out in reproving Gerh. Baron. Annal. Sands his Rel. of West. Relig. Peter, Gal. 2. 14. and that it had been better manners for him to have held his tongue. Others of them have blasphemously censured S. Paul in their Sermons, as a hotheaded person, of whose assertions no great 〈◊〉 was to be made by the sober- 〈◊〉 and that he was not secure of his preaching, 〈◊〉 by conference with S. Peter, neither durst he publish his Epistles, till S. Peter had allowed them. Verse 23. Get thee behind me, Satan] Come behind as a 〈◊〉 ciple, go not before me as a teacher: understand thy distance, and hold thee to thy duty, by moving in thine own sphere; that 〈◊〉 be not thus 〈◊〉 eccentrick, another Satan, who sets thee a work thus to tempt me, as he once did Eve to seduce Adam: here Maldonat is hard put to't, to save 〈◊〉 blameless, and saith, that, Get thee behind me is an Hebrew phrase, and imports no more than Follow me. But when he comes to consider that Christ calls him Satan, and that it would not be 〈◊〉 that Christ should bid Satan follow him, he is 〈◊〉 to confess that it is the speech of one that bids another be packing out of his presence with indignation, like that of Christ to the tempter, Mat. 4. Get thee hence, Satan. Prosit 〈◊〉 sternutatio 〈◊〉, Maldonate. 〈◊〉 art an offence unto me] Thou dost thy good will to 〈◊〉 me in the course of my calling, as Mediator, wherein, say some, he sinned more grievously than afterwards he did in denying his Master, and was therefore so sharply rebuked. So when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 〈◊〉 Mon. fol. 1153. 〈◊〉 was solicited by Criton to break prison, and save his life by flight; Friend Criton, said he, thine earnestness herein were much worth, if it were consistent with uprightness: but being not so, the greater it is, the more trouble 〈◊〉. I know not (said that 〈◊〉 Martyr) by what reason they so called them my friends, which so greatly laboured to convert (pervert) me. Neither will I more esteem them then the Midianites, which 〈◊〉 times passed called the children of Israel to do sacrifice to their Idols. But the things that be of men] Erewhile it was of Satan, now of 〈◊〉. How 〈◊〉 is it to descry a devil in our best friends sometimes, as 〈◊〉 the French Martyr did in his parents? Satan suborns such as may do much with us, and works in them effectually for our hurt, as a Smith doth in his forge, Ephes. 2. 2. They were 〈◊〉, and thereby tormented, saith the Apostle of those 〈◊〉, Heb. 11. 37. Satan speaks to us sometimes by our friends, as thorough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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) overmuch magnified, 〈◊〉, as is above observed, and made collateral, 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 denial 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 God's Word, and keep his 〈◊〉, Deut. 33 9 This was much. But he that will be Christ's Disciple, must do more than this. He must deny himself, his own reason, will, affections, appetite, aims, ends, acts, 〈◊〉, etc. 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 yourself. Oh misery! saith a third; we could not suffer a Lord, O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉, conservo 〈◊〉. mus. 〈◊〉. 〈◊〉. lib 12. and yet we sustain to serve our fellow-servant, self. 〈◊〉 the Emperor 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 easy matter to shake off, saith Seneca; but he is foully 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 always Act. and Mon. 〈◊〉. 1545. 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 blood 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 〈◊〉. 2. 24. 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. Lo this is that evangelical sacrifice, that rational service so much commended and called for, Rom. 12. 1. Do this, and thou shalt 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, myself. And take up his cross] Where 〈◊〉 is renounced, the cross is 〈◊〉 born. It is self (saith one) 〈◊〉 the cross pinch. Things puffed up with wind, 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 natural generation, so is self-denial 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 loath is this loitering 〈◊〉 to 〈◊〉 forth in God's 〈◊〉! It fancieth, Act and 〈◊〉 〈◊〉. 〈◊〉. forsooth, much fear of fray-bugs, etc. Take up the cross, and follow me thorough thick and thin, thorough fire and water; Oh this is an hard saying, saith another Martyr. But if there Ibid 1494. be any way on horseback to heaven, surely this is the way. Only we must take up our cross, 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 antic pictures 〈◊〉 to do under the weight of the house-side, 〈◊〉 they are fastened. Drink 〈◊〉 God's cup willingly, and at the first (saith M. Bradford) Ibid. 1483. 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 M. 〈◊〉. yields his neck most willingly. And follow me] Without sciscitation; let him go blindfold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 〈◊〉 lib. 1 Od. 〈◊〉. Arbour 〈◊〉 â recreatur aurâ; Quod 〈◊〉 mundi nebulae, malusque Jupiter urget. God hath 〈◊〉 us to be conformed to 〈◊〉 image of his Son, 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 calls him 〈◊〉 be prodigal of 〈◊〉. Man is naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a life loving creature. What man is he that desireth life? I do, 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 God's displeasure is worse than death, as d o'th' 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 Act. 〈◊〉 Mon. fol. 438. name, yea profess, 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 Christ's 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 George Carpenter, who was burnt at Munchen in Ibid 807. Bavaria. Verse 26. For what is a man profited] If there could (saith a reverend Divine) be such a bargain made, that he might have the M Ley his Monitour 〈◊〉 〈◊〉. whole world for the sale of his soul, he should (for all that) be a loser by it. For he might (notwithstanding) be a bankrupt, a beggar, begging in vain, though but for a drop of cold water to cool his tongue. Is it nothing then to lose an immortal soul? to purchase an everliving death? The loss of the soul is in this verse set forth to be: 1. Incomparable. 2. Irreparable. If therefore to lose the life for money be a 〈◊〉, what then the soul? What wise man would fetch gold out of a fiery crucible? hazard himself to 〈◊〉 〈◊〉 for a few waterish pleasures? give his soul to the devil, as some Popes did for the short enjoyment of the Papal dignity? What was this but to win Venice, and then to Non magis 〈◊〉, quam qui 〈◊〉 〈◊〉, ipse vero 〈◊〉 ad Portam, ut est in prover bio. Par in 〈◊〉. be hanged at the gates thereof, as the Proverb is. In great fires men look first to their jewels, then to their lumber: so should these, see first to their 〈◊〉, to secure them: and then take care of the outward man. The soldier cares not how his buckler speeds, so his body be kept thereby from deadly thrusts. The Pope persuading Maximilian (King of Bohemia, afterwards Emperor) to be a good Catholic, with many promises of profits and 〈◊〉, was answered by the King that he thanked his Holiness: but that his souls health was more dear to him then all the things in the world. Which answer they said in Rome was a Lutheran form of speech, and signified an alienation from the obedience Hist. of the Count 〈◊〉 Trens. fol. 419. of that Sea: and they began to discourse what would happen after the old Emperor's death. Or what shall a man give in exchange] He would give any thing in the world, yea 10000 worlds if he had them, to be delivered. But out of hell there's no redemption. Hath the extortioner peeled, or the robber spoilt thy goods? By labour and leisure thou mayst recover thyself again. But the soul once lost is irrecoverable. Which when the guilty soul at death thinks of, oh what a dreadful shriek gives it, to see itself launching into an infinite Ocean of scalding lead, and must swim naked in it for ever! How doth it trembling warble out that doleful ditty of dying Adrian the Emperor. 〈◊〉, vagula, blandula, Hospes comesque corporis, Qua nunc abibis in loca Horridula, sordida, tristia, 〈◊〉, ut soles, 〈◊〉 〈◊〉? Verse 27. In the glory of his father with his Angels] Great will be the glory of the man Christ Jesus at his second coming. He shall come riding on the clouds (not that he needs them, but to show 2 Thess 1. 8. his sovereignty) environed with flaming fire, mounted on a stately Mat. 25 31. throne, attended by an innumerable company of Angels (for they shall all come with him, not one of them left in heaven) who shall minister unto him in this great work irresistibly, justly, speedily, Rev. 15. 6. Christ himself shining in the midst of them, with such an exuberancy and excess of glory, as that the Sun shall seem but a snuff to him. This glory, howsoever it is here called, the glory of the father, because he is the fountain, as of the Deity, so of the divine glory wherewith Christ is crowned, Phil. 2. 9 1 Tim. 3. 16. yet is it his own glory (as he is one with the Father and the holy Ghost) and so it is called, Mat. 25. 31. Joh. 17. 5. Now if Israel so shouted for joy of Solomon's coronation, and in the day of 〈◊〉 espousals, 1 King 1. that the earth rang again. If the Grecians so cried out 〈◊〉. 3. 〈◊〉. 〈◊〉, Soter, to Flaminius the Roman General, when he had set them at liberty, that the very birds, 〈◊〉 at the noise, fell down to the earth: Oh how great shall be the Saints joy to see Christ the King in his beauty and bravery at the last judgement? Verse 28. Which shall not taste of death] The Saints do but taste of death only: they do no more but sip of that bitter cup, which for tasting of that forbidden fruit in the Garden, they should have been swilling and swallowing down for ever. Till they see the Son of man, etc.] This verse is to be referred to the transfiguration recorded in the next Chapter, where some of them had the happiness to see Christ in his kingdom, that is in his 〈◊〉 glory, whereof they had a glimpse. CHAP. XVII. Verse 1. And after six 〈◊〉] LUke saith, about eight days after. It comes all to one. For Luk. 9 〈◊〉. Matthew puts exclusively those days only that went between, and were finished: but Luke puts the two utmost days also, 〈◊〉 the reckoning. Jesus 〈◊〉 Peter James and John] So Matth. 9 when he raised the damosel he took with him these three only: haply as best beloved, because bold: 〈◊〉, more zealous than the rest: or the better to fit them for further trial: great feelings oft precede great afflictions. Howsoever, it is no small favour of God to make us witnesses of his great works, and so let us take it. As all Israel might see Moses go toward the Rock of Rephidim: None but the Elders might see him strike it. That God 〈◊〉 his Son before us, that he fetcheth the true water of life out of the Rock in our sight, is an high prerogative. And no less surely, that we are 〈◊〉 transported in prayer, carried out of the body in divine meditation, and lost in the endless maze of spiritual ravishments; that we return from the public ordinances as Moses did from the mount, with our faces shining; that we are transfigured and transformed into the same image from glory to glory, and that the Angel of the covenant doth wondrously, during the time of the sacrifice, whiles Manoah and his wife look on, etc. These are special privileges communicated to none but the communion of Saints. And bringeth them up into 〈◊〉 high mountain] The name of this mountain no 〈◊〉 〈◊〉: but by common consent it was mount Tabor (which Josephus calleth 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. whereof Hierom writeth copiously and elegantly in his commentary upon the fifth of Hosea. Our Saviour, when he had some special work to do, went usually up into a mountain; to teach us to soar a 〈◊〉 in great performances especially, and to be heavenly-minded, taking a 〈◊〉 or two ever and anon, with Christ in mount Tabor, treading upon the Moon, with the Church, Rev. 12. 1. having our feet at least where other men's heads are, on things on earth, (Prov. 15. 24. The way of life is above to the wise) delighting ourselves in high flying, as Eagles, never merry till gotten into the air or on the top of trees, with the lesser birds. Zacheus could not see Christ till he had climbed the figtree. Nor can we see the Consolation of Israel till elevated in divine contemplation, till gotten up into God's holy hill. The people tasted not Mannah, till they had left the leaven of Egypt. And was transfigured before them] This was whiles he was praying, as St Luke noteth. Prayer rightly performed, is a parling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God, 1 Tim. 2. 1. a standing upon Intergatories with him, 1 Pet. 3. 21. a pouring out of the heart unto him, Psal. 62 8. a familiar conference with him; wherein the soul is so carried 〈◊〉 itself other while, 〈◊〉 ut caro est penè nescia carnis, as St 〈◊〉 In 〈◊〉. sanct. speaks of certain holy women in his time, that they seemed in place only remote, but in affection to join with that holy company of heaven. So Dr Preston on his deathbed said, he should change his place, but not his company. Peter praying fell into a trance. 〈◊〉 praying saw heavenly visions. Mr Bradford, See the 〈◊〉 to his 〈◊〉 of God's Attributes. a little before he went out of the Counter, prayed with such plenty of tears and abundant spirit of prayer, that it ravished the minds of the hearers. Also when he shifted himself in a clean shirt made for his burning, he made such a prayer of the wedding garment, that the eyes of those present were as truly occupied in looking on Act and Mon. fol. 1458. him, as their ears gave place to here his prayer. Giles of Brussels 〈◊〉, was so ardent in his prayers, kneeling by himself in some secret place of the prison, that he seemed to forget himself. Being called many times to meat, 〈◊〉 neither heard nor saw them Ibid 〈◊〉. 811. that stood by him, till he was lift up by the arms: and then gently he would speak unto them, as one awaked out of a deep sleep. Amor Dei est ecstaticus— sui nec se sinit esse juris.-- Verse 3. Moses and Elias appeared] Those 〈◊〉 is Candidati, as the 〈◊〉 called them. God had buried Moses, but brought him forth afterwards glorious: the same body which was hid in the valley of 〈◊〉, appeareth here in the hill of Tabor. Christ by rotting, refines our bodies also: and we know that when he, who is our life, shall appear, then shall we also appear with him in glory, 〈◊〉 3 4. As in the mean space, be not we conformed to this world, but rather transformed by the renewing of our minds: and in whatsoever transfiguration or ravishment we cannot find Moses and Elias and Christ to meet (as here they did in 〈◊〉. 12. 2. this sacred Synod) that is, if what we find in us be not agreeable to the Scriptures, we may well suspect it as an illusion. Verse 4. Lord, it is good 〈◊〉 us to be here] 〈◊〉 plura absurda quam verba. But he knew not what he should say, he was so amused or rather amazed at that blessefull-sight. So Paul, whether in the body or out of the body, when rapt into the third heaven, he cannot tell, God knoweth, and again he cannot tell, God knoweth, 2 Cor. 12, 2. 3. Only this he can tell, that he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordless Words, such things as words are too weak to utter, and at the thought whereof, Claudicat ingenium, delir at linguaque, mensque. It is as impossible to comprehend heavens joys, as to compass the heaven with a span, or contain the Ocean in a 〈◊〉. No wonder then though Peter cry out, it is good being here: Or it is better being here then at 〈◊〉, (〈◊〉 St Chrysostom senleth it) whither our Saviour had said he must go, and suffer many things of the Elders, and be killed, etc. That St Peter liked not; but would build here rather. All men would have heaven, but not the rough way that leads to it: they would enter into Paradise but not through that narrow portal of afflictions: they would sit in the seat of honour with Zebedees' children, but not drink of Christ's cup, much less be baptised with his baptism, that is, be dowzed over head and ears in the waters of miseries. They would feed on manchet, tread on roses, and come to heaven, as 〈◊〉 at sea do many times to the haven, whiles they are sleeping, or before they are a ware. But this is no less a folly then a delicacy, thus to think to divide between Christ and his cross, to pull a rose without pricks, to have heaven without hardship. One for thee, one for Moses, one for Elias] He never thought of one for himself, he was so transported: but he had provided 〈◊〉 for himself and us, if Christ had taken his 〈◊〉: for so he should have declined death, whereby life and immortality was 2 〈◊〉. 1. 12. brought to light to the Saints. And this unadvised advie was so much the worse in Peter, because but six days before he had been sharply shent by our Saviour, and called Satan for such carnal 〈◊〉 9 31. counsel: and besides that, even than he heard Moses and Elias 〈◊〉 with Christ about his departure, confirming him against it. It's hard to say how oft we shall fall into the same fault (though foul) if left to ourselves. Verse 5. Whiles he yet spoke] But had no answer (because he deserved it not) to so foolish a proposition. Only the Father answereth for the Son, by the oracle out of the cloud, according to that, I bear not witness to myself, but the Father that sent me, he it is that beareth witness of me. Joh. 8. A bright cloud over shadowed them] As a eurtain drawn betwixt them and the heavenly glory; to the contemplation whereof they were not yet sufficient. Hereby also their senses were drawn off from beholding Christ's glory, to hear the voice from Heaven, which by the cloud, as by a chariot, was carried into their ears with greater sound and solemnity. Non loquendum de Deo sine lumine, was a saying of Pythagoras: God may not be mentioned without a light. This is my beloved Son, in Whom] Here God maketh use of three divers passages and places of his own book, Psal. 2. 7. Isa. 〈◊〉 Pet. 4. 11. 42. 1. 〈◊〉. 18. 18. to teach us when we speak, to speak as the Oracles of God, to inure ourselves to Scripture language. The voice also which Christ heard from heaven at his baptism, in his first inauguration is here repeated totidem verbis in his transfiguration, which was no small confirmation to him doubtless: as it was also to Peter and the rest, that this voice was the same in esfect with his and their confession of Christ in the former Chapter, ver. 16. Thou art Christ the Son of the Living God. In Whom I am Well pleased] In whom I do 〈◊〉, and have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. perfect and full complacency, singular contentment. And as in him, so in us thorough him, Zeph. 3. 17. he rests in his love 〈◊〉 his, he will seek no further; effecit nos sibi dilectos in 〈◊〉 Dilecto, he hath made us accepted in that beloved one. Here we have God's acquittance for our better security. Hear ye him] As the Archprophet of the Church, Deut. 18. 15. that Palmoni hammedabber, as Daniel calleth him, that excellent Dan. 8. 13. speaker, that master of speech that came out of the 〈◊〉 of his father, and hath his whole mind at his finger's ends, as we say, Hear ye him, Hear none but him, and such as come in his name, and word. Haec vox [hunc audite] summam authoritatem arrogat Christo (saith Erasmus) At nunc videmus passim dormitari ad Christi doctrinam 〈◊〉 crassam acrudem, & concionis auribus inculcari quid dixerit Scotus, quid Thomas, quid Durandus etc. But what said S. Augustine? when Manicheus, contesting 〈◊〉 him for audience said, Hear me, Hear me: Nay, said that Father, Nec egotu, nec tume, sed ambo audiamus Apostolum, etc. Neither hear thou me, 〈◊〉 I thee, but let us both hear Christ. Cyril saith, that in a synod at Ephesus, upon an high throne in the Temple, there lay sanctum Evangelium, to show that Christ was both 〈◊〉 and Precedent there. He is Rabbenu Doctor 〈◊〉 Padre Cerephino, etc. And if Popish Votaries so observe there Governors, that if they command them a voyage to China or Peru, they presently set forward, to argue or debate upon their Superiors Mandates they hold presumption, to disobey them, sacrilege: how much more should we give this honour, audience and obedience, to Christ the Wisdom and Word of God? Verse 6. They fell on their face] As amazed and amated with that stupendious voice that came from the excellent glory, as St Peter phraseth it, 2 Pet. 1. 17. So Moses and Elias hid their faces when God spoke unto them, as not able to bear his brightness: 〈◊〉 entered into their bones. The very Angels cover their faces before him with two of their wings, as with a double scarf, or as one claps his hands upon his face when it lighteneth, and flasheth suddenly upon him. What a mercy is it then to us, that we are taught by men like ourselves? that we have this treasure in earthen vessels, this pearl of price in a leathern purse? Here lay the three Disciples; and, had not Christ mercifully touched them, and raised them, there they had lain for dead. Verse 7. 〈◊〉 came and touched them] Christ therefore kills his, that he may quicken them; casts them down, that he may revive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and raise them in the opportunity of time. Host 6. 1. 2. 1 Pet. 5. 6. not so the devil, that destroyer, that hath not his names for nought, Apollyon & Abaddon. Verse 8. Save 〈◊〉 alone] To teach them, that Moses and Elias, the Law and Prophets, veil bonnet to Christ; that there is but one Mediateur, 〈◊〉 the Man Christ Jesus; that there is sufficient in him to 〈◊〉 the soul, to comfort the 〈◊〉. Verse 9 Tell the vision to no man] Tacitus, we say, is a good 〈◊〉. Taciturnity, we are sure, is in some cases a great virtue, an high commendation. Consus the God of Counsel, had his Temple in Rome, under coverture, saith Servius, ut ostenderet 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. debere esse tectum. There is a time to be silent, saith Solamon. Q. 〈◊〉 Motto was, Video, Taceo, I see and say nothing 〈◊〉 〈◊〉 A fit Motto for a maid, In earth the first, in Heaven the second Maid, as one Poet calleth 〈◊〉. Ministers should know when, and to whom, and in what order to set forth God's truths; to time a word with a learned tongue, as Esay hath it, to set a word upon its wheels as Solomon, to circumstantiate it so as the people can hear, can bear, as our Saviour did. This is surely an high point of heavenly husbandry. As it is also in all sorts of Christians B 〈◊〉 on 1 〈◊〉. 1 pag. 267. to be sober in prayer, 1 Pet. 4. 7. that is, as one saith, to keep God's counsel, not to be proud, or boast of success, or speak of the secret sweetness of God's love without calling: it is, to conceal the familiarity of God in secret. Verse 10. Why then say the Scribes, etc.] Christ had answered them this question once afore: but they were unsatisfied by any thing he could say, because strongly possessed with the conceit of an earthly Kingdom. But the occasion of the question might be this: Our Saviour had forbidden them to tell any man the vision: Hence they might thus debate it. Forasmuch, as Elias must first come (so the Scribes teach, and they have a text for it, Mal. 4. 5) and now he is come, as we have seen in the Mount, why 〈◊〉 thou Lord, forbid us to tell it abroad, sith this might be an effectual argument with the Jews, to move them to acknowledge thee for the true Messias? To this our Saviour answereth. Verse 11. And restore all things] viz. In Malachies sense, i.e. not simply, absolutely, perfectly: for the royalty of restoring all things so, was reserved for Christ alone, Acts 3. 21. but comparatively to the state of the old Church. So those renowned Reformers, Luther, Farellus, etc. abroad, Cranmer, Cromwell, etc. here at home, freed the Churches from many burdens and bondages, did (for their time) worthily in Ephrata, and are therefore famous in Bethlehem. But as ejusdem non est invenire & 〈◊〉 (it is a praise proper to Christ only, to be Alpha and Omega, Rev. 1. 〈◊〉 and Finisher of that he sets about) those brave men left Heb. 12. 2. many abuses and disorders in the Church unrectified, unreformed, which either they did not see, or could not help. But now as more light is diffused, so great thoughts of heart, yea and great hopes are conceived, that God will finish the work and cut it short in 〈◊〉, Rome 9 28. that he will cut off the names of the Idols out of the land and they shall be no more remembered: yea that he will cause Zech. 13. 2. the false Prophets, and with them the unclean spirit, to pass out of the land. We shall read Neh. 8. 17, 18. of a feast of Tabernacles so well kept by the Jews newly come out of captivity, with dwelling in booths, and reading every day out of the Law, etc. as had not been done in many hundred years before, no not 〈◊〉 the reign of David and Solomon. Verse 12. 〈◊〉 I say unto you that Elias is come] 〈◊〉 that is likely to come, however the Papist (as it were to thwart. Christ) by depraving that Prophecy in the Revelation touching the two witnesses, which they say are Henoch and Elias, will needs persuade 〈◊〉 and others, that Elias the Thisbite must come ere Antichrist 〈◊〉. 〈◊〉 P. R. 〈◊〉 3. cap. 〈◊〉. be revealed. Their arguments I recite not; their Author is Papias, who 〈◊〉 devised and divulged this fable. Now Papias that ancient Millenary, scholar to St john, was a man much respected for opinion of his 〈◊〉 and learning, but yet homo 〈◊〉 〈◊〉, saith Eusebius, not much oppressed with wit. But had he been never so absolute otherwise, he was surely out in this. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. herein we may truly say of him as the Papists falsely 〈◊〉 of another, Berengarius cum esset multùm peritus, muliùm erravit. But if Patias or any other Ancient or modern Writer should have said so much against the Popish dotages, as this man hath done for them, Bellarmine, likely, would have answered, as in like case he did, to 〈◊〉, Tertullian, Eusebius and Luther, I answer, They are all arrant heretics. And they knew him not] As neither did they the Lord of glory, because God had hid him under the Carpenter's son. Christians are all glorious within, like the Tabernacle, which was gold within, and goatshair without: like Brutus his staff, which as 〈◊〉 reporteth, was gold within, horn without. They are Princes in all lands, but as Princes in foreign land, they are 〈◊〉 and therefore unkist, as the Northern proverb hath it. But as, had they known, they would never have crucified the Lord of glory: so, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the world know the worth of a Saint, of such a one as was the Baptist especially, they would have given him but too much honour, as Cornelius did Peter, as Chrysostom did Babylas, and as Tertullian did some other Martyrs, to whom writing he says, 〈◊〉 〈◊〉 sum ut vos 〈◊〉, I am not worthy once to 〈◊〉 unto you. Verse 13. Then the Disciples understood] Different measures of light and grace are given at several times, as God pleaseth to dispense, joh. 12. 16. joh. 2. 22. joh. 10 41, 42. joseph understood not his own dreams, nor the 〈◊〉 what 〈◊〉 read, 〈◊〉 afterwards. Wait at Wisdoms gates, wear out her threshold: then shall we know if we follow on to know the Lord, 〈◊〉 6. 3. Beg, and dig for understanding, and thou shalt be sure of it. Prov. 2. 3, 4 5. Verse 14. And when they were come to the 〈◊〉] That was, the next day after the transfiguration, Luk 9 and in that nick of time, when the 〈◊〉 could neither cure the lunatic, nor answer their adversaries, who had now sport enough to see them brought into the briers, and therefore jeered them before the people 〈◊〉. 9 15. to some purpose. Most opportunely therefore if ever, comes Christ to their succour, as it were out of an engine, and both cures the child and confounds the Pharisees. His late honour hindered him not from doing his office: his incomparable felicity made him not forget poor joseph's misery. He knew he was much 〈◊〉 and waited for, and therefore makes haste from the mount to the multitude. Kneeling down to him] Some understand the word of such an humble gesture of catching the party petitioned by the knees or feet, as the Shunammite used to the Prophet, the Shulamite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. her spouse, and Thetis to jupiter, when she sued to him in her son's behalf. Verse 15. For he is lunatic] Or, he hath the falling sickness, as the symptoms show. A common disease, but (besides that) the devil was in it. The old manslayer makes advantage of our natural humours (which are therefore the bath of the 〈◊〉, and the bed of diseases) to exercise his cruelty upon the poor creature by divine permission: seeking by the infirmities of the body to bring sin upon the soul. For oft times he falls into the fire, etc.] The devil pushing him in, as it were, to destroy him, but could not. He is limited, and 〈◊〉 do as he would, else he would soon end us. If God chastise us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with his own bare hand, or by men like ourselves, whip us as it were privately and at home, let's thank him, and think ourselves far better dealt with, then if he should deliver us up to the 〈◊〉 officer, to this tormentor to be scourged with 〈◊〉 at his pleasure. The wicked he oft casts into the fire of lust, and water of drunkenness, and they complain not: like a sleepy man (fire burning in his bedstraw) he cries not out, when others haply lament his case that see afar 〈◊〉, but cannot help him. It hath set him on fire round about, yet 〈◊〉 knew it not: and it burned him, yet he laid it 〈◊〉 to 〈◊〉, Isa. 42. 25. See Prov. 23. 34. 35. Verse 16. And they could not cure him] The prayer of faith would have healed the sick, jam. 5. 15. as Luther's prayer recovered a godly Divine (that was far gone in a 〈◊〉, and given up for a dead man by the 〈◊〉) beyond all expectation. Iste vir potuit quod voluit, saith one of him. That man by the force of his faith, could do whatsoever he would with God. Fiat mea voluntas, Let my will be done, said one in his prayer: and then sweetly falls 〈◊〉, My will, Lord, because thy will, and he had his request. But let not the unbeliever 〈◊〉 that he shall receive any thing of the Lord, jam. 1. 7. sith he shuts heaven gates against his own prayers; and by the evil operation of a misgiving 〈◊〉, denies them before he 〈◊〉 them. Verse 17. O faithless and perverse generation] He reproves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the nine Disciples, but rejects them not. Christ in the very dunghill of unbelief and 〈◊〉, can find out his own 〈◊〉 of faith and holiness, as we see in Sarah, Gen. 18. 12. That whole speech of hers was vile and profane (besides that for want of faith she laughed at the unlikelihood, and was therefore checked by the 〈◊〉.) One thing only was praiseworthy in that sinful sentence, that she called her husband Lord: This, God hath taken notice of, and recorded to her eternal commendation, and others imitation, 1 Pet. 3. 6. And perverse generation] Depraved, distorted, dislocated. Homo est inversus decalogus. Man now stands across to all goodness, is born with his back towards heaven, a perverse and crooked creature, Deut. 32. 5. having his upper-lip standing where his nether-lip should, Pro 19 1. and all parts else out of frame and joint, Rom. 3. How long 〈◊〉 I suffer you?] As they do, that willingly bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a burden, and are content to continue under it. Christ bears with our evil manners, Acts 13. 18. as a loving husband bears with a froward wife: but yet he is sufficiently sensible, and therefore complains of the pressure, Amos 2. 13. and once cried 〈◊〉 under the importable weight of it, My God, my God, why hast thou 〈◊〉 me. The earth could not bear Korah and his company, but clavae under and swallowed them up: as it soon after 〈◊〉 out the Canaanites, who had filled it with filthiness from 〈◊〉 to corner, Ezra 9 11. Consider, how oft thou hast 〈◊〉 over the mouth of the bottomless pit, and art 〈◊〉 yet 〈◊〉 into the boiling caldron, that fiery furnace. Oh stand and wonder at God's 〈◊〉, and be abrupt in thy 〈◊〉, 〈◊〉 abused mercy turn into fury. Verse 18. And he departed out of him] Though with a very ill will, for he tore the child, and well-nigh 〈◊〉 him. So when we do, by the prayer of faith, conjure and charm the devil out of our 〈◊〉 (〈◊〉 is called a charm, Isa. 26. 16.) he will 〈◊〉 all the hutly-burly he can: but out- he must, though never so ill-willing. And the child was cured] By his Father's faith. What wonder then, that the parents faith be beneficial to the baptised infant? Verse 19 Why could not we cast him out?] They had heard why before, but either heeded it not, or were not willing to hear on that ear. Loath they were to yield that it was any fault of theirs, that the cure was not effected by them, but by some other occasion (the father's 〈◊〉, the people's perverseness, etc.) which what it was, here they make enquiry. How unwilling are we that our penny should be held other then good 〈◊〉? How ready to shift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. off him that 〈◊〉 from heaven, and to mistake ourselves in the 〈◊〉. 12. 25. 〈◊〉 of our miscarriages? Verse 20. Because of your unbelief] q. d. That's the naked truth of it, never deceive yourselves: there's no 〈◊〉 will serve turn: be content (hard though it be) to hear your own. Veritas aspera est, verùm amaritudo ejus utilior, & integris sensibus Joh S de 〈◊〉 Curialium, lib. 3. cap. 6. gratior, quam meretricantis 〈◊〉 distillans favus. A smart truth takes better with an honest heart, than a smooth supparasitation. If ye have faith as a grain of, etc.] The Disciples might object, If no faith, but that which is entire and perfect can do such cures as this, than we may despair of ever doing any. 〈◊〉 Saviour answers, that the least measure of true faith (fitly compared to mustard- 〈◊〉, for it s acrimony and vivacity) if exerted and exercised, will work wonders. Neither is justifying faith beneath miraculous in the sphere of its own 〈◊〉, and where it hath warrant of God's Word, to remove mountains of guilt and grief. A weak faith is a joint 〈◊〉, though no faith can be a joint purchaser of sins remission: And a man may have faith enough to bring him to heaven, though he want this or that faith, as to rely upon God without failing, Luk 18. 1, 8. without feeling, Psal. 22. 1, etc. as resolved, that God nevertheless will hear him, in that very thing 〈◊〉 〈◊〉 for. Verse 21. This kind goeth not out] Some devils than are not so 〈◊〉, politic, vile, villainous, as others: so neither 〈◊〉 〈◊〉 men all alike wicked; Some stigmatical 〈◊〉 face the heavens, burden the earth, please not God, and are contrary to all men. Others are more tame and tractable, as the young 1 〈◊〉. 〈◊〉. 15. man on whom Christ looked and loved him. Yet, as when one commended the 〈◊〉 Legate at the Council of Basil, Sigismond the Emperor answered, Tamen Romanus 〈◊〉: So though the devil or his slaves seem never so fair conditioned, they are neither to be liked nor trusted: he is a devil still, and will do his kind: they are wicked still, and 〈◊〉 proceedeth from the wicked, as saith 〈◊〉 Sam. 24. 13. the Proverb of the Ancients. I have read of one that would 〈◊〉 the 〈◊〉, theaters and whorehouses in London all day, but he 〈◊〉 not go forth without private prayer in the morning, and then would say at his departure, Now devil do thy worst: and M. 〈◊〉 〈◊〉 〈◊〉, p. 23 a. so used his prayers as charms and spells against the weak, cowardly devil. This was not that prayer and fasting our Saviour here speaks of; men must not go forth to this spiritual fight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with their breakfast, as the Grecians in Homer, but praying and fasting from sin especially: for otherwise they do but light a candle afore the devil, as the Proverb hath it. Verse 22. The Son of man shall be betrayed] This our Saviour often inculcates, to drive them out of their golden dream of an earthly kingdom: which pleased them so well, that they could hardly forego it. It is no easy matter to be disabused, undeceived: error once admitted is not expelled without much ado. It sticks to our fingers like pitch: take heed how we meddle. Verse 23. And they were exceeding sorry] Out of love to their Lord, saith Hierom, out of ignorance and stupidity, saith Saint 〈◊〉 9 32. Mark and S. Luke: so they grieve where no cause was, as we Luk. 9 45. do oft upon like grounds and causes. How well might our Saviour have said to them, as afterwards he did to the women, Grieve not for me, but grieve for yourselves. 〈◊〉 knew well that if Christ 〈◊〉, they should not scape scot free, Hinc 〈◊〉 〈◊〉. We shrink in the shoulder when called to 〈◊〉 the 〈◊〉, and pretend this and that for excuse, as Moses did the conscience of his own insufficiency, Exod. 4. 10. when the very truth was, he feared Pharaoh, lest he would have revenged the Egyptians quarrel against him, whom he had slain, and hid in the sand: And as 〈◊〉 pretended his dear love to his Master, Matth 16. 22. when it appears, ver. 26. he aimed indeed at the safeguard of his own 〈◊〉, more than 〈◊〉 Master's 〈◊〉. 〈◊〉 care be taken, that (what ever we make believe) we be not self- 〈◊〉 (which begins that black-bedroll, 2 Timothy 3. 2.) and lovers of pleasures, profits, preferments, more than lovers of God (which ends it.) Verse 〈◊〉. They that received tribute money] This 〈◊〉 or half-shekel, was formerly paid by the Israelites every year, after Godw 〈◊〉. Heb. ex 〈◊〉. de bell. l. 7. c. 27. they were twenty year old, toward the Temple, Exod. 30. 13. Caesar, by taking it from the Temple, and turning it to a 〈◊〉, did indeed take away from God that which was Gods. This very tribute was paid afterwards by the Jews toward the Roman Capitol, by virtue of a 〈◊〉 made by 〈◊〉. How just is it in God, that the spoiler should be spoiled, Isa. 30. 1. that the Roman Emperors, that so robbed and wronged God, should be robbed of their rights, as they are by the Pope's usurpations? 〈◊〉 not your Master pay tribute?] Is he either born or bought free? See Act. 22. 28. But if neither, they might (had they had any 〈◊〉 in them) have spared him, so public, so profitable a person, that had so well deserved of the whole Nation, so well merited an immunity, an indemnity. But all is lost that is laid out upon ungrateful persons, or people. Covetousness hath no respect to any thing, but to its own profit, and knows no other Horat. language than the horseleeches, Give, Give, Rem, rem, 〈◊〉 modo rem, without any respect of persons, how well 〈◊〉 〈◊〉. Verse 25. He saith, Yes] Christ submitted himself to every 〈◊〉 of man for the Lords sake: and hath bidden us, Give unto 1 〈◊〉. 2. 13. 〈◊〉 those things that are Caesar's, tribute to whom tribute is due, custom Mat. 22. 21. to whom custom, etc. So doth not that great Heteroclite of Rom. 12. 7. 〈◊〉: he not only detains, but demands Peter-pences, and other 〈◊〉 payments from Kings and States. One Pope said, that he 〈◊〉 never want money so long as he could hold a pen in his 〈◊〉. This Kingdom was of old called the ` Popes-Asse, for bearing 〈◊〉 burdens and exactions. Innocent the 4t said, that England was Hortus 〈◊〉 & puteus 〈◊〉 〈◊〉. the Pope's 〈◊〉, and a pit that could never be drawn dry. What 〈◊〉 sums drained they hence in King John's days? Otto (one of the Pope's Muscipulatores, Mice catchers, as the Story calleth them.) sent hither by Gregory 9 after three years raking together 〈◊〉 money, left not so much in the whole Kingdom, as he either carried with him, or sent to Rome before him. But I hope 〈◊〉 long the Kings of the earth, awakened by their gross abuses put upon them, will 〈◊〉 that withered whore, and burn her flesh with fire, a punishment fore prophesied and well befitting so foul 〈◊〉 〈◊〉. Verse 26. Then are the children free] q. d. And much more I (who am the natural, the only begotten 〈◊〉 of that King everlasting, the heir of all) am privileged from payments. Yet because few knew what Peter did, that he was the Christ the son of the living God, the son also of David, according to the flesh, lest by his example he should occasion and encourage either the Jews to deny payment, or the Romans to defy the Gospel as contrary to Monarchy, he would not make use of his 〈◊〉, but sent to sea for money to make payment. Verse 27. Lest we should offend them] Better it is that a man part with his right, then give just 〈◊〉 to any. This was S. Paul's great 〈◊〉, 1 Cor 9 and his constant counsel to others, Rom. 14. 13, 14, 15. Let no man put a stumbling block, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much l sse a scandal in his brother's way, that is, neither a lighter, nor greater offence, but rather abridge himself of his 〈◊〉 〈◊〉. This is to express Christ to the world, to be made like unto him. Go thou to the Sea] Here Hierom cries out, Quid primum 〈◊〉 in hoc loco nescio, I knew not 〈◊〉 〈◊〉 here to wonder at, whether Christ's prescience or greatness. His prescience, that 〈◊〉 knew that the fish had money in 〈◊〉 mouth, and that that fish should come first to 〈◊〉. His greatness and power, that could create such a piece of money by his bare word, and cause it so to be, by commanding it so to be. Who would not fear this Lord of hosts? Who would not trust him for necessaries, who can and will cause all 〈◊〉 to scatter for his? But what a wonderful work of God was it, and a 〈◊〉 warning to us 〈◊〉 these 〈◊〉 days of war, had we 〈◊〉 so wise as to have made good use of it, that God should send 〈◊〉 Friths Preparation to the Cross, in the fish-belly, to the 〈◊〉 of Cambridge, a little before the Commencement, 〈◊〉 few years since. That such a book (〈◊〉 the reverend man that relateth it) should be brought 〈◊〉 such a manner, and to such a place, and at such a time, when by reason of people's 〈◊〉 cut of all parts, notice might be given to all places of the Land, in my apprehension 〈◊〉 can 〈◊〉 〈◊〉 for no less than a divine 〈◊〉, and to have this voice with it, England prepare for the cross. Give it unto them for me and thee] Upon this place, Papists would foolishly found their Pope's primacy and Clergies privilege of immunity from payments to civil Princes and Magistrates: because Christ and Peter are set together. But in what trow? In paying of homage, not in receiving of honour. Christ paid tribute, to free us from the servitude of Satan that rigid tax-master. Peter paid, because he had here an house and family, Chap. 8. 5. and further to let his successors know, that they paid 〈◊〉 in Peter, and should learn in all due humility, to submit to Magistracy: and not to withdraw from public impositions and taxations, further than of favour they shall be exempted and privileged. CHAP. XVIII. Verse 1. At the same time] When he, by paying tribute, had been teaching them humility and modesty, they most unseasonably discover their folly and ambition: so another time, after he had been washing their feet, and giving them the Sacrament, Luk. 22. See in them the pravity, the canker of our natures, and what cause God had to complain, Host 7. 1. When I would have healed Israel, than the iniquity of Ephraim was discovered, as if it had been on purpose to spite me, and spit venom in my face. Came the Disciples,] Peter also with the rest, vers. 21. though 〈◊〉 will needs have it otherwise (as if he were now at 〈◊〉) 〈◊〉 he shall bear no part of the blame: take heed of that, that 〈◊〉 sin, Hos 12. 8. Who is the greatest] Quarunt non quaerenda, saith Aretius: they should rather have enquired how to get into heaven, than who should be highest in heaven. Ridiculum illud est, initia ignorare, & ultima rimari. But they 〈◊〉 of a distribution of honours and offices (as once in the days of David and Solomon) a worldly 〈◊〉, like the Kingdoms of the earth; as afterwards the Church was, and still is transformed by Antichrist into the image of the beast, that is, of the Roman Empire: yet they call it the kingdom of heaven, because they had heard Christ many times call it so. In the Kingdom of heaven] i e. In the state and condition of the Church Christian. So to this day among the Jews the Kingdom of the Messiah is called Malcuth hashamajim, the Kingdom of heaven: and rightly so: for, 1. 〈◊〉 King is heavenly. 2. He 〈◊〉. hath heaven for his throne, whence he puts forth his power. 3. His Subjects are heavenly minded, and trade for heavenly commodities. 4. Their country is heaven, though their commoration be a while upon earth, where they are pilgrims and strangers. 5. The government of this Kingdom is wholly heavenly and 〈◊〉. Verse 2. And Jesus called a little child] Nicephorus saith this was Ignatius, who was afterwards Bishop of Antioch; but I am not bound to 〈◊〉 him. It is well known that he is full of fictions. Christ calling for a little child, who neither 〈◊〉 great things of himself, nor 〈◊〉 great things for himself, rightly and really confutes their 〈◊〉 ambition and 〈◊〉 of 〈◊〉. primacy, and gives 〈◊〉 such a 〈◊〉 〈◊〉 as Tarquin did 〈◊〉 〈◊〉. 〈◊〉. son, when, walking in the garden he struck off the heads of the 〈◊〉 3. 6. 9 Poppies in the sight of the messenger: and as Periander the 〈◊〉 did Thrasybulus the 〈◊〉 of Athens, when pulling of the upper ears, he made all the standing corn equal, intimating thereby what a tyrant must do, that would live 〈◊〉 and quiet. Verse 3. Except ye be converted] i.e. 〈◊〉 〈◊〉 turn over a new leaf, and cast away these fond conceits and crotchets, these golden dreams of an earthly Kingdom, and your high 〈◊〉 therein, which, like bullets of lead fastened to the eyelids of your minds, make you that you cannot look upwards. And become as little children] In simplicity, humility, innocency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoscency, etc. not in 〈◊〉, 〈◊〉, 〈◊〉, 〈◊〉, open 〈◊〉, etc. How 〈◊〉 was that Anabaptist Aurifaber, who understanding this text Nicodemically, as one saith, stirred up people where ever he came 〈◊〉 carry themselves 〈◊〉, if ever they would have heaven. Upon whose persuasion you might have seen ridiculous 〈◊〉 of boys and girls; women especially, skipping up and down, clapping their hands together, sitting naked on the ground, ticking, 〈◊〉. 〈◊〉. toying, apishly imitating one while Christ, another while Antichrist, etc. pretending this text for their authority. So did Massaeus the Franciscan, who is famous amongst his fellow-friers, for that, at the command of his superior St Francis, he wallowed Scdul lib. 3. c 1. on the ground, as a little one, and showed all, in obedience to this 〈◊〉, as Sedulius testifieth. Ridiculum caput! Many such like examples may be met with in the Legends of the Fathers, of 〈◊〉 2. 18. such as were voluntaries in humility (as the Apostle styles them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or rather in hypocrisy. For, hujus virtutis postea 〈◊〉 Christiani 〈◊〉 studiosi & aemuli 〈◊〉, ut tota in hypocrisin verè abierit, saith 〈◊〉, here. Humility in many of the 〈◊〉 degenerated into 〈◊〉. Ye shall not enter into the kingdom of heaven] One sin allowed excludes the kingdom, be it but ambition, or some such inward 〈◊〉, such as the world takes no notice of, makes no matter of. Inward bleeding killeth many times, and God by kill Jezabels children Revel. 2. 〈◊〉. with death (i. throwing them to hell) will make all the Churches know that he searcheth the inwards. Verse 4. Whosoever therefore shall humble, etc.] Children are 〈◊〉 lifted up with pride, for the great things 〈◊〉 are born to, neither mind they high places: but the child of a Prince will play 〈◊〉 the poorest, and make him his mate. Christian's should not mind high things, but condescend to the meanest, and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. carried by them, as the word signifieth: especially since we are Rom. 12. 〈◊〉. all born again by the same seed, there is no 〈◊〉 at all in our birth or inheritance. Why then look we so big one upon another? Why do we slight or browbeat any? Have we not all one father? The same is greatest in the Kingdom] He that can most vilify and nullify himself, shall be highest in heaven. When had David the kingdom, given him in 〈◊〉, but 〈◊〉 he was as a 〈◊〉 child? When was 〈◊〉 advanced to 〈◊〉 〈◊〉, but when he made himself a dog, and therefore fit only to lie 〈◊〉 the table, yea a dead dog, and therefore fit only for the ditch? He that is in the low pits and caves of the earth sees the stars in the firmament: when they who are on the tops of the 〈◊〉 〈◊〉 them not. He that is most humble seeth most of heaven, and shall have most of it: for the lower the ebb, the higher the tide, and the lower the 〈◊〉 of 〈◊〉 is laid, the higher shall the roof of glory be over laid. Verse 5. And whoso shall receive 〈◊〉 such, etc.] S. Luke 〈◊〉 it, Luk. 9 48. Whosoever shall receive this child in my Name. 〈◊〉 our 〈◊〉 the child, or those that were humble as that child? Both surely. See here how highly Christ regards and rewards humility, even the picture of it in 〈◊〉 ones. Now if the shadow of this grace have such a healing virtue, what then hath the body? If the leaves be so sovereign, what then the fruit? Verse 6. But whoso shall offend, etc.] By false doctrine, or loose life, or making a prey of their simplicity and humility which many times draws on injury. A Crow will stand upon a sheep's back, pulling off wool from her side. She durst not do so to a Wolf or a Mastiff. That a millstone were hanged, etc.] The nether millstone, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek the Ass, either because it is the bigger and thicker of the two; or because the millstone was drawn about by the help of the Ass. This kind of punishment the greatest malefactors among the Jews were in those days put to, as saith S. Hierom. And hereby is set forth the heaviest of hell-torments. Thus the Beast of Rome (that grand offendor of Christ's little ones, whom he worrieth and maketh havoc of) is threatened (by a like kind of punishment) to be cast alive into the burning lake, Revel. 19 20. And for his City Babylon, a mighty Angel is seen to take up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. This, by an elegant and emphatical gradation, notably sets forth the remediless ruin of Rome; In that an Angel, a strong Angel taketh a stone, and a great stone, even a millstone, which he letteth not barely fall, but casteth, and with M Leigh of the pro●. impetuous force thrusteth into the bottom of the sea, whence nothing ordinarily is recovered, much less a millstone, thrust from such an hand with such a force, etc. Drowned in the depth of the sea] In that part of the sea that is farthest off from the shore, q. d. he is a brat of fathomless perdition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul a terra. he shall be desperately drowned in destruction, ita ut in aquae, summitate rursùs non ebulliat. So the Romans served their parricides, and the Grecians other grievous malefactors: they wrapped them up Ca●●●●. Not. in lead, and cast them into the deep. Verse 7. Woe to the world, because of offences] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriè 〈◊〉. 〈◊〉. tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the offence they give to the Saints, they give and take much hurt one from another, and so heap up wrath; whiles, besides their own, they bring upon themselves their other men's sins to answer for. I have read of a woman, who living in M Wards happiness of paradise. professed doubt of the Godhead, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boiles, and thou art ready to run into some reproachful evil, think the name of Christ, and thy poor brother's soul lies prostrate before thee. And wilt thou trample upon that, and throttle this? It must needs be that offences come] By God's permission, Satan's Senec. de benif. lib. 2. cap. 18. malice, and man's wickedness: Venenum aliquando pro remedio f●it. God oft draws good out of evil, as wine draws a nourishing virtue from the flesh of serpents: as the skilful Apothecary, of the poisonful viper, maketh an wholesome treacle, 1 Cor. 11. 19 Verse 8. If thy hand or thy foot offend thee &c.] Chap. 5. 29. 30. Our Saviour forbids all his to defile themselves with the filth of sin, here to offend others thereby. See the notes there. Verse 9 Pluck it out] This is the circumcision of the heart, the mortification of earthly members which is no less hard to be done, then for a man with one hand to cut off the other: or to pull out his own eyes, and then rake in the holes where they grew. And yet, hard or not hard, it must be done: for otherwise we are utterly undone for ever. Hypocrites, as artificial jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, lays them all dead at his feet, and burns their bones to lime, as the King of Moab d●d the King of Edom, Amos 2. 1. As Joshuah put down all the Canaanites, so doth grace all corruptions. As AGNOSTUS deposed his own mother, so doth this, the mother sin. It destroys them not by halves, as Saul, but hews them in pieces before the Lord, as Samuel. Verse 10. Take heed that ye despise not, etc.] Gr. Look to it if you do, a foul mischief is towards you. Look to it as you tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 verbum. your own safety here, or salvation hereafter. Cast not the least contempt upon Christ's little ones. As little as they are, they have a great champion, Isa. 37. 22, 23. and so many Angels to right them and fight for them, that a man had better anger all the witches in the world, than one of these little ones. I tell you, some great ones have been fain to humble themselves, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Isa. 60. 14. If Cain do not lower upon Abel, God will arraign him for it. Why is thy countenance cast down, & c? Why Gen. 4. Numb. 12, 14. dost look so doggedly? If Miriam do but mutter against Moses God will spit in her face: And, if Aaron had not made the more haste to make his peace by repentance, he also had tasted of the lame sauce. Their Angels do always behold the face] Angels in the Syriack are named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the face, because it is their office and honour to look always on God's face. They are sent about God's messages to this earth, yet are never out of their heaven, never 〈◊〉 of the vision of their maker. No more are godly men, when busied in their callings. And, howsoever slighted in the world, yet Angels are sent forth for their safeguard and service, Heb. 1. 14. yea for the accomplishment of all designs for the Saints good, they stand always looking God full in the face, to receive commandments. Verse 11. For the Son of man came, etc.] Therefore Angels are so active and officious about them. This the 〈◊〉 Angels could not bring their hearts to yield to, and therefore fell 〈◊〉 envy, from their first estate: and whereas the society 〈◊〉 Angels was much maimed by their fall, their room say some, is supplied by the Saints, whom therefore they take such care of, and content in. Verse 12. 〈◊〉 he not leave the ninety and nine] I am not saith a Divine, of their fond opinion, that think the Angels are 〈◊〉. 99 oves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉, 〈◊〉, 〈◊〉. here meant by the ninety nine sheep, as if they were 〈◊〉 infinite in number beyond the number of mankind: yet, without question, they are exceeding many, and that number cannot be known of us in this world, Dan. 7. 10. Psal. 68 17. The Chariots of God are twenty thousand, even thousands of Angels: the Lord is among them as in Sinai, etc. that is, those myriads of Angels make Zion as dreadful to all her enemies, as those Angels made Sinai at the delivery of the law. But the application of this 〈◊〉 makes it plain, that the hundred sheep are Gods elect 〈◊〉 ones; all which are set 〈◊〉 by Christ upon the everlasting mountains, and not one of them lost, Joh. 10. Matth. 24. Verse 13. And if so be that he find it] As he will most surely, for none can take them out of his hands: nor can he discharge his 〈◊〉, should he suffer any one of them to wander and perish, as they will do undoubtedly, if left to themselves, such is their sheepish simplicity, Isa. 53. 6. God hath charged Christ to see to the safekeeping of every true sheep, Joh. 6. 39 40. and he performed it to the full, Joh. 17. 12. As for that son of perdition there excepted, he was never of Christ's body; yet is excepted, because he seemed to be, by reason of his office, Verse 14. It is not the will of your father] Happy for us, that we are kept by the power of God to salvation, 1 Pet. 1. 5. for else it were possible for us to fall away and perish: an intercision there might be, nay an utter excision from Christ, were not his left hand Cant. 2. 6. under us and his right hand over us, and both his hands about us, to clasp and hold us fast to himself. But his right hand is our 〈◊〉, and his left hand our Boaz. Both which pillars in the porch of Solomon's Temple did show, not only by the matter whereof they were made, but also by the names whereby they were called, 1 King 7. 〈◊〉. what steadfastness the Elect stand in before God, both for present and future. For present they have strength in themselves: for future, God will so establish them with his grace, that they shall never wholly depart from him. As for reprobates God saith of them, 〈◊〉 that will die, let it die; they shall die in their sins, as the Lord threateneth the Jews; which is a thousand times worse than to die in a ditch or in a dungeon. Verse 15. If thy brother shall trespass] As trespass he will, for it must needs be that offences come, vers. 7. such is humane 〈◊〉. Two flints may 〈◊〉 smite together, and not fire come out, as two or more men converse together, and not trespasses in one kind or other fall out. A Heathen could say, Non amo 〈◊〉 nisi offendam: for so, I shall know whether he love me or no, by his forbearing of me. And Augustine saith Qui desinit 〈◊〉, desinit amare. He that ceaseth to bear with me, ceaseth to love me. Here therefore our Saviour, after he had deterred his from doing wrong, instructeth them how to suffer wrong. If it be not considerable, it must be dissembled. As if it be, Go and tell him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gone to him presently, lest else the sore Levit. 19 17. 〈◊〉, and thou hate him in thy heart: 〈◊〉 not, he should come to me, etc. but get thee to him with speed. Lech lecha, as God said to Abraham, up and be packing: 〈◊〉 not to strain courtesy with him, when both have haste: but seek peace and ensue it; it is best to be first in a good matter. Remember, said Aristippus to 〈◊〉 (with whom he was fallen out) that though I were the elder Nae 〈◊〉 〈◊〉 vir me long melior es, etc. Plutar. the 〈◊〉. ira. 〈◊〉. l b. 2. mao, yet I first sought to thee. Verily, said 〈◊〉, thou 〈◊〉 not only an elder, but a better man than I: for I was first in the quarrel; but thou art first in seeking reconciliation. Tell him his fault.] God's little ones are so to be loved, as not to be let alone in their trespasses: but freely and friendly admonished, that they may see their sin, and amend their way, as Denkius did when admonished by Oecolampadius. He being a learned man held this heresy, that no man or devil should be damned eternally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all saved at last, etc. But, being withal an humble man, he repented; being converted by Oecolampadius in whose presence he died at Basil of the plague, but piously, 〈◊〉 Dom. 1528. Thou hast gained thy brother] To God and thyself; and if to God, to thyself surely for ever, as Philemon, (how much 〈◊〉 Onesimus?) to Paul, to whom they therefore owed themselves Philem. 19 also. St Anthony Kingston thus spoke to Mr Hooper a little before his Martyrdom: I thank God that ever I knew you, for God did appoint you to call me being a lost child. For by your good admonitions and wholesome reproofs, whereas I was before both an adulterer and 〈◊〉, God hath brought me to forfake Act and Mon. and 〈◊〉 the same. Verse 16. Then take with thee one or two more] Such as are faithful, and able both to keep counsel and to give counsel: that so, if we cannot lead him by the hand to Christ, we may bear him in his bed, as they did the palsie-man, and so bring him to Christ by the help of friends. That in the mouth of two or three] To blame then are they that proceed upon every idle supposition, suspicion, report or 〈◊〉. Three manner of persons (said Father Latimer) 〈◊〉 Act. and Mon. 〈◊〉 15. 0. make no credible information. 1. Adversaries, for evil will never speak well, 2. Ignorant men, and those without judgement. 3. Whisperers, and blowers in men's ears, which will 〈◊〉 out in hugger- 〈◊〉 more than they dare avow openly. To all such we must turn the deaf ear: the tale-bearer and tale-hearer are both of them 〈◊〉, and shut ou: of heaven, Psal. 15. 3. Verse 17. Tell it unto the Church] That is, unto the Church-governors, the Church representative, as some think. Not the Pope, whom Papists make the Church 〈◊〉 and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fools dagger, 〈◊〉 and snapping withoutan edge. Hence in the year 833. when Pope Gregory the fourth offered to D. 〈◊〉: de 〈◊〉. Ec l. 〈◊〉 & suc. 〈◊〉 p. 3. excommunicate Ludivicus Pius the Emperor with his followers, the Bishops that stood for the Emperor affirmed, that they would by no means yield to the Pops pleasure therein, sed 〈◊〉 communicaturus venirit, excommunic atus abiret cum alitèr se habeat antiquorum 〈◊〉 authorit as, And in the year 1260. Leonard an English Doctor answered the Pope's Legate, who pleaded 〈◊〉 〈◊〉. Hist. 〈◊〉. pag. 278. that all Churches were the Popes, that they were his indeed (so it went then for currant, but) tuitione non fruitione, 〈◊〉, non 〈◊〉. If he should cast out Ionas and keep Cham in the Ark, they would decline and disclaim his censures. Let him be unto thee as an Heathen and a publican] i.e. Neither B Hall 〈◊〉 Matth. 5. 20. meddle, nor make with him: have thou neither sacred nor civil society with him. The Jews hated the presence, the fire, the fashion, the books of an Heathen: As now a Papist may not join Sands his 〈◊〉 Europae. with a Protestant in any holy action, no not in saying over the Lord's prayer, or saying Grace at table. Howbeit of old a Jew might eat at the same table with an Heathen, Levit. 8: and come to the same Temple with Publicans, so they were Proselytes, Luk: 〈◊〉. But they might do neither of these to an obstinate excommunicate, no more may we. Rebellion is as witchcraft, and obstinacy as bad as idolatry, 1: Sam. 15. 23. Verse 18. Whatsoever ye shall bind] Let no man despise your 〈◊〉, for I will 〈◊〉 it. Whatever you-binde, i.e. forbid, prohibit, etc. As whatever ye lose, that is, command; permit, shall be seconded and settled by me in heaven, so that your word shall surely stand. Further, to bind saith Cameron, is to pronounce a thing profane; to lose is to pronounce it lawful: as when the Jews say that David and Ezekiel bound nothing, that 〈◊〉 〈◊〉 bound in the Law. Verse 19 If two of you shall agree] How much more than a whole Church full of you: Great is the power of joint prayer, Act. 12. 12. Dan. 2. 18. Those in the Revelation whose prayers went up as a pillar of incense and came before the Lord as the sound of many waters: the thundering legion, the 〈◊〉 in Tertullia's time, that came, an army of them, not more to beseech 〈◊〉. in Daniel. then to besiege God by their prayers. This made Henry the third, King of France forbid the Protestant-housholders in his dominions to pray with their families: And a great Queen said, that she 〈◊〉. belli sacri. 〈◊〉 more the prayers of John 〈◊〉 and his complices then an 〈◊〉 of thirty thou and men, Act. 4. the house shook where the Disciples were praying. The devil was forced to throw in the obligation to Luther and some others that were praying for a young Act. and Mon. 〈◊〉. man, that had yielded himself body and soul to the devil for money, and had written the bond with his own blood. The Popish soldiers 〈◊〉. 883. that went against the 〈◊〉 in 〈◊〉, said that the ministers of that town with their prayers conjured and bewitched them, that they could not fight. Whiles Moses Aaron and Hur lift up their hands and minds together in the mount, 〈◊〉 beats 〈◊〉 in the valley. They prevailed precando, more than he did praeliando. Now for the fruit of prayer, said those brave spirits et Edge-hill-battel, where there was never 〈◊〉 seen of man and more of God, as the Noble General thankfully acknowledged. Verse 20. There am I in the midst] As to eye their behaviour, so to hear their suits. All that he requireth is that they bring lawful petitions and honest hearts: and then they shall be sure to receive whatsoever heart can wish, or need require. A courtier, that is a favourite, gets more of his Prince by one suit many times, 〈◊〉 a tradesman or husbandman haply doth with twenty-years-labour: So doth a praying Christian get much good at God's 〈◊〉, as having the royalty of his ear, and the command of whatsoever God can do for him, Isa. 45. 11. Concerning the work of my hands command ye me. Hence that 〈◊〉 rapture of 〈◊〉 Med that 〈◊〉 〈◊〉 5. in a certain prayer of his, Fiat voluntas mea Domine. 〈◊〉 hence that request of St Bernard to a certain friend of his to whom he had given divers directions for strictness and purity, Et 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 mei: when thou art become such 〈◊〉 one, think on me in thy prayers. Verse 21. And I forgive him? till seven times?] How 〈◊〉 good people even at this day think if they forgive an 〈◊〉 brother some few times, that they have supererogated, and delerved to be Chronicled, yea canonised? It was a fault in Peter to presume to prescribe to Christ, how oft he should enjoin him to forgive. Peter is still the same; ever too forwardly and forth-putting. Verse 22. Until seventy times seven] i e. 〈◊〉, 〈◊〉 quotiès. God multiplieth pardons, Isa. 55 7. so should we. Love covereth all sins, Prov. 10. 12. so large is the skirt of love's mantle. Betwixt God and us the distance is infinite, and, if it were possible, our love to him, and to our friends in him, our foes for him, should fill up that 〈◊〉, and 〈◊〉 itself to 〈◊〉. We may without 〈◊〉 be sensible of injuries (a sheep is as sensible of a bite, as a swine) but it must be with the silence of a sheep, or at utmost the mourning of a dove, not the roaring of a bear, or bellowing of a bull, when baited. All desire of revenge must be carefully cast out: and if the wrongdoer say I repent, you must say, I remit, and that from the 〈◊〉: being herein like that King of England, of whom it is said that he never forgot any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but injuries. Every Christian should keep a continual Jubilee, 1 Cor. 〈◊〉 8. 〈◊〉 〈◊〉, & noxas remittendo, by losing bonds, and remitting wrongs. Verse 23. Which would take account of his servants] This God doth daily. 1. In the preaching of the law with its 〈◊〉 or correction, which he that trembleth not in hearing, said that 〈◊〉, shall be erusht to pieces in feeling. 2. In trouble of 〈◊〉, which when open, tells us all we have done, and writes bitter things against us, though they be legible only (as things written with the juice of limmons) when held to the light fire of God's fierce wrath. 3. In the hour of death: for every man's deaths-day is his particular doomsday. 4. At the day of judgement, when we shall appear to give an account, 2 Cor. 5 10. Good Ita 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉. therefore is the counsel of that 〈◊〉. Let us so live, as that we forget not our last reckoning. Rationem cum domino crebrò 〈◊〉 Villicus, Let the steward oft reckon with his master, saith 〈◊〉. Cic. 4. in 〈◊〉. Cato de 〈◊〉 rustica cap 5. Verse 24. Which ought him ten thousand talents] A talon is 〈◊〉 to be 600 crowns; ten thousand talents are well-nigh twelve tons of gold. As oft therefore as thy brother offends thee, think with thyself what a price is put into thy hands, what an opportunity is offered thee of gaining so great a prize, of gathering in so rich an harvest. Verse 25. His Lord commanded him to be sold] Those that 〈◊〉 〈◊〉 to do wickedly with Ahab, will sure repent them 〈◊〉 of their bargain, when God shall sell them off to the devil: who when he hath well fed them (as they do their slaves in some countries for like purpose) will broach them, and eat them, saith Mr Bradf. Serm. of Repent. p 70. Bradford, chaw them, and champ them world without end in eternal woe and misery. One reason why the wicked are eternally tormented is, because being worthless, they cannot satisfy God's justice in any time; and he will be no loser by them. Verse 26. The servaut therefore fell down] This was the ready way to disarm his master's indignation, and procure his own peace, viz to submit to justice and implore mercy. Thus Abigail pacified David, the Prodigal, his father, nay Benhadad, 〈◊〉 that none-such, as the Scripture describes him. The very 〈◊〉 〈◊〉 voyage 〈◊〉. 97. at this day though remorseless to those that bear up, yet receive humiliation with much sweetness. Humble yourselves under 〈◊〉. 〈◊〉. 0. God's great hand, saith St James, and he will lift you up. The lion of judah rends not the prostrate prey. Verse 27. Loosed him and for gave him the debt] Every 〈◊〉 is a debt: and the breach of the ten Commandments set us in debt to God ten thousand talents. He requires no more but to acknowledge the debt, and to come before him with a Non 〈◊〉 solvendo, tendering him his Son 〈◊〉 all-sufficient Surety, and he will presently cancel the hand writing that was against us: he will cross the black lines of our sins with the red lines of Christ's blood, and we shall be acquitted for ever. Verse 28. And he laid hands on him, and took him, etc.] Had 〈◊〉 truly apprehended the pardon of his own sins, he would not have been so cruel to others. Had he throughly died his thoughts in the rich mercies of God, he would have showed more mercy to men. Therefore the Apostles (when our Saviour had bidden them Luk. 17. 5. forgive, though it were oft in the same day) said unto the Lord, Increase our faith. As who should say, The more we can believe thy love and mercy to us, the readier shall we be to do all good offices to men. But how rigid and cruel was David to the Ammonites, while he lay in his sin, and before he had renewed his Faith. 2 Sam. 12. 30 31. Verse 29. And his fellow servant fell down] This had been sufficient to have broken the heart of a better man than he was any: The more manly and valiant any are, the more gentle and mild to the submissive, as was Alexander, and julius Caesar: and one the contrary the more base and cowardly, the more hardhearted and bloody: as Minerius the Pope's Champion, who at the destruction of 〈◊〉 in France, being entreated for a few poor souls that had escaped his al-devouring sword, although they had no more but their shirts to cover their nakedness, he sternly answered, I know 〈◊〉. and 〈◊〉 〈◊〉. 〈◊〉. what I have to do; not one of them shall escape my hands, I will 〈◊〉 them to dwell in hell among the devils. But what came of it? his raging fury ceased not to proceed, till the Lord shortly after brought him, by an horrible disease (his guts by little and little rotting with in him) to the torments of death, and terrors of hell. Verse 30. And he would not, but 〈◊〉 & 〈◊〉.] The true portraiture of an ungrateful and cruel man, that plucketh up the bridge before others, whereby himself had passed over. He that will lend no mercy, how doth he think to borrow any? Verse 31. So when his fellow-servants] The Angels, say some, Angeli vident, dolent, & Domino omnia reserunt. Aret. who, when they see us backward to business of this nature, are sorry, and say our errand to their and our common Lord. Or the Saints on earth groan out their discontents, against the unmerciful, to God, who soon hears them, for he is gracious, Exod. 22. 27. 〈◊〉 the cries of the poor oppressed do even enter into the ears of the Lord of Sabbath, Jam. 5. 3. Verse 32. O thou wicked servant] Wicked with a witness, as that wicked Haman, so Esther called him (Est. 7. 6.) who never till then had heard his true title. God will have a time to tell every man his own: and for those that are now so haughty and passionate, that none dare declare their way to their face, God will lay them low enough in the slimy valley, where are many already like them, and more shall come after them, job 21, 31, 32. Verse 33. Shouldst not thou also etc.] Which because he did not, his patent was called in again into the Pardon-office, and he deservedly turned over to the tormentor. God will set off his own and all hearts else, from a merciless man, from a griping oppressor, as he did from Haman: not a man opened his mouth to 〈◊〉 for him, when he fell before that Jewesse, the Queen. For be shall have judgement without mercy, saith St james, that hath showed no mercy: when as mercy rejoiceth against judgement, Jam. 2. 13. as a man doth against his adversary, whom he hath 〈◊〉. Verse 34. And his Lord was wroth] So God is said to be, when he chides and smites for sin, as men use to do in their anger: but somewhat worse than they, for his anger burneth to the lowest hell, Deut. 32. 22. Verse 35. If ye from your hearts forgive not] Forget as well Siquis est qui neminem in gratiam putat red reposse, 〈◊〉 nostram is per fidiam 〈◊〉, sed 〈◊〉 suam. Cicer Ep. 37. lib. 3. as forgive: which some protest they will never do, neither think they that any do. But what saith the heathen Orator to this unchristian censure? If any think that we, that have been once out, can never heartily forgive, and love one another again, he proveth not our false-heartedness, but showeth his own. CHAP. XIX. Verse 1. And came into the coasts of Judaea.] Upon the news of Lazarus his friend's sickness: with the 〈◊〉 〈◊〉 〈◊〉. hazard of his life, he came far on foot to the help of his friend: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Much water cannot quench love. And this was our Saviour's last journey toward Jerusalem: to the which he steeled his face 〈◊〉 〈◊〉 〈◊〉. with fortitude, and was even 〈◊〉, or pained, till it were accomplished. 〈◊〉 〈◊〉 〈◊〉. So was that Martyr, who (because he seemed at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lodging to be somewhat troubled, and was therefore asked by 〈◊〉. 〈◊〉. one how he did?) answered, In very deed I am in prison, till I be in 〈◊〉 1, 〈◊〉. prison. Verse 2. And great multitudes followed him] Though he were then to die. For all that follows from this 19 to Chap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 to be a relation of the acts of the last three months of his 〈◊〉. Follow God, was a moral precept of the Heathen Sages; 〈◊〉 〈◊〉 〈◊〉. who therein placed the safety and happiness of a man, Magnus est animus qui se Deo tradidit, saith Seneca. He is a brave man that follows God thorough thick and thin, thorough whatsoever hardship. Verse 3. Is it lawful for a man etc.] A captious question, purposely to put him to shame or peril afore the people. For if he liked divorce, the better sort would be offended and displeased: if he disliked it, the common sort (those that followed him,) for denying them that liberty that Moses had allowed them. One thing that created Jeremy so much trouble among the people of his time was, that he 〈◊〉 them to the yielding up of the City to the 〈◊〉, which Isaiah had so earnestly dissuaded them, not long before in the days of King 〈◊〉. Verse 4. And he answered and said unto them] Our Saviour Luk. 〈◊〉. 〈◊〉. would not divide the inheritance, when required to it; but he would decide controversies touching divorces: for in marriage-matters many cases of conscience fall out fit to be determined by the 〈◊〉, whose lips should both preserve and 〈◊〉 knowledge to the people, whose house for this cause should be always 〈◊〉, as the Aediles house in Rome was to all comers. Verse 5. And said, For this cause etc.] Dixit, 〈◊〉, 〈◊〉, 〈◊〉 three things are said by Moses to have been done by God in the institution, and for the honour of marriage: to the which still (saith a Divine,) God beareth so great respect, as that 〈◊〉 on 1 〈◊〉 3. 2. pag. 44. he is pleased to bear with, cover, and not impute the many frailties, follies, vanities, weaknesses and wickednesses, that are found betwixt man and wife. For this cause shall a man leave father] viz, In regard of cohabitation, not of sustentation: Relinquet cubile patris & matris, as the Chaldee rightly interprets it, Gen. 2. 24. And this was the first Prophecy that was ever uttered in the world (saith 〈◊〉 and Beda,) venerable therefore for its antiquity: like as is Alsted Chron. 〈◊〉. 468. also that first Hexameter, made by Phemonoe, in the year of the world, 2580; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And shall cleave to his wife] Gr. Be glued to her. A table will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. often cleave in the whole wood, before it will part asunder, where it is glued. A husband ought to be as firm to his wife as to himself. See my Notes on Gen. 2. 24. And they twain shall be one flesh] This is point-blank against polygamy, which yet Anabaptists would bring in again, and Turks allow of. They learned it of Lamech, qui primus unam costam in duas divisit, saith Hierom, but had soon enough of it. So had Jacob, Elkanah, and other holy men of old, who lived and died in this sin of polygamy, and merely through mistake, as it is thought, of that text, Leu. 18. 16. Thou shalt not take a wife to her sister, to vex her: i. e. Thou shalt not superinduce one wife to another. Now the Fathers took the word (sister) for one so by blood, 〈◊〉 was spoken of a sister by Nation, as those clauses (to vex her) and (during her life) do evince. Verse 6. They are no more twain] A man's wife is himself, Eph. 5. 28. (as is likewise a man's country, Luk 4 23. to cure his country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is to cure 〈◊〉) and they twain, saith our Saviour in the former verse, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into one flesh. The man misseth his rib, and the woman would be in her old place again, under the man's arm or wing: Hence no rest, till they be 〈◊〉 and concorporated, Ruth. 3. 1. My daughter, said Naaman to Ruth, 〈◊〉 I not seek rest for thee, that it may be well with thee? Why then should there be divorces for light matters? why should there 〈◊〉 〈◊〉 of wives, and laying upon them (as some) with their unmanly fists? Did ever any man hate his own flesh, Ephes. 5. 29. or but hide his eyes from it, Isa. 58. 7? how much less tear it with his teeth, and pull it away piece-meal, unless it were mad demoniacs and rash divorcers? Christ, the best husband, hates putting away, Mal. 2. 16. yea though never so much provoked to it (〈◊〉. 3. 1. joh. 13. 1.) he will not do it. Verse 7. Why did Moses then command etc.] Sophister-like they oppose Moses to God, Scripture to Scripture, as if God were 〈◊〉 himself. This is still the guise of 〈◊〉 heretics; 〈◊〉 also to mingle and jumble together truths with falsehoods, that falsehoods may pass the more 〈◊〉. See it in these Pharisees. It was true that Moses commanded (for the honour of the woman, and disgrace of the man,) that he should give her an Abscessionale, a bill of divorcement. But it was not true that Moses commanded to put her away. He permitted such a thing indeed as a civil Magistrate by divine dispensation (better an inconvenience than a mischief) but that makes little for its lawfulness. Verse 8. Moses, because of the hardness of your hearts] Ob duricordiam 〈◊〉, saith 〈◊〉. For the relief of the 〈◊〉, questionless, was this permitted by Moses, not as a Prophet, but as a Lawgiver; so he suffered them to exercise usury upon strangers. And, at this day, they are by the States where they live S. 〈◊〉. 〈◊〉 Spec. Eur permitted, to strain up their usury to 18. in the hundred upon the Christians: And so they are used, as the Friars, to suck from the meanest, and to be sucked by the greatest. But what saith our Statut 〈◊〉 〈◊〉 〈◊〉 8. Statute? 〈◊〉 as all usury, being forbidden by the Law of God, is a sin and 〈◊〉, etc. And what 〈◊〉 〈◊〉 Homilybook? Verily so many as increase themselves by usury— they have 〈◊〉. l. 〈◊〉. 〈◊〉. their goods of the devil's gift, etc. And what saith blind Nature? 〈◊〉 17. 〈◊〉 2. Aristotle in one page 〈◊〉 both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉. in 〈◊〉. 〈◊〉 and the Dicer. And Agis the Athenian General, set fire upon all the usurers books and bonds in the marketplace: than which fire Agesilaus was wont to say, he never saw a fairer. But to return to the 〈◊〉: Moses noteth the hatred of a man's wife to be the cause of much mischief, 〈◊〉. 22. 13, 14. Hence a divorce 〈◊〉 〈◊〉 in that case, Chapt. 24. 3. lest the husband's hatred, should work the wife's ruth or ruin, in case he should be 〈◊〉 to 〈◊〉 her. He might put her away therefore, but not without a double 〈◊〉 to himself. 1. By his writing of divorce, he should give 〈◊〉 to her honesty, and that she was put away meetly 〈◊〉 his hardheartedness toward her. 2. If she were again 〈◊〉 〈◊〉 by a second husband, the first might not take her to wife 〈◊〉, as having once sor ever judged himself 〈◊〉 of her surther fellowship. Husband's should be gentle to their wives, because of their weakness: glasses are not hardly handled; a small knock soon breaks them. But here are a number of Nabals, a brood of Chaldeans, a bitter and furious nation that have little 〈◊〉 in their 〈◊〉 but wormwood; they have a true gall of bitterness in them, Col. 3. 20. whereas the very heathens at their weddings, pulled the gall out of all their good cheer, and cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. it away; teaching thereby the married couples what to do. And God Almighty professeth that he hates putting away: threatening 〈◊〉 cut off such unkind husbands, as by their harshness caused 〈◊〉 wives when they should have been cheerful in God's services, Malach. 2. 13. 〈◊〉 cover the Altar of the Lord with tears, with weeping and with crying out, so that he regarded not the offering any more. Picus 〈◊〉 〈◊〉 〈◊〉 mariti, saith Melancthon. The Pyanit is an emblem of an unkind husband: for in autumn he casts off his 〈◊〉, lest he should be forced to keep her in winter: afterwards, in the spring, he allures her to him again, and makes much of her. Versed 9 Except it be for 〈◊〉.] This sin dissolves the marriage-knot, and directly fights against humane society. See the 〈◊〉 on 〈◊〉. 15. 32. and on Joh. 8. 5. The Apostle adds the 〈◊〉 117. v. 9 〈◊〉 of wilful desertion, 1 Cor 7. 15. The civil Laws of the Empire permitted divorce for divers other causes. In Turkey the woman may sue a divorce only then, when her husband would abuse Blounts 〈◊〉 〈◊〉 Levant. her 〈◊〉 nature, which she doth, by taking off her shoe before the Judges, and holding it the sole upward, but speaking nothing for 〈◊〉 〈◊〉 of the fact. Verse 10. If the case of a man be so with his wife] viz. That 〈◊〉 may not rid his hands of her when he will; better be married to a 〈◊〉 ague then to a bad wife, said Simonides. It is not good to marry] It is not evil to marry, but good to Bern de bon. 〈◊〉. be wary; to look ere one leap. Alioqui saliens 〈◊〉 videat, 〈◊〉 est antequàm debeat, as Bernard hath it. Most men, as 〈◊〉 Disciples look not to the commodities but discommodities of wedlock, and other things, and are discontented. But as there be two kinds of antidotes against poison, viz. hot and cold: so against the troubles of life, whether single or married, viz. 〈◊〉 and Patience, the one hot, the other cold, the one quenching, the other quickening. Verse 11. All men cannot receive this saying] Nor may we simply pray for the gift of continency, but with submission, sith it 〈◊〉 not simply necessary to salvation: but only of expediency: inasmuch 〈◊〉 he that can keep himself unmarried, hath little else to care for but how he may please the Lord, and attend upon his 1 〈◊〉 7 〈◊〉. 〈◊〉. work without distraction, sitting close at it (as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifies) and not taken off by other 〈◊〉. An instance whereof was clearly to be seen in George Prince of Anhalt, whose family is said to 〈◊〉 been 〈◊〉, Academia, Curia, a Church, an University and a Court; whose sanctity and chastity in the single 〈◊〉 to his dying day was such, that Melancthon publicly delivered it of him, that he was the man, that of any then alive, might most certainly expect the promised reward of eternal life: But Ex 〈◊〉 〈◊〉 〈◊〉 boc 〈◊〉. 〈◊〉. this is not every man's happiness: and where it is, the pride of virginity, is no 〈◊〉 foul a sin then impurity, 〈◊〉 Augustin. And 〈◊〉 a single man and a 〈◊〉 in the Primitive Church 〈◊〉, that the marriagebed undefiled was true chastity. Congressum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. lib 〈◊〉. Those Popish votaries, that boasted so much of the gift of continency in themselves, and exacted it of others, have (for a punishment of 〈◊〉 arrogance and violence) been oft given up to notorious filthiness: as the Cardinal of Cremona, after his stout replying in the Council of London against Priest's marriage, was 〈◊〉. 11. shamely taken, the night following, with a notable whore. 〈◊〉 〈◊〉. 〈◊〉 Mon. 1065. 〈◊〉 〈◊〉 Canterbury, a great enemy to Priest's marriage, for all his gay show of Monkish virginity and single life, had 〈◊〉. 1062. a son called 〈◊〉 Monachus Cadonensis, whom he so gladly preferred to be Abbot of St Albon. Dr Weston (〈◊〉 in the Ibid 1326. disputation at Oxford against Cranmer, 〈◊〉 and Ridly, who also 〈◊〉 〈◊〉 upon them, inveighing against Cranmer, for Ibid. 〈◊〉. that he had been, sometimes a married man,) was not long after taken in adultery, and for the same was by Cardinal Poole put from 〈◊〉 his spiritual livings. Save they to whom it is given] Maldonate the Jesuit saith, it is given to any one that is but willing to have it, and asketh it of God: and that, because Marriage is given to all that are willing to it. But this is 1 False for our Saviour excepts Eunuches. 〈◊〉. Inconsequent, 1 Cor. 7. because the gift of Marriage proceeds 〈◊〉 a principle of nature, but continency from a special indulgence: which they that 〈◊〉 not, are required to marry for a remedy, And yet 〈◊〉 most injuriously 〈◊〉 some to marry at any time, as there Clergy, all at some times: and that, not 〈◊〉 a 〈◊〉 〈◊〉 of conveniency, but 〈◊〉 and 〈◊〉. Verse 12. Which were so born] Of a frigid constitution of body and unapt for generation. This is not continency but 〈◊〉, 〈◊〉, a defect in nature. Which were made eunuchs of men] Evirati 〈◊〉 of manhood, as in the Court of Persia of old, and of Turkey at this day; where Christians' children are not gelded only, but deprived of all their 〈◊〉, 〈◊〉 the 〈◊〉 of nature with a silver quill: which 〈◊〉 custom was brought in among them by Selimus the 〈◊〉, out of jealousy lest his eunuchs were not so chaste as they 〈◊〉 have been, in keeping their Lady's beds. For, though made 〈◊〉 by men, yet are they not without their fleshly 〈◊〉, yea they are magni amatores mulierum, as she in Terence 〈◊〉. Which have made themselves eunuchs.] Not gelded themselves, as Origen and some others in the Primitive times, by mistake of this text. (So Tertullian tells of Democritus, that he pulled out In 〈◊〉. his own eyes, because he could not look upon women and not lust 〈◊〉 them: wherein he did but publish his extreme folly to the joseph. lib. 2. the 〈◊〉 〈◊〉, cap. 6. whole City, saith he) Nor yet tied themselves by vow to perpetual continency, out of a superstitious opinion of meriting heaven thereby, as the 〈◊〉 of old, and the 〈◊〉 Clergy now: But live single, that they may serve God with more freedom, fight against fleshly lusts (that fight against the soul) with 〈◊〉 spiritual weapons, Meditation, Prayer, Abstinence, etc. which are 〈◊〉 through God to the pulling down of Satan's strong holds set up in the heart. Hence the Hebrew, Syriack, Chaldee and Arabic render this text, Qui castr ârunt animam suam, which have gelded their 〈◊〉. And the truth is, there they must begin, that will do any thing in this kind to purpose. Incesta est, & fine stupro, 〈◊〉 stuprum cupit, 〈◊〉 Seneca. And S. Paul's virgin must be holy both in body, and in spirit, 1 Cor. 7. 34. Verse 13. Then 〈◊〉 there brought unto him little ones] By their parents careful of their 〈◊〉 good. We must also 〈◊〉 ours, as we can, to Christ. And 1. By praying for them before, at, and after their birth. 2. By timely bringing them to the ordinance of baptism with faith, and much joy in such a privilege. 3. By training them up in Gods holy fear; 〈◊〉 God to persuade their hearts, as Noah did for his son japheth. We may speak perswasively, but God only 〈◊〉: as Rebekah might cook the 〈◊〉, but it was Isaac only, 〈◊〉 gave the 〈◊〉. And the Disciples rebuked them] They held it a 〈◊〉 below their-Lord to look upon little ones. But it is not with our God, Non 〈◊〉 ex 〈◊〉 〈◊〉 a. l. 〈◊〉 lovi as with their Idol that had no leisure to attend smaller matters. Christian Children are the Church's nursery: the devil seeks to destroy them, as he did the babes of Bethlehem: but Christ hath a gracious respect unto them, and sets them on a rock that is higher than they. Verse 14. For of such is the Kingdom] That is, all the blessings of heaven and earth comprised in the covenant, belong both to these and such as these, Matth. 18. 3. Let them therefore have free recourse to me, who will both own them, and crown them with life eternal. Verse 15. And he laid his hands on them] So putting upon them his father's blessing, as jacob did upon Joseph's sons, whom by this symbol he adopted for his own. And albeit our Saviour baptised not these infants (as neither did he those that were bigger,) yet for as much as they were confessedly capable of Christ's gifts, they were doubtless capable of the signs and seals of those gifts: if capable of imposition of Christ's hands, of his benediction, and kingdom, then capable also of baptism, which saveth us, 〈◊〉 St Peter, in the time present, because the use thereof is permanent 〈◊〉 Pet. 3. 21. (though the act transient) so long as one liveth. Whensoever a sinner reputes and believes on the promises, Baptism (the seal thereof) is as powerful and effectual, as if it were then presently administered. The 〈◊〉, and book of sentences say, that Lib. 4 〈◊〉. 7. cap. 1, 〈◊〉. Confirmation is of more value than Baptism, and gives the holy Ghost more plentifully and 〈◊〉. And the Papists generally 〈◊〉 this text, to establish their Sacrament of Confirmation, or 〈◊〉 of children. But 1. These were little infants, not led but brought in their mother's arms. 2. 〈◊〉, as they use it, was never commanded to Christ's Ministers, nor 〈◊〉 by his 〈◊〉. Verse 16. And be hold one came] One of good rank, a Ruler, Luk. 18. 18. of good estate, for he was rich, and had great revenue (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Matthew, he had a good title to that he had, and he lived not beside it.) He was also a Matth 19 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young man, in the prime and pride of his age, and had been well bred; both for point and civility, he came congeeing to our Saviour, Mark. 10. 17. And for matter of piety, he was no Sadducee, for he 〈◊〉 after eternal life, which they denied. And although but young, he hearkens after heaven: and though he were rich, he comes running to Christ, thorough desire of information: whereas great men 〈◊〉 not to run, but to walk leisurely, so to maintain their authority. Lastly, he knew much of God's Law, and had done much: so that he seemed to himself to want work, to be aforehand with God. Christ also looked upon him and loved him, as he was a tame creature, a moral man, and fit to live in a commonwealth. What good thing shall I do?] A most needful and difficult question, rarely moved, by rich men especially, whose hearts are 〈◊〉 upon their halfpenny, as they say, whose mouths utter no 〈◊〉 language but the horse leeches, Give, give. Who will show us any good, & c? a good purchase, a good pennyworth, & c? Howbeit, by the manner of his expressing himself, this Gallant seems to 〈◊〉. tract. have been a Pharisee and of that sort of Pharisees (for there were 〈◊〉. 〈◊〉. 3. seven sorts of them, saith the Talmud,) which was named Quid 〈◊〉 facere, & faciam illud: Tell me what I should do and I will do it. They that know not Christ, would go to heaven by their good meanings and good doings: this is a piece of natural Popery, that must be utterly abandoned, ere eternal life can be obtained. That I may have eternal life] He had a good mind to heaven, and cheapens it, but was not willing to go to the price of it, that thorow-sale of all: Good desires may be found in hell-mouth, as in Balaam, some shortwinded wishes at least. The Spies praised the land as pleasant and plenteous, but they held the 〈◊〉 impossible, and thereby discouraged the people. Many like well of Abraham's bosom, but not so well of Dives his door. They seek to Christ, but when he saith, Take up the Cross and follow me: they stumble at the cross and felt backward. Their desires 〈◊〉 heaven are lazy and sluggish, like the door that turns upon the hinges, but yet hangs still on them: so these Wishers, and Woulders, for all their faint and weak desires after heaven, still hang fast on the hinges of their sins: they will not be wrought off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the things of this world, they will not part with their fitness and sweetness, though it be to reign for ever. judg. 9 11. Theatinus in St Ambrose would rather lose his sight then his sin of intemperance: so many, their souls. Verse 17. Why callest thou me good?] And if I be not good, much less art thou, what good conceits soever thou hast of thyself. Here then our Saviour learns this younker, 〈◊〉, and self-annihilation. 〈◊〉. There is none good but one, that is God] He both is good original, 〈◊〉. 119. 〈◊〉. (others be good by participation only) and doth good abundantly, freely, constantly, for thou Lord art good, and ready to for give, saith David, Psal. 86. 5. And let the power of my Lord Numb. 14 17. be great, saith Moses, in pardoning this rebellious people. In the Original there is a letter greater than ordinary in the word jigdal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. (be great) to show, say the Hebrew-doctours, that though 〈◊〉 people should have tempted God, or murmured against him ten times more than they did, yet their perverseness should not interrupt 〈◊〉. Tiberias 〈◊〉. the course of his ever-flowing overflowing 〈◊〉. If thou wilt enter into life, keep the Commandments] That is (saith Luther) Morero, die out of hand: for there is no man lives that sins not. It 〈◊〉 storied of Charles the fourth, King of France, that being one time affected with the sense of his many and great sins, he fetched a deep sigh and said to his wife, now, by the help of God, I will so carry myself all my life long, that I never S. 〈◊〉. 〈◊〉. Christ. 〈◊〉. offend him more: which word he had no sooner uttered, but he presently fell down and died. It is not our Saviour's 〈◊〉 here to teach, that heaven may be had or earned by keeping the law: for Adam in his innocency, if he had so continued, could not have merited heaven, neither do the Angels, nor could Christ himself, had he been no more than a man. None but a proud Luciferian would have said, as Vega the Popish Perfectionary did, Coelum gratis non accipiam, I will not go to heaven for nought or on free-cost. But our Saviour here shapes this young Pharisee an answer, according to his question. He would 〈◊〉 be saved by doing, Christ sets him that to do, which no man living can do, and so 〈◊〉 him his error. He sets him to school to the law, that hard schoolmaster, that sets us such lessons as we are never able to learn, (〈◊〉 Christ our elder-brother teach us, and do our exercise for us) yea brings us forth to God, as that schoolmaster in Livy did all his scholars (the flower of the Roman Nobility) to Hannibal: who if he had not been more merciful than otherwise, they had all perished. Verse 18. Thou shalt do no murder] Our Saviour instanceth Primo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. M Ley his 〈◊〉. 〈◊〉 〈◊〉. P 99 the Commandments of the second table only, as presupposing those of the first: for the second table must be kept in the first: and the whole Law, say the Schools, is but one copulative. The two tables of the law (saith a Reverend Divine) are, in their object answerable to the two natures of Christ: For God is the object of one, man of the other. And as they meet together in the person of Christ, so must they be united in the affections and endeavours of a Christian. Verse 19 Thou shalt love thy neighbour, etc.] Which because thou dost not (as appears because thou wilt not part with thy possessions to relieve the poor,) 〈◊〉 much less dost thou love God, and therefore art not the man thou takest thyself forCivil men overween themselves, and boast of their moral 〈◊〉: yet make no conscience of the lesser breaches of the second table, nor yet of contemplative wickedness, which yet angreth God, Gen 6. 6. and lets in the devil, 2 Cor. 10. And these are the worlds very honest men, for lack of better: as a cab of doves-dung was dear meat in the famine of Samaria, where better could not be come by. Verse 20. All these things have I kept] Lie and all: as now 〈◊〉 mendacium nemo bominum de se dixit. Pareus 〈◊〉 bypocritam se gloiatur. 〈◊〉. the Popish Pharisees dream and brag that they can keep the Law, and spare. They can do more then, than any that ever went before them, Psal. 143. 3. Job 15. 14. Jam. 3. 2. Oecolampadius saith, that none of the 〈◊〉 lived out a full thousand years (which is a number of perfection) to teach us, that here is no perfection of 〈◊〉. David's heart smote him for doing that which 〈◊〉 highly r commended him for. What 〈◊〉 I yet?] Gr. Wherein am I yet behind with God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He thought himself somewhat aforehand, and that God, belike, was in his debt. Truly many now-a days grow crooked and aged with overgood opinions of themselves, and can hardly ever beset right again. They stand upon their comparisons, I am as good as thou: nay upon their disparisons, I am not as this Publican. No, for thou art worse; yea for this, because thou thinkest thyself better. This arrogant youth makes good that of Aristotle, who, differencing between age and youth, makes it a property 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of young men, to think they know all things, and to affirm lustily their own placits. He secretly insults over our Saviour 〈◊〉. 1. as a trivial teacher, and calls for a lecture beyond the 〈◊〉, worthy therefore to have been sent to Anticyra: surely as when Drusus in his defence against a nimble Jesuit that called him 〈◊〉, alleged that 〈◊〉 must be in sundament is fidei, the 〈◊〉 replied that even that assertion was heresy: So when this young man affirmed that he had ever kept the Commandments, and asked what lack I yet? Christ might well have said, thou art therefore guilty of the breach of all the Commandments, because thou takest thyself to be keeper of all: and thou therefore lackest every thing, because thou thinkest thou lackest nothing. Verse 21. If thou 〈◊〉 be perfect] As thou boastest and aimest: and which never yet any man was, nor can be here. The 〈◊〉 of this text made some of the Ancients count and call it consilium perfectionis, a counsel of perfection: such as whosoever did observe should do something more than the law required: and so merit for themselves an higher degree of glory in heaven than others had. Hence Bernard writeth, that this sentence of our Saviour filled the Monasteries with Monks, and the deserts with Anchorites. Go sell all, etc.] A personal command (for trial and discovery) as was that of God to Abraham, Go kill thy son 〈◊〉. Christian's may possess; but yet as if they possessed not, they must 〈◊〉 lose to all outward things, and be ready to forgo them, when called to lose them for Christ. And give to the poor] So shalt thou clear thyself from all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ad pedes 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉. suspicion of covetousness; which properly consists in pinching and saving: and so is distinguished by the Apostle from extortion, which stands 〈◊〉 immoderate getting, 1 Cor. 6 10. 1 Tim. 3. 3. And 〈◊〉 〈◊〉 have treasure in heaven] Far beyond the 〈◊〉 of Egypt, which yet is called Rahab, Psal. 89. 10. because of the riches power and pride thereof. Oh get a Patriarches eye to see the wealth and worth of heaven: and then we shall soon make Moses his choice. In the year of grace 759, certain Persian 〈◊〉 fell into that madness, that they persuaded themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and sundry others, that if they sold all they had, and gave it to the poor, and then afterwards threw themselves naked from off the walls into the river, they should presently be admitted into 〈◊〉. 〈◊〉 hac insaniâ 〈◊〉, saith mine Author. 〈◊〉 〈◊〉 cast away by this mad enterprise. How much better (if without superstition and opinion of merit) Amadeus Duke of 〈◊〉) who 〈◊〉 asked by certain Ambassadors that came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. his court, what hounds he had, for they desired to see them? showed them the 〈◊〉 day a pack of poor people feeding at his table, and said, these are the hounds wherewith I hunt after heaven. Verse 22. He went away sorrowful] That 〈◊〉 should require that, which he was not willing to perform. If heaven be to be had upon no other terms, Christ may keep his heaven to himself; he'll have none. How many have we now 〈◊〉, that must be gainers by their religion, which must be another Diana to the 〈◊〉. They are resolved howsoever to lose nothing, suffer nothing, but rather kick up all: Jeroboamo gravior 〈◊〉 regionis quam religionis. The King of Navarre told 〈◊〉, that in the cause of Religion he would launch no further into the sea, than he might be sure to return safe to the haven. A number of such Politic professors we have, that come to Christ (as this young man did) hastily, but depart heavily, when once it comes to a wholesale of all for Christ, which yet is the first lesson, the removens prohibens. Verse 23. A rich man shall hardly enter] With that burden of thick clay, that camels-bunch on his back: heaven is a stately 〈◊〉 〈◊〉 est opibus non 〈◊〉 〈◊〉. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace with a narrow portal; there must be both stripping and 〈◊〉, ere one can get through this straight gate. The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God. Vermis divitiarum est superbia, saith Augustine, Pride breeds in wealth, as the worm doth in the apple, and he is a great rich man indeed, and greater than his riches, that doth not think himself great, because he is rich. Charge those 1 Tim. 6. 17. that are rich that they be not highminded (for the devil will soon blow up such a blab in them, if they watch not) and that they trust not in uncertain riches, so as to make their gold their God, as all worldlings do, and worse: for could we but rip up such men's hearts we should find written in them The God of this present world. They that mind earthly things have destruction for their 〈◊〉, Philip. 3. Have them we may and use them too, but mind them we may not, nor love them, 1 John 2. 15. thats spiritual 〈◊〉, such as God's soul hateth, and he smiteth his hands at, 〈◊〉 22. 13. Verse 24 It is easier for a camel, etc.] Or, cable. rope, as some render it. Either serves; for it is a proverbial speech, setting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. forth the difficulty of the thing. Difficile est, saith St Hierom, ut praesentibus bonis quis fruatur & futuris, ut 〈◊〉 ventrem 〈◊〉 mentem 〈◊〉, ut de 〈◊〉 ad delicias transeat, ut in coelo & in terrâ gloriosus appareat. Pope Adrian the sixth said that Adrian 〈◊〉. nothing befell him more unhappy in all his life, then that he had been head of the Church, and Monarch of the Christian commonwealth. When I first entered into orders, said another Pope, I 〈◊〉 〈◊〉. had some good 〈◊〉 of my salvation; when I became a Cardinal, 〈◊〉. a Lap i. 〈◊〉 come. in Numb. 11. 11. 〈◊〉 〈◊〉. 1. 〈◊〉. I doubted of it: but since I came to be Pope, I do even almost despair. And well he might, as long as he sat in that chair of pestilence, being that man of sin, that son of perdition, 2 Thes. 〈◊〉 〈◊〉. 〈◊〉. 2. 3. Ad hunc statum venit Romana Ecclesia, said Petrus Aliacus long since, ut non esset dignareginisi per reprobos. The Popes, like the devils, are then thought to do well, when they cease to do In 〈◊〉. hurt, saith Johan. Sarisburiensis. They have had so much grace left we see (some of them howsoever,) as to acknowledge, that their good and their blood rose together, that honours changed their manners, and that they were the worse men for their great wealth: and that as Shimei seeking his servants lost himself; so they, by reaching after riches and honours, lost their souls. Let rich men often 〈◊〉 this terrible text, and take heed. Let them untwist their cables, that is, their heart, by humiliation, James 5. 1. & 1. 10. till it be made like small threads as it must be, before they can enter into the eye of a needle, that is, eternal life. Verse 25. They were exceedingly amazed] Because they knew that all men either are or would be rich; and that of rich man, scarce any but trusted in their riches. Therefore, though our Saviour told them, Mark. 10 24. that he meant it of those only that relied upon their riches, yet they remained as much unsatisfied as before, and held it an hard case that so many should miss of heaven. We have much ado to make men believe that the way is half so hard as Ministers make it. Verse 26. With men this is impossible] Because rich men's 〈◊〉 are ordinarily so wedded and wedged to the world, that 〈◊〉. 11. 41. they will not be loosened, but by a powerful touch from the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. of heaven. Think not therefore, as many do, that there is no other hell but poverty, no better heaven than abundance. Of rich 〈◊〉 they say, What should such a man all? The Irish ask, what they mean to die, etc. The gold ring and gay clothing carried it in St James his time. But he utterly 〈◊〉 k 〈◊〉 partiality: and 〈◊〉 us that God hath chosen the poor in this world, rich in faith to be heirs of his kingdom; In which respect he bids the brother 〈◊〉 low degree, 〈◊〉 in that he is exalted in Christ. But with God all things are possible] He can quickly root out confidence in the creature, and rivet rich men to himself. He can do more than he will: but whatsoever he willeth, that he doth, without stop or hindrance. Men may want of their will for want of power. Nature may be interrupted in her course, as it was when the fire burned not the three Worthies, the water drowned not Peter walking upon it, etc. Satan may be crossed and chained up: But who hath resisted the Almighty? who ever waxed fierce 〈◊〉. 9 4. against God and prospered? Nature could say, All things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Linus Poeta. to God, and nothing impossible: howbeit for a finite creature to believe the infinite Attributes of God, he is not able to do it throughly, without supernatural grace. Verse 27. Behold we have forsaken all, etc.] A great All sure, a few broken boats, nets, household stuff: and Christ maintained 〈◊〉 〈◊〉 〈◊〉. Pareus. them too: and yet they ask, what shall we have? Neither is it without an emphasis, that they begin with a Behold. Behold we have forsaken all, as if Christ were therefore greatly beholden to them, and if the young man were promised treasure in heaven, doing so, and so, than they might challenge it, they might say with the Prodigal Give me the portion that pertains unto me. Verse 28. Ye which have followed me in the Regeneration] As if our Saviour should have said, to forsake all is not enough 〈◊〉 ye be regenerate: So some sense it. Others by Regeneration understand the estate of the Gospel, called elsewhere a new heaven, and a new earth, 2 Pet. 3. 13. the world to come, Heb. 2. 5. for God plants the heavens, and lays the foundation of the earth, that he may say to Zion, thou art my people. There are that understand by regeneration the general resurrection (of which 〈◊〉 some think Plato had heard, and therefore held, that in the revolution of so many years' men should be just in the same estate, wherein they were before.) These that follow this latter sense, read the text thus by an alteration of points, Ye which have followed me, shall, in the regeneration (when the Son of man shall sit in his glory) fit upon twelve thrones, etc. Ye shall also sit upon twelve thrones] As so many Kings. Kings they are here but somewhat obscure ones, as Melchisedech was; but shall then appear with Christ in glory, far outshining Colos. 3. 4. the Sun in his strength, higher than all the Kings of the earth. Psal 〈◊〉. 27. When Daniel had 〈◊〉 the greatness and glory of all the four Monarchies of the world, at last he comes to speak of a Kingdom, which is the greatest and mightiest under the whole heaven, Dan. 7. 18. and that is the Kingdom of the Saints of the most high. So glorious is their estate even here: what 〈◊〉 it be then at that great day? And if the Saints (every of them) shall judge the Angels; What shall the Apostles do? surely as they 〈◊〉 or 〈◊〉 men in this world, so shall it fare with them at the general Judgement. Verse 29. Shall receive an hundred sold] In reference to isaack's hundred-fold increase of his seed. Gen. 26. 12. or that best of. grounds. Mat. 13, Those that do pillage us they do but husband us, sow for us, when they make long furrows on our backs Psal. 126. and ride over our heads. Psal. 66, 12, Gordius the Mattyr said; It is to my loss, if you bate me any thing in my sufferings. Crudelitas vestra nostra gloria, said they in Tertullian, your cruelty is our glory: and the harder we are put to it, the greater shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. our reward in heaven. Nay on earth too; the Saints shall have their losses for Christ recompensed, either in money or monies-worth either in the same, or a better thing. job had all doubled to him, Valentinian, for his tribuneship, the Empire cast upon him, 〈◊〉 〈◊〉 the Apostate, who had put him out of office, for his religion. Queen pro Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepit 〈◊〉. 〈◊〉. Q. Elizabeth (whose life 〈◊〉 a long while had been like a ship in the midst of an Irish sea) after long restraint was exalted from misery to 〈◊〉, from a prisoner to a 〈◊〉. Optanda nimirum est jactura quae lucro majore pensatur, saith Agricola. It is, 〈◊〉 a lovely loss, that is made up with so great gain. 〈◊〉 Q. Elizabeth forknown, whiles she was in prison, what a glorious reign she should have had for 44 years, she would never have wished herself a milk maid. So, did but the Saints understand what great things abide them both here and hereafter, they would bear any thing cheerfully. An hundred 〈◊〉 here, and 〈◊〉 〈◊〉 life hereafter: On who would not then turn spiritual purchaser? Well might St Paul say, godliness is profitable to all things. Well might the Psalmist say, In doing (in suffering) thy will, there is great reward. Not for doing it only, but in doing it: for Righteousness is its own reward. St Mark hath it thus, He that leaveth house, brethren, sisters, father, etc. shall receive the same in kind: house, brethren, 〈◊〉, father, etc. That is, 1. He shall have communion with God and his consolations, which are Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better than them all; as 〈◊〉 that Italian marquis that left all for Christ avowed them: and as 〈◊〉 〈◊〉, when his City was taken by the Barbarians, 〈◊〉 〈◊〉 us to God, Lord let me not be troubled at the loss of my gold and silver, for thou art all in all unto me. 2. He many times gives his suffering servants here such supplies of their outward losses, in raising them up other friends and means, as 〈◊〉 abundantly countervail what they have parted with. Thus, though David was driven from his wife, and she was given to another, God gave him a friend Jonathan, 2 Sam. 1. whose love was beyond the love of women. So though Naomi lost her husband and children; Boaz, 〈◊〉, and Obed became to her instead of all. The Apostles left their houses, and householdstuff to follow Christ: but then they had the houses of all godly people open to them and free for them: and happy was that Lydia, that could entertain them: so that having nothing, they 2 Cor. 6. 10. yet possessed all things. They left a few friends, but they found 〈◊〉 more where ever they came. Wherefore it was a 〈◊〉 sarcasme of julian the Apostate, when reading this text, he jearingly demanded, whether they should have an hundred wives also, for that one they had parted with? 3. God commonly exalts his people to the contrary good to that evil they suffer for him: as joseph of a slave became a ruler: as Christ that was judged by men, is Judge of all men. The first thing that Caius did, after he came to the Empire, was to 〈◊〉 Agrippa, who had been imprisoned for wishing him Emperor. Constantine embraced Paphnutius, and kissed his lost eye. The King of Poland sent 〈◊〉 his enerall, who had lost his hand in his wars, a golden hand instead thereof. God is far more liberal to those that serve him, suffer for him. Can any son of jesse do for us as he can? Verse 30. But many that are first, &c] Because Peter and the rest had called for their pay, (almost afore they had been at any pains for Chtist) he therefore quickeneth them in these words: bidding them bestir themselves better, left others, that are now hindermost, should get beyond them, and carry the crown. Lay 1 Tim. 6. hold on eternal life, saith Paul: intimating that it is hanged on high as a garland, so that we must reach after it, strain to, it. So run that ye may obtain; Look you to your work, God will take care of your wages: you need never trouble yourselves about that matter. CHAP. XX. Verse 1. For the Kingdom of heaven etc.] THat last sentence Christ further illustrateth and enforceth by this following parable. Peter and the rest were in danger to be puffed up with the preconceit of their abundant reward 〈◊〉, chap. 19 28, 29. This to prevent, and that they might not stand upon their terms and tiptoes, they are again and again given to know, that 〈◊〉 that are first shall be last, and last first. Which 〈◊〉 out early in the morning] God is found of them that seek him not, Isa 65. 1. Yea the Father seeketh such to worship him, joh. 4. 23. he soliciteth suitors and servants. A wonderful condescension it is, that he looketh out of himself upon the Saints and Angels in heaven, Psal. 113. 6. How much more upon us poor earthworms? Labourers into his Vineyard.] Not loiterers. jacob saw the Angels, some ascending, others descending, none standing still. God hath made 〈◊〉 to play in the waters, not so men: they must be doing, that will keep in with God. Verse 2. For a penny a day.] Not for eternal life, (for this those murmuring merit-mongers never had, who yet had their penny) but something (what ever it were) that gave the labourer's good content: that it was for which each of them followed Christ, whether for meat perishing, or enduring. Job. 6. 27. Verse 3. Others standing idle.] For any good they did, or could do, till sent into the vineyard, and set a work by God. Till then we are mere excrements of humane society. Nos numerus sumus, etc. Verse 4. Go 〈◊〉 also into the Vineyard.] God hath his times to call men in: Only let them stand in God's way, wait at the posts of wisdoms gates, at the pool of 〈◊〉, etc. 〈◊〉 & 〈◊〉 est adgratiam vocatio, Ephes. 1. 11. The separation of the Saints is wonderful, Exod. 33. 16. Verse 5. About the sixth and ninth hour.] God hath his servants of all sexes and sizes, calling when and whom he pleaseth. And they have the comfort and credit of it that are first called, so they walk worthy of their time and that vocation wherewith they are called, Ephes. 3. 1. Thus it was an honour to Mnason, that he Act. 21. 16. was an old Disciple; and to 〈◊〉 and Junia, that Paul Rom. 16 7. should say of them, Who also were in Christ before 〈◊〉. Verse 6. And about the eleventh hour.] About five a clock in the afternoon. When it was well-nigh time to leave work. 〈◊〉 serò, si seriò. Howbeit delays are dangerous, 〈◊〉 are abrupt, and headlong, and if once past, irrecoverable. If 〈◊〉 ye will inquire, inquire, 〈◊〉, 〈◊〉, Isa. 21. 12. 〈◊〉 that say, men may repent hereafter, say truly, but not safely. They that allege these here that came in at the eleventh hour, 〈◊〉 consider that these were never called till then. But now God 〈◊〉, yea commandeth all men every where to repent, Act. 17. 30. And now he is more peremptory, 〈◊〉, than ever heretofore, See Heb. 2. 3. How many are daily taken away in their offers and eslayes, before they have prepared their hearts to cleave to God? Verse 7. Go ye also 〈◊〉 the Vineyard.] At this hour the 〈◊〉 〈◊〉 was sent in, and he 〈◊〉 him: for he justifies Christ, condemns himself, chides his fellow for railing, prays for a part in Paradise, etc. he lived much in a little time. Howbeit 〈◊〉 is a singular example, one of the miracles wherewith Christ would honour the ignominy of his cross. Neither is it often seen 〈◊〉 〈◊〉 of, that old men are converted. They are usually so set in 〈◊〉 〈◊〉 they are hardly removed: such an hoof they have over their hearts, that scarce any thing will affect them. Abraham in the old Testament, and Nicodemus in the New, were called in their 〈◊〉 age. Name a third he that can. Verse 8. Saith unto his steward.] That is, to his Son Christ whom he hath made judge of all, to give unto every man according to his works. This he will do with demonstration of his 〈◊〉 both justice (so that none shall receive less than was promised him) and mercy, (so that all shall receive more than they 〈◊〉.) For although their penny be here called their hire, 〈◊〉 elsewhere 〈◊〉 reward, yea their wages, yet all is of 〈◊〉. Verse 9 And when they came.] These last 〈◊〉 were first 〈◊〉, because they trusted not to the worth of their own works, 〈◊〉 to God's free grace and goodness: when the other are turned off in displeasure, with Tolle quod tuum est & vade: Take thy penny and be packing. Verse 10. They supposed that they, etc.] Good works are 〈◊〉 Regni caelestis, saith Bellarmine. But God is no such merchant. Caelum gratis non accipiam, I will not have heaven for nothing, saith Vega. Thou shalt never have it therefore; 〈◊〉 give thee that gift. Verse 11. They murmured, etc.] They had that they agreed for, some temporal blessings, which is all that carnal men commonly care for. Or if they seek after spiritual things, it is not for any beauty he seeth, or taste he findeth in them, but only as a bridge to bring them to heaven; as Spira confessed of himself. It is not good therefore to indent and bargain with God how much he shall give us, either of temporals or spirituals: for so you may have your penny, and yet be discontented, that it is 〈◊〉 a penny and no more. Profits, pleasures, honours, appear to be but empty things, when men are to go into another world. Verse 12. Thou hast made them equal.] Lo this is the guise of 〈◊〉 hypocrites to be quarrelling, and contending with God and man, as unworthily 〈◊〉 withal. Thus those Jewish 〈◊〉, Isa. 58. 3. hit God in the teeth with their good services, and small thanks. So the proud 〈◊〉 sets forth not his wants, but his worth. 〈◊〉, Jacob cries out in a low language, Domine non sum dignus, Gen. 30. 10. So doth Paul, 1 Cor. 15. 9 the Centurion, Matth. 8. 6. the Baptist, Mat. 3. 11. St August 〈◊〉, Non sum dignus, quem tu 〈◊〉, Domine, Lord, I am 〈◊〉 worthy of thy love. Verse 13. Friend, I do thee no wrong.] Friend he is called, not 〈◊〉, though he were a 〈◊〉, a merit-monger. In arguing the case with others, use hard arguments, but in a soft language; This will soon work: for man is a crosle crabbed creature, and if roughly dealt with, will sooner slight you for your passion, then regard your reason, though never so convincing, because not well managed. There are a generation whose words Rom. 3. 12.— 19 are swords, whose tongues are rapiers to run men thorough with, Psal. 17. upon every small occasion, and their throats as a gaping grave to 〈◊〉. 17. 14. bury them in. Verse 14. Take that thine is, and 〈◊〉.] A 〈◊〉 sentence. 〈◊〉. Imp. 〈◊〉 quantum est, 〈◊〉 est nisi 〈◊〉 〈◊〉, quam di 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. David blesseth himself from those men of God's hand: which have their portion here, and that's all they are to look for. Valdè protest at us sum, said Luther when great 〈◊〉 were offered him, me nolle sic a Deo satiari. A gracious spirit 〈◊〉 rest satisfied with low things. The Turkish Empire, as big as it is, saith the same Luther, is nothing else but a crust of bread, which the good man of the house casteth to his dogs. Verse 15. It is not lawful for me, etc.] This is God's speech (who is the great proprietary of all) it may not be ours who have nothing of our own, but all in trust: So that when we present any thing to God, we must say as David did, 1 Chron. 29. 14. and afterwards Justinian the Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Georg Cedrens. Compend hist. Of thine own we give thee: for all that is in the heaven and the earth is thine: St Bernard reports of Pope Eugenius, that meeting with a poor but honest Bishop, he secretly gave him 〈◊〉 jewels where with he might present him. If God did not first furnish us, we should have nothing wherewith to honour him, or do good to others. Is thine eye evil, because I am good?] It's commonly observed, that witches and those that are in league with the devil to do mischief, are never given over so to do, till they come to have an evileye. Hence that, nescio quis teneros, etc. and those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bewitched, are said to be overseen, that is to be looked upon with an envious eye. Envy is a quicksighted and sharp-fanged malignity, Prov. 27. 4. and doth, de aliena ment tam promptè quam prauè conjicere, as one saith, nimbly and naughtily guess at another Deg. Where. Relect. Antelog p. 11. man's meaning. Verse 16. So the last shall be first, etc.] This is the purport of the preceding parable. Application is the life of preaching. Few are chosen.] It's a strange speech of Chrysostom, in his fourth sermon to the people of Antioch, where he was much beloved, Non arbitror inter Sacerdotes multes esse qui salvi 〈◊〉. and did much good. How many, think you; shall be saved in this City? It will be an hard speech to you, but I will speak it: Though there be so many thousands of you, yet there cannot Chrysost Hom. 3. in Act. be found an hundred that shall be saved, and I doubt of them too: For what villainy is there in youth? What sloth in old men? and so he goes on. See the notes on Mat. 7. 14. Verse 17. Took the twelve Disciples.] To rouse them and raise them out of their carnal fears and dejections. Jerusalem was the Revel. 〈◊〉. 8. 〈◊〉 slaughter house, Luk. 13. 33. (as Rome is now, which therefore is spiritually called Jerusalem, Egypt, Sodom, &c) Hither our Saviour bent his course: hereupon they were amazed and afraid, Mark. 10. 32. and gave him counsel to go back rather into Galilee for his own and their safety, Joh. 11 8. He takes them therefore apart, and tells them as followeth, what they must trust to: and that though he be brought to the dust of death, he will rise again gloriously, to their great comfort. Verse 18. Behold we go up to Jerusalem.] Behold, as it requires attention (and this was no more than need, for St Luke Luk. 18. 34. tells us that they understood none of these things, etc.) so it sets forth our Saviour's forwardness, to go this dangerous voyage. Verse 19 To mock, and to scourge, and to crucify him.] What are all our sufferings to his? and yet we think ourselves undone, if but touched: and in setting forth our calamities, we add, we multiply, we rise in our discourse, like him in the Poet. I am thrice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. miserable, nay ten, twenty, an hundred, a thousand times unhappy. And yet all our sufferings are but as the 〈◊〉 and chips of that cross, upon which Christ, nay many Christians have suffered. In the time of Adrian the Emperor, ten thousand Martyrs are said to have been crucified in the mount of Ararath, crowned with thorns, and thrust into the sides with sharp darts, after the example of the Lords passion. The chief of whom were Achaicus, Act. and Mon. Heliades, Theodorus, Carcerius, etc. Verse 20. Then came to him, etc.] Then, most unseasonably when Christ had by the parable been teaching them humility, and now was discoursing of his death and passion, than came these sons of Zebedee to beg a principality in Christ's imaginary earthly Monarchy. And this is not the first time of their so foul mistake, so unseasonable a suit to him, or strife among themselves. The leprosy was cured at once in Naaman: so is not 〈◊〉 in the Saints, but by degrees, and at times. The mother of Zebedees' children.] Set on by her two sons, who were ashamed to make the motion themselves, (but as good they might, for Christ knew all, and therefore directs his answer to them, Mark. 10. 35.) and she also was not well assured of the 〈◊〉 of her request, and therefore came curtesying and craving a certain thing: not telling him what at first, as going somewhat against her conscience. And surely her request had been impudent, but that she presumed upon her near alliance to Christ: For she is thought to have been sister to joseph, who was Pater Christi politicus: and thence her boldness, by reason of her right of kindred by the Father's side. And this is some kind of carnal excuse; Yet not for her and her sons foliy and vanity, in dreaming of an earthly kingdom, and therein a distribution of honours and offices, as in david's and Solomon's days. Verse 21. What wilt thou?] We may not over-hastily engage ourselves by promise of this or that to our best friends, but hold off and deliberate. Alioqui saliens antequam videat, cafurus Bern. est 〈◊〉 debeat. The one on thy right hand] Quid voveat dulci nutricula 〈◊〉 Horat. alumno? Our Saviour had promised in the former chapter that the twelve should sit upon twelve thrones, etc. These men's suit was for the first and second seat. Self-love makes men ambitious, and 〈◊〉 them to turn the glass to see themselves bigger, others lesser than they are, Paul on the contrary, was least of Saints, 〈◊〉 of Apostles. Verse 22. Ye know not what ye ask] Ye ask and miss, because Jam 4. 1. ye ask 〈◊〉. A prayer for things not lawful, begs nothing but a denial, as Moses did, in praying to enter into the land, Deut. 3. 25. as Job did in that peevish request of his that God would Job 6. 8, 9 let loose his hand and cut him off; as the Disciples did in that overcurious enquiry, Lord, wilt thou at this time restore the Kingdom Act. 1. 6, 7, 8. to Israel? Our Saviour answers, that that's not fit for them to know. But a better thing he could tell them, that they should shortly after be clothed which the holy Ghost. God sometimes in much mercy crosseth the prayers of his poople, as he did david's for the child's life, who if he had lived, would have been but a standing monument of David's shame. Was it not better for him to have a Solomon? The Saints have their prayers out, either in money or moneys-worth: provided they bring lawful petitions and honest hearts. Are ye able to drink of the cup, etc.] Afflictions are frequently set forth by this metaphor of a cup, taken say some, from an ancient custom that the father of the family should give to each under his charge a cup fit for his use, according to his bigness: Or, as others think, from the manner of feasts, whereat the Symposiarch, or ruler of the feast, as he is called, joh. 2. prescribed what and how much every man should drink. And to be baptised with the baptism] Or plunged over head and ears in the deep waters of affliction. Of these we may 〈◊〉 as one doth of the Spa waters, that they are more wholesome than pleasant. Ever since Christ cast his cross into them, as Moses did that tree, Exod. 15. 25. the property of them is altered, the waters healed. They say unto him, we are able] In your own conceit at least, not else. For these two Disciples as they knew not what they asked, so they knew not what they answered. And yet Maldonat hath the face to defend them in it, as if they here 〈◊〉 their alacrity rather then betrayed their precipitancy: Sed exitus 〈◊〉 probavit: they showed their valour at Christ's apprehension. Verse 23. Ye shall drink indeed of my cup] Illud solum quod 〈◊〉 est, & limpidius. The Saints sip of the top of God's cup: as for the dregs, the wicked shall wring them out, and drink them up. And be baptised, etc.] Or ducked, washed (not drowned) as St Paul was in the shipwreck; or as the baptised child, which shakes off the water, or is dried after baptism. Afflictions saith one, are called baptism because they set God's mark upon us (as baptism doth) that we belong to God: This for outward afflictions. And for desertion, it is called Christ's cup, because we are sure to pledge him in that too, and be conformed unto him, as was job, David, Heman, Psal. 88 etc. Grace is no target against affliction: but the best shall have terrors within, and troubles without, as sure as the coat is on their back, or the heart in their belly. Is not mine to give] i.e. It is no part of my present office: Or, I have no such commission from my father to give precedencies to all that affect them. Christ hereby seeks to raise up the low grovelling spirits of his Apostles to things supernatural, supernal. Verse 24. They were moved] They were angry at that ambition in their fellows, that themselves were deeply guilty of. So Diogenes trampled Plato's pride, but with greater pride. So Crassus earnestly inveighed against covetousness in others, when there was not a more covetous caitiff than he upon the earth. So Gregory the great stomached the title of universal Bishop to the Patriarch of Constantinople, which yet himself affected, and his successor Boniface arrogated and usurped. Verse 25. jesus called them to him and said] We must (by Christ's example) advance, cherish concord all we can, amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ministers especially, by casting out those make-bates, emulation and ambition. Pareus was wont to say, that the only cause of all Church-dissensions was, Ministers reaching after rule and pre-eminence, as did Diotrephes. And that if this evil humour could possibly be purged 〈◊〉, there would be a sweet symmetry, an happy 〈◊〉 of all hearts. And they that are great] The Grandees of the earth. There is, saith one, a greatness Belluine and Genuine. In that, a beast may and doth exceed us: In this we exceed ourselves and others. Great men are not always wise, saith Elihu, job 32. 9 And 〈◊〉 me major nisi qui justior, said Agesilaus, when the King of Persia 〈◊〉 himself the great King. Calamitas nostra magnus est, said Mimus concerning Pompey, the people applauding so 〈◊〉 a 〈◊〉. Privilegium unius conceditur in 〈◊〉 alterius, saith a learned Doctor: & si vis esse verè 〈◊〉, ne sis instar utris 〈◊〉 tumidi, sed instar uteri prole gravidi; 〈◊〉 attollas inane supercilium, sed exhibeas utile ministerium. Goodness is the only greatness. Verse 26. But it shall not be so amongst you] How express is that against Papal primacy and Lordly prelacy? When the Duke shall be damned, what will become of the Bishop, said the clown to the bishop of Cullen? Mr Whithead refused a Bishopric because he liked not to be Lorded. And Mr Coverdale being deprived of his Bishopric in Q. Mary's days, would not (for the same cause) be reinvested in Q. Elizabeth's, but taught a school. Verse 27. Let him be your servant] This is the ready way to rise. Neither may any think himself too good to serve the Saints, to wash their feet, to minister to their necessities. Christ came out of the bosom of his Father to fetch them to heaven. The holy Ghost disdains not to dwell in their hearts. Angels are desirous to do them any good office. Prophet's think not much to minister to them, 1 Pet. 1. 12. Paul and Apollo and Cephas are theirs, public servants to the Church; accounting it a far greater matter prodesse quam praeesse, to seek men's salvation, then to exercise dominion. Verse 28. And to give his life a ransom] A redemptory, a valuable rate, for it was the blood of God wherewith the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. was purchased, Acts 20. 28. silver and gold could not do it, 1 Pet. 1. 18, 19 nor any thing else but that counterprice given by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ, 1 Tim. 2. 6. Verse 29. And as they departed from jericho] Christ cured 〈◊〉 in his locis 〈◊〉 curatos esse crediderim. 〈◊〉. one blind man as he went into jericho, Luk. 18. and two as he went out; for all the haste he had to go to jerusalem. Hence such multitudes followed him, to make up his ensuing triumph. Verse 30. When they heard that jesus passed by] Happy it was for them that, though blind, yet they were not d eaf. For as death came in by the ear, so doth life. Hear and your souls shall live Isa 55. 3. a heavy ear is a singular judgement, Isa. 6. 10. a 〈◊〉 ear a special favour, Prov. 20. 12. when God struck Zaechary, 〈◊〉. 1. he made him dumb, but not deaf. When God struck Saul, he made him blind, but not deaf. When God struck Mephibosheth he made him lame, but not deaf. There is a deaf Mark 9 25. devil, and a deaf adder, and deaf man, that yet want for no ears, I sal. 〈◊〉. 4. Isa. 43, 8. But he that heareth instruction is in the way of life, saith Solomon. These two blind beggars had heard of Christ by the hearing of the ear, but that satisfied them not, unless their eyes also might see him, job 42. 5. They waylay therefore the Lord of light, who gives them upon their suit, both sight and light, irradiates both organ and object, cures them of their both outward and inward 〈◊〉 at once. Thou son of David] They knew and acknowledged Christ to be the true Messias. Few such knowing blind beggars now 〈◊〉. They are commonly more blind in mind then body, loose and 〈◊〉 〈◊〉; such as are neither of any Church, nor commonwealth: but as the base sort of people in Swethland, who do always break the Sabbath, saying that 'tis only for gentlemen to sanctify it: Or rather as the poor Brasilians, who are said to be sine rege, lege, fide, without any government, law, or Religion. Verse 31. And the multitude rebuked them] In prayer, we must look to meet with many rubs, and 〈◊〉; but God's spirit is heroic, and gets over them all. The 〈◊〉 will interrupt us, as the 〈◊〉 did Paul, Act. 16. 16. as the birds did 〈◊〉, Gen. 15. 11. as those Samaritans did the Jews in building the Temple, Nehem. 6. Hence we are bid Strive in prayer, Colos. 4. 2. and watch in prayer: for Satan will be at our right hand as at jehoshuahs', Zach. 3. 1. watching his time to cast in, if not a 〈◊〉, yet an impertinent thought, thereby to bereave us of the benefit of our prayers: besides our own natural indevotion through hardness of heart, heaviness of body, multiplicity of worldly distractions and 〈◊〉. All which we must break through and cry the more earnestly as Bartimaeus here did, though checked by the multitude. Have mercy on us, o Lord, etc. Daniel would not be kept from his God for any danger of death, 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 6: nor the French Protestants restrain prayer, though King Henry 3. made a law to forbid them to pray with their families. The sun shall sooner stand still then the trade of godliness, and that continual intercourse that is betwixt God, and the Christian soul. Verse 32. And jesus stood still] See the admirable power of fervent prayer. Christ stands and 〈◊〉 (for all the haste of his journey to jerusalem, which till he had finished, oh how was he Preces 〈◊〉 〈◊〉 〈◊〉 inantem remorantur. 〈◊〉 Luk. 12. 50?) to hear the blind beggar's petition. So the sun once stood still in Gibeon, and the moon in the valley of 〈◊〉 upon the prayer of worthy joshua, who set the trophies of 〈◊〉 victory in the very orbs of heaven. Verse 33. Lord, that our eyes might be opened] Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun, 〈◊〉. 11. 7, And yet how little is this mercy 〈◊〉, because common. Our corrupt natures heed nothing that we enjoy, as the eye seeth nothing that lies on it: but things at a distance it discerns clearly. Bona a tergo formosissima. Copy of good things breeds satiety, and makes them no dainties, till God for our folly many times makes us see the worth of them by the want of them, and so commends and indears his favours to us. But what a blindness is this, worse than that of Bartimeus, never to see the face, but the back only of benefits? Verse 34. And jesus had compassion on them] He made their case his own. Misericordia sounds as much as misery laid to Isa. 63. 15. heart. Christ's bowels sounded upon the sight and suit of these blind beggars: and this was beyond all alms, should he have done no more for them. For when one gives an alms, he gives somewhat without himself, but by compassion we relieve another by somewhat within and from ourselves, whiles we draw out 〈◊〉 〈◊〉 (not our sheaf only) to the hungry, Isa. 58. 10. And immediately their eyes received sight] This is not every blind man's happiness, that yet prays for sight. But there is a better eyesight then that of the body, which if God vouchsafe to any in bodily blindness (as he did to that blind boy of Gloucester that had suffered imprisonment there for confessing the truth) it may be said to such surely as Bishop Hooper the Martyr did to 〈◊〉. and 〈◊〉. sol. 1371. him; Ah poor boy, God hath taken from thee thy outward sight, but hath given thee another much more precious, etc. The like favour God showed to Didymus Alexandrinus, who, though blind from his childhood, yet was not only an excellent Artist, but an able Divine; and wrote certain Commentaries on the Psalms, 〈◊〉 in 〈◊〉 vir. 〈◊〉. and likewise on the Gospels; being now (saith Jerome, who relates it) above 83 years of age. Trithemius and Bozius report 〈◊〉. de 〈◊〉 〈◊〉. the like things, concerning one Nicasius de 〈◊〉 a dutchman, who being struck blind at three years old, became nevertheless an excellent scholar, and skilful in the laws, which he publicly 〈◊〉. 〈◊〉 lib. 〈◊〉. 〈◊〉. 〈◊〉. professed at Collen. Afterwards he proceeded Master of Arts at Louvain, Licentiate in Divinity at the same University, and lastly Doctor of the laws at Cullen: where, after he had printed his public Lectures, he died and was buried in the Cathedrall-Church Anno Dom. 1491. 17. Calend. Septem. CHAP. XXI. Verse 1. And when they drew nigh to Jerusalem] IN this one verse, our Evangelist closely compriseth all that St John sets down of our Saviour's oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five months and ten days: for Christ road not into the city till the fifth day before his last Passeover, Joh. 12. 12. having the day before been 〈◊〉 by Mary at Bethany, Joh. 12. 1. called here Bethpage, 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the Conduit-house. Verse 2. An Ass tied and a colt with her] There are that by the Ass understand the Jews laden with the Law: and by her foal, the Gentiles that wandered whither they would. That Canonist 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est. 〈◊〉. 〈◊〉 〈◊〉. pag. 〈◊〉. made the most of it, that said that children are therefore to be baptised, because the Apostles brought to Christ not only the 〈◊〉, but the colt too. Verse 3. The Lord 〈◊〉 need of them] The Lord of all, both beasts and hearts: for else how could he so soon have obtained the Ass, of her master? Some read the text thus. The Lord hath 〈◊〉 of them, and 〈◊〉 presently send them back 〈◊〉: to teach us to be no further burdensome or beholden to others, than needs must. Verse 4. All this was done that, etc.] Here is the mystery of the history: which would otherwise seem to some ridiculous and 〈◊〉 little purpose. He hereby declared himself that King of his Church forepromised by the Prophets, how poor and despicable 〈◊〉, as the world accounts it. Verse 5. Tell ye the daughter of Zion] Here was that also of the Psalmist fulfilled, God is my King of old working salvation in the midst of the earth, Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very centre and navel of the habitable earth, as if it were fatally founded to be the city of the great King. Thy King cometh unto thee] All in Christ is for our behoof 〈◊〉 benefit, 1 Cor. 1. 30. & Micah 4. 8, 9 Unto thee shall it come, 〈◊〉 daughter of Zion, even the 〈◊〉 dominion: the kingdom shall come to thee daughter of Jerusalem. Why then dost thou cry out aloud? Is there no King in thee? Is thy counsellor 〈◊〉? A Mandamus from this King, will do it at any time, Psal. 〈◊〉. 4. Meek, and 〈◊〉 upon an Ass] Not upon a stately palfrey, as Alexander, Julius Caesar, etc. no such state here. Christ Kingdom was of another world: He came riding meek, and his word (the law of his kingdom) is both to be taught and received with 〈◊〉, 2 Tim. 2. 25. Jam. 1. 21. At Genua in Italy they show the tail of the Ass our Saviour rod on for 〈◊〉 holy relic; and 〈◊〉. 〈◊〉. 〈◊〉 bow before it with great devotion. Neither will 〈◊〉 〈◊〉 be reclaimed from such fond foperies; being herein the Italian 〈◊〉. come. 〈◊〉 〈◊〉. Asses, which feeding upon the weed hen-bane, are so 〈◊〉, that they lie for dead, neither can they be wakened till 〈◊〉. Verse 6. And the Disciples went] With a certain blind obedience they went on Christ's errand, though not very likely to speed. Their Master's sole authority 〈◊〉 them on against all difficulties and absurdities. When 〈◊〉 commands us any thing, we may not dispute but dispatch, argue but agree to it, captivate our 〈◊〉, exalt our faith. Verse 7. And put on them their clothes] Teaching us to honour God with the best of our substance, and to 〈◊〉 ourselves wholly to the Lord our God. 〈◊〉 stripped himself, for his friend David, of the robe that was upon him and his 〈◊〉, 1 〈◊〉. 18. 4. even to his sword and his girdle. Christ suspended his glory for a season, laid aside his rich and royal robes, 〈◊〉 a cast suit of 〈◊〉, that he might clothe us with his righteousness: And shall we think much to clothe him in his naked members? etc. to part with any thing, for his 〈◊〉 and service? And they 〈◊〉 〈◊〉 〈◊〉] They that make religion dance attendance to policy (〈◊〉 one) 〈◊〉 set the 〈◊〉 upon Christ, not 〈◊〉. 〈◊〉 upon the 〈◊〉. Thus did 〈◊〉, and before him 〈◊〉, 〈◊〉 〈◊〉 jactura regionis quam 〈◊〉. Thus do all 〈◊〉 〈◊〉 and the world's wizards, whose rule is, 〈◊〉 sed paucis: Religiosum oportet esse, sed non religentem, 〈◊〉. etc. But what saith a Father? Deum siquis parum 〈◊〉, valdè contemnit. And, one thing, said Luther, that will be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉, & 〈◊〉 tran 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luth. 〈◊〉 of religion is worldly policy, that would have all well however; and seeks to procure the public peace, by impious and unlawful counsels and courses. Verse 8 And a very great multitude] Bondinus saith, he was met at this time by three-hundred-thousand Jews, some whereof went afore Christ, some followed after, according to the solemn rites and reverence used to be given to earthly Kings, in their most pompous triumphs. This was the Lords own work. Verse 9 〈◊〉 to the Son of David] So they acknowledge Christ to be the true Messiah, and congratulate him his kingdom over the Church; and yet a few-days after, these same, at the instigation of the Priests and Pharisees, cry 〈◊〉: dealing by Christ as Xerxes did by his steersman, whom he crowned in the morning, and then took off his head in the afternoon of the same day: or as the fickle Israelites dealt by David, 2 Sam 20. where we shall find the same hands that erewhile fought for David to be all theirs, do now fight against him under the son of 〈◊〉, to be none of theirs. Verse 10. Who is this?] Why? could not they tell after so 〈◊〉 miracles done among them? Were they such strangers at 〈◊〉? Many live and die very 〈◊〉, 〈◊〉 in 〈◊〉 places where they have had line 〈◊〉 line, precept upon 〈◊〉, etc. and yet they are no wiser than the child new weaned from the breast, Isa. 29. 8. their wits serve them not in spirituals, though otherwise shrewd enough. Verse 11. The Prophet of Nazareth, etc.] The Archprophet they acknowledge him; but of Nazareth, of Galilee. They had not profited 〈◊〉 much, or made so far 〈◊〉 in the mystery of Christ as to know him to have 〈◊〉 born a 〈◊〉. And to nourish this error in the people it was, that the devil, that old Impostor, Mark. 1. 24. though he confessed Christ to be the Holy 〈◊〉 of 〈◊〉, yet he calleth 〈◊〉 Jesus of Nazareth. Satan 〈◊〉 semèl videatur verax, 〈◊〉 est mendax & semper fallax. Satan 〈◊〉 speaks truth, but with a mind to deceive. Verse 12. And 〈◊〉 out all them that sold] The zeal of God's house did ever eat him up. And (as revenge 〈◊〉 zeal 2 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. 11.) he mars their markets, and drives them 〈◊〉 of the 〈◊〉 with Procul ò procul este 〈◊〉. And this deed of our Saviour's was altogether divine; whiles, as another Samson, he 〈◊〉 〈◊〉 upon heaps (yet without bloodshed) with the 〈◊〉 of an 〈◊〉. St Hierom extolleth this 〈◊〉 above the raising of Lizarus, restoring the blind to their sight, the lame to their limbs, etc. and adds this mystical sense of 〈◊〉 text. 〈◊〉 〈◊〉 ingreditur Templum Patris, & ejicit 〈◊〉 tam Episcopos & Presbyteros, quam 〈◊〉 & 〈◊〉 turbam de Ecclesia sua, & 〈◊〉 criminis habet, vendentes paritèr & 〈◊〉. Christ is every day casting out of his Church all these mony-marchants, 〈◊〉 〈◊〉 〈◊〉, both ministers and others, that make 〈◊〉. sale of holy things, which the very Heathens abhorred, and others long since complained, that benefices were bestowed non ubi optimè, sed ubi 〈◊〉, as if a man should bestow so much bread on his 〈◊〉, 〈◊〉 he is to ride on him. The tables of the money-changers] This he did also at his first 〈◊〉 into the ministry, joh. 2. 14. 15. See my notes on that 〈◊〉. The 〈◊〉 of Religion was Christ's chief care, and so it should be ours: And although little was done by his first attempt joh. 2. yet he tries again; 〈◊〉 should we; contributing what we 〈◊〉 to the work continually, by our prayers and utmost endeavours: 〈◊〉. 〈◊〉. 〈◊〉. wishing at least, as Ferus did, that we had some Moses 〈◊〉 〈◊〉 away the evils in Church and state. Non 〈◊〉 〈◊〉 t 〈◊〉, sed multos habemus, 〈◊〉 he; for we abound with 〈◊〉, and 〈◊〉. Verse 13. Shall be called the house of prayer] A principal piece of God's 〈◊〉 worship, and 〈◊〉 put 〈◊〉 the whole. Christ 〈◊〉 never came into this house, but he preached 〈◊〉 as 〈◊〉. In the Sanctuary was the incense-Altar in the middle, a type of prayer, the table of shewbread on the oneside, 〈◊〉 the 〈◊〉 tribes; and the candlestick, a type of the word, on the other: To teach us that there is a necessity of both ordinances to all God's 〈◊〉. But ye have made it a den of thiefs] So Christ calleth not the mony-marchants only, but the 〈◊〉 also that set them a-work. And whereas they cried, The Temple of the Lord, the Temple of the Lord (for to those was this speech first addressed, jer. 7. 11.) as if they could not do amiss, because they served in the Temple, the Prophet tells them there, and our Saviour these here, that it's so much the worse. What should an Angel of darkness do in heaven? Who required these things at your hands, to tread the courts of my Temple? This is the gate of the Lord, into Psal. 118. ●0. which the righteous only should enter. The Papists in like sort cry out at this day, Ecclesia, Ecclesia, Nos sumus Ecclesia: and herewith think to shroud their base huckstering of holy things. For omniae Romae venalia, all things are saleable and soluble at Rome. But this covering is too short, and their gross theeveries Act. and Mon. fol 1●84. are now made apparent to all the world, as their rood of grace, and the blood of Hales were at Paul's cross by that Noble Cromwell; and as their cheating trade of Indulgencies and Popespardons was by Luther, who by dint of argument overthrew those Romish money-changers, and drove the country of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen fitly calleth them. Verse 14. Came to him in the Temple, and he healed them] So true was that testimony given of our Saviour, Luke 24. 19 that he was a Prophet mighty in deed, as well as in word, before God and all the people. Nos non eloquimur magna, sed vivimus, said the Primitive Christians. Our lives as well as our lips should speak us right and real in Religion: As Christ here, by his cures, gave a real answer to that question, ver. 10. Who is this? Let us learn to lead convincing lives: these are the best apologies when all's done. Verse 15. And the children crying, etc.] To the great grief and regret of those cankered carls the Priests and Scribes: but Act. and Mon fol 866. to the singular commendation of their parents, who had so well taught and tutoured them. So the children of Merindoll answered the Popish Bishop of Canaillon with such grace and gravity as was admirable. So, when John Laurence was burnt at Colchester, Act. and Mon. fol. 1403. the young children came about him, and cried in the audience of the persecutors, Lord strengthen thy servant, and keep thy promise. Verse 16. Thou hast perfected praise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast given . it all its parts, and proportions; thou hast completed and accomplished it. The Hebrew saith, Fundasti, thou hast founded praise, and well bottomed it. Quae enim perfecta, sunt firmissima. Now there is no mouth so weak, into which God cannot put words of praise. And how oft doth he choose the silly-simples of the world, to confound the wise and learned? See my notes on Psal. 8. 2. And here it is observable that our Saviour answers warily to the captious question; so as he may neither offend 〈◊〉, by taking upon him to be a King, nor stumble the people, who took him for no less, and he was well pleased there with. Let our columbine simplicity be mixed with serpentine subtlety, that we run not ourselves heedlessly into unnecessary dangers. Verse 17. And he left them] As not willing to lose his labour, to cast away his cost upon men so unthankful, untractable. Ovid. Ludit, qui steril● semina mandat humo. Went out of the city into Bethany] Haply for safety sake: undoubtedly for his delight and to refresh himself with his friend Lazarus, after his hard labour, and little success. Verse 18. As he returned into the city] There his work lay chiefly: thither therefore he repairs betimes, and forgot, for haste, to take his breakfast, as it may seem: for ere he came to the city he was hungry, though it were but a step thither. A good man's heart is where his calling is: Such a one, when he is visiting friends or so, is like a fish in the air: whereinto if it leap for recreation or necessity, yet it soon returns to his own element. Verse 19 He came to it and found nothing] He thought then to have found something: there was some kind of ignorance, we see in Christ as man (but not that that was sinful.) His soul desired the first ripe fruits; yea though they had not been ripe Mi●. 7. 1. and ready; hard hunger would have made them sweet and savoury, as the shepherd's bread, and onions were to Hunniades, when he was put to flight by the Turks: So well can hunger season Turk Hist. fol 310. homely cates, saith the Historian. Or this promising figtree our Saviour might say, as Alciat of the Cypress. Pulchra coma est, pulchro dig●staeque ordine frondes, Emblem. Sed fructus nullos haec coma pulchra gerit. Verse 20. They marvelled, saying etc.] And well they might, for no conjurer, with all his skill, could have caused this figtree so suddenly to whither, with a word speaking. For the figtree is the most juicefull of any tree: and bears the brunt of winter-blasts. Yea Plutarch tells us that there issueth from the figtree Plut. Sympos. lib. ●. such a strong and most vehement virtue, as that if a bull be tied unto it for some while, he becomes tame and tractable, though he were never so fierce and fell before. No wonder therefore though the Disciples wondered at so sudden an alteration. Verse 21. If ye have faith and doubt not] Or dispute not the matter as probable only and somewhat uncertain, but not altogether undoubted. He that doubteth debateth it, as it 〈◊〉, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. lia. 7. 9 himself, 〈◊〉 the case to and fro, sometimes being of one mind, sometimes of another. Now let not such a man think that he shall receive any thing of the Lord, jam. 1. 7. If ye will not believe, surely ye shall not be 〈◊〉. Verse 22. What soever ye shall ask in prayer, believing] Faith is the foundation of prayer, and prayer is the fervency of faith. Cast thy burden upon the Lord, or thy request, thy gift upon the Lord. Psal. 55. 22. that is, whatsoever thou desirest that God should give thee in prayer, cast it upon him by faith, and it shall be effected. Fidei mendica manus. Faith and prayer are the souls two hands, whereby she begs and receives of God all good things both for this and a better life. Hence of old when the Saints prayed they spread out the palms of their hands, as to receive a blessing from God, 1 Kings 8. 22. Exodus 9 29. Psalm 143. 6. Verse 23. And when he was come into the Temple] Not into the Inn or victualing-house, though he had been so hungry by the way. He forgot that; the zeal of God's house had eaten him up: it was his meat and drink to do the will of his heavenly father: this he preferred before his necessary food. And truly a man would wonder what a deal of work he did up in these three- 〈◊〉, before his apprehension. All those Sermons and discourses set down by Matthew from this place to chap. 26. by Mark from chap. 11. to chap. 14. by Luke from chap. 20. to chap. 22. and by john, from the 12. to 18. chap. were delivered by him in these three last days of his liberty. He dispatched them with speed, as if he had been loath to have been taken with his task undone. To teach us to get up our work, and to work out our salvation: Not work at it only; Lazy spirits 〈◊〉 not to immortality. The twelve tribes served God instantly day and night, and found all they could do little enough, Act. 26. 7. Came unto him as he was teaching] Otiosum vel 〈◊〉 facilè tulissent, saith an Interpreter. 〈◊〉 he would have been quiet or silent, they would never have questioned him. A wolf flies not upon a painted sheep; we can look upon a painted 〈◊〉 with delight. It is your active Christian that is most spited and persecuted. Luther was offered to be made a Cardinal, if he would be quiet. He answered, no, not if 〈◊〉 might be Pope; And defends himself thus against those that thought him (haply) a proud fool Inveniar sanè superbus, etc. modò impij silentij non 〈◊〉. Epist. 〈◊〉 〈◊〉. for his refusal. Let me be counted fool or any thing, said he, so I be not found guilty of cowardly silence. The Papists, when they could not rule him, railed at him, and 〈◊〉 him an Apostate: He confesseth the action, and saith, I am indeed an Apostate, but a blessed and holy Apostate; one that had fallen off from the devil. Consitetur se esse Apostaram, led beatum & 〈◊〉, qui 〈◊〉 diabolo 〈◊〉 non servavit. They called him devil. But what said he? Prorsùs Satan est Lutherus, sed Christus vivit & 〈◊〉: Amen. Luther is a devil: Be it so; but Christ liveth and reigneth: that's enough for Luther: So be it. By what authority dost thou these things?] They saw that their kingdom would down, their trade decay, if Christ should be Epist ad 〈◊〉. suffered thus to teach and take upon him in the Temple as a Reformer. Ventres & 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 coronam Papae, & Monachorum 〈◊〉 〈◊〉. When Erasmus was asked by the elector of Saxony, why the Pope and his Clergy could so little abide Luther, he answered. For two great offences, viz he had meddled with the Pope's triple crown, and with the Monks fat paunches: 〈◊〉 illae lachrymae. Hence all that hatred: And hence nowadays those Popish questions to the Professors of the truth. By what authority do 〈◊〉 these things? where had you your calling, your ordination? Where was your Religion before Luther? Where unto it was well answered by one once, in the Bible, where yours never was. Verse 24. I also will ask you one thing] Our Saviour could have answered them roundly that what he did, he did by the will and appointment of his heavenly father. But 〈◊〉 he had avouched that so oft, and they believed him not, 〈◊〉 he took another course. We must be ready to 〈◊〉 〈◊〉 on of 〈◊〉 faith; but than it must be when we see it will be to 〈◊〉 good purpose; No 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. as if otherwise, forbear, or untie one knot with another as Christ here 〈◊〉. Verse 25. The baptism of John whence was it?] That is, the whole ministry of John. As if our Saviour should have 〈◊〉, know ye not by what authority I do these things? have ye not heard john's testimony for me? And can ye deny that he had his authority for what he spoke, from God? How is it then that ye ask me any 〈◊〉 idle question as this? do ye not go 〈◊〉 to your 〈◊〉 〈◊〉? Verse 26. We fear the people] Lest they should be stoned, and the 〈◊〉 feared them, lest they should be excommunicated. Thus they were mutual executioners one to another: for all fear 〈◊〉 torment, 1 Joh. 4. 18. Verse 27. We cannot tell] Lie and all: they could tell, and would 〈◊〉. Their reasonings within themselves, vers. 25. testify 〈◊〉 nodam 〈◊〉 quem 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 non 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 1 cap. 21. that they knew the truth, but would not acknowledge it; they 〈◊〉 their ignorance rather: And such dealing we have from many learned Papists. Thus Bellarmine 〈◊〉 that he never read in all the Bible a promise of pardon made to 〈◊〉 that 〈◊〉 their sins to Almighty God. Baronius cannot see that Peter was in fault at Antioch, but Paul a great deal more, for taking him up for halting, Gal. 2. The wit of heretics will 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 them to 〈◊〉 a thousand shifts to delude the truth, than their pride will suffer them once to yield and subscribe to it. Verse 28. But what think you?] Christ reporteth himself to 〈◊〉 own consciences, whiles he proveth john Baptists ministry to be from heaven, by the happy 〈◊〉 he had in converting the vilest sinners, see jer. 23. 22. 1 Cor. 9 2. The people's fruitfulness is the Ministers testimonial, 2 Cor. 3. 2. If but one of a city, or two of a family be gained to God, it is a sign that the Pastors are according to Gods own heart, jer. 3. 14, 〈◊〉. Verse 29. I will not] This is the language of most men's hearts, when pressed to duty: and, as 〈◊〉 〈◊〉, 〈◊〉 discover an headstrong 〈◊〉 in 〈◊〉, that is uncouncellable. As Pharaoh 〈◊〉 not down under the miracle, but 〈◊〉 for Magicians: so do these, 〈◊〉 the word comes 〈◊〉 to their 〈◊〉, send for carnal arguments. And though the word doth eat up all they can say, as Moses rod did: yet they harden their 〈◊〉 with Pharaoh, they 〈◊〉 their brows with him in the 〈◊〉, that 〈◊〉 I will not: 〈◊〉 said the Israelites but we will have a King. And as for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee, said those, Ier 44. 16. But afterward he 〈◊〉] So do but few. Men will be as big as their words, though they 〈◊〉 for it, lest they should be accounted inconstant. These are niggardly of their reputation, but prodigal of their souls. Verse 30. I go Sir] ay, but when Sir? Stultus semper incipit Sen. 〈◊〉. Hypocrites purpose oft, and promise fair to do better, but drive off and fail in the performance, their morning cloud is soon dispersed, their earthly dew is quickly dried up, 〈◊〉 〈◊〉 〈◊〉 come to nothing, 〈◊〉 & modò 〈◊〉 habent 〈◊〉. The Host 6. 〈◊〉. Augustin. Seneca. 〈◊〉 liked not such as are semper victuri, always about to live better, but never begin. Verse 31. Go into the Kingdom of heaven before you] And it were an arrant 〈◊〉 to be 〈◊〉 behind by such: as that's a very 〈◊〉, we 〈◊〉, that will not follow, though she will not lead the way. But 〈◊〉 proud Pharisees hated to be in the same heaven with penitent Publicans. And, as Quintilian said of some in his time, that they might have proved excellent scholars, had they not been so persuaded of their own scholarship already. In like 〈◊〉, these over-weeners of themselves might have had place in heaven, had they not taken up their 〈◊〉 in heaven aforehand. Verse 32. John came unto you in a way of right] Which he both 〈◊〉 and lived. Nos non eloquimur 〈◊〉, 〈◊〉 vivimus. John's practice was a transcript of what he preached: he burned within himself, he shone forth to others, Joh. 5. 35. Ye repented not afterwards] No, not after his death, though ye saw me 〈◊〉 to him, and preaching and pressing the same things upon 〈◊〉 that John did. An hypocrite comes 〈◊〉 to heaven then a 〈◊〉 sinner, and 〈◊〉 far more obstacles. As he that must be stripped, is not 〈◊〉 soon clothed, as one that is naked: and as he climbs not a tree so soon that must first come down from the top of another tree, where he is perked: So is it here. Verse 33. Planted a vineyard, and hedged it] Of all possessions, saith Cato, Nulla majorem operam requirit, None requires more pains then that of a vineyard. 〈◊〉 comes up and 〈◊〉 alone, Mark 4. 28. Injussa 〈◊〉 gramina, saith the Poet: but 〈◊〉 must be dressed, supported, 〈◊〉, sheltered every day almost, 〈◊〉. 15. 2. 〈◊〉 Church is God's continual care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉, etc. Isa 27. 3. and he looks for an answerable return offruits, Act. 12. 48. Regnum Angliae, regnum Dei, said Polydore Virgil long since. The Kingdom of England, is the Kingdom of God. It may weil be said so, since the Reformation 〈◊〉: neither is there any thing more threateneth us then our 〈◊〉 〈◊〉. 〈◊〉. The Cypress tree, the more it is watered, the less fruitful; so many of us, the more taught, the more untoward. And went into a far country] As the impious husbandmen imagined, who put far away the evil day. But God shall 〈◊〉 〈◊〉 such with an arrow, suddenly shall they be wounded, Psal. 64. 7. As a bird is with the bolt, whiles he 〈◊〉 at the bow. Morae dispendium, Hieron in Jer. foener is 〈◊〉 pensatur. God 〈◊〉 men at length for the new and the old. Verse 34. He sent his servants] seil. His Prophets and Ministers, whom the Lord sendeth to his people continually, not to teach them only, but to take account of their 〈◊〉, to urge and exact of them growth in grace, according to the means, 〈◊〉 they receive not the grace of God in vain. 2 〈◊〉. 6. 〈◊〉. Verse 35. Beat one, and killed another] This is the world's wages; this is the measure God's Ministers meet with from the sons of men: never have any, out of hell, suffered more than such. Persecution is, 〈◊〉 genius, saith Calvin, the evil Angel that dog's the Gospel at the heels. And, Praedicare nihil aliud est, quam derivare in se 〈◊〉, etc. saith Luther. To preach faithfully is to get the ill will of all the world, and to subject a man's self to all kind of deaths and dangers. Verse 36. Again 〈◊〉 sent other servants] O the infinite goodness and long sufferance of Almighty God Ionas upbraided him with it most unworthily, in that brawl of his, chap. 4. 2. Paul admires it, Rom. 9 22. teaching us to improve it to the practice of repentance, 〈◊〉. 2. 4. Ezekiel describes it by Gods lying on Ezek. 4. 〈◊〉, 5. one side for three hundred and 〈◊〉 years together, which must needs be very troublesome. We cannot lie for a few hours, on one side, but we must turn us. David, for the abuse of his 〈◊〉, fell 〈◊〉 foul on the Ammonites. Rehoboam for one 〈◊〉 of his slain by the ten 〈◊〉, raised a mighty army to chastise them. But God bears with men's evil manners, though he 〈◊〉 power enough in his hand to deal with them at his 〈◊〉. Verse 37. They will reverence my son] They will 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. way for shame (so the word imports) they will never be able to look him in the face, they will be so abashed of their former villainies. But it fell out far otherwise: for these frontless fellows, past grace, as we say, had faces hatched all over with impudence, and that could blush no more than a sackbut. Sin had woaded shamelessness in their foreheads, and they were as good 〈◊〉 resisting the holy Ghost, as 〈◊〉 their fathers were, Verse 38. This is the heir, Come, etc.] So that these husbandmen the Pharisees knew, and yet crucified the Lord of glory: And all this out of desperate malice, which had debauched their reason, and even Satanized or transformed them into so many breathing devils: they fell into that unpardonable sin, 〈◊〉, 12. 31. 〈◊〉 us 〈◊〉 on his inheritance] Covetousness is bloody, Ezek. 〈◊〉. 13. Pro. 1. 11, 13. 1 Kin. 21. 10. Ahab longed for a salad out of Naboths vineyard, and must have it, though Nahoth die for it. Quid non mortalia pector a cogit, 〈◊〉 sacra 〈◊〉! Judas selleth his Master for thirty-pences. Verse 39 Cast him out of the vineyard, and slew him] By wicked hands, Act. 2. 23. and are therefore abhorred of God and men, and exiled out of the world, as it were, by a common consent of Nation, for their inexpiable guilt. 〈◊〉 in Constantinople Biddulph. and Thessalonica (where are many thousand Jews at this day) if they but stir out of 〈◊〉 at any 〈◊〉 time between Maunday-Thursday at Noon, and Easter-eve at night, the Christians, among whom they dwell, will stone them, because at that time they derided, 〈◊〉 and crucified our blessed Saviour. Verse 40. What will he do, etc.] Nay, what will he not 〈◊〉? God will 〈◊〉 upon them, even on their neck, upon the thick bosses Joh. 15. 26. of their bucklers. They that would kill their enemy, strike not where he can defend himself. But so doth God, he strikes thorough all, yea thorough the loins, Deut. 33. 11. even to the very soul, 〈◊〉. 4. 10. This made Moses cry out, Who knoweth the power of 〈◊〉 anger? Ps. 90. 11. Surely it is such, as none can either avoid or abide. Verse 41. They say unto him, he will 〈◊〉, etc.] Here they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videtur paronomasia hec in proverbium 〈◊〉. 〈◊〉 read their own destiny, as David 〈◊〉 did his, 2 Sam. 12. 5, 6. The wicked are presently self-condemned, Tit. 3. 11. and 〈◊〉 at last day stand speechless, Matth. 21. 12. out of the conviction of their own 〈◊〉. Verse 42. Did ye never read in the Scriptures?] Yes, full oft, but never applied such a place as this to themselves. A godly man 〈◊〉 the Scriptures as he doth the Statute- 〈◊〉: he holds 〈◊〉 〈◊〉 in all that he reads: he finds his own name written in every passage, and lays it to heart, as spoken to him. The wicked on the other side, put 〈◊〉 all they like not, and dispose of it to others, as if themselves were none such. God forbid, said these to our Saviour, Luk. 20. 16. But he convinceth them out of their own reading, to be the men he meant. Men may make some 〈◊〉 shift, and 〈◊〉 for a while from side to side, as 〈◊〉 Ass did, but there is no averting or avoiding the dint of God's displeasure, otherwise then by falling down, as the Ass did, and afterwards her master, being rebuked for his in quity, The dumb Ass speaking with man's voice, forbade the madness of the Prophet, 2 〈◊〉. 2. 16, Verse 43. The kingdom of God shall be taken 〈◊〉 you] An heavy sentence. We had better, saith one, be without meat, drink, light, air, earth, all the elements, yea life itself, than that one sweet saying of our Saviour, Come unto me, all ye that are weary Mallemus carere coelo terra, omnibus 〈◊〉, etc. 〈◊〉. 〈◊〉. 〈◊〉. and heavy laden, and I will refresh you. The Gospel is that inhetitance we received from our godly fore fathers, the 〈◊〉: and it must be our care to transmit the same to our posterity, earnestly contending for the faith which was once delivered, 〈◊〉 3. once for all: for if lost, or any way corrupted, it will hardly be ever given again. Look to it therefore: unfruitfulness forfeits all; as the Merchant's non-paiment of the King's custom forfeits all his goods. Verse 44. And whosoever shall fall on this stone] Christ is a stone of stumbling to his enemies, who stumble at his 〈◊〉, and a rock of offence, 1 Pet. 2. 8. but like that rock, Judg. 6. 21. cut of which fire wcnt and consumed them, Nemo me impunè 〈◊〉, saith he. The Corinthians abused certain Roman 〈◊〉, and were therefore burnt to the ground by L. Mummius. For irasci populo job 9 4. Rom. nemo sapientèr possit, saith Livy thereupon. Christ is wise in heart, and mighty in strength; who ever hardened himself against him and prospered? Who ever bragged of the last blow? If his wrath be kindled, yea but a little, woe be to his opposites: but if he fall upon them with his whole weight, he will crush them to pieces, yea grind them to powder. They can no more stand before him, then can a glasse-bottle before a Canonshot. Verse 45. They 〈◊〉 that he spoke of them] Who told them so, but their own guilty consciences? Every man hath a 〈◊〉 Chaplain within his own bosom, that preacheth over the Sermon to him again, and comes over him with, Thou art the 〈◊〉. Conscience is said to accuse or excuse in the mean while, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 2. 15. In the 〈◊〉 betwixt 〈◊〉 and Sermon, conviction and conviction. So that personal and nominal application is therefore needless, 〈◊〉 every man hath a 〈◊〉 faculty within him, applying several truths to every man's particular 〈◊〉. And, 〈◊〉 gener 〈◊〉 de 〈◊〉 〈◊〉 est, ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 〈◊〉; Where the discourse against vice is 〈◊〉, no man can justly complain of 〈◊〉 personal injury. By 〈◊〉, Christ many times smites the earth, Isa. 11. 4. that is, the 〈◊〉 of carnal men glued to the earth, God's words 〈◊〉 them full in the teeth, and makes them spit 〈◊〉. Now if they rage, as Tigers tear themselves at the noise of a drum, if they flee in the faces of their teachers, and 〈◊〉 〈◊〉 upon them, they 〈◊〉 〈◊〉 cast into a 〈◊〉 〈◊〉, and 〈◊〉 escape the visible 〈◊〉 of God. Verse 46, But when they 〈◊〉 to lay 〈◊〉 on him] And so showed themselves to be the same our Saviour spoke of, ver. 39, 42. As the Pope and his emissaries do well approve 〈◊〉 to be that false prophet, and 〈◊〉 locusts, 〈◊〉 forth in the Revelation. Their daily practice is a clear Commentary upon that obscure prophecy, which the ancient Fathers, that lived 〈◊〉 to see it fulfilled, could not tell what to say to. 〈◊〉 〈◊〉 are best understood by their events. CHAP. XXII. Verse 1. Spoke 〈◊〉 〈◊〉 again] THat by one 〈◊〉 he might peg in another. He had but a 〈◊〉 to be with men, and see how he bestirs him. 〈◊〉 〈◊〉 is more swift and violent toward the end of it. It was as 〈◊〉 to Christ to seek men's salvation, as it is to the devil to 〈◊〉 their 〈◊〉: who therefore doth his utmost, because he 〈◊〉 that he hath but a short time, Rev. 12. 12. his malevolence is 〈◊〉 to his 〈◊〉. Verse 〈◊〉. 〈◊〉 unto a 〈◊〉 King] God is a great King, and 〈◊〉 〈◊〉 〈◊〉 his 〈◊〉, Mal. 1. 8. will be served of the best, and curseth that cosener, that doth 〈◊〉, verse 14. He scorneth to drink the devil's 〈◊〉, to take his leave. Verse 3. They would not come] They proved Recusants, and this rendered them unworthy of eternal life, Act. 13. 46. God's Ministers sent to call them, must turn them over to him, with a Non 〈◊〉, and let him deal with them. Verse 4. Behold, I have prepared my dinner] Luke calleth it a supper. The Kingdom of heaven is compared to both, to show that the Saints do both dine and sup with Christ; 〈◊〉 〈◊〉 at his table continually, as 〈◊〉 did at ` Davids, yea they have, as 〈◊〉 had, a continual 〈◊〉 from the King every day, a certain, all the 〈◊〉 of their lives. My Oxen and my fatlings are killed] Gr. Are sacrificed: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 it is translated to common use, because even Heathen. Princes began their 〈◊〉 feasts with sacrifices (which was craving a blessing on their food in their way) and for that men should come to a feast as to a Sacrifice, Adeò ut gulae 〈◊〉 appetitus, as Novarinus here noteth. Verse 5. But they made light of it] God's rich offers are still slighted and vilipended: and most men turn their 〈◊〉 upon those blessed and bleeding embracements of his, as if heaven were not worth 〈◊〉 after; — Paris ut vivat regnetque beatus Horat. 〈◊〉. 2. Cogi posse negat— One to his farm, another to 〈◊〉 merohandise] Licitis perimus 〈◊〉; More die by meat then poison. Worldliness is a great let to faith, though men cannot be charged with any great covetousness. See that ye shift not off him that speaketh to you from heaven, Heb. 12. 〈◊〉. Verse 6. Entreated them spitefully, and slew 〈◊〉] This is that sin that brings ruin without remedy, 2 Chron. 36. 16. Josiahs' humiliation could not expiate Manassehs bloodshed. Our Popish Prelates in less than four years sacrificed the lives of eight hundred innocents' to their idols here in Queen 〈◊〉 days. That precious blood doth yet cry to heaven for vengeance against us. And it was a pious motion that one made in a Sermon to this 〈◊〉. 〈◊〉. present Parliament, That there might be a day of public humiliation, purposely set apart, and solemnly kept throughout the Kingdom, for the innocent blood shed 〈◊〉 in those Marian days of most abhorred memory. Verse 7. But when the King 〈◊〉 thereof] And Kings have long ears, this King of heaven especially, Cui 〈◊〉 muta 〈◊〉 〈◊〉.— Ut taceant homines, jumenta loquentur. In case of the abuse of God's 〈◊〉, a bird of the air shall carry the voice, and that which hath wings shall tell the matter, Eccles. 10. 20. John Baptist was beheaded in the prison, as if God had known nothing of the matter, said that Martyr. But when he maketh inquisition for bloods (which he oft doth with great secrecy and severity) he 〈◊〉 such to purpose, Ps 9 12. as he did 〈◊〉, 〈◊〉, Charles the ninth of France, Felix of 〈◊〉, and sundry other bloody 〈◊〉. Flac, 〈◊〉. Sent forth his Armies] The Roman spoilers, who were the rod in God's hand, and revenged the quarrel of his Covenant: 〈◊〉 they thought not so, Isa. 10. 7. As in 〈◊〉 blood by leeches, the Physician seeks the health of his patient, the leech only the filling of his gorge: So when God turns the wicked upon his people, he hath excellent ends, howbeit they think not so, but Isa. 10. 7. to destroy and cut off nations not a few. Verse 8. They which were bidden were not worthy] Who were then? Such as came from the high ways and hedges, vers. 9 that is, such as sit and show their sores to God, as the cripples and others do by the highway-side to every passenger, to move pity. Such sensible sinners shall walk with Christ in white, for they are worthy. Verse 9 Go ye therefore to the highways] Those sinners of the Gentiles, Gal 2. 15. who wandered in their own ways, Act. 14. 16. and were, till now, without God in the world, Ephes. 4. 18. These are those other husbandmen, to whom the householder would let out his vineyard, chap. 21. 41, 43. which truth to illustrate this parable is purposely uttered, and principally as it may seem intended. Verse 10. Both bad and good, etc.] Such a mixture there ever hath been, and will be here in the Church. Doeg sets his foot as far within the Sanctnary, as David. There are sacrificing 〈◊〉, Isa. 1. 10. sinners in Zion, Isa. 33. 14. We cannot avoid the company of those from whom we shall be sure to carry guilt or grief. Verse 11. And when the King came in to see] He is in the assemblies of his Saints to observe their carriage, and to add measure unto them in blessing, as they do to him in preparation: he goes down into his garden to see whether the vinc flourish, and the pomgranats bud, Cant. 6. 11. he 〈◊〉 in the midst of the seven golden Candlesticks, etc. Now therefore we are all here present Revel. 1. before God, said 〈◊〉, Act. 10. 33. Which had not 〈◊〉 a wedding garment] i. 〈◊〉. Christ apprehended by faith, 〈◊〉 expressed in his virtues by holy life. Justification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and sanctification are the righteousnesses of the Saints, wherewith arrayed, they are beautiful even to admiration: as without Revel. 19 8. the which, Satan stood at the right hand of 〈◊〉 the high Priest, because (as some will have it) his accusation was as true as vehement, so that Satan had the upper hand of him, tell such time as Christ bade, 〈◊〉 〈◊〉 the 〈◊〉 garments from him; Zech. 3. 1. there he pardoned his sin in heaven: and unto him he said, Behold, I have 〈◊〉 〈◊〉 iniquity to pass from 〈◊〉, and I will cloth 〈◊〉 with change of 〈◊〉, There he pardoned it, in his own conscience also. Verse 12. 〈◊〉, how camest? etc.] Not wretch, 〈◊〉, 〈◊〉. Hard reproofs administered in soft language break the bones. See the Notes above on 〈◊〉. 20. 13. Not 〈◊〉 a 〈◊〉 〈◊〉] Is it fit to come to such a feast in thy worst? in the leathern coats, in the tottered rags and menstruous clouts of wretched old Adam? And he was 〈◊〉] He was muzzled or haltered up, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occlusum est illi os 〈◊〉 〈◊〉 & freno ac 〈◊〉 〈◊〉 animal 〈◊〉, ratione 〈◊〉 〈◊〉. 〈◊〉 in 〈◊〉. he held his peace, as though he had a bridle or a halter in his mouth. This is the import of the Greek word here used. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned, Tit. 3. 11. and could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chat 〈◊〉 God, Rom. 9 20. as he used to do: he was gagged, 〈◊〉 it were. Verse 13. 〈◊〉 him hand and foot] He that comes in to Christ's table without a wedding garment on his back, shall not go out without fetters on his feet. Neither shall it help him, that he hath eat and drunk in Christ's presence. For his meat is sauced, and his drink spiced with that bitter wrath of God, Job 〈◊〉. 〈◊〉. He shall be taken as here, from the table to the tormenter. Look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. to it therefore, and come not hand over head. The very Heathens saw, and could say, That God was not to be served slightly or slubberingly, but with all possible preparation 〈◊〉; hand. Verse 14. For many are called, etc.] With 〈◊〉 outward calling: but outward privileges profit not, where the hidden man of the heart is not right, where the power and practice of 〈◊〉 is wanting. Many a ship hath been called Safe guard, and 〈◊〉, which yet hath split upon the rocks, or fallen into the 〈◊〉 of pirates. Verse 15. Then went the 〈◊〉] They 〈◊〉, as one saith, 〈◊〉 & repuncti, minimè 〈◊〉 ad resipiscentiam compuncti. They were stung with the former parables, and grew more enraged. It is a 〈◊〉 persuasion for any godly man to think, by any discretion 〈◊〉 to still and escape the clamours and hates of wicked 〈◊〉: Christ himself could not do it. How they 〈◊〉 entangle him in his talk] As beasts are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 toil, or birds in the 〈◊〉 net. Every man hunteth 〈◊〉 〈◊〉 〈◊〉. Piscator. 〈◊〉. à feris quibus 〈◊〉. tur 〈◊〉 & 〈◊〉. Par. 〈◊〉. and Mon, sol. 1803. Ibid. 1116. his brother with a net, was an old complaint, Mica. 7. 2. And, They 〈◊〉 a man an 〈◊〉 for a 〈◊〉, and lay a 〈◊〉 for 〈◊〉 that 〈◊〉 in the gate, etc. Isa. 29. 21. Doctor 〈◊〉 rule to know an 〈◊〉 was, They will say, The Lord, and, We praise God, and, The living God. So, The Lord, and not to say, 〈◊〉 Lord, is called by Steven Gardiner, Symbolum 〈◊〉, the heretics badge. But God will take these wizards in their own craft, 1 Cor. 3. 19 he will catch them in their own 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 & quasi 〈◊〉 〈◊〉. Aret. he will over-shoot them in their own bow, he will take 〈◊〉 handful of them, so that they shall not make escape, as the word there signifies. Verse 16. With the 〈◊〉] i e. Such as were of 〈◊〉 religion, as the Melchites, a kind of mongrel-Christians in the Nicephorus. 〈◊〉: so called of Melech, as one would say, Of the King's 〈◊〉, because they followed the decrees and examples of the 〈◊〉. Some think these 〈◊〉 were the same with the Publicans, or toll-takers (so Origen and Cyril) whom the Pharisees took with them to our Saviour, as if the one 〈◊〉 tribute, the other refused to pay, and both came to our Saviour, as to an impartial Judge, to end the quarrel, and decide the controversy. Master, we know that thou art true, etc.] Here's a fair glove, drawn upon a foul hand. Burning lips and a wicked heart 〈◊〉 like a potsherd covered with silver dross, Prov. 26. 23: There are those that will smile in your face, and at same time cut your throat. Squier, sent out of Spain to poison Q. Elizabeth, 〈◊〉 the pummel of the Queen's saddle with poison covertly, and as it 〈◊〉 〈◊〉. 1598. were, doing something 〈◊〉, praying with a loud voice, God: save the Queen, etc. That thou art true, and teachest the way of God] These all are high commendations and necessary qualifications of a teacher and instructor of others. These Coney-catches tell the truth of Christ (for he was all this that they say of him and more) and yet they tell a lie, because they thought him not so, but spoke against their consciences. They thought, belike, to have tickled and taken our Saviour with their flatteries (as every wind will blow up a bubble,) and so to have had what they would of him: But Christ was not for their turn. He was inadulabilis, unflatterable, and might better say then Politian did, Assentatiunculis quorundam, an't etiam obtrectationibus non magis attollor Ang. Polit. epist. l. 3. ep. 24. 〈◊〉 deprimor, quam umbra mei corporis. I am no more lifted up, nor cast down with men's 〈◊〉 or slanders, then with the shadow of mine own body. For I think not myself 〈◊〉 longer 〈◊〉 shorter at morning, or at noon, because my shadow is so, etc. Verse 17. Is it lawful?] They make it a case of conscience. 〈◊〉 sanctity is double iniquity. Covetousness goes cloaked or coloured, 1. Thess. 2. 5. So doth malice 〈◊〉 times: but God will wash off its varnish with rivers of brimstone. To give tribute] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of coin proper to this purpose. Sands his Suru. The Jews paid then to the 〈◊〉, as now they do to the Pope, and other Princes of Italy, a yearly 〈◊〉 for the very heads they wear. And yet how they brave it to our Saviour, and say, Joh. 8. 33. We were never in bondage to any man. And there is not Alst. Chronol p. 432. a more vainglorious people this day under heaven, than the Jews, saith Alsted. Verse 18. Why tempt ye me, ye hypocrites?] Hypocrites pretend Nathaneel in the skin of a Nicodemus, saith one, of a 〈◊〉 rather, who made fair weather for a while, 〈◊〉 at length forsook Paul, and became an idolatrous Priest at Thessalonica, if Dorotheus may be believed. Jesus perceived these men's 〈◊〉, and detected it. So dealt Peter by 〈◊〉 Magus. whom Philip took for a very honest man, and baptised him. All will out at length; Quod sis esse velis, 〈◊〉 〈◊〉. malis. Verse 19 They brought unto him a penny] Monachi pecunias attingere pro piaculo ducunt. No Cappucine among the Papists may take or touch silver. This mettle is as very 〈◊〉 to these, as the wedge of gold to Achan; at the 〈◊〉 whereof he starts back, as Moses from the Serpent. Yet he carries a boy with him that D. Halls epist. 〈◊〉. 1, ep. 5. takes and carries it, and never complains of either mettle or measure. Verse 20. Whose is this image, etc.] Not that he knew not whose it was, but that he might refel them by their own answers, judge them out of their own mouth; and that the people (into whose hatred they thought by 〈◊〉 captious question to draw him) might see that this was not more his, than the Pharisees own sentence. Verse 21. Render therefore unto Caesar] Not Give, but Render: As who should say, Ye give him but what belongs to him; ye do him but right, ye help him but to his own, and that which he 〈◊〉 justly require of you, In 〈◊〉 patrocinij & 〈◊〉, in lieu of his care toward you. And unto God the things that are Gods.] The Greek article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. twice repeated, when he speaks of God more than when of 〈◊〉; to show, saith one, that our special care should be to give God his due. For if Caesar will take to himself God's part, by 〈◊〉 that which is sinful, to pay him such a tribute, 〈◊〉 〈◊〉 tributum Caesaris, sed servitium diaboli, saith Chrysostom, It is not a paying of tribute to Caesar, but a doing service to the devil. 〈◊〉 non & animam nostram Dei imaginem soli 〈◊〉 〈◊〉, 〈◊〉. Ens. Pandulf 〈◊〉 l. 5. 〈◊〉. Neapol. saith one. Let God only have our soul, sith it bears his 〈◊〉. That was a witless and wicked speech of him, that said, 〈◊〉 he had two souls in one body, the one for God, if he pleased, the other Ut eligeret ex 〈◊〉 tribus unum, vel 〈◊〉, vel 〈◊〉, vel perpetuum 〈◊〉. etc. Hist. Gall for any one else that would. But that was a gallant 〈◊〉 of the Prince of Condee, who being taken prisoner by Charles the ninth of France, and put to his choice whether he would go to Mass, or be put to death, or suffer perpetual imprisonment? The former, said he, by God's grace I will never do. 〈◊〉 for the two later, let the King do with me what he 〈◊〉 〈◊〉, I hope, will turn all to the best. Verse 22. They marvelled and left him, and 〈◊〉 their way.] Demitto auriculas ut 〈◊〉 ment 〈◊〉 a 〈◊〉. Horat. With a flea in their ear, as we say. Confounded they were that they were so disappointed. Christ shaped them such an answer, as they could neither dislike nor digest. The 〈◊〉 man's eyes are in his head, but the fool walketh in 〈◊〉, 〈◊〉. 2. 14. Ad 〈◊〉 properat, citò qui judicat. He that precipitates a 〈◊〉, shall soon see cause to repent him. How oft doth an open mouth prove a man's purgatory? We had great need therefore 〈◊〉 a pair of balances betwixt our lips, left we be entangled in our talk. For, Sis licet in parts 〈◊〉 〈◊〉, Nemo tamen 〈◊〉, nemo cavere potest. Verse 23. The same day came to him the Sadduces] 〈◊〉 〈◊〉 possunt 〈◊〉 〈◊〉, 〈◊〉 tamen caudae in face eadem 〈◊〉. Heretics may differ as much from one another, as they all 〈◊〉 from the truth. Both Pharisees and Sadduces can conspire against Christ, though they cannot consent among themselves. These Sadduces were a brutish sect and sort of Jews, that held many 〈◊〉 opinions. Some of them are set down, Act 23. 8. Divers Lib. 18. 〈◊〉 cap. 2. & de Bell jud l. 2. c. 7. other more gross may be 〈◊〉 of in 〈◊〉, who also 〈◊〉 us, that they were but 〈◊〉 of them, yet of the chief among the people. And no wonder: for even at this day Atheists 〈◊〉 Epicures are rife; and among the great ones especially, who 〈◊〉 think or 〈◊〉 wish at least, there would be no resurrection, etc. Verse 24. 〈◊〉, Moses said] They pretend Scripture: so did the devil, Mat. 4. So do heretics all; Sed sensum afferunt, 〈◊〉 〈◊〉, but they fetch not the meaning from the Scripture, but 〈◊〉 a sense (even that of their own devising) on the Scripture: Cadem 〈◊〉 faciunt ad materiam 〈◊〉, saith 〈◊〉, They taw the text, as Shoemakers do their over-leathers, saith Polydore Virgil, that they may bring them to serve their 〈◊〉: They lay the dead child of their own corrupt glosses in the bosom of holy Scripture, and then cry out, It is hers, and not 〈◊〉. If a man die, having no children] This Law these Sadduces 〈◊〉. 〈◊〉 to approve, when indeed they 〈◊〉 it, as the mother of much 〈◊〉 confusion, if there ever be a resurrection. So deals the devil and his Janissaries (〈◊〉 I should say) at this day, by both Scriptures and Fathers, whom they 〈◊〉 〈◊〉 or 〈◊〉, further than they serve their turn, to confirm their 〈◊〉. 〈◊〉 up seed 〈◊〉 〈◊〉 〈◊〉] Our children are a principal part of ourselves, even the seed; as though now there were nothing left in us, but the chaff. Verse 25. When he had married a wife, deceased.] Thus they that will marry shall have trouble, I, and that in the flesh, wherein they haply promised themselves most comfort and contentment. How many are there that seek an happiness here: and, when to enjoy it might seem an happiness indeed, they die, and 〈◊〉 all their thoughts perish. 〈◊〉 we have in Alexander the great, julius Caesar, Tamburlaine, who making great preparation for the Conquest of the Turkish Empire, died of an ague in 〈◊〉 hist s. 236 the midst of his great hope, and greatest power. The like might be showed of many learned men, that died, when they might have been most useful, as Keckerman, Perkins, Preston, Pemble, young Drusius, etc. All our learning is soon refuted with one black Theta, which understanding us not, 〈◊〉 us unrespectively without distinction, and putteth at once a period to our writing and to our being. Verse 26. And third unto the seventh] Happy it was, if seeing their brethren 〈◊〉 so fast, themselves were warned to number their own days, and provide for deaths coming. But this is not easily done; for we naturally dream of an immortality, Psal. 49. 11. and it is death to us to think of death, though we see so many daily die before us. It fareth with us for the most part, as with fatting Cattle. The Butcher comes to day, and fetcheth away one, to morrow and fetcheth away another, etc. The rest that are left behind do neither mifse their fellows, nor dread their own destiny. So here, this is brutish stupidity, shake it off. Verse 27. And last of all the woman, etc.] It is 〈◊〉 credible that one woman should outlive seven husbands. But grant she did, yet impartial death, that had so ofttimes cut 〈◊〉 her head, 〈◊〉 her heart at last. Death as an archer aiming at us, misseth us 〈◊〉, and hitteth haply some beyond us, some short of us, some on either hand of us; now our 〈◊〉, now our inferiors, now our equals, till at length we also are wounded; and the longer deaths hand is exercised, the more skilful it grows. 〈◊〉 Alsted Chronol. de Temporibus, who is said to have lived in France above 300. years, died at length: So did the old, old, the very old man, Anno 1635. Verse 29. Ye do err, not knowing] Ignorance is a breeder. All sins are seminally 〈◊〉 ignorance. S. Paul thanks it for all his Arist 〈◊〉. l. 3 Chem. 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉. 2. 〈◊〉, 1 Tim. 1. 13. Aristole makes it the mother of all the 〈◊〉 in the world. All heresies, saith Chemnitius are known to have proceeded, Velex 〈◊〉 〈◊〉 velex 〈◊〉 dialectica, velex AEtij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉, sophistry, or ignorance. Nor the power of God] Who can as easily raise the dead, as he did at first create them. This the 〈◊〉 with all their learning, understood not: and therefore counted all that S. Paul could say to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it bibble babble, because he preached Jesus, and Anastasis, or the resurrection, which they took to be some strange goddess, Act. 17. 18, 19 They saw not how there could possibly be a regress from a privation to an habit. Neither can any of us see it, 〈◊〉 God by his spirit of revelation, give us to know what is the exceeding greatness of his power, according to the working of his mighty power, which he wrought in raising Christ, and us by him, Eph. 1. 19, 20. where it is easy to observe a six-fold gradation in the original, and all to set forth the power of God, in Christ's and our resurrection. Verse 30. For in the resurrection they neither marry] Therefore our condition then shall be better than that of adam's in paradise, where he had need of a meet help, Chenegdo, such another as himself, a second-self. S. Luke adds the reason, why men shall not marry in the resurrection, viz. They can die no more; and therefore need not marry for propogation of their kind, and immortalising of their name. Mahomet, as he professed that himself had a special licence given him by God to know what women he would, and to put them away when he would: so he promised to all his votaries and adherents the like carnal D. 〈◊〉 on of God's Attrib. Blounts' voyage, p. 67. pleasures at the resurrection. Sensualists cast God and the things of God into a dishonourable mould: they rise not above their spring. But are as the Angels of God] Are, that is certainly shall be; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yea, in their head Christ they are so already. For God hath even here raised us up together, and made us sit together in heavenly places in Christ 〈◊〉, Ephes. 2. 6. And at the resurrection, the just shall shine as the Sun in heaven, nay, as the Son of God himself, with whom they shall appear in glory, as his Spouse, Uxor Phil. 3. ult. fulget radiis mariti, is a maxim in law. Their vile bodies shall be conformed to his most glorious body, the standard in beauty, brightness, agility, immortality, etc. and other like unspeakable Angelical qualities and perfections. Their 〈◊〉 shall be 〈◊〉 from all evil, fraught with all fullness both of grace and of glory. Verse 31. Have ye not read] In Moses, whose writings only they received, 〈◊〉 the rest. And the superstitious Jews at this day are said in 〈◊〉 〈◊〉 to read two lessons, one out of the law, which is read by some chief person, another out of the Prophets, which is read by some boy or mean companion. For, savouring somewhat of these old Sadduces, they will in no sort do honour, neither attribute 〈◊〉 that authority to any 〈◊〉 of the Bible that they do to their 〈◊〉, which they do usually carry about their Synagogue 〈◊〉 his surv. at the end of the service in procession, with many ornaments of Crowns and Sceptres; the children kissing it, as it passeth by them. Spoken unto you by God It is God that speaketh in the holy Scriptures: It is the express mind of God that is there set forth unto us. See my True treasure, p. 10 etc. Verse 32. God is not the God of the dead] That is, in the Sadduces sense, utterly dead and extinct for ever, but in S. Paul's sense, Rom. 14. 9 He is the God of the dead. For the dead bodies also of the faithful, whiles they lie rotting in the grave, and resolved into dust, are united to Christ; by means whereof a substance is preserved, sin only is 〈◊〉 with its concomitant infirmities. But the rotting of the body is but to refine it: it is but as the rotting of corn under the earth, 1 Cor. 15. 36. that it may 〈◊〉 more glorious. Once, death to the Saints is neither total, but of the body only; nor yet perpetual, but for a time only. See both these together, Rom. 8. 10, 11. Further, from this verse we may learn, That there is a two fold knowledge to be gotten from holy Scriptures. 1. Express, I am the God of Abraham, etc. 2 By due deduction and firm inference, God is the God of the living. Verse 33. They were astonished at his doctrine] This was well: But S. Luke adds, that which was more strange. 1. That certain of the Scribes said, Master, 〈◊〉 haste well said: No 〈◊〉 had Luk. 20 39, 40. ever so much ingenuity. 2. That the Sadduces were thenceforth 〈◊〉, and 〈◊〉 no more. 〈◊〉 her 〈◊〉 dare, quam turpitèr pugnare. Those Romish frogs the Jesuits will never have done, though never Aristoph. in Ranis. so much set down, but be still up with their hateful Brekekekex. 〈◊〉- coax. Verse 34. But when the Pharisees] Nunquam bella bonis, nunquam certamina de sunt. Truth never wants an adversary. Christ had many conflicts all his life long, but most and sharpest at last cast. At death, Satan will muster up all his forces against a Christian: that last encounter is like to be the sharpest; as Israel in the wilderness met with much hardship, but when they entered the Land, all the Kings of Canaan combined against them. Verse 35. Then one of them which was a Lawyer] Pareus gathereth Ad liberandum igitur se 〈◊〉, parts disputan●i adversus cum 〈◊〉 〈◊〉 i uponi a 〈◊〉 〈◊〉. out of Mark, chap. 12. 28. that this Lawyer was one of them, that had applauded Christ for his conquest over the Sadduces in the last conflict, Luk. 20. 39 and that, for a penance he was enjoined by his fellow-Pharisees, to undertake this following disputation with Christ. Tempting him and saying] Saint Peter saith, They found no guile in his mouth, which implies that they sought it, 1 Pet. 2. 23. There are that hear us merely to catch, cavil and quarrel. Verse 36. Which is the great Commandment] The Rabbins reckoned up 613. Commandments of the Law: and distinguished them into the greater, and the lesser. These later they thought might be neglected or violated with little or no guilt. The Romish Pharisees have also their venial sins, their peccadilloes, as we know; but the Scripture makes all sin mortal and destructory. A little strange fire might seem a small matter, yet it was such a sin, as made all Israel guilty, as appears by the sacrifices offered for that sin. Levit. 16. Verse 37. Thou shalt love the Lord] God must be loved and honoured by us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith one, truly, that there be no halting, and totally that there be no halving: he will not divide with the devil, as the Circassians are said to divide their whole life between rapine and religion. God's service must be the totum hominis: Eccles. 12. 13. and the bonum hominis, Mic. 6. 8. We should Brcer. Enq. love him infinitely: which, because we cannot, we must love him unfeignedly: but how far short we come of loving him with all our heart, soul, strength, etc. (which yet the Papists affirm feisable) appears by our lives, which, do what we can, are fuller of sins, than the firmament is of stars, or the furnace of sparks. Verse 38. This is the first and great Commandment] In respect of order, quantity and dignity. The second table is fulfilled in the 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 than 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 spoke all these words. 2. The same tye. 3. The same sanction and punishment of the violation. 4. It requires the same kind of love and service: for the love of our neighbour is the service of God. Love thy neighbour as thyself] Now, thou lovest thyself truly, really, fervently, freely, constantly, hiding thine own defects and deformities as much as may be. Thou wouldst have others rejoice 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, joh. 13. 34. His new commandment of the Gospel is, that we love one another, not only as we love ourselves, but as he loved us. This form hath something in it that is more express (in which respect partly it is called a new commandment,) and for the incomparable sufficiency of the precedent is matchless, 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 compliment of the Law, and the supplement of the Gospel, Rom. 13. 10. joh. 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 scrolls of parchment, having the Commandments written in them, which the Pharisees ware about their heads and arms, to mind 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 Tailor preached every time he could get his people together, holiday or else. Verse 42. What think ye of Christ?] Christus utramque paginam impleret. All our 〈◊〉 should be, with those wisemen, 〈◊〉 〈◊〉 〈◊〉 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 Christ's 〈◊〉 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 〈◊〉 spoke 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 Son, these two differ no otherwise, then that the one is the Father, and not the Son, the other is the Son and not the Father. Sat 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 Son?] This is that great mystery of Godliness, which Angels intently look into, as the 〈◊〉 did of old into the Mercy-seat. That Christ should 1 〈◊〉. 1. 12. be David's Lord and David's 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 subtle 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, etc.] 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 Martyr's innocency, triumphing in their persecutors consciences. CHAP. XXIII. Verse 1. Then spoke jesus to the multitude, etc.] 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉. Deligas' 〈◊〉 〈◊〉. 〈◊〉 fast that which was good. Be advised, and remember to search into the truth of what you hear, was the counsel of Epicharmus. Verse 2. Sat in Moses chair] i e. Have the ordinary office of teaching the people, but quo iure, he questioneth not. The Priests and Levites should have done it, but the Scribes and Pharisees had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. for present taken it upon them, stepped into the chair, and there set 〈◊〉. R m. 2. 20. So Hildebrand and his successors, have invaded Peter's chair, as they call the sea of Rome, but what said an Ancient? Non habent Petri haereditatem, qui 〈◊〉 non 〈◊〉. They have no right to Peter's chair, that have not Peter's faith. The Index 〈◊〉, commands (sublestâ fide,) instead of Fidem Petri, to print it Sedem Petri. 〈◊〉 Quintil. lib. 9 〈◊〉 2. 〈◊〉, said Calvus to Vatinius, & digniorem 〈◊〉 dic qui Praetor 〈◊〉 Catonem. Put on a good face, and say that thou art 〈◊〉 for the office than 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 agreeable to truth: so long as they sit close to Moses chair, and keep it warm, as it were, harken to them. God's good gifts are to be acknowledged and improved even in the worst, as David made Saul's epitaph, 2 Sam. 1. though the devil preached his funeral, 1 Sam. 28. 19 But do not ye after 〈◊〉 works] If Ministers do well, saith Chrysostom, it is 〈◊〉 own gain, if they say 〈◊〉, it is 〈◊〉. Take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou what thine own is, and let alone what is another man's. Sylla and K. Richard the third commanded others, under great penalties, to be virtuous and modest, when themselves walked the 〈◊〉 contrary way. A deformed painter may draw a goodly 〈◊〉 quoth tuumest, 〈◊〉 alienum. picture, a stinking breath, sound a mighty blast, and he that hath but a bad voice, show cunning in descant. A blind man may bear 〈◊〉. a torch in a dark night, and a harp make music to others, which itself is not sensible of. Posts set for direction of 〈◊〉 by the highway-side, do point out the way which themselves go not: And signposts 〈◊〉 the traveller there is wholesome diet or warm lodging within, when themselves remain in the storms without. Lewd preachers are like spirie-steeples, or high- 〈◊〉, which point up to heaven, but press down to the centre. For they say, and do not] They had tongues which spoke by the talon, but their hands scarce wrought by the ounce; like that ridiculous actor at Smyrna, who pronouncing o caelum, o heaven, Of this actor, 〈◊〉 chafing said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pointed with his finger toward the ground: so these Pharisees had the heaven commonly at their tongue's end, but the earth continually at their fingers-end. In a certain battle against the Turks, there was a Bishop that thus encouraged the army. Play the men fellow-soldiers, to day; and I dare promise you that if ye die fight, ye shall sup to night with God in heaven. Now after the battle was begun, the Bishop withdrew himself: And when some of the soldiers enquired among themselves what was become 〈◊〉. 〈◊〉. 〈◊〉. come. p. 〈◊〉. of the Bishop; and why he would not take a supper with them that night in heaven, others answered, Hodie sibi jejunium indixit, ideoque non vult nobiscum in caelo caenare. This is fasting-day with him, and therefore he will eat no supper, no not in heaven. Epictetus' was wont to say, that there were many Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 ap Di. onem. (we may say, Divines) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as far as a few words would go. But is religion now become a word? goodness a name (as Brutus once cried out?) Should it be said of holiness, as it was once in another place, Audivimus famam; job. 28 22. 〈◊〉 〈◊〉. we have heard the fame thereof with our ears, and that's all? The foolish Virgins were found with their sic dicentes, but the good servants shall be found with their sic facientes. Christ was job. 1. 16. full of grace, as well as truth. John Baptist was both a burning and shining light. origen's teaching and living were said to be both one. That's the best Sermon 〈◊〉, that's digged out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Quod 〈◊〉 &. gessit. 〈◊〉. ep 〈◊〉. man's own breast, when he practiseth what he preacheth, non 〈◊〉 solum praedicans sed exemplis, as Eusebius testifieth of Origen, and Mr Gataker of Mr Stock. As the want hereof 〈◊〉 Campian to write Ministris corum nibil vilius, their 〈◊〉 are most base. Verse 4. For they bind heavy burdens, etc.] Their humane 〈◊〉: so do the Popish Doctors (heirs herein to the 〈◊〉, of whom this Sermon is not more historical, then of the other it is prophetical,) The inferior Clergy they make preach every day in Lent without intermission, throughout all Italy in the greater cities: so as six days in the week they preach on the Gospel of the days, and on the Saturday in honour and praise of our Lady. Whereas the Pope and Bishops preach not at all. So Sands his Suru. sect. 27. for the Laity; they must fast with bread and water; when the Priests have their suckets and other sweet meats three or four times on their mock-fast-days. What should we speak of their pilgrimages to Peru, jerusalem, etc. penances, satisfactions, etc. And no man must question, but obey without sciscitation. Walter Mapes sometimes Archdeacon of Oxford, relating the Pope's 〈◊〉 simony concludes, Sit tamen Domina materque 〈◊〉 Roma baculus in aquâ fractus, & absit credere quae vidimus. In things that make against our Lady-Mother Rome, we may not believe our own eyes. Verse 5. To be seen of men] Theatrically, thrasonically, and for ostentation, as stage-players or painted-faces. See notes on, chap. 6. verse 2. 5. Saints more seek to be good, then seem to be so. They make broad their Phylacteries] That is, Conservatories, so called 1. Because of the use of them, the law was kept in remembrance. 2. Because the superstitious Pharisees conceited, that by the wearing of them about their necks, themselves might be kept from danger, as by so many spells: what they were, see the Notes above on, Matth. 22. 40. Enlarge the borders of their garments] God had charged the 〈◊〉 to bind the law to their hand, and before their 〈◊〉, 〈◊〉. 6. 8. wherein (as Hierom and Theophylact well interpret it) he meant the meditation and practice of his law. They (saith a learned Author) like unto the foolish patient, which when the 〈◊〉 si puellus 〈◊〉 patris pij vestigijs in fistendum, patris iter sacient is sirgula vestigia observaret, & in ijsdem pedes suos poneret. Physician bids him take the prescript, eats up the paper, if they could but get a list of parchment upon their left arm next their heart, and another scroll to tie upon their forehead, and four corners of fringe, or (if these be denied) a red thread in their hand, thought they might say, Blessed be thou of the Lord, I have done the commandment of the Lord. What was this but as Mr tindal said in another case, to think to quench their thirst by 1 Sam, 16. 13. sucking the Ale-powl. Verse 6. And love the uppermost rooms] Which is a singular vanity, and yet hath bred greatest contestation in the Church; as between the Bishops of Rome and Constantinople, the Archbishops of Canterbury and York justling in Parliament for precedency, even unto blows and bloodshed: what doleful effects followed upon the contention between the Lord Protector and his brother in K. Edward the sixths' days, raised by their 〈◊〉 wives, who could not agree about place? The Apostles rule is, in honour to pre 〈◊〉 one another, Rom. 12. 10. And true humility is like true balm, that still in water sinks to the bottom: like the violet, the sweetest but lowest of flowers, which hangs the head downwards, and hides itself with its own leaves. Verse 7. And to be called of men Rabbi] They were tickled with high titles, and thought it a goodly thing to be held and styled Magnificoes, to be flyblown with flatteries. There is not a more vainglorious people under heaven than the Jews. Hence that 〈◊〉 Chronol. pag. 432. rabble of titles amongst them in this order (〈◊〉 in a little before the nativity of our Saviour) Rabbi Rabban, Rab, Rabbi, Gaon, Moreh, Morenn and Moreh tsedek. So the Friars proceed Sands his Suru. in their vainglorious titles from Padre benedicto to Padre Angelo, then Archangelo, Cherubino, and lastly Cerephino, which is the top of perfection. Are not these those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle inveighs against, those great swelling titles 2 Pet 2. 18. of vanity? 〈◊〉 16. Verse 8. Be not ye called Rabbi] Do not ambitiously affect such a title, as if you were the only ones, and others not worthy to be named in the same day with you. Swelling in the body is an ill symptom, but worse in the soul. For one is your master] Your guide to godliness, and happiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Doctor and dictator, your Oracle, your Ipse dixit, whose bare word you are to take, without further proof or pawn. And all 〈◊〉 are brethren] Not as the Pope calls his Cardinal's brethren, when in creating them, he useth this form, 〈◊〉 fratres nostri, & Principes 〈◊〉. Odi fastum illius Ecclesiae, saith Basil, which caused the lamentable separation of the Eastern or Greek Church, from communion with the Latin, the other four Patriaches dividing themselves from the Bishop of Rome, for his encroaching upon them. Verse 9 Call no man your father] i.e. Give no man absolute power over you; be not the servants of men, or slaves to their opinions or mandates, as Friars are to their superiors, to argue or debate on whose commands is held high presumption: to search their reasons, proud curiosity: to detract or disobey them, breach of vow equal to sacrilege. Quibus nibil placet nisi quod e capitis sui lirippio ipsi protulerint. Verse 10. One is your master] Where then are Magistri nostri Parisienses? our Doctores resolutissimi? our Masters of opinions, whose word must stand for a law, whose tenets must pass for Oracles? By the Canon-law, Omnes sanctiones Apostolicae Muchesius. Dist 19 c. In memoriam. sedis irrefragabilitèr 〈◊〉 observandae. The Pope may not be disobeyed. Verse 11. Shall be your servant] The word signifies one that is ready pressed to raise dust, to do his utmost endeavour with all possible expedition in any business, that he is set about. q d. 〈◊〉, expeditus, paratus, promptus. Verse 12. And whosoever shall exalt himself, etc.] Lo here a great miracle, saith Augustin. God is on high, and yet the higher thou liftest up thyself, the farther thou art from him: Videte magnum miraculum: Altus est Deus, etc. the lower thou humblest thyself, the nearer he draweth to thee. Low things he looketh close upon, that he may raise them: proud things he knows. afar off, that he may depress them. The proud Pharisee pressed as 〈◊〉 God as he could: the poor Publican, Aug. de temp. not daring to do so, stood aloof off: yet was God far from the Pharisee, near to the Publican. Verse 13. 〈◊〉 unto you Scribes, etc.] By these eight dreadful woes, as by so many links of an adamantine chain, our Saviour draws these hypocrites down to hell their place, and there leaves them to be reserved unto judgement. St Hierom was called Fulmen 〈◊〉, the Church's thunderbolt. How much more might this be attributed to Christ? How terribly doth he here thunderstrike these stupid Pharisees though he saw well (with Father Latimer) that whosoever will be busy with 〈◊〉 Act. and Mon. sol. 〈◊〉. vobis, shall shortly after come coram nobis. Ye shut up the kingdom of heaven] By hiding heavenly truths, teaching damnable errors, excommunicating the well affected, or corrupting them by evil counsel and example: and all this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor àm & in os, before men, and to their faces, making fools of them, even whiles they look on, casting a mist before their eyes, as those Egyptian jugglers did, Exod. 7. and keeping from them that collyrium, that should cure, and clear up their eyesight, Revel. 3. 18. Thus did Arundel Archbishop of Canterbury, Quod verbum Dei 〈◊〉, ne 〈◊〉 〈◊〉 〈◊〉 Tho 〈◊〉. in 〈◊〉. 〈◊〉. who bound up the word of God, that it might not be preached in his time (as the Historians words are,) and was therefore (according to this woe here denounced) so smitten in his tongue, that he could neither swallow, nor speak for certain days afore he died. Steven Gardiner was plagued in like manner, for like reason. And generally, the Popish Clergy are vexed with that grievous and noisome sore of devilish spite against the Reformation, Revel. 16. 2. which they therefore oppose with might and main, till wrath come upon them to the 〈◊〉. And albeit many of them escape the visible vengeance of God, yet this terrible Woe, as a moth, doth secretly 〈◊〉 them up like a garment, and as a worm, eateth them up like wood, Isa 51. 8. as it did these Pharisees; on whose outside nothing could be discerned, all was as before, but their souls were blasted, seared, and sealed up to destruction. He that hath drunk poison, falls not down dead presently in the place, but he hath his death about him, as we say. Saul lived and reigned long after he was cast off by God: and the very devils are respited in regard of their full torment, but the more is behind. Verse 14. Ye devour widows houses] Though they pretended to be great fasters, Luk. 18. 12. yet. their 〈◊〉 prepared deceit, as Eliphaz hath it, Job 15. 35. and their throats (those open sepulchers swallowed up whole houses (such was their covetousness) and that of widows (such was their cruelty) and that under a pretence of long prayers, which was their hypocrisy: for while their lips seemed to pray, they were but chewing that morsel, that murdering 〈◊〉 that made them receive the greater damnation. Multi in terris 〈◊〉, quod apud inferos digerunt, saith Augustin. Many 〈◊〉 that on earth, that they must digest in hell, where the neverdying worm will feed greedily upon all such covetous caitiffs, as have the greedy worm under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues, and their illgotten goods gotten already into their Luk. 11. 41. bowels, 〈◊〉 these Pharisees had: which therefore God shall fetch job 20. 15. thence again with a 〈◊〉. Make long 〈◊〉] God takes not men's prayers by tale, but by weight. He respecteth not the Arithmetic of our prayers, how many they are, nor the Rhetoric of our prayers, how eloquent they are, nor the Geometry of our prayers, how long they are, nor the Music of our prayers, the sweetness of our voice, nor the Logic of our prayers, or the method of them, but the divinity of our prayers, is that which he so much esteemeth. He 〈◊〉 not for any James with horny knees through 〈◊〉 in prayer: nor for any 〈◊〉 with a century of prayers for the morning, and as many for the evening: but S. Paul his frequency of praying with fervency of spirit, without all 〈◊〉 prolixities and vain babble; this is it that God maketh most account of. It is not a servants going to and fro, but the dispatch of his business that pleaseth his master. It is not the loudness of a preachers voice, but the holiness of the matter, and the spirit of the preacher, that moveth a wise and intelligent hearer. So herenot gifts, but graces in prayer move the Lord. But these long 〈◊〉 of the Pharisees were so much the worse, because thereby they sought to entitle God to their sin, yea, they merely mocked him, fleering in his face. Verse 15. Ye compass sea and land] They walked the round, as the devil doth, to gain proselytes; they spared for no pains to pervert men (as now the Jesuits those Circulatores & 〈◊〉;) should not we be as diligent and indefatigable to convert them to God? Shall we not be as 〈◊〉 in building staircases for heaven, as seducers are in digging descents to hell. If Saul seeking Asses found a Kingdom, shall not we by seeking others find heaven? Ye make him twofold more 〈◊〉 the child of hell] Either because they relapse to Gentilism, as finding you so vile and vicious in your lives: Or, because ye teach them only Ceremonies and superstitions: Or, because you keep them ignorant of Christ, and Ambros. de 〈◊〉 & 〈◊〉. cap. 12. plant in them an hatred of the truth, as the Jesuits do in their proselytes. So that of them we may say as Ambrose did of Polemo, who, of a drunkard, by hearing 〈◊〉, 〈◊〉 a Philosopher, Si 〈◊〉 a vino, 〈◊〉 〈◊〉 tamen 〈◊〉 sacrilegio, Though he be now no drunkard, yet he remains drunk 〈◊〉 with superstition. Verse 16. Ye blind guides which say] His watchmen are blind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an old complaint, Isa. 56. 10. Which that it is a foul fault the Vbi Tsaddi est majusculum. Rabbins have there noted from one letter (in the Original) of Buxtor. Tiber. the word rendered Watchmen, bigger than his fellows. How many are there that thrust into the Ministry, wanting both heart and art to teach the people? These lead their flocks to the pits brink, wherein if they perish, themselves lie lowermost. Whosoever shall swear by the gold of the Temple] So by the gift on the altar, vers. 18. these, they taught, were tied: the other 〈◊〉 for a sum of money be dispensed with, that swore by the Temple, or the altar. Not so those that swore by the gold of the Temple, that is, decicated to the Temple, or by the gift on the altar: for these oaths brought these blind guides in commodity, which the swearer was forced presently to pay down. The people also were hereby made more free and forward to offer gold for the Temple, sacrifices for the altar; because they were made believe, that those presents were more precious than either Temple or altar. Pretty devices these were to get money; and are they 〈◊〉 still practised by Papists? Philip Brasier was abjured in Henry Act. and Mon. the eighths' time, for saying, That when any cure is done the Priests do 'noint the Images, and make men believe the Images do sweat in labouring for them. The rood of Grace, and blood 〈◊〉 Hails is not orious. Our Lady of Loretto hath her Churches so Sands his relat. stuffed with vowed presents and memories, that they are fain to hang their cloisters and Churchyards with them. They teach the people, that as they may sooner go to Christ by S. Dominick then by S. 〈◊〉: so to swear by holy relics, and in swearing to lay hand on them, is a more binding oath, then to swear by God, laying hand on the Bible. Verse 17. Whether is greater the gold, etc.] The cause must needs be more noble than the 〈◊〉. But the dust of covetoulnes had put out the eyes of these buzzards, and expectorated their 〈◊〉. It is a besotting sin, and bereaves a man of right reason. Avidus 〈◊〉 non videndo. Papists, our modern Pharisees, are most corrupt in those things, where their honour, 〈◊〉, or profit is engaged. In the doctrine of the Trinity that 〈◊〉 not upon these, they are sound enough. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gold?] Solomon's Temple was stone without, and gold within, to show, saith one, the resplendent glory of divine Majesty, lurking within a humane and humbled Moses unveiled body. Quid est templi illius aurum sive aurea claritas, nisi ad dextram 〈◊〉 sedentis immortalitas atque impassibilitas? saith Rupertus, What is the gold of the Temple, but the glory of Christ at God's right hand? Verse 18. But whosoever sweareth by the gift, etc.] Vbi utilitas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Epictetus, where there is gain, there is godliness. And, Deos quisque sibi utiles 〈◊〉, 〈◊〉 another. All the worldlings ploughing, sailing, building, buying, butts upon commodity, 〈◊〉 knows no other deity. These Pharisees strove to reduce all 〈◊〉 to their own purses and paunches, though they rendered men thereby not only irreligious, but unnatural, Mat. 15. 5, 6. See the Notes there. Verse 19 Ye fools and blind] The second time so. For behold they have rejected the word of the Lord (yea the Word, the Lord Christ) and what wisdom was in them? Jer. 8. 9 True it is, they were accounted the only 〈◊〉 men: Where is the wise, 1 Cor. 1. 〈◊〉 is the Scribe? saith S. Paul. As if wise and Scribe were terms convertible. And for the Pharisees, they did so carry away the hearts of the people, that there was no holy man that was not termed a Pharisee, as we find in their 〈◊〉. And, 〈◊〉 the most straitest sect of our religion, I 〈◊〉 a Pharisee, saith Paul, Act. 26. 5. They were 〈◊〉 〈◊〉, and did utterly outshine and obscure those other sects of Sadduces and Essenes', the later whereof are not so much as mentioned in the Gospel: And yet we see what esteem Christ had of them, and what titles 〈◊〉 here bestows upon them: To teach us not to rest in 〈◊〉 〈◊〉, nor to think it sufficient that others think well of 〈◊〉. But let every man prove his own work, Galat. 6. 4. and know, that not he that commends himself, or is commended by others, is approved, but he whom the Lord 〈◊〉, 2 Cor. 10. 18. Verse 20. Whoso therefore shall 〈◊〉] It was not lawful to swear by the altar, or by any creature whatsoever, Jer. 5. 7. (much 〈◊〉 by idols, Amos 8. 14. I myself, saith Latimer, have used in mine earnest matters to say, Yea by S. Mary, which indeed is Serm. in 3. Sun. in Advent. naught.) But though these oaths be formally naught, yet they are finally binding: and being broken they are plain perjury, because Fieri non debuit factum valet. they are all reduced to God himself, no otherwise then if they had been taken expressly by the name of God. Hence it is that the oaths of Papists, Turks, Heathens (though superstitious) are obligatory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An oath is an hedge, which a man may not break. Verse 21. And by 〈◊〉 that dwelleth therein] By his grace in his ordinances, yea 〈◊〉 his glory, which sometimes filled the temple. This temple at Jerusalem, together with that of Diana at Ephesus (which was also built of Cedar in an apish imitation of God's temple, as Vitruvius' 〈◊〉 others witness) were destroyed much about one and the same time; Believe me, saith Christ, the hour cometh, when ye shall neither in this mountain, not yet at Jerusalem worship the father. Demosthenes saith, That joh. 4. 21. man's heart is God's best temple, where he dwells with delight, Contra Arist, 〈◊〉. so it be beautified with modesty, piety, justice, etc. And this is the end of our creation, saith another, that man should be the Temple of God, and God the Altar of man. Verse 22. By the throne of God] Heaven is his throne, and earth his footstool: yet may we not conceive that God is commensurable by the place, as if he were partly here, and partly elsewhere: but he is every where all present. See more in the Notes on Mat. 5. 34. Verse 23. Ye pay tithe of mint] The Chaldee word for mint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a book of histories: because in that one poor herb large stories of God's wisdom, might, and love, are described unto us. In tithing this and other potherbs the Pharisees were over and above solicitous, and even superstitious, and all for a name. So in the year of grace, 1435. Capistranus the Minorite, being sent into Germany and other countries by Pope Nicolas to preach obedience to the Sea of Rome, got a great deal of credit and respect Funcc. 〈◊〉. to his Doctrine by putting down dicing, carding, dancing, feasting, masking, interludes, etc. although he taught not one syllable of sound doctrine, touching Christ and his merits, 〈◊〉 of faith, patience of hope, etc. There are both Magnalia & 〈◊〉 legis, the great and the lesser things of the law: both must be looked to. Hypocrites are nice in the one, but negligent of the other. Judgement, mercy and faith] So of old, to those bodily exercises and external rites, so stood upon by the hypocrites in their 〈◊〉, Isaiah opposeth judgement and justice, Chap. 1. Hosea opposeth mercy and kindness, Chap. 4. Zachary opposeth truth and fidelity, Chap. 8. as more to be looked after, and 〈◊〉 for. Verse 24. Which strain at a gnat, etc.] A proverbial speech warranting the lawful use of such expressions, for illustration of a truth. The Greeks have a like proverb; to gargoyle down an image, statue or coloss; that is, to make no bones of a foul fault, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when matters of less moment are much scrupled. Saul kept a great stir about eating the flesh with the blood, when he made nothing of shedding innocent blood. Doeg was detained before 1 Sam. 14. 33. the Lord, by some voluntary vow belike. But better he had been 1 Sam. 〈◊〉 7. further off, for any good he did there. The Priests made 〈◊〉 of putting the price of blood into the treasury, Matth. 27 6. Fernicaripecca 〈◊〉 〈◊〉 esse 〈◊〉: At mu ieri osculum sigere mortale acinus arbitrab. Funcc. who yet made no conscience of imbruing their hands in the innocent blood of the Lamb of God. The Begardi and Beginnae, a certain kind of heretics, Anno 1322. held this mad opinion, that a man might here attain to perfection, and that having attained to it, he might do whatsoever his nature led him to: That 〈◊〉 Chronol ex Massei, l. 18. was no sin, but to 〈◊〉 a woman was a mortal wickedness, etc. Verse 25. Ye make clean the outside] True Ephraimites or rather Canaanites, so they are called, Host 12. 7, 8. that is, mere natural men, Ezek. 16. 4. the balances of deceit were in their hands, they loved to oppress, yet so long as thereby they grew rich, they flattered themselves and said, In all my labours they shall 〈◊〉 none iniquity in me; that were sin. Hypocrites if they can but make fair to the worldward it is enough. But as the fish Sepia is bewrayed by the black colour, which she casteth out to cover her: so the hypocrite is convinced by the very show of godliness, under which he hoped to have lurked. God so discovers his deceitful courses, as that his wickedness is showed before the whole Congregation, Pro. 26. 26. Verse 26. Cleanse first that which is within] God loveth truth in the inwards, Psal. 51. 6. O Jerusalem wash thy heart, Jer. 4. 14. (not thy hands only, as Pilate did:) this breeds constancy and evenness in all our outward behaviours, jam. 4. 8. Grace and nature both begin at the heart, at the centre, and from thence goes to the circumference. Art and hypocrisy, begin with the face and outward lineaments. Verse 27. Ye are like unto whited Sepulchers] The Jews had their vaults or caves for burial. These the wealthier sort would paint, garnish, beautify at the mouth or entrance of them. And 〈◊〉. 〈◊〉. Heb 〈◊〉. hereunto our Saviour alludeth, Intùs Nero, foris Cato: 〈◊〉 〈◊〉 〈◊〉. hic ut Piso, vivit ut Gallomus, etc. It was said of the Sarmatians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tac. lib. 〈◊〉. cap 10. that all their virtue was outward: And of Sejanus, that he had only a semblance of honesty, Intùs summa adipiscendi libido, within he was full of extortion and 〈◊〉. Hypocrites seem as glowworms, 〈◊〉 〈◊〉 〈◊〉, etc. to have both light and heat: but touch them, and they have neither. The Egyptian temples were beautiful on the Tac. outside: when within ye should find nothing, but some serpent or crocodile. Apothecary's boxes oft have goodly titles, when yet they hold not one dram of any good drug. A certain stranger coming on 〈◊〉 unto the Senators of Rome, and colouring his hoary hair and pale cheeks with vermilion hue, a grave Senator espying the deceit, stood up and said, What sincerity are we to expect at this man's hands, whose locks and looks, and lips do lie? Think the same of all painted hypocrites. Verse 28. But within ye are full, etc.] Fair professors they were, but foul sinners, not close, but gross hypocrites, such as knew themselves to be so; like as jeroboam wife knew herself to be disguised, when she went to the Prophet: and as the whore that offered sacrifice to cover her whoredom, Prov. 7. 14. This hypocrisy goes worthily coupled 〈◊〉 with iniquity. It ariseth from secret Atheism, as in Ananias and Saphira that noble pair of hypocrites, and paveth a way to the unpardonable sin, as in these Pharisees. Verse 29. 〈◊〉 build the Tombs, etc.] And lost their cost, because 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 sancti 〈◊〉, vivi 〈◊〉. 〈◊〉. they received not their doctrine. So do the Papists at this day in their pretended honouring the ancient Saints and Martyrs, whose religion and practices they persecute in the true professors. How much better Rabus, Crispin, the French Chronicler, 〈◊〉, Fox, and others, who have raised the Martyrs, as Alan 〈◊〉 us. 〈◊〉 〈◊〉. ex cont. 〈◊〉. so many Phaenices, out of their ashes again, by recording their holy lives and Christian deaths? And how shall Cope and Kemp stink for ever in the nostrils of all good people? The former 〈◊〉 fouling so much fair paper in railing at, and casting reproach upon the holy Martyrs of the Protestant religion, in his sixth dialogue especially: The later, for disgracing them some few years since, excusing 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 15. the powder traitors at same time, in a Sermon at S. Mary's in Cambridge. Verse 30. If we had been in the days] Either these men grossly dissembled, or their hearts greatly deceived them; For certainly, an Herod and Herodias to john Baptist, would have 〈◊〉 an Ahab and jezabel to Elias. But as it was said of Demosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. that he was excellent at praising the worthy acts of 〈◊〉, 〈◊〉 so at imitating of them: In like sort may we say of the 〈◊〉, they could well declaim against their forefather's 〈◊〉, but not so well disclaim them. They were adversus sua ipsorum 〈◊〉 facundi 〈◊〉, as one speaketh in a like case. Shrill accusers of themselves. Verse 31. Wherefore ye be witnesses, etc.] Here our Saviour casts all their cost in their teeth, as if thereby 〈◊〉 had meant to commend 〈◊〉 father's curelty in killing the Prophets, sith they 〈◊〉 it, by persecuting him and his to the death. 〈◊〉 is commonly hereditary, and runs in the blood: and (as we use to say of 〈◊〉) The older it is, the stronger; as in the deadly feud of Scotland, taken away by K. 〈◊〉. Verse 32. Fill ye up then the measure] Ironicè 〈◊〉. It gives us to understand, that sinners are stinted, and cannot do what mischief they would. If at any time they exceed their commission (as they are apt) and help forward the affliction, as out of their innate malice they will, God will soon grow jealous for 〈◊〉, and take them off, Zech. 1. 14, 15. When 〈◊〉 hath 〈◊〉 her ephah, God will soon transport it into the 〈◊〉 〈◊〉 〈◊〉, Zech. 5. 8.-- 11. When it is once ripe in the field, God will not 〈◊〉 it to shed to grow again, but cuts it up by a just and seasonable vengeance. Verse 33 Ye Serpents] Serpentum tot sunt venena, quot genera, Lib. 12. cap. 〈◊〉. saith Isidore, tot pernicies, quot species, tot 〈◊〉, qnot colores. See how our Saviour sharps up these 〈◊〉, that, if possible, they might be made sound in the 〈◊〉. So deals Peter by Simon Magus, Paul by Elymas, many of our Champions by their Popish Antagonists. Before God you are deceivers of the people (said M. Philpot Martyr, to his persecutors) afore God there is no truth in you. And to mocking Morgan, he said, I must tell Act. and Mon. fol. 1653. thee, thou painted wall and 〈◊〉, in the name of the living Lord, that God shall 〈◊〉 fire and brimstone upon 〈◊〉 〈◊〉 of his word, and 〈◊〉 of his people, as thou art. And afterward, Thou art but an Ass in the things of God, in that thou kickest against the truth, and art void of all godly understanding. Thou hast seduced others (said Bonner to Philpot) and madest them rejayce and sing with thee. Yea, my Lord, quoth he, we shall sing when you shall cry, Woe, woe, except ye repent. What an arrogant fool is this (said the Bishop) I will handle Ibid. 1654. thee like an heretic, and that shortly. I fear nothing, I thank God (said the other) that you can do unto me. But God shall destroy such as thou art, and that shortly, as I trust. Likewise Ibid 1567. to the Bishop of Chichester he spoke thus. I perceive you are 〈◊〉 certè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam diabolus, quia Arrianus. blind guides and leaders of the blind, and therefore, as I am bound to tell you, very hypocrites turannously persecuting the truth, which you are not able to disprove. Thus Hilary called Constantius Antichrist, and 〈◊〉 devil, because they were Arrians. Ye generation of vipers] Quarum morsus insanabilis. Sic 〈◊〉 Plin. l. 11. c. 37. sycophantarum morsum non est remedium. See my Notes on Mat. 3. 7. Viper's teeth are buried in their gums, that one would think they could not bite: so hypocrites. Verse 34. Wherefore, Behold I send you] O the infinits goodness of God, in striving by his Spirit with refractory sinners in the use of the means, waiting their return! Sed pensare solet vi graviore moram. Prophets, wisemen, and Scribes] That is, Apostles, Pastors and Teachers, Eph. 4. 11. whom he here calleth by the customary names of that country. Scribe was an honourable name, till Pharisees dishonested it by their hypocrisy. Ye shall kill and crucify] If therefore we have not yet resisted unto blood, be content with lighter crosses, and look for heavier. Omnis Christianus crucianus. It is but a delicacy to divide betwixt Luther. Christ and his cross. Verse 35. From the blood of righteous Abel] God reckons of men by their righteousness, Rom. 10. The righteous (let him dwell where he will, and by whom) is better than his neighbour, saith Solomon. This was cain's grief, who was of that wicked one, and slew his brother: And wherefore slew he him, but because his own works were evil, and his brothers righteous? So Alphonsus Diazius, that Cain the second, slew his brother John, because he could not win him to Popery. And I would 1 〈◊〉. 3. 〈◊〉. this patriarch of the devil (as one calls Cain) did not still live in his sons and successors, who carry about his club that is red with Abel's blood, Imò ut 〈◊〉 sacram adorans & venerantur, think they do a goodly act in killing up the poor lambs of Christ. Caesar Quòd melior vir erat quam esse quenquam 〈◊〉 expediret. Senec. 2 〈◊〉 benefic. 〈◊〉 said to have slain Grecinus Julius for this reason alone, for that he was a better man, then that it was for the tyrant's behoof, to suffer him to live. Unto the blood of Zacharias] Most unworthily slain by his pupil Joas (as Linus likewise was by his scholar Hereules for a 2 Chron 24. 20, 〈◊〉. few sharp words that he gave him, as he was teaching him.) Our Cum ille Herculem verbulo asperiore inter 〈◊〉 〈◊〉 esset, etc. Saviour instanceth in this Zacharias as the last Prophet mentioned in the Scripture to have been slain by them, though they slew many more, not elsewhere mentioned, unless it be in that little Book of Martyrs, as one fitly calleth the eleventh to the Hebrews. Bucholc. 〈◊〉. Verse 36. Shall come upon this generation] In that last desolation of Jerusalem, whereof more in the next Chapter. God will not fail to punish persecutors. See Acts and Mon. of the Church, fol. 1902. to 1950. Good for them therefore is the counsel Si nobis non parcis, tibi parce: 〈◊〉 non tibi, Carthagini. that Tertullian gave Scapula a bloody persecutor, If thou wilt not spare us, yet spare thyself: If not thyself, yet thy City Carthage. Verse 37. How often would I, etc.] How then could they perish, whom God would have saved? It is answered, Voluntas Dei alia est praecepti, revelata Antecedens, alia beneplaciti, arcana Consequens. By the former God willed their conversion, but not by the later. A King wils the welfare of all his Subjects: yet he will not acquit those that are laid up for treason, 〈◊〉, and the like foul crimes. A father is willing to give his son the inheritance: yet if he prove an unthrift, he'll put him beside it, and take another. How oft would I have gathered? that is (say some) by the external Ministry of the Prophets, sent unto thee, vers. 34, 35. Not by internal regenerating operation of the spirit. Even as a hen gathereth her chickens] Columbarum masculus Chytraeus in Levit. 12. ipse ovis incubat, 〈◊〉 Christus ipse ecclesiam suam fovet. Of unreasonable creatures birds, and of birds the hen excels in kindness to her young: so that she doubts not, in their defence, to encounter a Kite, a dog, etc. Iniquo & impari praelio, though with greatest disadvantage. And ye would not] Men may nill their conversion then, though Pareus. called by God, Quo nihil est verius, sed & nihil turpius, saith one. Men are not damned, because they cannot do better, but because they will do no better. If there were no will, there would be no 〈◊〉, Joh. 12. 39 Therefore they could not believe; They could not, that is, they would not, saith Theophylact out of Chrysostom, who yet usually extolleth man's freewill more than is meet. Verse 38. Behold, your house is left, etc.] City and temple both. God will not always stand men for a sinning-stock. They 〈◊〉 will not hear his word, shall hear his rod, and feel his sword too. Elisha hath his sword as well as Jehu and 〈◊〉, 1 King. 19 17. and the one usually precedes the other. They therefore that say, Following of Sermons will make men beggars, forget that 〈◊〉 take away the Gospel from Jerusalem 〈◊〉 to leave their houses, as well as God's house, 〈◊〉. Verse 39 Till ye shall say, Blessed, etc.] That is, Ye shall never see me, or not till the general Judgement: whenas you that would not obey that sweet voice of mine, Come unto me, ye that are weary, etc. 〈◊〉 have no other command of mine to obey but that dreadful Discedite, Go ye cursed into everlasting fire, etc. CHAP. XXIV. Verse 1. Departed from the Temple] NEver to return more to it. In the ninth, tenth and eleventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chapters of 〈◊〉, God makes divers removes, and still as he goes out, some judgement comes in: and when he was quite gone, then followed the fatal calamity in the utter ruin of the City and Temple. So it was then, and so it was now, according to that, Host 9 12. Woe also to them when I depart from them. So jer. 6. 8. Be instructed, o jerusalem, lest my soul be disjointed 〈◊〉 thee, lest I make thee desolate, a land not inhabited. Whatever therefore we do, let us retain Christ with us: lay hold on him, as Magdalen did, Take him by the feet as the Shunamite did the Prophet, as the Shulamite held her Spouse, constrain him to stay with us as the two Disciples going to Emaus, cry Vesper a jam venit, nobiscum Christe maneto: Extingui lucem ne 〈◊〉 tuam. To show him the buildings of the Temple] As thinking by that goodly sight, haply, he might be moved to moderate the severity of that former sentence of leaving their house desolate unto them, chap. 23. 38. True it is that Herod (to get the people's good will, which yet he could never do) had been at a wonderful charge in building and beautifying the Temple. Josephus Lib. 15. Antiq. cap. 14. the Jew tells us, that for eight whole years together, he kept ten thousand men a-work about it: and that for magnificence and stateliness, it exceeded Solomon's Temple, if his words exceed not the truth of the matter. This the Disciples fond thought would work upon our Saviour to reverse his former sentence, as abovesaid: but his 〈◊〉 were not as their thoughts. Animo magno nihil magnum, saith Seneca. The bramble reckoned it a great matter to reign over the trees; not so the Judg. 9 Vine and Olive. Verse 2. There shall not be left here, etc.] This was afterwards fulfilled, when the Temple was set on fire by Titus his soldiers, that it could not be quenched by the industry of man. Titus (it is josephus. said) would have preserved the Temple, as one of the world's wonders, from being burnt, but could not: such was the fury of the soldiers, set a-work by God doubtless. And when, upon the taking of the city and Temple, the army saluted him Emperor, and many others by way of congratulation sent him crowns and garlands, he, by a memorable example of modesty, refused them, saying that he had done nothing more than lent his hands and help to God, who declared his 〈◊〉 wrath against that sinful Non seize 〈◊〉 illa secisse, sed 〈◊〉 〈◊〉 〈◊〉 manus 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 people. And when Julian the Apostate to spite the Christians, permitted and encouraged the Jews to re-edify their Temple at his charge, and they attempted it accordingly, they were hindered from heaven by a mighty earthquake, together with balls of fire issuing out of the ground works, and consuming the builders. There are that say that at the same time the Temple at Delphi was utterly overthrown by earthquakes and thunderbolts, and 〈◊〉. 3. 〈◊〉. 3. could never since be repaired. When Phocas the 〈◊〉 sought 〈◊〉. to secure himself by building high walls, he heard a voice from 〈◊〉 〈◊〉. heaven telling him, that though he built his bulworks never so 〈◊〉 Antiq. high, yet sin within would soon undermine all. We may say Hebr. the same to the Jesuits telling us so oft in their writings, de magnitudine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ecclesiae 〈◊〉, that be they never so high-set, God, for their abominations, will abase them. It is observed of Rome, that since it became the Pope's seat, it was never 〈◊〉 by any, but it was sacked and ransacked. See its destiny elegantly and emphatically set forth, Rev. 18. 21. Verse 3. Came unto him privately, saying] Because it was dangerous to speak publicly of the destruction of the Temple, as the examples of Jeremy and Steven show. Howbeit Micah the Morashite prophesied in the days of 〈◊〉 saying, Zion 〈◊〉. 26. 18. shall be ploughed, etc. and the mountain of this house shall be as the high-places of a forest. And God stirred up many faithful 〈◊〉 to cry out against Rome in her ruff, and to foretell her ruin. In the year 1159. lived Joannes Sarisburiensis, who reproved jac. 〈◊〉. in hist. Pont. Rom. p 145. the Pope to his face, and wrote his Polycraticon, wherein he freely taxeth all the Romish hierarchy. Bernard also told the Bishops of his time, that they were not teachers but seducers, not Pastors but Impostures, not Prelates but pilate's, etc. And Lib. 4. de Consid. a certain Painter blamed by a Cardinal for colouring the visages of Peter and Paul too red, tartly but fitly replied that he painted them so, as blushing at the lives of their successors. The sign of thy coming] viz. To destroy the temple. And of the end of the world] Which they thought could not possibly outlast the Temple. As they were wont to say in the Primitive Church, Absque stationibus non staret mundus: The 〈◊〉. world could not stand if God's people did not stand before him in prayer. Semen sanctum statumen terrae, as Tremellius reads, Isa. 6. 13. Verse 4. Take heed that no man deceive you] Try the spirits, and turn from false doctrines, as you would do from a serpent in your way, or from 〈◊〉 in your meats. Deceivers are fly and subtle, and that old serpent, more subtle than them all, catcheth the deceived by the deceiver, as the fisher doth one fish by another, that he may make a prey of them both. These, as Harpies, have virgins faces, vultures talons: they are ravening wolves in sheepsclothing, etc. eat them therefore, for they will increase to more ungodliness, and their word will eat as doth a gangrene, 2 Tim. 2. 16, 17. Theodosius tore the writings of the Theod. Imp 〈◊〉 scripta 〈◊〉 pugnantia cum testimonijs 〈◊〉. 〈◊〉. Sozom l. 7. c. 7. Arrians that were presented to him. And when he desired to confer with Eunomius, his Empress Placilla dissuaded him, very earnestly; lest being perverted by his speeches he might fall into heresy Verse 5. Shall come in my name] Or, under my name, saying I am Christ, as 〈◊〉 the Egyptian, 〈◊〉 the Galilean, Act. 5. 36. 37. Barchocab and others of old, who were miserably slain joseph Antiq. lib. 17. cap 12. & lib. ●8. c. 20. by the Romans. So one Moor, in K. Edward the sixths' time, took upon him to be Christ: So did Hacket in Q. Elizabeth's time, David George likewise and others in Germany: that I De ●el jud. lib. 2 cap. ●2. say nothing here of Papists, who desperately deny the Lord that bought them, and wickedly set up Antichrist in his stead (as were easy to prove,) who opposeth him not so much in his nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or person, as in his unction and function, and thence also hath his name. Verse 6. See that you be not troubled] Or frighted, as soldiers are by sudden alarm. Quid timet hominem homo in sinu dei positus? David was undaunted, Psal. 3. 6. & 27. 3. He looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not downward on the rushing and roaring streams of dangers that ran so swiftly under him, for that would have made him giddy: But steadfastly fastened on the power and promise of God All-sufficient, and was safe. So at the sack of Ziglag. 1 Sam. 30. 6. Verse 7. For nation shall rise, etc.] See here the woeful effects of refusing Gods free offers of grace. They that would have none of the Gospel of peace, shall have the miseries of war. They that loathed the heavenly Manna, shall be hungerstarved. They that despised the only medicine of their souls, shall be visited with the pestilence. They that would not suffer heart-quake, shall suffer earthquake. Or as that Martyr expresseth it. They Bradford. that trembled not in hearing, shall be crushed to pieces in feeling. As they heap up sin, so they treasure up wrath: as there hath been a conjuncture of offences, so there shall be of their miseries. The black horse is at the heels of the red, and the pale of the black, Rev. 6. 4. God left not Pharaoh, that sturdy rebel, till he had beaten the breath out of his body: nor will he cease pursuing men with his plagues, one in the neck of another, till they throw the traitors head over the wall. Verse 8. All these are the beginning, etc.] q. d. There yet remain far worse matters than war, famine, pestilence, earthquakes. Adhuc restant 〈◊〉 〈◊〉 〈◊〉. And yet war is as a fire that feeds upon the people, Isa. 9 19, 20. Famine is far worse than that, Lam. 49. Pestilence is Gods evil Angel, Psal. 78. 49, 50. Earthquakes are wondrous terrible, and destructive to whole cities, as to Antioch of old, and to Pleurs in Italy o'late, where fifteen hundred men perished Anno 527. Anno. 1618. together. A conflux of all these abides the contemners of Christ's Gospel. The holy Martyrs, as Saunders, Bradford, Philpot, Act. and Mon. etc. The Confessors also that fled for Religion in Q. Mary's days acknowledged (as Ursinus relates) that that great inundation of misery came justly upon them for their unprofitableness under the means of grace, which they had enjoyed in K. Edward's days. When I first came to be Pastor at Clavenna, saith Zanchy, there fell out a grievous pestilence, that in seven-monethsspace consumed 1200. persons. Their former Pastor Mainardus, Zan●●. Miscell. epist ad Lantg. that man of God, had often foretold such a calamity for their Popery and profaneness: But he could never be believed, till the plague had proved him a true Prophet: and then they remembered his words, and wished they had been warned by him. Verse 9 And shall kill you] Besides the butcheries at Jerusalem, that slaughter-house of the Saints, Nero orientem fidem primus Romae cruentavit, Nero was the first Roman persecutor, saith Tertullian, who therefore calleth him the dedicatour of the condemnation of Christians: He is said to have made such a Dedicator damnationis Christianorum. Tert. Alsted. Chron. 33●. bloody decree as this, Quisquis Christianum se esse confitetur, is tanquam generis humani convictus hostis, sine ulteriori suidefensione capite plectitor. Whoso confesseth himself a Christian, let him be put to death without any more ado, as a convicted enemy of mankind. Verse 10. And then shall many be offended] As not willing to suffer. How many revolted for fear in the Primitive times, were abjured here in Q. Mary's reign, fell to Popery in the Palatinate and other places in Germany since the troubles there, as fast as leaves fall in Autumn? Somewhat men will do for Christ, but suffer nothing. Verse 11. And shall deceive many] Witness the Eastern and Western Antichrists, those deceitful workers, that have drawn millions of souls into hell, by their grand impostures. The world went wondering after those two beasts, which as the Panther, hid their horrid heads, that they may take men with their flesh-pleasing superstitions: And (as the serpent Scytale) when they cannot otherwise overtake the flying passenger, they so bewitch him with their beauty and bravery, that he hath no power to pass away. In his 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉. Verse 12. And because iniquity shall abound] In these last and worst times, as Bernard yoketh them, and as the Scripture oft describeth them. There was never but one Noah, that with two faces saw both before and behind him. But lo that Ancient of days, to whom all times are present, hath told us, that the last shall be the losest, the dregs of time, the sink of sins of all former ages. The love of many shall wax could] Conversation with cold ones will cast a damp, and make one cold, as our Saviour here intimates: there is no small danger of defection, if not of infection by such; they are notable quench-coals. This both David and Esay found, and therefore cried out each for himself, Woe is me, Psal. 120. 5. Isa. 6. 5. There is a compulsive power in company to do as they do, Gal. 2. 14. Why compelest thou, etc. It behoveth Rev. 2. 5. us therefore to beware, upon whom the ends of the world 2 Pet. 3. 17. are come, lest we suffer a decay, least leaving our first love, and De vita Christi lib. 2 cap 87. led away with the error of the wicked, we fall from our former steadfastness. The world, saith Ludolfus, hath been once destroyed with water for the heat of lust, and shall be again with fire for the coldness of love. Latimer saw so much lack of love to God and goodness in his time, that he thought verily doomsday was then just at hand. Verse 13. But he that endureth] It is but a He, a single man, that holdeth out: when Many loose their love, and therewith their reward, 2 joh. 8. Ecebolus, AEneas Silvius, Baldwin, Pendleton, Shaxton and many others, set forth gallantly; but tired ere they came to their journey's end. Of them that verse was verified, Principium fervet, medium tepet, exitus alget. Like the Galli Insubres, they showed all their valour in the first encounter. Like Charles the 8. of France, of whom Guicciarden noteth, that in his expedition to Naples, he came into the field like thunder and lightning, but went out like a snuff. Like Mandrobulus in Lucian, who the first year offered gold to his gods, the second year silver, the third nothing. Or lastly, like the lions of Syria, which as Aristotle reporteth, bring forth first five whelps, next time four, next three, and so on, till at length they become barren. So Apostates come at last to nothing, and therefore must look for nothing better than to be cast off for ever: when they that hold out and hold on their way, passing from strength to strength, from faith to faith, etc. shall be as the Sun when he goeth forth in his strength; yea they shall shine forth as the Sun in the kingdom of their father, Matth. 13. 43. Caleb was not discouraged by the Giants, and therefore had 〈◊〉 the place of the 〈◊〉: so those that hold out in the way of heaven, shall be sure to have heaven. Thomas San-Paulins at Paris, a young man of eighteen years, being in the fire, was plucked up again upon the gibbet, and asked whether he would 〈◊〉? To whom he said, That he was Act. 〈◊〉 Mon. 〈◊〉. 8, 5. in his way toward God, and therefore desired them to let him go. 〈◊〉 Merchant of Paris his case was nothing so comfortable, who for jesting at the 〈◊〉, was by them condemned to be hanged: But he, to save his life, was content to recant, and so he did. The Friars, hearing of his recantation, commended him, saying, If 〈◊〉 continued so, he should be saved. And so calling upon the officers, caused them to make haste to the Gallows to hang him up, while 〈◊〉 was yet in a good way (said they) lest he Ibid 〈◊〉. 831. fall again. Verse 14. For a witness unto all Nations] Whilst, with Moses, it 〈◊〉 the Egyptian, saveth the 〈◊〉; is a favour 〈◊〉 life to some, of death to 〈◊〉; who shall be left without 〈◊〉 by the Gospel preached to them, as those that by their obstinacy have wilfully cut the throats of their own poor souls, refusing to be reform, hating to be 〈◊〉. Sure it is that the last sentence shall be but a more manifest declaration of that judgement, which the Lord in this life, most an end, by his word hath passed upon people. Verse 15. The abomination of dissolution] That is Antichrist, say some Interpreters; and hitherto may fitly be referred that of 〈◊〉; who in his 〈◊〉 of the year 964. reckoning up some Pope's 〈◊〉 wicked, he calleth them, The abomination of desolation standing in God's Temple. Others understand it of the Roman Eagles 〈◊〉 〈◊〉 see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non aperuit, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉. or Ensigns. Others of the Emperor Caius his statue, said by some to 〈◊〉 set up in the Sanctuary. As others again of Titus his picture placed there, which haply was that one great sin that so troubled him upon his deathbed. But they do best, that understand the text of those abominable authors of desolation, the Roman Armies; who laid waste that pleasant Land, and destroyed the Nation; as, besides what Daniel foretell, is set 〈◊〉 by josephus at large in his sixth and seventh book, De 〈◊〉 judaico. Whoso readeth let him understand] Let him strive to do so by 〈◊〉 with 〈◊〉 attention, diligence and devotion; weeping as 〈◊〉, did, till the sealed book was opened; digging deep in the mine of the Scriptures for the mind of God, 1 Cor. 2. 15. and In vita Apollon. 〈◊〉 〈◊〉 〈◊〉. c. 4. holding it fast when 〈◊〉 hath it, lest at any time 〈◊〉 should let it slip, Heb. 2. 1. Admirable is that, and appliable to this purpose, which 〈◊〉 lapidum non 〈◊〉 ac apum examina 〈◊〉. 〈◊〉 relateth of the precious stone 〈◊〉 of so orient, bright and sweet a colour, that it both dazzleth and refresheth the eyes at once, drawing together heaps of other stones by its secret Non 〈◊〉 〈◊〉 〈◊〉 visceribus 〈◊〉, said & 〈◊〉 〈◊〉, qua ex captantium manibus 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. force (though far distant) as hives of bees, etc. But, lest so costly a gift should grow cheap, nature hath not only hid it in the innermost bowels of the earth, but also hath put a faculty into it, of 〈◊〉 out of the hands of those that hold it, unless they 〈◊〉 very careful to prevent it. Verse 16. Flee into the mountains] As 〈◊〉 at length did, for Zoar was too hot to hold him: So should judea be for these, who were therefore to repair to Pella beyond Jordan, where they were hid till the indignation was overpast, as Eusebius hath it, in the third book and fifth Chapter of his history. Such a receptacle of religious people was Geneva in the 〈◊〉 persecution. And such (blessed be God our strength for his unspeakable 〈◊〉) is at this present Warwick-Castle to myself writing these things, and to many others in these troublous times. So 〈◊〉, and many godly people were entertained and safeguarded by that noble Franciscus a 〈◊〉 in the Germane wars. Verse 17. Not come down to take any thing] See here the miseries of war, which now, alas, we feel and can 〈◊〉 to; being glad to flee for our lives with the loss of all, lest with 〈◊〉, seeking to save our goods, we lose 〈◊〉 and all; glad if we may 〈◊〉 with the skin of our teeth: And how like 〈◊〉 our present 〈◊〉 to end in a deadly consumption! War is called evil by a specialty, 〈◊〉. 45. 7. Sin, Satan, and war have all one 〈◊〉, Evil is the best of them. The best of sin is deformity, of Satan 〈◊〉, of war misery. God yet offereth us mercy, as 〈◊〉 did those he warred against, whiles the lamp burned. O let us break off our sins by repentance, and be 〈◊〉 in it, lest we should seem to come 〈◊〉, Heb. 4. 1. Verse 18. Return back to take his clothes] The body is 〈◊〉 Heu 〈◊〉 nate Dea. than raiment: And although there is great use of clothes, in flight especially, to save us from the injury of wind and weather (for Host 〈◊〉 〈◊〉 muros, etc. we carry the lamps of our lives in 〈◊〉, 〈◊〉 it were) yet life for a prey (though we have nothing else) in a common calamity is a singular mercy. A living dog is better than a dead lion, saith Solomon. The Gibeonites, to save their lives, submitted to the meanest offices of being hewers of wood, etc. Skin for skin, etc. job 2. 4. We should be content to sacrifice all to the service of our lives. Verse 19 Woe to them that are with child, etc.] By the laws of Nations, women with child, babes and sucklings, maids and old folk should be spared. But the bloody sword oft knows no 〈◊〉, as Host 10. 14. the mother was dashed in pieces upon her children, Host 13. 16. their infants were dashed in pieces, and their women with child ripped up. So at the sack of Magdeburg by Charles the fifth, and of Merindol in France by Minerius, where the paps of many women were cut off, and their children, looking Act. and Mon. sol. 868. for suck at their mother's breast, being dead before, died also for hunger. Many such barbarous but cherries have been acted lately in Ireland, and begin to be also now in England (poor England, now an Ireland!) as at Bolton in Lancashire lately. Help, Lord, or thy servant perisheth. Verse 20. But pray ye] Christ saith not, Fight ye, but pray ye. To fight it boots not: for God hath resolved the lands ruin: But prayers are Bombardae & instrumenta 〈◊〉 Christianorum, as Luther hath it, the great guns and artillery of Christians, whereby they may batter heaven, and make a breach upon God himself. Flectitur 〈◊〉 voce rogante Deus. Something God will yield to the prayers of his people, even when he seems most bitterly bend, and unchangeably resolved against them. Christ here bids them pray, that their flight fell not out in the winter, when the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiems. are short, 〈◊〉 foul, and all less fit for such a purpose. Nor on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Sabbath; when though it were lawful enough, yet it would 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. be so much the more uncomfortable. This they were bid to pray above thirty years before the City was besieged. And they had what they prayed for. Their flight was not in winter, for the siege began about Easter, and the City was taken in September. Neither was it on the Sabbath-day, as we have cause to believe: for when Christ bids us pray for any thing, it's sure he means to bestow 〈◊〉. As when we bid our children ask us this or that, it is because we mean to give it them. Verse 21. Tribulation such as was not, etc.] Those very days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be affliction: so Mark hath it, chap. 13. 19 As if the very time were nothing else but affliction itself. He that can read the history of it without tears, hath hardly the heart of a man in him. Besides those many that perished within the walls, josephus tells us of a thousand thousand of them slain by the Romans, and 97000 carried captive. Oh see the severity of God, and tremble, Rom. Isidor. 11. 22. Alterius perditio tua sit cautio. Scipio wept when he saw 〈◊〉 on fire. And when Saguntum was taken, the Romans were as much affected, as if Hannibal fuisset ad portas, the enemy had been beating upon the walls of the Capitol. Verse 22. There should no flesh be saved] That is, No jew left alive; the Roman soldiers had been so often beaten by them, that Deus 〈◊〉 gladium 〈◊〉 miserationis semper 〈◊〉. they 〈◊〉 nothing more than to rid the world of them. But God, for his Covenant sake, preserved a remnant of them, as he ever softeneth the sword of his justice in the oil of his mercy, as Nicephorus hath it. 〈◊〉 attributeth it to Titus his clemency: but our Saviour here better, to Gods infinite mercy to his elect. These are the salt of the earth, that sprinkled here and there, preserve it from putrifying and perishing. God gave all the souls that were in the ship to Paul, and all that were in Zoar to Lot. If it were not for his elect in the world, he would make a short work in the earth, Rom. 9 28. Verse 23. Then if any 〈◊〉 shall say] Here again our Saviour returns to the description of the last times, containing the rise, reign and ruin of Antichrist, whose chief engine shall be to persuade Christ's corporal presence here and there in certain places, and to tie his worship and service to such or such a City, Country, Temple, etc. where he may be seen, touched, eaten, etc. as they feign in the Eucharist. Verse 24. If it were possible, etc.] Fundamentally and finally the elect cannot possibly be deceived: because both the deceived, and the deceiver are with the Lord, Job 12. 13, 16. In the Primitive Church, those capital heresies concerning the Trinity and the incarnation of our Saviour did so prevail, Ut ingeniosares fuerit esse Christianum, saith Erasmus, that it was a witty thing to be a true Christian. arianism had so overspread the world, that Athanasius seemed to be alone, as did Elias before him, and Luther after him. But God in the worst times, reserved a remnant, and at all times, will not see nor suffer any of his to miscarry: but will reduce them from their outstraies, as he did Latimer, who Act. 〈◊〉 〈◊〉: 〈◊〉. 919. was (as himself confesseth) as obstinate a Papist as any was in England, till converted by 〈◊〉; and as he did Denckins a learned Scultet. Annal. Dutchman, but a pestilent heretic, till converted by Oecolampadius; and as he did Francis 〈◊〉, a desperate Atbeist, till converted by conference with a countryman of his not far from 〈◊〉. Adam. Florence. Verse 25. Behold, I have told you before] See therefore that ye stand always upon your watch: for, for this end have I warned you: prevision is the best means of prevention. Leo cassibus irretitus ait si 〈◊〉. To sin after warning, is to fall with open eyes, which deserves no pity. Not to be warned, is both a just presage and desert of a downfall. Verse 26. Behold, He is in the desert] In such an ermitage, or blind chapel, built in a by-place to the honour of such a Saint, as our Lady of Loretto, Hall, or Sichem (Lipsius' his last dotages) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold 〈◊〉 is in the secret chambers or conclaves (scil. of Cardinals, etc.) or cupboards, as the breaden-god born up and down in a box, or on an altar, and worshipped by the common people. The rebels of Norfolk in Edw. 6. time, brought with them into the battle the Pyx under his Canopy, as the Israelites brought the Ark, 1 Sam. 4. 3. and said it should save them. But as then the Ark, so now the consecrated God, with all the trumpery about him, was taken in a Cart, which was then in stead of an altar, and Act. and Mon. fol. 1190 there lay all in the dust. Believe them not therefore in any of these their fopperies and forgeries. The simple believeth Fatuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lips. every word: but the prudent man looketh well to his goings. He is a slave to good reason, but not easily swayed by every new Prov. 14. 15. opinion. Verse 27. So shall also the coming of the son of man be] Clear and conspicuons, as the lightning cannot be hid or hindered from being seen all the whole heaven over. Then shall all secret sins be made 〈◊〉, as things written with the juice of Limmons are legible, when held to the fire: as visible shall they be, and legible too, as if written with the brightest lightning upon a wall of crystal. Verse 28. For wheresoever the carcase is, etc.] That is, saith M. Lambert, Martyr, wheresoever is declared by the course of Act. and Mon. 〈◊〉. 1021. the Scriptures, the benefits granted to us by Christ's death, thither will men seek and fly, to know how they may enjoy the same. The sacrificed body of Christ (saith another) hath a most Pemble of the Sacrament. fragrant smell, inviting the Saints (like birds of prey) to fly from far with marvellous swiftness to this dead, but all quickening carcase. There will the Eagles be gathered] The Vulturine Eagles especially, whereof read Job 39 29, 30. they follow armies, and feed on carcases. Eagles the Saints are called, 1. For their delight in high flying. 2. For their sharp sightedness, and steadfast looking into the Sun of righteousness. 3. For their singular sagacity, in smelling out Christ, and resenting things above, for the which they are said to have, A nose like the tower of Lebanon. Cant 7. 4. 4. For their feeding upon the bloody sacrifice of Christ, the true carcase. Briefly this proverbial speech may be well understood, either of the conflux of the godly to the light and liberty of the Gospel, or else of their indissoluble union with Christ, to be perfectly enjoyed at the resurrection. For the sense of it is, that let the devil use what means so ever he can by his emissaries the false-prophets, to divide betwixt Christ and his people, by telling them, There be is, or here he is, it will not be: for they will flee to him as a cloud, or as the Doves to their windows, Isa. 60. 8. Nay, as the Eagles to their carcase, with incredible swiftness; so forcible is the tie that is betwixt them, that they will not be kept asunder. The Israelites removed their tents from Mithcah, which signifies sweetness, to Cashmonah, which signifies swiftness, Numb. 33. 29. To teach us (saith a Divine) that no sooner have the Saints tasted Christ's sweetness, but presently they are carried after him with swiftness: they cannot rest till they are joined unto him, whom their soul loveth. Verse 29. Immediately after the tribulation of those day's] After that the mystery of iniquity hath wrought effectually, and is come to an upshot: after that Antichrist hath had his full forth, as they say, and hath completed his sin, Christ shall suddenly come, as it were out of an Engine. Shall the Sun be darkened, etc.] Stupendious eclipses shall precede the Lords coming, and other strange events both in heaven, earth and sea, as Luke hath it. The frame of this whole universe shall shake, as houses give great cracks, when ready to fall. See 2 Pet. 3. 10. and seek no further. Verse 30. The sign of the son of man] That is, either Christ himself (by an Hebraisme) or the dreadful dissolution of the world's fabric, or that cloud of heaven that was of old the sign of the son of man in the wilderness, Exod. 13. 21. or the scars of his wounds, or his cross, or something else that we cannot describe, and need not search into. Look how a King, when he would gather his forces into one, sets up his standard, or appoints his rendezvous: so, such shall be the brightness of Christ's coming, that all his shall be gathered unto him by that token, not to fight; but to triumph with him and divide the spoil, as it were, being more than conquerors; and what is that but triumphers? The expectation of this day 〈◊〉 (as that did with David's soldiers at Ziklag) digest all our sorrows. And then shall all the Tribes of the earth mourn] This to prevent, we must judge ourselves, 1 Cor. 11. 31. and take unto us words against our sins, if we would not have Christ take unto him words against our souls, Host 14. 3. Good men have been exceedingly affected at the hearing of God's judgements against 〈◊〉, as Hab. 3. 16. Verse 31. And he shall send his Angels] As his apparitours and executioners. David went otherwise attended when he went against Nabal, then when against Goliath: So Christ shall come, when he shall come again with his troops and trumpets, etc. With a great sound of a Trumpet] Christ shall put forth his own mighty voice, Joh. 5. 28. & 1 Thess. 4. 16. ministered 〈◊〉 his Angels, as in the text, and set forth by the sound of a trumpet, in allusion, belike to Numb 10. where the people 〈◊〉 congregated and called together by the sound of a 〈◊〉 to the door of the Tabernacle. The Lion of the Tribe of Judah shall roar from above, and thrust out his voice from his holy habitation, when he entereth into judgement with all flesh, Jeremy 25. 30, 31. As the Lion roareth over his whelps, brought forth dead at first, and raiseth them from death 〈◊〉 life, as Pliny reporteth. And they shall gather together his elect] How shall they know 〈◊〉 〈◊〉. 〈◊〉. them from reprobates? By God's saving mark set fairly in their foreheads, Ezek. 9 And by their blithe and merry countenances, cleared and cheered in the apprehension and approach of their full redemption, now drawing nigh. Besides, as servants know their master's harvest from ano hers, and can easily discern the corn from the cockle, so can the good angels soon single out the elect, about whom they have been familiarly conversant here on earth, as ministering 〈◊〉 sent forth to minister to the heirs of salvation, ready pressed to any good office about them. 〈◊〉. l. 14. Verse 32. Ye know that Summer is nigh] Which is so much the sweeter, because brought in, and led out by winter: so will eternal life be to the Saints, here tossed and turmoiled with variety of sufferings. Many sharp showers they must here pass thorough, Light is sown for the righteous, etc. sown only; and seedtime we know is usually wet and showry. Howbeit it is fair weather ofttimes with God's children, when it is foulest with the wicked; as the Sun rose upon Zoar, when the fire fell upon Sodom. But, if they should have never a good day in this world, yet heaven will make amends for all. And what is it for one to have a rainy day, who is going to take possession of a Kingdom? Verse 33. Know that it is near, etc.] Some space then there shall be, it seems, between the foregoing signs, and the coming of Christ. But though space be granted, yet grace is uncertain. Make sure work therefore betimes, lest ye come late, and be left without doors for your linger. Verse 34. This generation shall not pass] viz. That generation that immediately precedes the end of the world. That this is the sense, appears by the Antithesis, vers. 36. But of that day and 〈◊〉 knoweth no man, q. d. The generation and age wherein Christ shall come, ye may know by the signs that foreshow it, but the day and hour ye must not look to know, be you never so intelligent. Verse 35. Heaven and earth shall pass, etc.] What God hath written, he hath written. His word is established in heaven, Psal. 119. saith David; It endures for ever, saith Peter; It remaineth firm 1 Pet. 1. as Mount Zion, and shall stand inviolable, when heaven shall pass away with a great noise, and the earth with its works shall be burnt up, 2 Pet. 3. 10. to the terror and confusion of those profane scoffers, who deridingly demand, Where is the promise of Isa. 5. 19 his coming, & c? vers. 4. that say, Let him make speed and hasten Amos 5. 〈◊〉. his work, that we may see it, etc. Woe to you that thus desire the day of the Lord: To what end is it for you? The day of the Lord is darkness, and not light. The great day of the Lord is near, it is near and hasteth greatly. It is a day of wrath, a day Zeph. 1. 15. of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, to them that are settled on their 〈◊〉, and that say in their heart, 〈◊〉 Lord will not do good, neither will he do evil. Verse 36. But of that day and hour knoweth no man] That the Lord will come, it is certo certius, not more sure, then what time he will come, is to us most uncertain. Sundry 〈◊〉 have been given at it by both ancient and modern Writers: most of which, time hath already refuted. In the year of grace 1533. there was one that foolishly foretell, That the day of judgement should fall out in October next ensuing. And this he gathered out of these words, Jesus Nazarenus Rex Judaeorum. Likewise out of these, Videbunt in quem transfixerunt: the numerals of the 〈◊〉 〈◊〉 〈◊〉. point to the year 1532. of the later to 1533. Others there are that place the end of the world upon the year 1657. And for 〈◊〉. 〈◊〉. pag. 494. proof they make use of this Chronogram MVnDI Conf 〈◊〉; and further allege, thot the general deluge fell out in the year of the world's creation 1657. The end of the world, saith another, 〈◊〉 ex 〈◊〉. will be in the year of Christ 1688, three jubilees and an Christ. par. 2. pa. 374, 375. half (or thereabouts) after the Reformation of Religion by Luther, etc. Joachimus Abbas had long since set the year 1258. Arnoldus de villa nova the year 1345. Michael Stiphelius Saint Luke's day in the year 1533. 〈◊〉 Leonitius the year 1583. joannes Regiomontanus the year 1588. Adelbertus' 〈◊〉 the year 1599 April 3. Nicolaus Cusanus the year 1700. Cardanus 1800. Picus Mirandula 1905. etc. So great hath been the folly and sin of many learned men, who have thus childishly set their wits to play in so serious a business, as one well censureth it. But my Father only] Ordine 〈◊〉 seiendi à se, non ab 〈◊〉. The son knoweth it not, but from his Father: like as he neither subsisteth nor worketh, but from the Father. The set time of the general judgement God hath hid from us. 1. For his own glory, Prov. 25. 2. Rom. 11. 36. 2. For our good that we may watch Ideò latet unus dies, ut observentur omnes, Prov. 7. always, and not wax secure as we would do, with the evil servant, vers 48. till the very day and hour, if we knew it. The harlot in the Proverbs grew bold upon this, that her husband was gone forth for such a time. Verse 37. So shall the coming of the Son of man be] Sudden and unexpected. Luther observeth, that it was in the Spring that the flood came, when every thing was in its prime and pride, and nothing less looked for then a flood: men sinned securely, as if they had lived out of the reach of God's rod, but he found them out. Security 〈◊〉 the certain usher of destruction: as at 〈◊〉, Ziklag: Before an earthquake the air will be most quiet, and when the wind lies, the great rain falls. Frequentissimum initium calamitatis securitas, saith the Historian. Paterculus. Verse 38. They were eating, and drinking] Wine, likely; because our Saviour hereupon bids his Apostles take heed to themselves lest their hearts at any time should be overcharged with surfeiting and drunkenness, &c, Luk. 21. 34. Like as some do not improbably conjecture, that Nadab and 〈◊〉 were in their drink, when they offered strange fire, because after, they were devoured by fire from the Lord. Aaron and the Priests are charged to drink no wine nor strong drink, when they go into the 〈◊〉 of the Congregation, lest they die, Levit. 10. 12, 8, 9 St Luke delivers the matter more roundly by an elegant, Asyndeton, They ate, they drank, they married, etc. q. d. they passed without intermission, from eating, to drinking, from drinking, to marrying, etc. they followed it close, as if it had been their work, and they born for no other end. Of Ninias, second King of Assyrians, Nephew haply to these Antedihunian belly-Gods, it is said, that he was old excellent at eating and drinking. And of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sardanapulus, one of the same line, Tully tells us, that his gut was his god. Summum bonum in ventre, aut sub ventre posuit: Athenae. 〈◊〉. lib 2. and 〈◊〉, that he hired men to devise new pleasures for him. 〈◊〉. quaest. 〈◊〉. See my Common-place of Abstinence. Plut. in Sympos. Until the day] They were set upon't, and would lose no time. Their destruction was foretold them to a day; they were nothing bettered by it: no more would wicked men, should they foreknow the very instant of Christ's coming to judgement. Joseph had foretold the famine of Egypt and the time when it 〈◊〉 come; but fullness bred forgetfulness; saturity, security: None observed, or provided for it. Verse 39 And knew not] i.e. They took no kuowledge of Quod vel inviti norant, non agnoverant. 〈◊〉 predictions, or their own peril. Their wits they had buried in their guts, their brains in their bellies (As of the Asse-fish it is said, that contrary to all other living creatures he hath Arist de 〈◊〉. his heart in his belly) whoredom, wine, and new wine take away the heart, Host 4, 11. Carnal sins disable nature, and so set men in a greater distance from grace, which is seated in the powers of nature. I read of some desperate wretches, that drinking together, In quodam episcopatu potaverunt aliqui, etc. Joh. 〈◊〉. loc. come. p 244. when one of them had drunk himself stark dead, the other no whit warned by that fearful example of God's wrath, poured his part of drink into the dead man's belly. And took them 〈◊〉 away] Men are never less 〈◊〉, then when they are most secure. Babylon bore itself bold upon the twenty years' provision laid up aforehand, to stand out a siege. When it Herodot. lib. 1. was nevertheless taken by Cyrus, some part of the city would Arist, Polit. 〈◊〉. 3. not know or believe of three days after, that there was any such matter. Verse 40. The one 〈◊〉 〈◊〉, the other left] The 〈◊〉 took all away in a manner: but at Christ's coming there shall be found a considerable company of such as shall be saved. He shall separate his Saints with a wonderful separation, and make himself to be admired in all them that believe, 2 Thess. 1. 10. How 〈◊〉 then should we work out our salvation, and ensure to ourselves our election by good works? Verse 41. Two women shall be grinding at the 〈◊〉] A poor trade, a hard task. 〈◊〉 would have every man in his honest occupation to humble himself by just labour, and so to accept of the punishment of their iniquity, Levit. 26. 41. But one of these two poor grinders at the mill, is left by Christ for her pride and profaneness. Many are humbled, but not humble, low, but not Aug. the 〈◊〉. dei. lib 1. 〈◊〉. 33. lowly. To these Christ will say, Perdidist is 〈◊〉 〈◊〉, miserrimi facti estis, & pessimi 〈◊〉. Misery hath no whit mended you: woe be to you. Verse 42. Watch therefore, etc.] 〈◊〉 simus, non securi, etc. Bernard. Whilst 〈◊〉 〈◊〉 〈◊〉 upon his bed at noon, 〈◊〉 and 〈◊〉 〈◊〉 3. took away his head. Hold fast that thou hast, that no man take 〈◊〉 crown from thee. Whilst the Crocodile sleepeth with open mouth, the Indian rat gets into him, and 〈◊〉 his entrails. Satan works strongest on the fancy when the soul is drowsy. The 〈◊〉 therefore promiseth to get up early, 〈◊〉. 7. 〈◊〉. to shake 〈◊〉 security, and not to 〈◊〉 found henceforth supine and 〈◊〉, but to stand upon her watch: as of Scanderbed it is said, that from his first coming to 〈◊〉, he never slept above two hours in a night, 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. but with restless labour prosecuted his affairs. Aristotle and some others would not sleep, but with brazen balls in their hands; which falling on 〈◊〉 purposely set on their beds sides, the noise did difswade immoderate sleep. Our Saviour pronounceth 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. them three times happy that watch, Luke 12. 37, 38. 43. The blessed 〈◊〉 〈◊〉 & 〈◊〉. Hor. Angels are called Watchers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dan. 4. 10. For ye know not what hour your Lord, etc.] He may haply, come upon you, as Epaminondus did upon 〈◊〉 sentinel, whom finding asleep, he thrust through with his sword: and being Talem 〈◊〉 reliqui, qualem inveni. chid for so severe a fact, he replied, I left him but as I found him. Verse 43. He would not have suffered his house, etc.] And shall the children of this world be wiser for their houses, than we for our souls? what are these earthly tabernacles, these chair cottages, to our houses from heaven? All things here are terrene and 〈◊〉, nec vera, nec vestra, subject to vanity and violence. Heaven only hath a foundation, Heb. 11. earth hath none, Job 26. 7. And things are said to be in heaven, but on earth, as ready with Colos. 1. 10. the least shake, to fall off. There is nothing of any stability or 〈◊〉 consistency in the creature. It is but a surface, an outside, all the felicity of it is but skindeep. Seek therefore first God's kingdom, etc. Verse 44. Therefore be ye also ready] 〈◊〉 tells us, that it was a piece of Julius Caesar's policy, never to foreacquaint Scilicèt 〈◊〉 〈◊〉 & intentum 〈◊〉 omnibus, quo 〈◊〉 〈◊〉 〈◊〉. his soldiers of any set time of removeall or onset, that he might ever have them in readiness to draw forth whithersoever he would. Christ in like manner, who is called the Captain of our salvation. Our enemy is always ready to annoy us, should we not therefore look to our stand, and be vigilant? Solomon's wisdom, 〈◊〉. 2. 10. Lot's integrity, and Noah's sobriety felt the smart of the serpent's sting. The first was seduced, the second stumbled, and the third fell, while the eye of watchfulness was fallen asleep. For in such an hour, etc.] Christ will soon seize upon the secure, 1 Thess. 5. 3. such shall sleep as Sisera, who 〈◊〉 he awaked had his head fastened to the ground, as if it had been now listening what was become of the soul. See the Notes on, vers. 42. Verse 45. Who then is a faithful and wise servant] So every man ought to be, but Ministers especially: who should so far surpass others in these good qualities, as Saul did the people, than whom he was higher by head and shoulders. They should be faithful in all God's house as servants, as stewards and 〈◊〉 of the mysteries of God, to give to every man his demense, his due measure of meat, and that which is fit for him, not (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he in the Emblem did) straw to the dog, and a bone to the ass, Luk. 12. 42. etc. but to every one his portion, 1 Cor. 4. 1. Verse 46. Blessed is that servant] It was Augustine's wish, that Christ when he came might find him, aut precantem, aut praedicantem, either praying or preaching. It was Latimers' Act. and Mon. sol 〈◊〉 wish (and he had it) that he might shed his heartblood for Christ. It was Jewels wish that he might die preaching, and he B. 〈◊〉 life 〈◊〉 D 〈◊〉. did so. For presently after his last Sermon at Lacock in Wiltshire, he was, by reasen of sickness, forced to his bed, from whence he never came of, till his translation to glory. I have heard the like of Mr Lancaster, a precious man of God, sometimes Pastor of Bloxham in Oxfordshire, a man very famous for his living by faith. Cushamerus a Dutch Divine, and one of the first Preachers of the Gospel at Erfurt in Germany: had his pulpit In 〈◊〉 veneno 〈◊〉 extinctus est. poisoned by the malicious Papists there, and so took his death in God's work. What, would you that the Lord when he comes, should find me idle? said Calvin to his friends, who wished him Scult. Ann. 80. to forbear studying a while, for his health sake. And such a like answer made Doctor Reynolds to his Physician upon the like Beza in vita. occasion. Eliah was going on and talking with Elisha (about An 〈◊〉 vitam vivendi perdere 〈◊〉. heavenly things, no doubt) when the chariot of heaven came to fetch him. There can be no better posture or state for the messenger of our dissolution to find us in, then in a diligent presecution of our general, or particular calling. Verse 47. Verily I say unto you, etc.] A deep asseveration, for our better assurance and encouragement. Christ is a liberal paymaster, and his retributions are more than bountiful. 〈◊〉 thought much that the steward of his house should be heir of his goods, Genesis 15. 2. 3, Not so the Lord Christ. Verse 48. But and if that evil servant] All places are full of such evil servants (and so is hell too,) as future their repentance, and so fool away their salvation. Of such dust-heaps we may find in 〈◊〉 corner: This is a depth of the devil, brimful with the blood of many souls, to persuade them that they have yet long to live, and many fair summers to see: that there is no such haste, but that hereafter may be time enough: In 〈◊〉 comes grace: and a few good words at last will waft them to heaven, etc. Verse 49. To eat and drink with the drunken] Though he neither be drunk himself, nor make others drunk, yet to be among wine-bibbers and 〈◊〉- mongers, as Solomon hath it, Prov. 23. 20. to company with such as a frequent an immoderate 〈◊〉, as Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word importeth, 1 Pet. 4. 3. to drink 〈◊〉, as Bullinger 〈◊〉 it, though there follow not an utter alienation of mind, this is here threatened. Excessive drinking is drunkenness, Ephesians 〈◊〉. 18. though men be strong to bear it, Isa. 5. 22. Verse 50. In a day when he looketh not, etc.] As he did to that rich fool (Stultitiam patiuntur opes,) who made account Martial, he had much good laid up in store for many years; but heard ere morning, Stulte, hac nocte, Thou fool, this night, etc. Then when Luk. 12. 19, 20. like a Jay he was pruning himself in the boughs, and thought least of death, he came tumbling down with the arrow in his side: his glass was run when he hoped it had been but new turned. Verse 51. And shall cut him afunder] Gr. Shall cut him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in twain, that is, tear his soul from his body by main force, Job 27. 8. throw him out of the world, as it were, by a firmae ejectione, and hurl him into hell, there to undergo most exquisite torments, such as they did here, that were sawn asunder, Heb. 11. hewn in 〈◊〉 as Agag, torn limmeal, as Dan. 3. 29. 1 Sam. 15. 2 Sam. 12. 31. And appoint him his portion with hypocrites] Hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod in divisione obtigit. Lorin. than are the freeholders' of hell, other sinners are but as tenants and inmates to them. CHAP. XXV. Verse 1. Then shall the kingdom of heaven] OUr Saviour here continueth his former discourse, and sets it on by a second parable to the same 〈◊〉: not so much for the difficulty of the matter, 〈◊〉 for our 〈◊〉 and backwardness to believe and improve it. Moses would have men whet good Deut. 〈◊〉. 7. things upon their children's minds and memories, by going often 〈◊〉 si ut in 〈◊〉. over them, as the knife doth over the whetstone. Solomon saith good counsel should be fastened as 〈◊〉 driven home to 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉. the head, Eccles. 12. 11. Paul holds it profitable to write the same things, though not in the same words, to his Philipians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chap. 4. 1. Peter slacks not to rouse up those to whom he writes, by remembering them of those points, wherein they were ready Aug de 〈◊〉 〈◊〉. 〈◊〉. and well-rooted, 2 Epist. 1. 12, 13. And Austin adviseth preachers so long to press the same truths, till they read in their hearers very visage that they resent and relish them. Unto ten virgin's] Virgins without number, Cant. 6. 8. Professors at large, good and bad, one with another. Which took their lamps] The solemnities of Marriage were anciently, performed and celebrated by night, Luk. 12. 35. 〈◊〉. Problem. and the bridegroom brought to his lodging by the virgins, bearing burning lamps before him. Verse 2. Five were foolish] That is, some were wise, and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. others foolish, and these last usually the most, imprudent, improvident, afterwitted, oculos habentes in occipitio, that foresee not a following mischief, but come in with their fools, Had I wist, with their Si praescivissem as the Lion in the fable. The Spaniards say of the Portugals that they are pocos y focos, Few and foolish. But of foolish virgins, that is of 〈◊〉 professors, that have no more than an outside, there are not a few, but more than a good many in all places, Cant. 6. 8, 9 Verse 3. Took their lamps, and took no oil] Empty casks, 〈◊〉 figtrees, pretenders only to the power of godliness: of whom it may be said, as Livy saith of the Athenians, that they waged war against Philip the father of Persius' King of Macedonia 〈◊〉 4. (so these against the devil the world and the flesh,) literis verbisque, quibus solis valent. These carry Uriah's letters about them destructory to themselves. For if Religion be not good, why do they profess it? If it be, why do they not practise it? To such it may fitly be said, as Archidamus to his son, rashly conflicting with the enemy without sufficient strength, Aut viribus add, aut animis adime, so either add practice, or leave profession: And as Alexander, having a soldier of his own name, and this soldier being a coward, he came to him and said, either leave off the name of Alexander, or be valiant: so let these Nominals, either lay by their lamps or take oil with them. Verse 4. But the wise took 〈◊〉] That is, true faith in their 〈◊〉, which as oil, is spreading, softening, suppling, soaking. Christ putteth not upon his a washy colour of profession (a blockwood blew) but he dyeth them in grain, with true grace and holiness. Verse 5. While the bridegroom tarried] Tarry he doth. 1. To exercise our patience. 2. To eneager our desires. 3. That his elect may be all gathered. 4. That the mystery of iniquity may be fulfiled. 5. That the prophecies may be accomplished, etc. They all slumbered] The wise ones also slept, but their hearts Cant. 5. 2. waked, they slept but half-sleep, they napped and nodded, they 〈◊〉 with open eyes, as the lion doth, the spirit was willing to wake, but the flesh was weak, and over-wayed it: They slumbered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but it was by candlelight, they had their lamps burning by them, which the foolish had not. Verse 6. There was a cry made] By the trumpet of the Archangel, 〈◊〉 Archangeli 〈◊〉 〈◊〉. Arct. in loc. and the voice of God, say some Interpreters: and Hierom reports it for an Apostalicall tradition, that Christ shall come at midnight. But of that hour no man knoweth, saith the Judge himself. Others there are that expound this cry, of the Preaching of the Gospel, according to that voice of the crier, Prepare ye the way of the Lord, etc. Matth. 3. And here— claims ut Stentora vincas, Cry aloud, spare not, etc. Verse 7. And trimmed their lamps] The 〈◊〉 also made a fair flourish, and held themselves, haply, in case good enough for heaven; deceiving their own hearts, or rather deceived by them, whiles they use fallacious and specious 〈◊〉, Jam. 1. 26. to make themselves believe their penny to be good silver, when asit is nothing better than a slip. Verse 8. Our lamps are gone out] They were not lighted lamps, 〈◊〉 sparks of their own 〈◊〉; fantastical fire, an ignis fatuus, a painted flame, which neither heats nor lights. The glow-worm seems to have both heat and light, but touch it, and it hath neither. Alchemy gold may seem brighter and 〈◊〉 then true gold, but it can neither pass the seventh fire, nor comfort the heart as a cordial. so here. A man may live by a form, but he cannot die by it. They that kindle a fire, but not of God's sanctuary, and compass themselves about with specious 〈◊〉, 〈◊〉 may walk here for a while in the light of their 〈◊〉, and in the sparks that they have kindled. But when 〈◊〉 done, this is all they shall have of God's hand, they shall lie 〈◊〉 in sorrow, Isa. 50. 11. Verse 9 Lest there be not enough, etc.] The best have nought to spare, what ever Papists fancy of the Church-treasury. The righteous is scarcely saved; at death he finds all he could do little enough: though he began betime, and 〈◊〉 himself to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utmost, hard and 〈◊〉 gets he to heaven, though he hath instantly served God day and night (Act. 26. 7.) with a kind of 〈◊〉 and vehemency. But go ye rather to them that sell] Salsa est derisio non cohortatio, like that, Isa. 47. 13. As if God should say to Papists, Go to your Indulgencers, pardon-mongers, Aneylers: or to carnal Gospelers, Go to your parasiticall-preachers, that have soothed you up in your sins (and ye loved to have it so) or at the best, have shot off a few potguns only against gross sins, and licked you whole again presently with, I hope better things of you, etc. Verse 10. And they that were ready, went in, etc.] The bridegroom waits no man's leisure: Love is 〈◊〉 of delays, leaps 〈◊〉. 1. 17. over all impediments, those mountains of Bether or division, that it may have not a union only, but a unity with the beloved. And the door was shut] Opportunity is headlong, and once lost, irrecoverable. It behoves us therefore to be abrupt in the work of repentance, Dan. 4. 27. as a work of greatest haste: lest we cry out, as he once, All too late, all too late: or as a great Lady of this land did lately upon her deathbed, Time, time, a world of wealth for an inch of time. We want not time so much, as waste it. Remember that upon this moment depends eternity. God hath hanged the heaviest weights upon the weakest wires. Verse 11. Afterward came also the other Virgins] The greater number by odds, that stand trifling and bafling with Christ, and their souls, futuring their repentance, Epimetheus Postmasters, semper victuri in Seneca's sense. joho saphat in temporals, was 〈◊〉 wise too late, 2 Chron. 18 31. & 20. 36, 37. and paid for his afterwit: howbeit in spirituals he was a wise virgin, made sure work for his soul, which was an high point of heavenly prudence. Verse 12. Verily I say unto you, I know you not] i.e. With a knowledge of approbation or delight. Verbanotitiae, apud Hebraeos secum trahunt affectum. See more above in the Note upon, chap. 7. v. 23. Verse 13. Watch therefore] Left ye smart for it, when God 〈◊〉 send out summons for sleepers. This is an exhortation answerable to that chap. 24. 42. and the upshot of that, this, and the 〈◊〉 parable. See the Notes there. Verse 14. And delivered unto them his goods] There is scarce any man but hath some one thing or other in him, that is excellent and extraordinary: some special talon to trade with, some honey to bring to the common hive, have he but an heart to it. Suacuique dos est. Let every man according to his several ability, improve what he hath to the common benefit. Freely he hath received, freely let him give: ability he hath none but from God; who yet, for our encouragement, is pleased to call that ours, that is his own work in us. Verse 15. According to his several ability] Usurers use not to lend to those that cannot give pledge or security. Howbeit we have nothing of our own, but according to the measure of our gifts and faith, Ephes. 4. the measure of the rule distributed to 〈◊〉, 2 Cor. 10. 13. the measure of grace concredited, Rom. 12. Verse 16. Went and traded] Grace grows by exercise, and decays by disuse: as that side of the teeth which is least used in chewing, is apt to have more rheum to settle upon it. Though both arms grow, yet that which a man useth, is the stronger and bigger: so is it in both gifts and graces. In birds their wings, which have been used most, are sweetest. Among trees, that which is planted and plashed against a wall, the more it is spread and laid forth in the branches, even to the least twig, the more warmth and vigour it gets from the Sunbeams, and the more 〈◊〉 it beareth. So here. Verse 17. He also gained other two] The Lord, as he hath a fatherly 〈◊〉 to our weakness, so as not to overly us, so he takes well a worth what we are able, and exacts no more Honestum est ei qui in primis nequit, in secundis tertijsve consistere. Cic. than he gives. Despise not therefore the day of small things, sith God doth not, Zech. 4. 10. Neither cast away your confidence, because not good to such a degree: but be faithful in weakness, though weak in faith. A palsey-hand may receive an alms: he that had but half an eye might look upon the brazen serpent, and be healed. Verse 18. Digged it in the earth] Through sloth and pride: as many nowadays, will do no more service to God then may breed admiration amongst men. Some preachers (saith one) to win applause, set forth at first with such a strife to seem eloquent and learned, that they quickly spend their store: and then, rather Bifield on Col. 4. fol. 200. than they would be observed to want, they will give over preaching, or else preach once a quarter, to air their learning, and keep it from moulding. Verse 19 And reckoneth with them] This is that we must also come to. Christ will one day say, Red rationem, 〈◊〉 an account of thy Stewardship. Cicero could say, Let us so frame our 2 Cor. 5. 10. course, as that we reckon upon our last reckoning, & make account Ita vivamus ut rationem nobis reddendam arbitre●ur. Cic. in Verr. we must all come to an account. And, because often-reckoning keep long-friends, Villicus rationem cum Domino crebrò putet, saith Cato, Let us be oft dealing with ourselves, and setting things to rights, betwixt God and our own souls: so shall we have the less to do at last cast. Sparing a little pains at first, doubleth it in the end: as he who will not cast up his books, his books will cast up him at length. Verse 20. He that had received five] He was first called ●o an account, and if four, or but one of his five talents had ●●in dead and unoccupied, he had been doomed for his ill-husbandry. See that ye receive not any grace of God in vain: neither envy those that have much: a proportion is expected, Non tantùm otiosi, sed cunctatores plectentur. Thou idle, and therefore evil servant, vers. 26. Verse 21. Thou hast been faithful over a few things] So the Lord calleth the greatest measure of grace here attainable, in comparison of heaven's holiness and happiness, Ne donis vel bonis nostris effer amur. What's a spark to the Sun, a drop to the Ocean? Enter thou into the joy of thy Lord] A joy too big to enter into us, we must enter into it. A joy more meet for the Lord then the servant. Yet such a Lord do we serve, as will honour his servants with such a joy. Amongst men it is otherwise, Luk 17. 7. Gen. 15. 2, 3. 1 King. 11. 28, 40. Verse 22. Lord, thou deliveredst unto me two talents] It is with Christians as with planets. The Moon goes her course in a month, the Sun in a year, the rest not but in many years, yet at length they finish. Let us be doing as we can, and our reward is sure with God. Covet rather graces than gifts; as to pray more fervently, though less notionally or elequently. Stammering Moses must pray, rather than well-spoken Aaron. The Corinthians came behind in no gift, 1 Cor. 1. 7. yet were babes and carnal, Chap. 3. 2, 3. Verse 23. Well done good and faithful servant] Though this second had the same good acceptance as the former, yet it follows not that they were both alike rewarded; but had a different degree, as of grace, so of glory. Verse 24. Lord I know that thou wert, etc.] Invalidum omn● Seneca. naturâ querulum. A sorry senseless excuse it is that this man makes for himself: and such as is both false and frivolous. It shows 〈◊〉 utter emptiness of the oil of God's grace, when men's lips, like doors on rusty hinges, move not without murmuring and malcontentedness. Verse 25. I was afraid and went and hid, etc.] So God must bear the blame of his unfaithfulness. The foolishness of man perverteth Prov. 19 3. his way, and (then to mend the matter) his heart fre●ter● against the Lord, or at least he digests his choler, as horses do, by champing on the bridle-bit. Verse 26. Thou wicked and slothful servant] God puts no difference between betwixt Nequaquum & nequum, an idle and an evil servant. Had idleness been a calling, this servant had been both a good husband, and a good fellow too. But what saith the Heathen? Sallust, in jug. Nae illi falsi sunt, qui diversissimas res expectant, ignaviae voluptatem, & praemia virtutis, Verse 27. Received the same with usury] Our Saviour doth no more patronise Usury here, than he doth injustice, Luk. 16. 1. The●●, 1 Thess. 5. 2. Dancing, Matth. 11. 17. Olympic games, 1 Cor. 9 24. Verse 28. Take therefore the talon from him] God will take Hos●●. 9 his own, and be gone from an unworthy people or person. The Idol-shepherds arm shall be clean dried up, and his right eye utterly darkened, Zech. 11. 17. It is no hard matter to observe a wain and decay of God's gifts in them that use them not; till at last, Zedekiah like, they may say, When did the Spirit depart from 1 King. 22. 24. me? And, as many of Ishbosheths' friends shrank together with Abner, so do men's abilities fail amain, when once they begin to fail, till at last God lays them aside, as so many broken vessels, and cause them to be forgotten, as dead men out of mind, Psal. 31. 21. Verse 29. But from him that hath not, shall be, etc.] 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 employ 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 worthless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, useless. sapless, useless man, that is no more miss, when gone, than the parings of one's 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, etc. Verse 31. And all the holy Angels with him] He shall not leave one behind him in heaven. 〈◊〉, what a brave bright day must that needs be, when so many glorious Suns shall shine in the firmament, and among, and above them all the Sun of righteousness, 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 natural 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 general 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 Christ's kingly office in judging all men, shall last haply longer than his private administration now (wherein he is less glorious) in governing M. 〈◊〉, Sincere convert, 〈◊〉 87. 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 men's sins in order before their eyes, Psal. 50 21. with 〈◊〉 of the particulars. Verse 33. The sheep on the right hand, etc.] 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 bless the people: as the other five, that came of the bondwomen (whereunto is adjoined 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 guess that ever accosted me, etc. And surely, if jacob's and joseph's 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 Turk hist. 〈◊〉; as the Sultan's children, if they reign 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 mother's belly) but the Saints were crowned, in God's eternal counsel, before the world was founded. Verse 35. For I was an hungered] 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 yielded, That motion is not the cause of life, but the evidence and effect of it. So here. Merit is a mere fiction, sith 〈◊〉 can be no proportion betwixt the work 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 country Samus. Who now will say that Syloson merited AElian. such a boon for so small a courtesy? 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 author) 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, etc. 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, etc. whereas indeed there are many more. But it is remarkable out of this text, that the last definitive sentence shall pass upon men, according to their forwardness and freeness in showing 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, etc.] Not that there shall be then any such dialogism, (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 than any Joseph? What an honour that Christ calls us his brethren? What an obligation is such a dignity to all possible duty? that we slain not our kindred. 〈◊〉 being invited to a place, where a notable harlot was to be present, asked counsel of 〈◊〉, what he should do; He bade him only remember, that he was a King's son. Remember we that we that we are Christ the King's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. General. Take thou the pillage of the field, said Themistocles: to his friend: for thou art not Themistocles. Ye have done it unto me] Christ, saith Salvian, is, 〈◊〉 maximus, as one that shareth in all the Saints necessities; and who would but relieve 〈◊〉 Christ? Look out some 〈◊〉, in whom we may seal up love to deceased 〈◊〉. My goodness extendeth not to thee, saith David, but to the Saints, Psal. 16. 2. 〈◊〉. Christ's receivers. M. Fox never denied beggar that asked in jesus M. Wards 〈◊〉. name. And being once asked, Whether he knew a certain poor man who had received 〈◊〉 from him in time of trouble, he answered, I remember him well: I tell you, I forget Lords and Ladies David's desire by Rob. Abbots. to remember such. Verse 41. Then shall he say also, etc.] Then: Judgement as it begins here at God's 〈◊〉, so shall it at the last day. The elect shall be crowned, and then the reprobates doomed and damned. Depart from 〈◊〉 ye cursed, etc.] A sentence that breathes out nothing but fire and brimstone, stings and horrors, woe and alas, 〈◊〉 without end, and past imagination. Mercy, Lord, saith the 〈◊〉 miser. No, saith Christ, 〈◊〉, be packing. Yet bless me before I go. Ob. Depart ye cursed. Sol. To some good place then. Ob. To hellfire, not material fire, but worse in many respects. Sol. But let me then come out again. Ob. It is everlasting fire, eternity of extremity. This is the hell of Sol. hell: this puts the damned to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as if they should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not ever, Lord, torment us thus. But they have a will to sin ever; and, being worthless, they cannot satisfy God's justice in any time: therefore is their 〈◊〉 everlasting. But let me have some good company in my 〈◊〉. Ob. The devil and his Angels. Sol. But who appointed me this hard condition? Ob. It was prepared of old. The all-powerfull wisdom did, as it Sol. 〈◊〉, set down and devise most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most formidable fire. And here it is hard to say, whether 〈◊〉 〈◊〉 〈◊〉, Depart from me ye cursed, or that which followeth, Into 〈◊〉 fire; Pain of loss, or pain of sense. Sure it is, that the 〈◊〉 of hell are not sufficient to be wail the loss of heaven; the 〈◊〉 of grief gna 〈◊〉 〈◊〉 painful, as the 〈◊〉 burns. If those good souls, Act. 20. wept because they should see 〈◊〉 〈◊〉 no more, how deplorable is the eternal deprivation of the beatifical vision? Verse 42. For I was an hungered, etc.] Ill works are the just causes of damnation, as being perfectly evil. But good works can be no such causes of salvation, because due debts to God, and, at the 〈◊〉, imperfect. Verse 43. I was a stranger, etc.] These fools of the people Prov. 17. 16. 〈◊〉 a price in their hands to get 〈◊〉 (as Joseph by his 〈◊〉 bought the Land of Egypt) but they had no 〈◊〉 〈◊〉 it. 〈◊〉 son to Henry the third of England, was elected King of 〈◊〉 being 〈◊〉 therein before 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉. The Spaniard pretended and 〈◊〉 〈◊〉 have been first elected. But, being it seems a 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 daniel's Hist. of Engl. 174. drawing lines, when he should have 〈◊〉 〈◊〉 his 〈◊〉, and so came prevented of his hopes. And is not this many 〈◊〉 〈◊〉 〈◊〉 fault and folly? Verse 44. Lord, When saw 〈◊〉, etc.] They were 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and could not see Christ in poor Christians, whom they 2 Pet. 1. 9 should have looked upon, as the only earthly Angels, the dearly beloved of Christ's soul, Jer. 12. 7. The house of his glory, Isa. 60. 7. An ornament of God, Ezek. 7. 20. A royal diadem in the hand of Jehovah, Isa. 62. 3. Verse 45. Inasmuch as ye did it not to one, etc.] Omissions than are damnable 〈◊〉. Ammonites and Moabites were bastardized Deut. 23 3, 4. and banished the beauty of holiness, the Tabernacle of God, to the tenth generation, because they met not Gods Israel with bread and water in the wilderness. Not to do justice is injustice: not to show mercy is cruelty. Where then will oppressors appear, that grind the faces of the poor, that quaff their tears, and make music of their shrieks? Go to now ye rich men, weep and howl, etc. jam. 5. 1, 2, 3. If not relieving of the poor damns men, What shall robbing do, but double damn? Verse 46. And these shall go away, etc.] The sentence began with the godly, the execution with the wicked: 〈◊〉 that the godly may see their desire upon their enemies, Psal. 58. 10. and 79. 10. And also, that in the others misery, they may behold, by the difference, their own felicity: and thereby be moved to lift up many an humble, joyful and thankful 〈◊〉 to God. CHAP. XXVI. Verse 1. And it came to pass when, etc.] THis is our Evangelists transition from the Ministry of Christ's Doctrine, to the Mystery of his passion. He had hitherto taught salvation, and now is declared how he wrought it. He had done the office of a Doctor, now of a Redeemer: of a Prophet, now of a Priest. Verse 2. Is the feast of the passover] At which feast, Christ 〈◊〉 〈◊〉 was sacrificed for us, 1 Cor. 5. 7. and we were purchased by his blood, as Israel was typically out of the world, by the blood of the paschal lamb; our hearts being sprinkled therewith by the 〈◊〉 bunch of faith, from an evil conscience, and our bodies washed with pure water, Heb. 10. 22. Verse 3. Then assembled together, etc.] Here was met a whole Council of 〈◊〉 to crucify Christ. General Counsels may 〈◊〉 then in necessary and fundamental points: as the Council of 〈◊〉 and Seleucia (held in two Cities, because no one was able to contain them for multitude, yet) 〈◊〉 for Arrius against the deity of Christ. The truth of 〈◊〉 〈◊〉 be locked up within the hearts of such a company, as in competition of 〈◊〉 ages, cannot make a greater part, in a general Council. Verse 4. Take jesus by 〈◊〉, and kill him] Craft and cruelty go commonly coupled in the Church's 〈◊〉. Neither of them wants their mate, as the Scripture speaks of those birds of prey and desolation, Isa. 34. 16. These 〈◊〉 and Elders were so bitterly bend against Christ, 〈◊〉 nothing would satisfy them but his blood. All plants and other 〈◊〉 have their growth and increase to a period, and 〈◊〉, their declination and decay, 〈◊〉 only the 〈◊〉, who grows bigger and bigger, even till death. So 〈◊〉 all passions and perturbations in man's mind their intentions and remissions, except only malicious revenge. This dies not, many times, but with the man (if that) as nothing 〈◊〉 quench the combustible slime in Samosaris, nor the 〈◊〉 Plin. l. 2. 6. 104. & 105. flame of the 〈◊〉 〈◊〉, but only earth. Saint 〈◊〉 tells us, That our Saviour being reviled, did not only commit 1 Pet. 2. 23. his cause to God, but Himself to God: as expecting the increase of his enemy's opposition, till they had put him to death. Verse 5. Not on the feast-day, lest, etc.] But God would have it on that feast-day, and no other, Act. 4. 27. And here these wicked ones fulfil the divine decree: but no thank to them: more than to Haman for 〈◊〉 advancement, whereunto Haman 〈◊〉. held the stirrup only. 〈◊〉 〈◊〉 〈◊〉 devitatur impletur, saith a 〈◊〉. Verse 6. Now when 〈◊〉 〈◊〉 in 〈◊〉] This History of a thing acted before Christ came to 〈◊〉, comes in here somewhat out of place; to show the ground and occasion of judas his treason, which was discontent at the 〈◊〉 of such a prize, and our Saviour's sharping him up, for showing his dislike. In the house of Simon the 〈◊〉] A leper he had been, but was now healed, and haply by Christ: whom therefore he entertaineth in way of thankfulness, as Matthew also did. Verse 7. An Alabaster box of very precious, etc.] Pliny telleth us, That they were wont to keep the most costly 〈◊〉 in boxes of Alabaster. And 〈◊〉 reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In 〈◊〉. an Alabaster box of ointment, among the 〈◊〉 things, that 〈◊〉 the Persian sent for a present to the King of 〈◊〉. Marry thought nothing too costly for Christ. See the Notes on joh. 12. 3. Verse 8. 〈◊〉 〈◊〉 〈◊〉:] Not all, but one of them was 〈◊〉, 〈◊〉. 〈◊〉, (as john explains Matthew) who yet was of such esteem and authority amongst 〈◊〉 〈◊〉, that what he did, they are all said to do, and possibly they might, some of them, be drawn to do the same by his example, and upon so specious a pretence of charity to the poor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉?] All seems to be 〈◊〉 to 〈◊〉 and blood, that is laid out upon Christ, his 〈◊〉 and 〈◊〉. The people is 〈◊〉, said 〈◊〉, when they Aug deciv. Dei. would needs go worship in the wilderness. And 〈◊〉 jeers the 〈◊〉 for wasting a seventh part of their lives on a weekly 〈◊〉. Verse 9 For this 〈◊〉 〈◊〉 〈◊〉 been sold.] 〈◊〉, and 〈◊〉 it had 〈◊〉 sold, had it been a 〈◊〉 and idle expense; such as is nowadays ordinary in fine-clothes, sumptuous feasts, over stately buildings, etc. But here it is a senseless sentence that 〈◊〉 uttereth, out of discontent only, that he miss of so fat a 〈◊〉. A varice made 〈◊〉, as it did 〈◊〉, 〈◊〉. think all which he acquired not, to be lost, Quicquid non 〈◊〉, 〈◊〉 est. Verse 10. Why 〈◊〉 ye the 〈◊〉?] Christ will patronise his well-doers, and stick to them though all forsake them, 2 Tim. 4. 16, 17. He many times pleads for them in the consciences of 〈◊〉 〈◊〉 〈◊〉, who 〈◊〉 more thoughts 〈◊〉 such, than the world is 〈◊〉 of: and 〈◊〉 afraid of the name of God, whereby they are called, Deut. 28. 9, 10. Verse 11. The poor 〈◊〉 have 〈◊〉 with you] To try and Mat. 6. 〈◊〉. to exercise your liberality, 〈◊〉 your justice, as the Syriack calleth it, Prov. 3. 27. Withhold not thy goods from these owners thereof. But me ye have not always] Christ dwelled in the flesh, as in 〈◊〉 tent or booth, Joh. 1. 14. He sojourned here for a while only; his 〈◊〉 with us was but temporary, as the Greek word there 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex quo intelligitur Christi moram apud nos temporariam 〈◊〉. Verse 12. She did it for my burial] This Mary perhaps understood not. So things that we think come to pass by haphazard, are preordained, and sweetly ordered by Almighty God in 〈◊〉. his secret counsel, and by his fatherly providence, to excellent ends many times, such as we never thought on- Verse 13. Be told for a memorial of her] Though now she be sharply 〈◊〉 by the 〈◊〉 for a waste-good. Do well, and 〈◊〉 ill, is written upon heaven gates, said that Martyr. But God will both right his wronged, and honour his disparaged. 〈◊〉 〈◊〉 now smells as sweet in all God's house, as ever her ointment did; when Judas his name rots, and shall do to all posterity. Yea in the next world, Mary and such, we shall look upon, likely, with thoughts of extraordinary love and sweetness throughout all eternity: as Judas and such, with execrable and everlasting detestation. Verse 14. Then one of the twelve, etc.] sc. When he heard of the chief Priests and Elders meeting about such a matter, Satan 〈◊〉 him on being now malcontent, to make one amongst them. That spirit of darkness loves to dwell in a soul that is clouded by passion: as in Saul when he was envious at David, and here in 〈◊〉, when defeated of his design, and 〈◊〉 at his Master's 〈◊〉. Verse 15. What will ye give 〈◊〉] Take heed and beware of 〈◊〉, saith our Saviour: for it is the root of all evil, saith Luk. 12. 15. Paul; a breach of the whole decalogue, as some Divines have demonstrated, 1 Tim. 6. 10. and universal experience hath confirmed. These See M. Dikes Caveat for the Covetous. 〈◊〉 〈◊〉, as one calleth them, are still found every where: such as will sell their souls to the devil with Ahab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pelus. 2 3 ep. 24. for seven years' enjoyment of the Popedom, as some have done, but for a few paltry shillings, as judas here did, or some other piddling profit. This our Saviour calleth the Mammon of iniquity, which is the next odious 〈◊〉 to the devil himself. Luk 16 9 For thirty pieces of silver] A goodly price, as the Prophet in scorn and 〈◊〉 calleth it. It was a known set price for the basest slave, Exod. 21. 31. joel 3. 3, 6. For so small a sum sold this traitor, so sweet a master, as had not only admitted him into his company, but committed the bag to him, and let him Virgil. 〈◊〉 for nothing. Quid non 〈◊〉 〈◊〉 a cogis, 〈◊〉 sacra fames? Look well to it. For as there were many Marij in one Cesar, so are there many judasses' in the best. Let Patrons especially look to it: for many of them are worse than judas; He sold the head, they the members: he the sheep, they the shepherd: he but the body, they the souls, as that scarlet strumpet, Revel. 1813. Verse 16. And from that time he sought] So it was no sudden but a prepensed wickedness, done in cold blood, and upon mature deliberation. God's people when they sin, they are preoccupated, and taken before they are aware, Gal. 6. 1. There is Psal 139 ult. no way of wickedness in them, ordinarily. It is of incogitancy: put them in mind, and they mend all. Or it is of passion; and passions last not long. They deny not Christ that bought them: they can do nothing against the truth, they will not fongoe God upon any terms, they never sin with deliberation about this chief end: if they err, it is only in the way, as thinking that they may fulfil such a lust, and keep God too. Verse 17. Now the first day] That is, on the fourteenth day of the first month, according to the law. The Priests for politic respects, had adjourned this feast to the 〈◊〉 day being the Sabbath, against the letter of the law; that the celebrity might be the greater, and the people were ruled by them. Our Saviour followeth not a multitude, not observeth man's tradition herein, but God's preseription: No more must we. This St Luke plainly intimateth in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. 7. Then came the day of unleavened bread when the Passeover ought to be killed; though the custom were otherwise. Verse 18. Go into the city to such a man] Meaning some man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of his special acquaintance, for so the Greek imports, though he named him not. So Palmoni hammedabber, such an one the speaker, Dan. 8. 13. Verse 19 Did as jesus had appointed them] With a kind of blind obedience: such as we must yield to God, notwithstanding all unlikely hoods or scruples whatsoever, cast in by carnal reason. This the scripture calls the obedience of faith, and commends it to us, in the examples of Abraham, Moses, others, Heb. 11. Verse 20. He sat down with the 〈◊〉] With judas among the rest: though Hilary hold otherwise, for what reason I know not. Christ sat at the Sacrament, when yet the gesture imported in the Law was standing: and this sitting at the Passeover was no where commanded, yet by the godly Jews, was generally used. Let this heap of wheat (the Lord's supper, as some interpret it) be set about with lilies, that is with Christians, 〈◊〉. 7. 〈◊〉. white, and of holy life: that's the main matter to be looked to. Verse 21. And as they did eat, he said] With a great deal of detestation of so horrid a fact; to see the frontless traitor bear himself so bold amongst them, having now hatched so prodigious 〈◊〉 villainy. One of you shall betray me] But shall any therefore condemn the whole twelve, as if there were never a better? This were to offend against the generation of the righteous, Psal. 73. 15. This were to match in immanity that cruel Prince of Valachia, whose Turk. hist sol. 363. custom was, together with the offendor to execute the whole family, yea sometimes the whole kindred. And yet this justice is done God's people many times by the Church Malignant. Verse 22. And they were exceeding sorrowful] Not joyful (as some would have been,) to find out other men's faults, and to exagitate them. Not only those that make but that lovelies, yea Revel. 22. 15. or unseasonable truths in this kind, are shut out of heaven among dogs and devils. Lord is it I?] He puts them all to a search, afore the Sacrament. 1 Cor. 11 28. Let a man therefore examine himself, etc. who knows Psal. 19 12. the errors of his life? saith David. In our hearts are volumes of corruptions, in our lives infinite Erratas. Socrates would say, when he saw one drunk or otherwise disordered, Num ego talis? So would Mr Bradford, when he looked into the lewd lives of any others. Verse 23. He that dippeth his hand, etc.] My fellow-commoner, Psal. 41. 10. my familiar friend. This greatly aggravateth the indignity of the matter. He was ex societate jesu that betrayed him. So do the pretended Jesuits, Jebusites, at this day. julius Caesar was slain in the Senate-house by more of his friends then of his enemies, quorum non expleverat spes inexplebiles, saith Seneca. Sen l 3. de ira. But the wound that went nearest his heart, was that he received from his son Brutus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this pierced him worse 〈◊〉. than any poniard. Q. Elizabeth's grief and complaint was, that in trust she had found treason. Verse 24. The son of man goeth] That is dyeth, suffereth. Death was to him but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Luke 9 31. that is, an outgoing, or a departure. It was no more betwixt God and Moses, but Go 〈◊〉 and die, as it was said to another Prophet, Up and eat. He that hath conversed with God here, cannot fear to go to him; cannot hold death either uncouth, or unwelcome. But woe unto that man by whom, etc.] He bewails not himself, but judas. So should we do those by whom we are traduced, and injured. They poor wretches, have the worst of it. Let us pity them, and pray for them, as the holy Martyrs dealt by their persecutors. Ah! I 〈◊〉 the infidelity of England, Act. and Mon. sol. 1667. said Mr Philpot. Ah! great be the plagues that hang over England, yea though the Gospel should be restored again. Happy shall that person be whom the Lord shall take out of the world not to see them. Verse 25. Master, is it I?] Desperate impudence! debauched hypocrisy! Had he the face to ask such a question? He could not but know that Christ knew all: yet hoped he perhaps, that of his wont gentleness, he would conceal him still, as he had done for certain days before. But incorrigible and incurable persons are no longer to be born with. He heareth therefore, Thou 〈◊〉 res est 〈◊〉, 〈◊〉, stolidos, impudentes 〈◊〉 pro 〈◊〉, & daemons ex 〈◊〉 〈◊〉. Chrys. hast said it: that is, Thou art the man I mean. Thus Christ pulls of his vizour, washeth off his varnish, and maketh him to appear in his own colours, a covetous caitiff, an impudent dog, a breathing devil, as Chrysostom hath it. Verse 26. jesus took bread] From bread and wine used by the Jews at the eating of the Paschall lamb, without all command of Moses, but resting upon the common reason given by the Creator, Christ autorizeth a seal of his very flesh and blood. And as the householder, at the end of that solemn supper, blessed God, B oughton on 〈◊〉. 9 first, taking bread, and again, taking wine: so, that we should not turn his seal into superstition, he followeth that plainness: 〈◊〉 〈◊〉. 〈◊〉. 104. 〈◊〉 miseri mortales, in istorum mysteriorum usu, in rebus terrestribus haereant & 〈◊〉, as Beza gives the reason. For which cause also, saith he, even in the old Liturgy they used to cry out to the people at the Lords table, Sursum corda, Lift up your hearts: that is, Look not so much to the outward signs, Ut in 〈◊〉 usque 〈◊〉 〈◊〉 〈◊〉. in the Sacraments, but use them as ladders to mount you up to Christ in heaven. This 〈◊〉 my body] This is referred to Bread by an 〈◊〉 of Ibid. the gender (the like whereof we find, Ephes. 5. 6.) and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resertur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostle interpreteth it, 1 Cor. 10. 16. & 11. 26. The sense than is, This bread is my true essential body, which is given for you: Pasor. that is, by an ordinary metonymy. This bread is the sign of my body, as circumcision is called the covenant, that is the sign of the covenant, and seal of the righteousness of faith, Rom. 4. 11. And - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer calls 〈◊〉 sacrifices, covenants; because thereby the covenants were confirmed: Virgil calleth it fallere dextras, to deceive the right hands, for to break the oath that was taken, by 〈◊〉. lib. 3. the taking of right hands, etc. Transubstantiation is a mere fiction: and the learnedest Papists are not yet agreed whether the substance of the bread in this Sacrament be turned into the substance of Christ's body productiuè, as one thing is made of another, or whether the bread goes away, and Christ's body comes into the room of it adductiuè, as one thing succeeds into the place of another, the first being voided. 〈◊〉 is for the first, Bellarmine for the latter sense. And yet because Luther and Calvin agree not upon the meaning of these words, This is my body, the Jesuits cry out, Spiritus sanctus a seipso non discordat, Hae interpretationes discordant, Ergo: for Luther interpreteth the words Synechdochically, Calvin Metonymically, after Tertullian and Augustine; This is my body, for this is a sign or figure of my body, a seal also to every faithful receiver, that Christ is his, with all his benefits. Verse 27. And he took the cup] Anciently of glass, afterwards of wood, and lastly of silver or gold. Whence that saying of a Father, Once there were wooden cups, golden priests: now there are golden cups, but wooden priests. Drink ye all of it] This is express against that Antichristian sacrilege of robbing the people of the cup. Eckius saith the people ought to content themselves with the bread only, because, Equi donati non sunt inspiciendi dentes, A gift-horse is not to be Apud Manlium in loc. come. looked in the mouth. He thought belike that Laymen could not 〈◊〉 any right to the bread neither. Bellarmine, a little wiser, grants they have right to the bread, but adds, that in eating the bread transubstantiated by the Priest into the body of Christ, they drink his blood also. But Lombard (his master) denies this: saying that the bread is not turned but into Christ's flesh, 〈◊〉 the wine but into his blood. And thus these Babel-builders are confounded in their language, and hard it is to know what the Church of Rome holdeth. The counsel of Constance speaketh out, and saith, that albeit Christ instituted, and accordingly administered this Sacrament in both kinds, tamen hoc nonobstante, Caranza Sum. All this notwithstanding, the authority of the holy Canons, Concel. sess. 13. and the approved custom of the Church hath and doth deny the cup to the Laity. And Nicolas Shetterden Martyr, in his answer Act. and Mon. compelled the commissary to grant, that Christ's testament was broken, and his institution changed from that he left it. But he said, they had power so to do. Christ's redemption is both precious and plenteous. He makes his people a full feast. Bread and wine comprehend entire food: for humidum & siccum, moist and dry are all that is required unto food, Isa. 25. 6. Therefore as he gave them in the wilderness the bread of Angels, so he set the Rock abroach for them, and so fed them with Sacraments. They did all eat the same spiritual bread, and they did 1 Cor. 10. 3. 4. all drink the same spiritual drink: that the ancient Church might give no warrant of a dry Communion. The Russians, 〈◊〉 〈◊〉. kind of mongrell-Christians, communicate in both kinds; but Inquires. mingling both together in a chalice, they distribute it both together in a spoon. Verse 28. For this is my blood] This cup is my blood, viz. in a Sacramental sense; as before the bread is said to be Christ's body: Act. and Mon. 1615. If the words of Christ when he said, This is my body, did change the substance, than belike, when Christ said, This cup is my blood, the substance of the cup was likewise changed into his blood, said Shetterden the Martyr to Archdeacon Harpfield. And you can no more enforce of necessity (said another Martyr) from the words of Christ the changing of the bread and wine into his body and blood, than the wife's flesh to be the natural and real flesh of her husband, because it is written, They are not two but one flesh. Besides whereas it is forbidden that any should eat or drink blood, The Apostles notwithstanding took and drank of the 〈◊〉. 〈◊〉. cup, etc. And when the Sacrament was administered, none of them all crouched down, and took it for his God. Quandoquidem Christiani manducant Deum quem adorant, said Averro the Arabian, sit anima mea cum Philosophis. Sith Christians eat their God, I'll have none. Which is shed] That is, shall shortly be shed. But all is delivered and set down in the present tense, here and elsewhere in this business: Because to faith (which at this Sacrament we should chiefly actuate and exercise) all things are made present, whether they be things to come (as to these Disciples) or things past, as now to us. A communicant must call up his faith, and bespeak it as Deborah did herself, Judg. 5. 12. Awake, awake Deborah, utter a song. Ascend up to heaven in the act of receiving, and fetch down Christ: lean by faith upon his blessed bosom, cleave to his cross, suck honey out of this rock, and oil 〈◊〉. de 〈◊〉 Dom. out of the flinty rock, Deut. 32. 13. & intra ipsa redemptoris vulnera figite linguam, as Cyprian expresseth it. Let faith have her perfect work: sith she is both the hand, mouth, and stomach of the soul. For remission of sins] This includes all the benefits of the new covenant, all the purchase of Christ's passion, sweetly sealed up to every faithful receiver. Christ instituted his holy supper, tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sovereign preservative or purgative, It a ut nos sugiat tanquam fi leones ignem exspuentes 〈◊〉. 〈◊〉. saith Ignatius. And by this Sacrament we are fenced and and strengthened against the devil and all his assaults, saith 〈◊〉, so that he shuneth us, as if we were so many lions spitting fire at him. Verse 29. I will not drink hence forth] So he takes his farewell of his Disciples: alluding, likely, to that custom among them of Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. drinking no more, till the next day after they had drunk, each his part, of the parting-cup. Drink it new with you in my Father's kingdom] Understand it either of the kingdom of grace (Peter saith, that he and others did eat and drink with Christ after he rose from the dead, Act. 10. 41. we also feast with him daily by faith, at his table especially, where he is both feast-maker and feast-master,) Or of his kingdom of glory, frequently and fitly set forth by the similitude of a sumptuous supper, Matth. 8. Luk. 14. etc. such as to which all other feasts are but hunger. Verse 30. And when they had sung an hymn] The Jews at the Passeover sang the great Hallelujah, that is the hundred and thirteenth Psalm, with the five following Psalms. This they began to sing, after that dimissory cup aformentioned. At all times we should sing Hallelujahs, with grace in our hearts to the Lord: but at the Sacrament the great Hallelujah, the Hosanna Rabbah. We should credit the feast by our spiritual jollity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shouting as a giant after his wine, singing and making melody to the Lord in our hearts. Chrysostom maketh mention of an hymn: Hom 55. in Matth. of thanksgiving, wont to be used by the Monks of his time, after they had supped: and he calleth them Angels for their holy and heavenly life and conversation. We should come from the Lords table, as Moses did from the mount, with our faces shining, as the good women did from the sepulchre, with fear and great joy, as the people went to their tents from Solomon's feast, joyful and glad of heart, 1 King. 8. 66. If those in the wilderness were so cheered and cherished by their idolatrous feast afore the golden 1 Cor. 10. 7. calf that they did eat and drink, and rise up to play, how much more should we by this blessed banquet? To whet our stomaches, let faith feed upon some promise before the Sacrament. A moderate breakfast gets a man the better stomach to his dinner, etc. Verse 31. All ye shall be offended because of me] Why? what had that righteous one done? Nothing but that his cross lay in their way, whereat they stumbled shamefully, and left him, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovid. wonder that he was left alone, Isa. 63. 5. Adversity is friendless, saith one Heathen: Et cum fortuna, statque caditque fides, saith another. Job found his friends like the brooks of Tema, which in a moisture swell, in a drought fail. Tempora si fuerint nubila, solus eris. For it is written, I will smite] This our Saviour purposely subjoineth, for their support under the sense of their base deserting him. A foul sin it was, but yet such as was long since set down of them; not without a sweet promise of their recollection, Zach. 13. 7. I will turn my hand upon the little ones: Or, I will At reducam manum meam ad parvulos. bring back my hand to the little ones, as Tremellius readeth it. Verse 32. But after I am risen again, etc.] Infirmities bewailed, break no square. Our sins hurt us not, if they please us Trem. not. The Church stands as right with Christ, when penitent, as Peccata nobis non nocent, si non placent. whiles innocent, Cant. 7. 12. with chap. 4. 1. 2. etc. Her hair, teeth, temples, all as fair and well featured as ever. Aug. Verse 33. Though all men should be offended] Peter spoke as he meant, but his heart deceived him, as did likewise david's, Psal. 39 1, 2, 3. and Orphah's, Ruth 1. 10. and those Israelites in the wilderness, that were turned aside like deceitful bows, Psal. 78. 57 They leveled both eyes and arrows (that is both purposes and promises) to the mark of amendment, and thought verily to hit: but their deceitful hearts, as naughty bows, carried their arrows a clean contrary way. So did Peter here, so will the best of ours, if we watch them not. Verse 34. Before the cock crow, etc.] Christ mentioneth the cock, quià tum strenuum pugnatorem decebat tale praeconium, saith one. The presumption of proud flesh never but miscarries: when humble self-suspition holds out, and hath favour. The story Act and Mon. fol. 1363. of Pendleton and Saunders is better known, then that it needs here to be related. Verse 35. Though I should die with thee] Quot verba tot absurda, as one saith of Peter's proposition of three tabernacles, etc. Sure it is he knew as little what he said here, as there: How much more considerately those Martyrs, who both said it, and did it? The heavens shall as soon fall, as I will forsake my faith, Act. and Mon. fol. 1430 said William Flower. And, if every hair of my head were a man, Ibid. 1438. I would suffer death in the opinion and faith, that I am now in, said John Ardely. Likewise also said all the Disciples] Misled, as Barnabas afterward was (Gal. 2.) by Peter's example. The leaders of this people cause them to err, Isa. 9 16. Our Saviour (to teach us what to do in like case) striveth not with them for the last word: but le's them enjoy their own overgood conceits of themselves, till time should confute them. Verse 36. Unto a place, called Gethseman] By mount Olivet stood this garden: and here he began his passion, as well to expiate that first sin committed in a garden, as to sanctify unto us our repasts and recreations. Here, after our Saviour had prayed himself into an agony (to teach us to strive also in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for life, and to struggle even to an agony as the word signifieth, Joh. 18. 2. Colos. 4. 12.) he was taken quasi ex condicto, and led into the city thorough the sheep-gate (so called of the multitude of sheep driven in by it to be offered in the Temple,) to be sacrificed, as a lamb undefiled and without spot. Sat ye here while I go and pray yonder] It may be lawful therefore in some cases to pray secretly, in the presence or with the privity of others, so there be some good use of them. Verse 37. And he took with him Peter, etc.] He took the same that had seen his glory in the mount, to see his agony in the garden: that they might the better stick to him. Let no man envy others their better parts or places; sith they have them on no other condition, but to be put upon greater temptations, hotter services. If we could wish another man's honour, when we feel the weight of his cares, as David once did of Saul's armour, we should be glad to be in our own coat. And very heavy] To faint, or fall away in his soul, to be out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitat. of the world, as we say, He sitteth alone, and keepeth silence, because he hath born it upon him, Lam. 3. 28. Verse 38. My soul is exceeding sorrowful] He had a true humane soul then; neither was his Deity to him for a soul, as some Heriticks fancied: for then our bodies only had been redeemed by him, and not our souls (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that Father hath it,) if he had not in soul also suffered, and so, descended into hell. The sufferings of his body were but the body of his sufferings: the soul of his sufferings, were the sufferings of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. soul, which was now undequaque tristis beset with sorrows, and heavy as heart could hold. The sorrows of death compassed him, the cords of hell surrounded him, Psal. 18. 4, 5. the pain whereof he certainly suffered, non specie & loco sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something answerable to hell, and altogether unspeakable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence the Greek Litany. By thine unknown sufferings, good Lord deliver us. Faninus an Italian Martyr, being asked by one why he was so merry at his death, sith Christ himself was so sorrowful? Act. and 〈◊〉. 〈◊〉. 853. Christ, said he, sustained in his soul all the sorrows and conflicts with hell and death due to us: by whose sufferings we are delivered from sorrow, and fear of them all. Tarry ye here and watch with me] Yet not for my sake so 〈◊〉, as for your own; that ye enter not into temptation. Luk. 〈◊〉. 40. Verse 39 And he went a little further] Amat secessum ardens oratio. St Luke saith he was violently withdrawn from them, Luk. 22 41. about a stones cast, and there he kneeled down and prayed: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illud 〈◊〉 precandi eum incessit, ut illum quodammodò 〈◊〉. further he could not go, through earnest desire of praying to his heavenly father. And fell on his face] He putteth his mouth in the dust, if so be there may be hope, Lam. 3. 29. This and the like humble Cartw. gestures in God's service do at once testify, and excite inward devotion. Let this cup pass] In the time of execution, they gave the malefactor a cup of wine mingled with myrrh, Mark 15. 23. to stupefy his senses, and so to mitigate his pains. Hence the word Calix or cup is put here and elsewhere for death itself: which being terrible to nature, is therefore here with strong crying and Heb. 5. 7. tears deprecated by our Saviour. This was natural in him, and not sinful in us, so it do not degenerate into that which is carnal fear of death. Nevertheless not as I will, but, etc.] Here Christ doth not correct his former request (for then there should have been some kind of fault in it) but explicateth only on what condition he desired deliverance; and becometh obedient unto death, even the death of the cross, Philip. 2. 8. crying out, Not as I will, but as thou wilt: which shows that he had a distinct humane will, from the will of his Father, and so was very man, as well as God. And here Aristotle, that great Philosopher, is clearly confuted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. E. b. For he denies that a magnanimous man can be exceeding sorrowful for any thing that befalls him. Our Saviour (his Church's stoutest Champion,) was exceeding sorrowful even to the death; and yet of so great a spirit, that he yields up himself wholly to God. Magnus est animus, qui sodeo tradidit; pufillus & degener, Sen. epist. 107. qui obluctatur, saith Seneca. He is a brave man that trusts God with all. Verse 40. And he cometh unto the Disciples] They were his care in the midst of his agony: so was Peter; upon whom he found time to look back, when he stood to answer for his life. So was the penitent thief; whose prayer Christ answered, even when he hung upon the tree, and was paying dear for his redemption. Our highpriest bears the names of all his people on his shoulders and on his breast, so that he cannot be unmindful of them. Behold he hath graven them upon 〈◊〉 palms of his hands, their walls are continually 〈◊〉 him, Isa. 49. 16. he loveth to look upon the houses where they dwell. And findeth them asleep] When he should have found them at prayer for him. Prayer is 〈◊〉 creature of the holy Ghost: and unless he hold up men's eyes there while, even Peter, James, and John will fall asleep in prayer, and put up yawning petitions to God. And saith unto Peter] Who had promised so much forwardness, and stood in so great danger above the rest, Luk. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 31. For Satan earnestly desired to deal with him, he challenged Peter forth, as Goliath called for one to combat with. And was it for them to sleep then? or, with Agrippa's dormouse, not to awake, till boiled in lead? What? could you not watch with me, etc.] How then will ye do to die with me, as erst ye promised me? If the footmen have wearied you, how will ye contend with horses, Jer. 12. 5. If you cannot endure words, how will you endure wounds? If ye cannot strive against sin, how will you resist unto blood, Heb. 12. 4? If ye cannot burn your finger with Bilney, your right-hand with Cranmer, how will you bear the burning of your whole body? Alice Coberly being piteous burnt in the hand by the Keeper's Act. and 〈◊〉. sol. 17 19 wife, with a hot key which she cunningly sent her to fetch, revoked. Verse 41. Watch and pray] Yea watch, whiles ye are praying, against corruption within, temptations 〈◊〉. Satan will be interrupting as the Pythonisse did Paul praying, Act. 16. 16. as the fowls did Abraham sacrificing, Gen. 15. 11. as the enemies did 〈◊〉 with his Jews, building, who therefore prayed and watched, watched and prayed. Amongst all actions, Satan is ever busiest in the best; and most in the best part of the best, as in the end of prayer, when the heart should close up itself with most comfort. Watch therefore unto prayer. Set all aside for it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wait on it, as the word imports, Coloss. 4. 2. while prayer stands still, the trade of godliness stands still: Let this therefore be done, whatever is left undone. Take heed the devil take you not out of your trenches, as he did David, likely, 2 Sam. 11. 2. Out of your strong-hold, as Joshua did the men of Ai. 〈◊〉 children, saith Saint John, abide in God, keep home, keep 〈◊〉 Joh. 2. 28. close to your Father, if you mean to be safe, if that evil one shall not touch you, 1 Joh. 5. 18. nor thrust his deadly sting into you, etc. The spirit indeed is willing] q. d. Though the spirit purpose otherwise, yet the flesh will falter, and ye will be foiled else. Or, our Saviour speaks this by way of excuse of their infirmity, q. d. I see you are willing, so far as you are spiritual and regenerate: but the flesh is treacherous and tyrannical. It rebels ever and anon, and would gladly reign. It hangs off, when called to suffer, and makes shy of the business. So Peter was carried whether he would not, Joh. 21. 18. So Hilarion chides out his soul (which played loath to depart) with Egredere ô anima, etc. So M. Saunders, Martyr, in a letter to his wife, a little afore his death, Feign would this flesh, said he, make strange of that which Act. and Mon. sol. 1359 the spirit doth embrace. O Lord, how loath is this loitering sluggard, to pass forth in God's path, & c? So M. Bradford going to his death, Now I am climbing up the hill, said he, It will cause Ibid. 1497. me to puff and blow, before I come to the 〈◊〉. The hill 〈◊〉 steep and high: my breath is short, and my strength is feeble. Pray therefore to the Lord for me; pray for me, pray for me, for God's sake, pray for me. See more in the Notes on 〈◊〉. 21. 18. Verse 42. The second time and prayed] Prayer is that arrow of deliverance that would be multiplied. God holds off on purpose, that he may hear oft of us, that we may ply the throne of grace, 2 King. 13. 19 and give him no rest. The Church, Psal. 80. commenceth thrice the same suit, but riseth every time in her earnestness, 〈◊〉. 3, 7, 19 If thy petition be not lawful never prefer it: as if it 〈◊〉, never give it over. God suspends thee to 〈◊〉 thee. If this cup may not pass, except I drink] It passeth then, even while we are drinking of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hold our faith and 〈◊〉. It is but a storm, and will soon be over. It is but a death, and that's but the daybreak of eternal brightness. It is but winking (as that Martyr said) and thou shalt be in heaven presently. Verse 43. He came and found them asleep again] After so sweet 〈◊〉 admonition, so sovereign a reproof, Who knows how oft an 〈◊〉 may recurre, even after 〈◊〉? See it in 〈◊〉, in 〈◊〉, in these Apostles, for their 〈◊〉; Who should 〈◊〉 greatest, etc. For their eyes were heavy] For sorrow (saith S. Luke) which, Luk. 26. 45. exhausting the spirits, renders a man more sluggish: and hindering concoction, sends up vapours to the brain, and so causeth sleep. This was somewhat, but not sufficient to excuse them. Christ took them with him into the garden for their society and 〈◊〉. But they not only not help him, but wound him by their dulness unto duty: and instead of wiping off his bloody sweat, they draw more out of him. Judas had somewhat else to do now then to sleep, when Peter was fast, and could not hold up. 〈◊〉 the Prophet lay under such a like drowsy distemper, chap. 4. 1. for though awaked and set to work, he was even ready to fall asleep at it. Verse 44. And he left them, and 〈◊〉 away again] A most memorable and imitable pattern of patience toward those that condole not, or that keep not touch with us; we must neither startle 〈◊〉 storm, but pass it by as a frailty. And prayed the third time] A number of perfection. And, Si 〈◊〉 pulsanti, etc. Paul prayed thrice, and gave over, 2 Cor. 12. because he saw it 〈◊〉 Gods will it 〈◊〉 be otherwis:: pardoning grace he had, but not prevailing, vers. 9 So our Saviour here, had an Angel sent from heaven to strengthen him, that he might the better drink that cup, which he had so 〈◊〉 deprecated. Luk 22. 43. 〈◊〉. 5. 7. Hence the Apostle doubts not to 〈◊〉, That he was heard in that he feared: he was, and he was not; there's no praying against that, which Gods providence hath disposed of by an infallible order. And when we see how God will have it, we must sit down and be satisfied: That which he will have done, we may be sure is best to be done. Saying the same words] And they were no whit the worse for being the same. Let 〈◊〉 comfort those that complain they cannot vary in prayer: though that be a desirable ability. The 〈◊〉 were enriched by God in all utterance and knowledge, 1 Cor. 1. 5. But the business of prayer is more dispatched by inward groan, then outward 〈◊〉. Verse 45. Sleep on now, and take your rest] q. d. Do so, if 〈◊〉 quo egebat 〈◊〉 〈◊〉 〈◊〉. you can at least. But now the hour is come, wherein you shall have small either leisure or list to sleep, though never so drowsy Beza. spirited: for, The Son of man is 〈◊〉, etc. Luther readeth the words 〈◊〉, and by way of 〈◊〉, thus, Ah, Do ye 〈◊〉 sleep and take your rest? Will ye, with Solomon's drunkard sleep upon a mast-pole? Take a nap upon a Weathercock? Thus this heavenly Eagle, though he love his young ones dearly, yet he pricketh and beateth them out of the nest. The best (as Bees) are killed with the honey of flattery, but quickened with the 〈◊〉 of reproof. Verse 46. Rise, Let us be going] To meet that death, which till he had prayed, he greatly feared. So it was with Esther, chap. 4. 16. and with David, Psal. 116. 3, 4. See the power of faithful prayer to disarm death, and to alter the countenance Bern. Serm 33. in Cant. of greatest danger. Quoties me oratio, quem paenè desperantem susceperat, reddidit exsultantem, & c? How oft hath prayer recruted me? Behold, He is at hand] Behold, for the miracle of the matter, yet now no miracle. 〈◊〉 frequensque via est per amicifallere nomen: Tnta frequenque licet sit via, crimen habet. Verse 47. Lo, judas one of the twelve] Lo, for the reason next aforementioned. The truth hath no such pestilent persecutors as Apostates. Corruptio optimi pessima; sweetest wine maketh sourest vinegar. With swords and staves] What need all this ado? But that the Exod. 23. 28. bornet haunted them, an ill conscience abused them. When he Joh. 18. 6. put forth but one 〈◊〉 of his Deity, these armed men fell all to the ground: nor could they rise again, till he had done indenting with them. Verse 48. Whomsoever I shall kiss] Ah lewd lozel! Betrayest thou the Son of man with a kiss? Givest thou thy Lord such rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo 〈◊〉 pacis tradidit sacrisicium pacis. poison in such a golden cup? Consignest thou thy treachery with so sweet a symbol of peace and love? But this is still usual with those of his Tribe. Caveatur osculum Iscarioticum. Jesuits at this day kiss and kill familiarly: 〈◊〉 occidunt, as one saith of 〈◊〉. false Physicians. When those Rhemish Incendiaries, Giffard, Hodgeson, and others, had set Savage a-work to kill Queen Elizabeth, Camd. Elizab. they first set forth a book to persuade the English Catholics to attempt nothing against her. So when they had sent. Squire out of Spain to poison the Queen, they taught him to anoint Ibid. an. 1598. the pummel of her saddle with poison covertly, and then to pray with a loud voice, God save the Queen. Lopez, another of their agents, affirmed at Tyburn, That he had loved the Queen as Ibid sol. 431. he had loved Jesus Christ: Which, from a Jew, was heard not without laughter. So Parsons, when he had hatched that nameless villainy the powder-plot, set forth his book of resolution: as if he had been wholly made up of devotion, Esocietate jesu fuit qui jesum tradidit. Verse 49. Hail Master, and kissed him] But love is not always in a kiss, saith Philo the Jew; nor in crying Rabbi, Rabbi, as the traitor here did, Mark 14. 45. out of a seeming pity of his Master's misery. There are that think that he would have carried this his treachery so cunningly, as if he had 〈◊〉 no hand in Aretius. it: and therefore kissed him as a friend, and so would still have been taken. Verse 50. Friend] Sith thou wilt needs be so esteemed, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. most unfriendly. Wherefore art thou come?] As a friend, or as a foe: If as a friend, What mean these swords? If as a foe, What means this kiss? Christ knew well enough wherefore he came: but thinks good to sting 〈◊〉 conscience by this cutting question. Laid hands on jesus and took him] By his own consent, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Irenaeus hath it, while the Deity rested, and refused to put forth itself. Verse 51. One of them which were with jesus] This was Peter, who asked 〈◊〉 to strike, but stayed 〈◊〉 till he had it, out of a preposterous zeal to his Master, and because he would be a man of his word. A wonderful work of God it was surely, that hereupon he was not 〈◊〉 in an hundred pieces, by the barbarous soldiers. Well might the 〈◊〉 say, He that is our God is the God of salvation; and unto God the Lord belong the issues from death, Psal. 68 20. My times are in thine hands, Psal. 31. 15. But this stout 〈◊〉 could not be found, when his Master was, after this, apprehended and arraigned. Plato hath observed, That the most skilful 〈◊〉 Peritissimi 〈◊〉 〈◊〉 in ludo, sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are the most cowardly 〈◊〉. Verse 52. Put up again thy sword] See the Notes on john 18. 11. For all they that take the sword] Without a just calling, 〈◊〉 those sworn swordmen of the devil the Jesuits, whose faction (as one saith of them) is a most agile sharp sword; the blade whereof is sheathed at pleasure, in the bowels of every Commonwealth, but the handle reacheth to Rome and Spain: Their design is to subdue all to the Pope, and the Pope to themselves. Verse 53. Thinkest thou that I cannot pray] q. d. Need I be beholden to thee for help? 〈◊〉 very boldly told his 〈◊〉 〈◊〉 Celfitul Vest. 〈◊〉 a 〈◊〉 〈◊〉 & tu 〈◊〉 〈◊〉 esse, quam mibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and Protector, the elector of Saxony, That he, by his 〈◊〉 gained him more help and safeguard, than he received from him: and that this cause of Christ needeth not the 〈◊〉 of man to carry it on, but the power of God, set a work by the prayer of faith: And this way, saith 〈◊〉, I will undertake to secure your Highness' soul, body, and estate, engaged in the Cause of the Gospel, from whatsoever danger or disaster, Sive id credat C. V. sive non credat, whether your 〈◊〉 believe me herein, 〈◊〉 〈◊〉. or not. More than twelve legions] A legion is judged to be six thousand 〈◊〉, and seven hundred horse. And this great army of Angels is by prayer dispatched from heaven in an instant. Are we then in any imminent 〈◊〉? send up to heaven for help by prayer, and God will send from heaven and help us. We need not help ourselves by seeking private revenge, as Peter here, or using 〈◊〉 shifts, as David, Ps. 34. 1. for in the same 〈◊〉, Men are exhorted to ensue peace, and 〈◊〉 by private wrongs; 〈◊〉 the Angels of the Lord 〈◊〉 round about them that fear him, and deliver them. Verse 54. But how then shall the Scriptures, etc.] Why dost thou not then pray (might they object) for an army of Angels, to rescue thee out of these wicked hands, that now hold thee prisoner, and will let out thy lifeblood? How then should the Scriptures be fulfilled, saith he, that have foretell my death? This was his constant care, even when he hung upon the cross, to fulfil the Scriptures: and so to assure us, that he was the very Christ. That thus it must be] Why must? but because it was, 1. So 〈◊〉 by God. 2, foretell by the Prophets; every particular of Christ's 〈◊〉, even to their very spitting in his face. 3. Prefigured in the daily morning and evening 〈◊〉; this lamb of God was sacrificed from the beginning of the world. A necessity then there was of our Saviour's suffering. Not a necessity of coaction (for he died freely and voluntarily) but of immutability and infallibility, for the former reasons and respects. Verse 55. Are ye come out as against a thief?] Secretly, and by night, with all this clutter of people, and clashing of arms, so to make the world believe strange matters of me? whereas, had your 〈◊〉 and conscience been good, you would 〈◊〉 taken a fitter time. and I should have had fairer dealing. ANd ye laid no hand on me] Ye wanted no will, but ye could never find 〈◊〉: and which of you now accuseth me of sin? It is doubtless very lawful, and in some cases needful for Christians to defend their own 〈◊〉, and 〈◊〉 their wronged credit, as did Moses, Samuel, Paul, 〈◊〉: I never have sought profits, pleasures, nor preferments, saith he, 〈◊〉 was I ever moved with emulation or envy against any man, 〈◊〉 conscientiam aufero, quocunque discedo. This conscience I carry with me 〈◊〉 I go. 〈◊〉 of all that ever lived, might best challenge his 〈◊〉 of 〈◊〉: For of him it might be truly affirmed, what Xenophon 〈◊〉 〈◊〉 Socrates, what Paterculus Velleius. l. 〈◊〉 doth of Scipio, Quod 〈◊〉 in 〈◊〉 nisi laudandum aut fecit, aut dixit, aut sensit, that he did all 〈◊〉 well, as the people testified of him, and never said or thought any thingamisse. Verse 56. That the Scriptures, etc.] Which yet were no more the cause of the Jews cruelty, than joseph was of the famine, than the ginger is of the eclipse, or Tenterton-steeple of the 〈◊〉 and flowing of the sea. Then all the Disciples forsook him and fled] Then, when there was no such need or danger to enforce them, Christ having capitulated with the enemy for their safety. They had leave to go free before: what stayed they for then? Or why flee they now? This was the fruit and punishment of their former sleeping, vers. 43. Had they watched and prayed then, they had not now thus entered into temptation. Verse 57 Where the Scribes and the Elders were] A full Council than may err. See the Notes on Chap. 2. 4. and on Chap. 26. 3. Verse 58. But, Peter followed] First, he fled with the rest, and then, remembering his promise, followed afar off: but better he had kept him away: for he sat with the servants, so venturing upon the occasion of sin, which he should have studiously shunned; and merely out of curiosity, to see the end and issue of Christ's captivity. We many times tempt Satan to tempt us, by our imprudence. Evil company is contagious, and sin more catching then the plague. Israel going down to Egypt brought a golden Calf from thence: Jeroboam brought two. A man may pass thorough Ethiopia unchanged, but he cannot reside there, and not to be discoloured. Verse 59 Sought false witness] Here Christ is convented and examined in the 〈◊〉 Court, with a great deal of injustice and subornation. They first sought false witness, as if they had obeyed our Saviour, who bade them ask those that heard him, what he had said unto them, Joh. 18. 21. Verse 60. Yea, though many false-witnesses came] So adultery was objected to Athanasius, heresy and treason to Cranmer. Also I lay to thy charge, said Bonner to Philpot, Martyr, that thou killed'st thy father, and waste accursed of thy mother on her deathbed, etc. Q. Elizabeth wrote these lines in the window at Woodstock; Act. and Mon. 〈◊〉. 1650. Much alleged against me, Nothing proved can be. Freedom of speech used by the Waldenses against the sins of those times, caused, Ut 〈◊〉 nefariae eis affingerentur opiniones, a quibus See Alex 〈◊〉 〈◊〉. to his 〈◊〉 of Pop brags. omninè fuerant alieni, saith Gerard, That many false opinions were fathered upon them, such as they never favoured. So deal the Papists by us at this day; They tell the seduced people, 〈◊〉. johan 〈◊〉 〈◊〉. that we worship no God, count gain godliness, keep no promises, eat young children, make nothing of adultery, murder, etc. Good people, these men deny Christ to be God, and the holy Ghost to be God, etc. said White Bishop of Act. and Mon. 〈◊〉. 813. Winchester concerning Woodman, and other holy Martyrs, in a Sermon. Yet found they none] The enemy's likeliest projects oft fail. These false witnesses, as those 〈◊〉- builders of old, disagreed in their language, which God confounded; and so he doth to this day. Verse 61. I am able to destroy the temple] Novum crimen Caie Caesar. For, what if Christ had said so? Could not he as easily have reared a temple as raised the dead, restored the blind, & c? But the truth is he never said so, but was misreported, and falsely 〈◊〉 (saith Father Latymer,) both as touching his words and meaning also. He said Destruite, Destroy ye; they made it Possum destruere, I am able to destroy. He said Templum hoc, this temple, meaning his own body: they added manufactum made with hands, to bring it to a contrary sense, etc. Thus mutilando vel mutando, by chopping or changing, ill-minded men do usually deprave and wrest to a wrong meaning, the most innocent passages and practices. Verse 62. Answerest thou nothing?] No, nothing: unless it had been to better purpose: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the wise Heathen. Either hold thy peace, or say something that's worth hearing. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To answer 〈◊〉. every slight accusation is servile. Some are so thin they may Tenue 〈◊〉 pellucet. be seen thorough, others so gross, that they need no refutation. Sen. These hypocrites were not worthy of an answer from our Saviour; who knew also that now was the time not of apologizing, but of suffering: therefore as a sheep before her shearer is dumb, 〈◊〉. 53. 7. so he opened not his mouth. Besides, he saw that his enemies were 〈◊〉 to have his blood, and therefore held it more glorious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basil hath it, to choke their spite Epist. 172. with silence, & injuriam tacendo fugere, potius quam respondendo superare, as another saith, to set them down by saying nothing. Verse 63. I adjure thee by the living God] So had the devil done once before, horrendo impudentiae exemplo Mark 3. 7. Sed os Caiaphae & culeus Satanaein 〈◊〉 sunt praedicamento. It is nothing with the devil and his, to pollute and dissallow that nomen majestativum, as Tertullian styleth it, that glorius and fearful name of God, as Moses calleth it: and to call him in, at 〈◊〉 Deut 〈◊〉 〈◊〉 turns, as an author or abettour at least, of their abominable plot and practices. How much better that holy man that said, My heart, head, and tongue, trembleth as oft as I speak of God? Yea 〈◊〉, ment, & cogitation 〈◊〉 〈◊〉 〈◊〉 Deo 〈◊〉 habeo. the very Heathen Sages had the same thoughts, that men ought to be better advised, then to toss Gods reverend name upon their tongues as a tennis-ball, or to wear his image for an ornament, etc. And surely, as St Mark relateth this history, one would 〈◊〉. think Caiaphas a very conscientious person. For he brings him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in saying to our Saviour, Art thou the son of that Blessed one, Mark 14 61. So he calls God by a periphrasis, as if he were afraid Precept. Pyth. once to name God: when as yet presently after, he profanely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. adjureth our blessed Saviour by the living God, that thou tell 〈◊〉 but, 〈◊〉 ipsum Dei nomen exprimire vereatur. us whether thou be the Christ, etc. And this he doth, not out of any desire to know the truth: but as seeking an occasion, from his bold and free confession of the truth, to put him to death: so going about to entitle God himself to his villainous erterprises. See here the hateful nature of damned hypocrisy, and abandon it. Verse 64. Thou hast said] That is, as St Mark expresseth the Hebraisme in plainer terms, I am. q. d. Thou hast said it, and I must second it, I am indeed the promised Messias, and the only-begotten son of God. This was the naked truth without Equivocation: a device that the Jesuits have lately fet from hell, for the consolation of afflicted Catholics, and for the instruction of all the godly, as Blackwell and Garnet blush not to profess in print. Let us learn here of our Saviour, to make a bold and wise confession of the truth, when called thereunto: although we create ourselves thereby never so much danger from the enemy who shall so be either converted, or at least convinced, and left inexcusable. Hereafter shall ye see, etc.] q. d. Now I am in a state of abasement, God having hid his son under the Carpenter's son, whom ye have now bound, and shall shortly crucify. But not long hence, ye shall see me in a state of advancement, sitting on the right hand of power, pouring out my spirit upon all flesh, Acts 2 33. and, after that, coming in the clouds of heaven, as in a chariot of state, to judge you that are now my Judges, etc. Verse 65. Then the highpriest rend his clothes] Which the highpriest ought not by the law to have done, howsoever, Levit. 10. 6. & 21. 10. and here had no colour of cause at all to do: no not so much as Joab had, when for company, and at his Lords command, he rend his clothes at Abners funeral, whom he had basely murdered, 1 Sam. 3. 31. Verse 66. He is guilty of death] Servile souls! they durst do no otherwise then concur with 〈◊〉. So in popish counsels and conclaves the Bishops and others (those Aiones & Negones 〈◊〉) have no more to do, but simply inclinato capite to say Placet to that which in the Pope's name is proposed unto them. History of the Counc of Trent. fol 680. The Legates in the Council of Trent were blamed for suffering the article of Priest's marriage to be disputed. And in Colloquio 〈◊〉, after that Beza had spoken much of the Eucharist Ibid. 〈◊〉. before the young King of France, the Queen-mother and the Princes of the blood, a Spanish Jesuit, having reproached the Protestants, did reprehend the Queen-mother for meddling in matters that belonged not to her, but to the Pope, Cardinals, and Bishops. Verse 67. Then did they spit in his 〈◊〉] Condemned prisoners are sacred things: and, by the law of Nations, should not be misused and trampled on, but rather pitied and prepared for death. But these barbarous miscreants (not without the good liking of their Lords the Priests and Elders,) spare for no kind of cruelty toward Christ, who was content to be spit upon, to cleanse our faces from the filth of sin, to be buffeted with fists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and beaten with staves, to free us from that mighty hand of God, Beza. 1 Peter 5. 6. and from those scourges and scorpions of infernal fiends. Verse 68 Saying, prophesy unto us, thou Christ] This is daily done to Christ by the children of darkness, which sin securely, and say, who seeth us? they put it to the trial, as Ananias and Sapphria did, whether they shall be detected. Verse 69. And a damsel came unto him] A silly wench daunteth and dispiriteth this stout champion. Sic & Elias ille 〈◊〉. 〈◊〉 ad mulierculae (〈◊〉) minas trepidat, factus seipso imbecillior. What poor things the best of us are, when left a little to ourselves, when our faith is in the wain! Thou also wast with Jesus] She was just of her master's mind and making. We had need take heed where we set our children to service: for, like water on a table, they will be led any way, with a wet finger: and as any liquid matter, they will conform to the vessel whereinto they are poured. Be sure to teach them Gods fear, and to pray, and then where ever they come to 〈◊〉, they shall do good, and find favour, as 〈◊〉 〈◊〉 〈◊〉 in the court of Babylon, 〈◊〉. 1. and as the 〈◊〉 〈◊〉 〈◊〉 family: that great Lord 〈◊〉 〈◊〉 〈◊〉 maids coal: so 〈◊〉 a thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of God, 〈◊〉 the 〈◊〉 〈◊〉. Verse 70. I know 〈◊〉 what thou 〈◊〉 〈◊〉 not either her words, or her 〈◊〉. 〈◊〉 this 〈◊〉 dissembling, was a true denying. St 〈◊〉 saith, 〈◊〉 now the cock crew, chap. 14. 68 A fair warning to so soul a sinner; but he took no notice of it, till Christ looked back upon him; to teach us, that without the help of divine grace, no means can convert a sinner from the error of his way. God himself preached a Sermon of repentance to Cain, but it prevailed not. Whereas Christ no sooner looked back upon this fallen Apostle, but he went out and wept bitterly. Christ cured him with less ado, than he did Malchus his ear: that was healed by a touch, this by a look only. Verse 71. And when he was gone out, etc.] The orifice of his wound was not yet close: and therefore bled afresh so soon again. Thus Let committed incest two nights together, etc. See the Note on vers. 43. Verse 72. And again he denied with an oath] This was fearful: and the worse, because his master, whom ne forswore, was now (even as Peter's faith was,) upon his trial, and might say, with wounded Cesar, What, thou my son Brutus? Is this thy 〈◊〉 to thy friend? Scipio had rather that Hannibal should eat his heart with salt, then that Lelius do him the least discourtesy. Verse 73. For thy 〈◊〉 bewrayeth 〈◊〉] Jacob must name himself Jacob, with the voice of Jacob. The Ephraimite must 〈◊〉 out his Sibboleth in despite of his heart, or habit. Each countryman is known by his idiom or dialect. The fool saith to every one that he is a fool, Eccles. 10. 3. when the wise man's tongue talketh of 〈◊〉, Psal. 37. 30. Verse 74. Then began he to curse and swear] This he had 〈◊〉, belike, of the ruffianly soldiers, with whom usually, 〈◊〉 are but expletives, and horrible oaths, interjections of speech. But though Israèl play the 〈◊〉, yet why should Judah 〈◊〉 〈◊〉. 〈◊〉 offend? come not ye to 〈◊〉, 〈◊〉 go ye up to Bethaven, nor swear The Lord 〈◊〉. 〈◊〉 〈◊〉 once such an oath, and it was enough of that once, 1 Sam. 25 22. But Peter swears and forswears again and again, and that after warning: as Aaron went down and did that in the valley, which 〈◊〉 forbidden in the mount, and then excuseth it by his fear of the 〈◊〉. That 〈◊〉 〈◊〉 is the mother of many sins, 〈◊〉 lying especially Zeph. 3. 13. and 〈◊〉 too, to save the life. But 〈◊〉 die then lie; and better bear then swear. We may not break the 〈◊〉 of any commandment to avoid any piece of foul way, but go in a right line to God. Quas non oportet mortes praeligere, quod non supplicium potius far, imò in quam profundam in ferni 〈◊〉 non 〈◊〉, quam 〈◊〉 〈◊〉 attestari, saith holy Zuinglius in his third epistle? What should not a man 〈◊〉 rather than sin? And immediately the cock crew] Gallicinium complevit Christi vaticinium. The cock proved a preacher to Peter. Despise not the Minister though never so mean: it is the foolishness of preaching that must bring men to heaven. Cocks call men out of their beds, and therehence have their name in the Greek tongue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They constantly keep the law of crowing at set times that nature hath enjoined them: they cry loud and thick against a storm. So do faithful Ministers, when gotten upon their battlements: they clap their own sides first, and then constantly call up others. 〈◊〉 cry aloud, and spare not, but lift up their voice like a trumpet, to tell Judah of their sins, etc. The roaring lion of hell trembleth at their note: and the world's Sybantes cannot bear their disturbances, and therefore wish them banished. 〈◊〉 wisdom is justified of her children, and (though fierce before and untameable,) yet now a little child shall lead them, Isa 11. 6. Verse 75. And Peter remembered the words of Jesus.] Here began his repentance. If we remember not what is preached unto us, alis lost, saith the Apostle, 1 Cor 15. 2. If we leak and let slip, saith another, how shall we escape? 〈◊〉. 2. 1, 3. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shall be the Saint's remembrancer: and as the 〈◊〉 casts up her dead; so shall that come seasonably to mind, that was long before delivered, when Gods good time is come to work upon the dead heart. God will be found of his that seek him not. Surely 〈◊〉 and truth shall follow them all the days of their 〈◊〉, as the Sunbeams follow the traveller that turns his back on them. He will bring back his banished, he will reduce his runagates, he will not suffer any of his to be utterly drowned, though haply they have been drenched in the waves of sin, lain some while in them, yea and have also sunk twice or thrice, as Peter, to the very bottom. Now then how can any either presume of not sinning, or despair for sin, when they read of Peter thus fallen, and now thus remembering, thus rising again by repentance, and and received to mercy? The like instances we have not a few, of Origen and other primitive Christians, who recanting for a season through fear of death, were therefore utterly excluded by Novatus from all hope of mercy: but not so by Christ. Be not Jer. 17 17. thou a terror unto me, o Lord, saith Jeremy, and then I care not, though all the world condemn and cast me out. 〈◊〉, Bainham, Act. and Mon. fol. 918, 938. 1857, 1633. 〈◊〉, 1861. Benbridge, Abbes, Whittle, Charp, and many other Martyrs, having denied their Lord God, as they called it, for fear of the faggot, could have no rest till they had repent, and publicly revoked their much bewailed recantations. Steven Gardiner indeed, like another Ecebolius, cried out that he had denied with Peter, but never repent with Peter, and so both stinkingly and unrepentantly died, saith Mr Fox. It was a saying of Ibid. 1904. the same Mr Fox that his graces did him most hurt, and his sins 〈◊〉. of Tempt. most good. A paradox; but, by our temptations, we know his meaning. As pain easeth a Christian, death revives him, dissolution unites him, so corruption clarifies him. I dare be bold to say Aug. the civet. dei. l. 14. c. 13. (saith Augustine,) that it is good for proud persons to fall into some foul sin, unde sibi displiceant, qui jam sibi placendo ceciderunt. Salubrius enim Petrus sibi displicuit quando 〈◊〉, quam sibi placuit quando praesumpsit, that they may be humbled, as Peter was, and so saved. He wept bitterly] That one sweet look from Christ, melted him; as God's kindness did the heardhearted Israelites at the meet of Mizpeh. In this troubled pool Peter washed himself, Semper 〈◊〉 suffusos 〈◊〉 oculos adeò ut etiam 〈◊〉 cutem genarum exederint. in this red Sea the army of his iniquities was drowned. As once his faith was so great, that he leapt into a sea of waters to come to Christ: so now his repentance was so great, that he leapt, as it were, into a sea of tears for that he had gone from Christ. There are that say (and it may very well be) that henceforth he was ever and anon weeping: and that his face was even furrowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with continual tears. He began soon after his sin, Mark. 14. 〈◊〉. cum se proripuisset, when he had thrown himself out, as Beza renders it. He had no sooner took in poison, but he vomited it up again ere it got to the vitals. He had no sooner handled his serpent, but he turned it into a rod, to scourge his soul with remorse. Peccatum tristitiam peperit, & tristitia peccatum contrivit, ut 〈◊〉 in ligno natus, sed ipsum comminuit. CHAP. XXVII. Verse 1. When the morning was come] THey had broken their sleep the night afore: and yet were up and at it early the next morning, so soon as the day peeped, Luke 22. 66. So sedulous are the Devils servants. Esau began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bustle with Jacob even in the very womb, that no time might be lost. Verse 2. And when they had bound him] Bound he had been before this (to lose the cords of our iniquities:) but belike they had loosed him again, to try if by fair means they could make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him belie himself. So those Martyrs were tempted, Heb. 11. 37. And this was julian's way of persecuting the Primitive Christians, as Nazianzen testifieth: persecutioni suae miscuit persuasionem; Nazianzen. ideoque fuit superioribus nocentior, & perniciosior. So Bonner, after he had allowed William Hunter Martyr, an halfpenny a day in bread and drink in prison, persuaded with him saying: If thou wilt recant I will make thee a freeman in the city, and Act. and Mon. sol 1397. give thee forty pounds in good money, to set up thine occupation Ibid 1386. withal: or I will make thee steward of mine house, and set thee in office. So, to reduce D. Taylor Martyr, they promised him not only his pardon, but a bishopric. Verse 3. Then judas which had betrayed him] Might not jedu have sang care away, now that he had both the bag and the price of blood, but he must come and betray himself? Whiles he played alone, he won all: but soon after, his own wickedness corrected him, and his backslidings reproved him. Sin will surely Jer. 2. 19 prove evil and bitter, when the bottom of the bag is once turned upward. A man may have the stone, who feels no fit of it. Conscience will work once: though, for the time, one may feel no fit of accusation: Laban showed himself at parting. Knowest 2 Sam. 13. 〈◊〉. thou not that there will be bitterness in the latter end? But 〈◊〉 devil deals with men as the Panther doth with the beasts; he 〈◊〉 his deformed head, till his sweet scent have drawn them into his danger. Till we have sinned, Satan is a parasite: when we have sinned he is a tyrant. But it is good to consider that of Bernard. At the day of judgement, a pure conscience shall better bestead one then a full purse. When he saw that he was condemned] He hoped, belike, that Christ would, as at other times he did, have delivered 〈◊〉 by 〈◊〉 miracle. Let no man flatter himself, as if there were no such hurt in sin; for, like dirty dogs, it doth but defile us in fawning: and like a treacherous Host, though it welcome us into the 〈◊〉 with 〈◊〉 countenance, yet it will cut our throats in our beds. He repented] That is, he changed his mind, from thinking well of his former actions. So those miscreants in Malachi are said to return and discern, etc. 〈◊〉. 3. 18. So 〈◊〉 Duke of Suevia, when, at the Pope's instigation, taking up arms against Henry the Emperor, he had lost his right hand in the battle, Hic 〈◊〉 ille 〈◊〉 Papa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉. he sent for his Bishops, and other his confederates and said unto them: Lo this is that hand wherewith I swore that allegiance to my Sovereign, which by your means and motion I have 〈◊〉. Videte an rectà viâ me duxeritis, &c Consider whether you have 〈◊〉 me on in a right way or not. And brought again the thirty pieces] So did james Abbes bring to the Bishop of Norwich, his forty 〈◊〉 fastened upon him by the Bishop: which when he had 〈◊〉 (saith 〈◊〉 Fox) and was gone from the Bishop, who had prevailed with him to recant, his conscience began to throb, and inwardly to accuse this fact, how he had displeased the Lord, by 〈◊〉 to 〈◊〉 〈◊〉 illusions. In which combat with himself, being 〈◊〉 〈◊〉, he went to the Bishop again, and there threw him his money 〈◊〉 and 〈◊〉. 〈◊〉. 〈◊〉. and said, It repented him that he ever consented to their wicked persuasions in taking of his money. Hereupon the Bishop with his Chaplains laboured afresh to win him again. But he was better resolved, and crying out to God for 〈◊〉 of his sin (which judas did not) he obtained mercy, and suffered 〈◊〉. Verse 4, I have sinned, etc.] Here was 〈◊〉, Confession, Restitution (most men go not so far, that 〈◊〉 〈◊〉 〈◊〉 hopes of heaven) there was wanting that 〈◊〉, Conversion, Obedience of faith that should have completed his repentance. He died in the birth, as that foolish child Ephraim. He confessed to men, and not to God: and by his confession he sought no more than to ease his heart, as drunkards by vomiting Melanct in Chronico p. 5. rid their stomaches. So Latomus of Louvain confessed inter horrendos 〈◊〉, se contra conscientiam adver satum esse veritati, roaring and crying out, that against his 〈◊〉 he had persecuted the truth of God. In trouble of mind all will out. Conscience, like Samsons wife, conceals not the riddle: like Fulvia a whorish woman, 〈◊〉 in bell. Catil. who declared all the secrets of her foolish lover Cneius a noble Roman. What is that to us? See thou to that] Miserable comforters, Physicians of no value. To him that is afflicted pity should be showed from his friend: but he for saketh the fear of the Almighty. The devil Job 6. 14. and his imps love to bring men into the briers, and there leave them: as familiar devils forsake their witches, when they have brought them once into fetters. Thus the old Bethelite, that had been at pains to fetch back the Prophet, would not go back with him. Thus the Papists burned Cranmer recanting, and the present Prelates cast off their great Antisabbatarian White, when they had served their turns on him. David when he was hunted from Samuel the Prophet, he fled to Ahimelech the Priest: as one that knew that justice and compassion should dwell in those breasts that are consecrated to God. But Judas met with no such matter in the Priests of his time. Those mischievous men left him, when they had led him to his bane. Verse 5. And he cast down the pieces of silver] That wages of wickedness burnt in his purse, in his conscience; neither could it secure him in the day of wrath. See Zeph. 1. 18. Ezek. 7. 19 Obad. 〈◊〉. Jam. 4. 1, 2. Omnia fui, & nihil mihi profuit, said Severus the Emperor, when he lay a dying. Most of the Emperor's 〈◊〉 nothing by their advancement to the Empire, whereof they were so ambitious, but this, Vt citiùs interficerentur, that they were slain the sooner. All or most of them, till Constantine, died unnatural deaths. Achans wedge of gold served but to cleave asunder his soul from his body; and the Babylonish garment but for a shroud. And went and hanged himself] If you confess your self to a Priest, and not to God, said that Martyr, you shall have the reward Act. and Mon. 〈◊〉. 1538. that Judas had. For he confessed himself to a Priest, and yet went and 〈◊〉 himself by and by. So did Pavier, Town-Clark of London, in Henry the eights time, who had before sworn a great 〈◊〉, That if the King's 〈◊〉 would set forth the Scripture in English, and let it be read of the people by his 〈◊〉, rather than he would so long live, he would cut his own 〈◊〉. But he broke promise: for shortly after he hanged Ibid. 962. 〈◊〉. 〈◊〉 〈◊〉 the same time Foxford, Chancellor to the 〈◊〉 of London, a cruel persecutor and butcher of the Saints, 〈◊〉 〈◊〉 in his chair, his belly being burst, and his guts falling Ibid. 962. out before him; as likewise Judas his did, Come 〈◊〉 singularicrepitus fragore, as the word imports, Act. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ. 〈◊〉, 〈◊〉 makes mention of a covetous Bishop of Misna in Germany, who had the devil for his deathsman: And D. Morton, late Bishop of Durham, reports a story of his own knowledge, Institut. of the 〈◊〉. l. 5. cap. 3. 〈◊〉 5. of one Sir Booth, a bachelor of Arts in S. john's College in Cambridge, who being Popishly affected, took the 〈◊〉 bread at the time of the Communion; and forbearing to eat it, conveyed and kept it closely for a time, and afterwards threw it over the College wall. But, a short time after, not enduring the torment of his guilty 〈◊〉, he threw himself headlong over the battlements of the Chapel, and some few hours after ended his life. The spirit of a man may sustain his infirmity: some shift or other a man may make to 〈◊〉 〈◊〉 〈◊〉 calamities: But a wounded spirit who can bear? 〈◊〉 18 14. 〈◊〉 no fight with a mighty fire, no bearing up 〈◊〉 storm. job when once wet to the skin, 〈◊〉 the day of his birth, and thinketh it better to be strangled or hanged, then longer to endure it. Job 7. 15. And yet God was but in 〈◊〉, as it were, with job, in comparison of judas. Verse 6. It is not lawful, etc.] They would not suffer the price of blood to lie in a chest; but the blood itself they could well enough suffer to lie in their consciences. So our modern Pharisees (the Popish Prelates) will not be present when the Martyrs are condemned to death, but have an hypocritical form of interceding for them to the secular powers, when as they themselves have delivered them up to the Judges to be executed, 〈◊〉 suis praejudiciis damnarunt, as one speaketh, having 〈◊〉 〈◊〉, excommunicated and adjudged them worthy of death. Verse 7. To bury strangers in] Romans and others, with whom they would have nothing common, no not so much as a burial place, Isa. 65. 4, 5. God 〈◊〉 of a people that remain among the graves, and lodge in the monuments; which say, stand by thyself, come not near to me, for I am holier than thou, etc. sick 〈◊〉 were of a Noli me tangere, strict in 〈◊〉, 〈◊〉 of foul Adricom Th. ter sanct. sins. There are that tell us, that the nature of this Potter's field is such, as, if a stranger's body be laid in it, it consumes it to the Medit for the 〈◊〉 week, by N 〈◊〉. bone in four and twenty hours; which it doth not to the body of any Jew. This, if it be true, saith one, it seems God would have the earth thus marked to preserve the memory of the bloody money, by which it was purchased: and therefore he gave it a virtue to consume strangers bodies ere they could corrupt, refusing the Jews; to show how they had lost their privilege to their own land, by crucifying their Lord, and strangers began to be possessed of it. Also, to teach us, that his hope is nearest incorruption, who is the greatest stranger from the sin of the Jews, that is, 〈◊〉 Christ. Verse 8. Was called the field of blood] Not the buriall-place for strangers, as they would have had it called (thinking thereby to have gotten 〈◊〉 an eternal commendation, for their love and liberality to strangers) but the field of blood (so the Vulgar would needs call it, much against these Master's minds) for a lasting monument of their detestable 〈◊〉, which they thought to have carried so cleanly, that the world should have 〈◊〉 never the wiser; and therefore they would not 〈◊〉 Christ themselves, as they did Steven; but, to decline the envy, delivered him up 〈◊〉 Pilate to be put to death. It is hard if hypocrites be not, by one means or other, detected: how else should their names rot? Verse 9 Then was fulfilled] Those blind Pharisees not only observed not the sayings of the Prophets which they daily read, but un wittingly also fulfilled them. By jeremy the Prophet] Indeed by Zachary the Prophet: but either 〈◊〉 had two several names (as was ordinary among that people) or else what 〈◊〉 had preached. 〈◊〉 long after 〈◊〉 to writing, as did likewise Obadiah, etc. The price of him that was valued] A goodly price 〈◊〉 there upon God, for all his pastoral pains with that perverse people: and 〈◊〉 upon Christ (who is hereby proved to be God) for all his inestimable worth, and incomparable love to lost mankind. If we be at any time undervalved, as we are sure to be (for the world knows us not, 1 joh. 3. 2.) what so great a matter is it? Was not the Lord Christ infinitely under-rated? Verse 10. And gave them for the Potter's field] To the Potter (saith Zachary) in the house of the Lord. What the Prophet sets down in short, and more obscurely, the Evangelist expounds, and applies to Christ the antitype. So true is that observation of Divines, that the old Testament is both explained and fulfilled in the new, by a happy harmony. Verse 11. And jesus stood before the Governor] The best therefore and most innocent may be brought before Magistrates, and accused of high treason, which ever was, as Lipsius observeth out of Tacitus, Vnicum crimen corum qui crimine vacabant. 〈◊〉 was held the King's enemy. jeremy laid by the heels for a 〈◊〉 to the State. Paul styled a pest. Luther a trumpet of rebellion. Beza a seedsman of sedition, etc. Christ's accusers here, shamelessly appeal him of matters that were evidently ntrue. This Pilate saw, and therefore sought so many ways to deliver him. Verse 12. He answered nothing] Here the nimble Lawyer would have presently argued, as the Pope's Legate did at the meeting of the Princes at Smalcaldia in Germany. He brought Letters from the Pope to the elector of Saxony: and because the elector gave 〈◊〉 Manl loc. come. p 406. him not a present answer, he inferred, Qui tacet consentire videtur. Melancthon, being by, made answer, Hoc est sophisticum, est regula juris, 〈◊〉 non valet inconjecturalibus. Nam dicit, videtur, & argumentum videtur, solvitur per non videtur. Christ therefore answered nothing, because they alleged nothing but notorious lies, and such as he saw well the Governor himself saw thorough, and therefore tried so many policies to set him free. Verse 13. Hearest thou not? etc.] Yes, well enough: but there is a time, when a man should be as a deaf man that heareth not, and as a dumb man that openeth not his mouth. Ego 〈◊〉 Psal. 38. 13. Dominus, ut tu linguae, said he in Tacitus to his obstreperous adversary. If I cannot command thy tongue, yet I can command mine own ears. And the prudent will keep silence in an evil time, saith Amos. See the Note above, on Chap. 26. 62. Patience and Amos 5, 13. silence were Isaac's apology to Ishmael. Sile, & funestam dedisti 〈◊〉, saith Chrysostom. Verse 14. The Governor marvelled,] That Christ should so betray his own cause, by an obstinate silence. But why marvelled he not as much at the impudence of the Priests, pressing such palpable untruths against him? He did no doubt: and yet against all equity, yielded to their importunity. But 〈◊〉 not Magistrates be men of courage cuerdelions? Solomon's throne was supported by lions; to show what manner of men such should be, as sit in places of judicature. Verse 15. The Governor was wont] In remembrance, say some, of their deliverance from the Egyptian bondage. A 〈◊〉 it was, and therefore obtained; but an evil custom, and therefore should better have been abrogated. Custom without truth is but hoariness or mouldiness of error, saith one. And 〈◊〉 without 〈◊〉, is but antiquity of iniquity, saith another. A custom they have in Rome at this day, that if a Cardinal meet a condemned person going to execution, and put his hat on the malefactors' head, he is thereby set free. I see no 〈◊〉. sense for such a pardon. But the Inhabitants of Berne in 〈◊〉 gave a general 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 〈◊〉 〈◊〉 〈◊〉 usi. Scult. Annal. reason for it. Should some confederate Prince pass thorough our coasts, we should, for his sake, pardon our offenders, upon promise of amendment. Now, shall the King of Kings. the Son 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 1 Sam. 11, 13. in Israel, etc. Verse 16. A notable prisoner, called Barrabas] That is, by interpretation his father's son, 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 parent's indlgence. How many a Barrabas, 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 grossly wicked, as to prefer such a stigmatical varlet. But why did he give them the liberty of such a choice? Why did he not rather (as job) break the jaws of the wicked, and pluck the spoil out of their teeth? Should not the standard Job 〈◊〉 17. be made of hardest metals? the chief post of the house be heart of Oak? Was it not pusillanimity and popularity that miss 〈◊〉, and so muzzled him, that he could not contradict the many-headed multitude? Verse 18. For he knew that for envy] His sin 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 run away with the bit in their mouths, as it were, they run without God's greater mercy upon their utter ruin and destruction. Tostatus truly observeth, that Solomon's idolatry was a sin far more sinful than that of his wives; because 〈◊〉 knowledge. Verse 19 〈◊〉 wife sent unto him] There are that think that this woman's 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, Opus providenliae Dei: non ut solveretur Christus, sed ut 〈◊〉 uxor. Theophylact. for the better clearing of Christ's innocency, even whiles he stood at the bar: yea for the salvation of this woman's soul, as Theophylact is of opinion. Verse 20. The chief Priests and Elders persuaded] And prevailed. See then how needful it is that we pray for good governor's; jeroboam made Israel to sin: 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 follows the head: So are the people overruled by their Rulers. Verse 21. They said, 〈◊〉] This mad choice is every day made, whiles men prefer the lusts of their flesh before the lives of their souls. In the present instance we may see, as in 〈◊〉 mirror, the inconstancy of the common sort (who erst cried Christ up for a Prophet, and would have crowned him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for a King) and the desperate madness of the Priests, Qui citiùs Diabolum ex inferno petivissent quam jesum, as Pareus hath it; Who would have desired the devil of hell, rather than Jesus. Verse 22. Let him be crucified.] He, whom 〈◊〉 they had little less than deified. See how soon evil company and counsel had altered them: like as Walnut-tree-roots embitter AElian. var. hist. lib. 7. the roots of all the trees about them. Siquis obsequatur 〈◊〉, 〈◊〉 reddet 〈◊〉 temulentum Callias; si Alcibiadi, jactatorem: si Crobylo, coquum, etc. 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, kicked off the bench, by the Emperor Tiberius? Judge Hales came to an evil end for crossing Act. and Mon. England's Eliz. his conscience. And Judge Morgan, who gave the sentence of that peerless Lady 〈◊〉 Gray death, presently fell mad: and in all his distracted fits, cried out continually, Take away the Lady 〈◊〉, Take away the Lady jane from me. It is reported of Nevessan, a better Lawyer than 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 blood of Christ, or fire of hell. And washed 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 blood doth no more stick to my conscience, than the filth now washed off, doth to my fingers. Sed quid hoc est, 〈◊〉 one? Manus abluit Pilatus, & cor polluit. O jerusalem, wash thy heart from wickedness, saith the Prophet. God and nature begin at the heart. And, Cleanse your hands, ye sinners, but Jer 4 14. withal, Purify your hearts, ye double-minded, saith the Apostle. Jam. 4. 8. The very Turks, before prayer, wash both face and hands, Blunts voyage. pag. 100 sometimes the head and privities. But bodily exercise only profiteth little. See ye to it] See thou to that, said they to judas, vers. 4. See ye to it, saith Pilate to them: With what measure ye meet it shall be measured to you again, Mat. 7. 2. They are paid in their own coin, their own very words, by a just judgement of God, are regested upon them. Verse 25. His blood be on us, and on, etc.] God said Amen to this woeful curse, which cleaves close to them and their posterity, as a girdle to their loins, soaking as oil into their bones to this very day, Psal. 109. 18, 19 Thirty eight years after this fearful imprecation, in the same place, and close by the same tribunal where they thus cried out, His blood be on us, etc. Historians tell us, that Herod, wanting money, demanded of the Jews so much out of their treasury, as would pay for the making of a watercourse. But the Jews, supposing it a needless work, not only denied him, but gave many outrageous and spiteful speeches, tumultuously flocked about him, and with great clamours pressed upon him, even as he was in his seat. Whereupon to prevent mischief, he sent to his soldiers to apparel themselves like Citizens, and under their gowns to bring with them a 〈◊〉 or poniard, and mingle themselves amongst the multitude; which they did, observing who they were that made the greatest uproar. 〈◊〉. 〈◊〉, p. 30. And when Herod gave the sign, they fell upon them, and slew a great multitude. Many also, for fear of loss or danger killed themselves: besides others, which seeing this massacre, 〈◊〉 treason among themselves, fell one upon another. What a dispersed and despised people they are ever since, exiled, as it were, out of the world, by the common consent of all Nations, for their inexpiable guilt. See my True Treasure, Chap. 7. Sect. 2. And beware by their example of wishing evil to ourselves or others, as our desperate God, damnme's do at every third word almost, and God will undoubtedly take them at their words, as he did those wretches, that wished they might die in the wilderness, Numb. 14. 28. As he did John Peter's, the cruel Keeper of Newgate in Queen Mary's days: who commonly when Act. and Mon. 〈◊〉. 〈◊〉. he would affirm any thing, were it true or false, used to say, If it be not true, I pray God I rot ere I die, and he had his desire. So had Sir Gervaise Ellowaies. Lieutenant of the Tower, hanged in our remembrance on Tower-hill, for being 〈◊〉 to the poisoning of Sir Thomas Overbury: who being upon the Gallows, confessed it was just upon him, for that he had oft in his playing at cards and dice wished, That he might be hanged, if it were not so Joh Manl. 〈◊〉 come p. 192 and so. In the year, 1551. the devil in a visible shape lifted up a cursing woman into the air in Germany; and therehence threw her down, in the view of many people, and 〈◊〉 her neck. Another brought her daughter to Luther, entreating his prayers for her, for that she was possessed by the devil, upon her cursing of her. For when she had said in a rage against her daughter, Involet Ibid. 228. in 〈◊〉 diabolus, The devil take thee, he took possession of her Ibid 229. accordingly. The same Author relateth a like sad story of a stubborn son, cursed by his father, who wished he might never stir alive from the place he stood in, and he stirred not for three years, & o. Cursing men are cursed men. Alterius perditio tua sit cautio. Seest thou another suffer shipwreck? look to thy tackling. Verse 26. And when he had scourged Jesus] So 〈◊〉 satisfy their cruelty, and move them, if it might be, to pity. But though they relented not at the sight, it's fit we should. Would it not grieve us at the heart, if we should see the King's son basely whipped by our adversaries, only for our affairs? Christ was scourged when we had offended, that he might free us from the sting of conscience, and those scourges and scorpions of eternal torments, that he might make us a plaster of his own blessed blood: for by his 〈◊〉 medici factus est medicina phrene. tici. stripes we are healed, by the bloody wails made upon his back we are delivered. We hold it a thing almost beyond belief, that the applying of medicines to the sword that wounded a man, shall make the wounds heal in a man. But here is a mystery that only Christian religion can tell of, and of which there never was precedent in nature, that the scourging and wounding of one man should cure another. See the Note, on Joh. 19 1. Verse 27. Then the soldiers of the Governor] Barbarous and brutish men, skilful to destroy, Ezek. 21. 31. Let the young men arise and play before us, said Abner, 2 Sam. 2. 14. It is but a sport to soldiers to kill and put men to tormentful ends. At the taking of Tripoli in Barbary, the Turkish soldiers, having in their hands one John de Chabos, a 〈◊〉- man born in Dauphin, they brought him into the town: and when they had cut off 〈◊〉 hands and nose, they put him quick into the ground to the waist, and there, for their pleasure, shot at him with their arrows, and afterwards 〈◊〉. 〈◊〉. fol. 756. cut his throat. What insolences and cruelties they exercised upon our Saviour for our sakes, even the whole band of them, we should read with regret for our sins, the weapons and instruments of all his sufferings; and see thorough his wounds the naked bowels, as it were, of his love to our poor souls. Verse 28. And they stripped him] That we might be clothed with the rich and royal raiment of 〈◊〉 righteousness, that fleece of the Lamb of God, who 〈◊〉 away, etc. And put on him a scarlet robe] o'er worn and thread- 〈◊〉 no doubt: so to set him forth as an historical King, in 〈◊〉 of him: but the Kingdom of Christ came not by observation. He is an obscure King, as Melchisedeeh was, but yet a King, as he told 〈◊〉, and this was that good confession witnessed by him, and celebrated by S. Paul, 1 Tim. 6. 13. Verse 29. And when they had plaited a crown, etc.] Christ, by wearing this crown of thorns, the first-fruits of the curse, took away the sin and curse of all his people: who must therefore, by their obedience set a crown of gold on his head, Cant. 3. 11. as 〈◊〉 in his superstitious way 〈◊〉 his crown upon the crucifix. See the Note on 〈◊〉. 19 2. And a reed in his right-hand] So do all those still, that submit not to the sceptre of his kingdom, that give him not full 〈◊〉 over their souls. Bowed the knee before him] With ludibrious devotion: So do hypocrites to this day. King Richard the second, when he was to be deposed, was brought forth in royal array, whereof he 〈◊〉 〈◊〉. 〈◊〉. was presently despoiled. Never was Prince so gorgeous with 〈◊〉 glory, and more grief. 〈◊〉 〈◊〉. Verse 30. And they spit upon him] So doth 〈◊〉 still cast dirt and drivel into Christ's face. See the 〈◊〉 on Chap. 26. 67. Robert Smith, Martyr, in his examination before Bonner, made one of his Doctors to say, that his breaden god must needs enter into the belly, and so 〈◊〉 into the draught. To which he answered: What derogation was it to Christ, when the Jews spit in his face? Smith presently replied, If the Jews, being his enemies, Act. and 〈◊〉. 〈◊〉. 15 30. did but spit in his face, and we, being his friends, throw him into the draught, which of us deserveth the greatest damnation? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 him on the head] 〈◊〉 into the head: drove the 〈◊〉 into his holy head with bats and blows, as Basiliades the Duke of Russia, nailed an Ambassador's hat to his head, upon some displeasure conceived against him. At the taking of Heydelberg, the Spaniards took Monsieur Mylius, an ancient Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉. and man of God, and having abused his daughter before his 〈◊〉; they tied a small cord about his head, which with truncheons Act. 〈◊〉 〈◊〉. 〈◊〉. 874. they wreathed about, till they squeezed out his brains. The Monks of 〈◊〉 roasted the Minister of S. german, till his eyes dropped out. And the Spaniards suppose they show the innocent Indians great favour, when they do not, for their pleasure, S. Fr. Drakes travels, 〈◊〉. 53. whip them with cords, scratch them with thorns, and day by day drop their naked bodies with burning bacon. So very a devil is one man to another. Verse 31. Put his own raiment on him] God's hand was in this, that all men seeing him to suffer in his own habit, might acknowledge that it was very he, and not another that suffered in his stead. Mahomet in his Koran speaks very honourably of Christ, except only in two things. 1. He took up the Arrian heresy, to deny his Deity. 2. He denied that he was crucified, but that some one was crucified for him. But what saith S. Peter? He his own self bore our sins in his own body on the tree, etc. 1 Pet. 2. 24. They led him away] Quite out of the City, Ut vera piaculavis victima & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis fieret, Heb. 13. 12, 13. This was a mystery hardly understood by any of the faithful afore Christ: neither could we well have told what to make of it, but that the 〈◊〉 hath there opened it to us, by the instinct of the holy Ghost. Let us therefore (as he adviseth) go forth unto Act. 5. 41. him without the camp, bearing his reproach, accounting it our Est & consu, on is gloria, & gloriosa consusio. Ambr. crown, as those Apostles did that rejoiced in their new dignity of 〈◊〉 〈◊〉 shame for Christ's name. It was their grace to be so disgraced. Verse 32. They found a man of Cyrene] A stranger, coming out of the field towards Jerusalem, meets with an unexpected 〈◊〉, and follows Christ, which occasioned him to inquire into the cause, and got him renown among the Saints. In like sort, the faithful Christian (a stranger upon earth) comes out of the field of this world, with his face set toward Zion; and meets with many crosses by the way. But all-while he follows Christ, let him inquire into the cause, and the issue shall be glorious. Him they compelled to bear his cross] Not so much to ease Christ, who fainted under the burden, as to hasten the execution, and to keep him alive till he came to it. See the Note on Joh 19 17. Verse 33. A place of a skull] Here our thrice noble Conqueror would erect his trophies to encourage us to 〈◊〉 for him, if God call us thereto, in the most vile and loathsome places, as also to assure us that his death is life to the dead. Verse 34 They gave him vinegar, etc.] Cold comfort to a dying man; but they did it in 〈◊〉, q. d. Thou art a King, and must have generous wines. Here's for thee therefore. See the Note on John 19 29. It were happy if this vinegar given our Saviour, might melt our adamantine hearts into sorrow. Verse 35. Parted his garments] Let us likewise suffer with 〈◊〉 the spoiling of our goods, etc. Heb. 10. 34. yea, the spoiling of our persons, to have our clothes also taken and torn off 〈◊〉 backs: Christ will say, Bring forth the best robe, ring, etc. If a Heathen could say, when he saw a sudden shipwreck of all his wealth, Well fortune, I see thy intent, thou wouldst have me be a Philosopher: Should not a Christian conclude, Surely Christ would have me look after heavenly, that thus strips me of all earthly comforts? Verse 36. They watched him there] Lest haply he should get get away thence by a 〈◊〉. But his time of getting out of their hands was not yet come. Here hung for a while that golden censer Christ's body; which through the holes that were made in it, as thorough chinks or holes, fumed forth a sweet savour in the nostrils of his heavenly Father, Eph. 5. 2. such as draweth all men to him, that have their senses exercised to discern good and evil, Joh. 12. 32, Heb. 5. 14. Verse 37. This is Jesus, the King of the Jews] Pilate (by a special providence of God) intending nothing 〈◊〉, gives Christ a testimonial, and would not alter it, though solicited thereto. He did it to be revenged on the Jews for their senseless importunity to have him condemn an innocent, and withal, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. put Christ to an open shame, as a crucified King. Like as that A theist Lucian, blasphemously calls our Saviour, The crucified cozener, the modern Jews contemptuously call him (in reference to his cross) The Woof and the Warp. And, at the sack of Constantinople, the Image of the Crucifix was set up by the insolent Turks, and shot at with their arrows: and afterwards in great 〈◊〉 carried about the Camp, as it had been in procession, those dead dogs railing and spitting at it, and calling it, The God of the Christians. Ten thousand Martyrs were crucified in the Mount of Ararath under Adrian the 〈◊〉, 〈◊〉 hist. fel. 〈◊〉. crowned with thorns, and thrust into the sides with sharp darts, in contempt of Christ. 〈◊〉. and Mon. Verse 38. Then were there two thiefs] So he was reckoned among the transgressors, Isa. 53. 12. A sinner, not by 〈◊〉 only, for he bore the sin of many (ib.) but by reputation also, Quasi 〈◊〉. 〈◊〉 rex 〈◊〉. and therefore crucified in the midst (as the worst of the three, chief of sinners) that we might have place in the midst of heavenly Angels, in those walks of paradise, Zach. 3. 7. The one of those two thiefs went railing to hell (his crucifixion being 〈◊〉 a typical hell to him, a trap-door to eternal torment) the other went repenting forthright to heaven, living long in a little time, and by his prayer making his cross a jacob's ladder, whereby. Angels descended to fetch up his soul. It is remarkable, and to our purpose suitable, that Rabus reporteth, that when Leonard Caesar suffered Martyrdom at Rappa, a little town in Bavaria, a certain Priest, that had by the law for some villainous act deserved death, being led forth with him towards the place of execution, cried out often, Ego ne quidem dignus sum, qui tibi in hac poena associer, justo injustus. I am not worthy to suffer with thee, the just with the unjust. Verse 39 Reviled him, wagging their heads] God took notice of cain's frowns, Gen. 4. 6. Miriams' mutterings, Numb. 12. 2. these men's noddings, Rabshakehs lofty looks, Isa. 37. 23. 〈◊〉 lowrings, Gen. 31. 2. and sets them upon record. He is jealous for jerusalem with a great jealousy. Zac. 1. 14. (and jealousy is very wakeful, hardly shall the sly paramour avoid the husband's eye) if he see any indignity offered to his beloved spouse, he will arise and play Phineas his part, as that Martyr said. The virgin daughter of Zion, though she be but a virgin, hath a champion that will not see nor 〈◊〉 her to be abused, Isa. 37. 22. See how he revileth her 〈◊〉, Isa. 57 3, 4. But draw near hither, ye sons of the 〈◊〉, the seed of the adulierer and the whore, Against whom do ye sport yourselves? Against whom make ye a wide mouth, and draw out the tongue? Are ye not children of transgression, a seed of falsehood? Yea he giveth encouragement to his Spouse, in an holy scorn to despise and deride Isa. 37. 22, 23. her deriders, shaking her head at them, 〈◊〉 they do at her, and saying, Whom hast thou 〈◊〉 head and blasphemed? etc. q d. Dost thou know what thou hast done? etc. Verse 40. And saying, Thou that &c.] Dog's will be barking at the Moon (as these dead dogs do here at the 〈◊〉 of righteousness,) At peragit cursus 〈◊〉 Diana suos. 〈◊〉 goes on with the work, nothing retarded by their jeers and buffoneries. Didicit ille maledicere & ego contemnere, said he in Tacitus, Non tantum habemus etij. P C. said Augustus to the Senate. Die in Aug. when they informed him of what such and such had said against him, we are not at leisure to listen to every slight slander raised of us. And of Severus the Emperor it is recorded, that his care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. was, what was to be done by him, not what was said or censured of him. Do well and hear ill, is written upon heaven gates, said that Martyr. Railers are to be reckoned kill-christs': words may more afflict then blows, Psal. 42. 3, 10. As with a murdering weapon in my bones, etc. Verse 41. Likewise also the chief Priests] Sick of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil's disease, they petulantly insult over our dying Saviour, with their Satanical sarcasmes: which he answereth with silence, and by a brave composedness sets himself above the slight of the injurious claw. Facile est in me dicere, cum non sim responsurus, saith one. It is as impossible to avoid, as necessary to contemn the lash of lewd tongues, bitter tongues, and scurrilous invectives. Those ears that were wont to hear nothing but Angelical hymns, are here filled with them, and he replies not. Princes use not to chide when Ambassadors offer them undecencies, but deny them audience. Verse 42. We will believe him] They would not: but rather have said, he had done it by the devils help; or have searched the deyils' skull to find out some other trick, to elude the truth. Verse 43. He trusted in God] These were cruel mockings, as those were called, Heb. 11. 36. Nothing troubled David more than to be hit in the teeth with his God: to have his Religion laid in his dish, Psal. 42. & 43. And it went to Jobs heart to hear his friend Eliphaz (a godly man otherwise,) scoff him for his Religion, Job 4. 6. Is not thy fear (or thy Religion) become thy folly? Zeackiah feared more to be mocked of the Jews, than the Caldees, Jer. 38. 9 Let him deliver him now] But what if he do not deliver him now, is he therefore no son? So they would seem to argue: and so Satan would fain persuade the Saints when 〈◊〉 a while under the cross. But the Apostle assures us otherwise, Heb. 12. 6, 7, 8. See my Love-tokens. Verse 44. The thiefs also] Both of them railed at first, till one of them was converted by a miracle (for it was one of those seven miracles wherewith Christ would honour the ignominy of his cross.) Till then either they both reviled our Saviour, or the better of them seemed, at least by his silence, for a season to consent to the other. In whose example we see, that every fool hath a bolt, to shoot at afflicted godliness. Every cur is ready to fall upon the dog that he seeth worried: and every passenger to pull a branch from a tree that is felled. But there is no small cruelty in composing comedies out of the tragedies of the Church: and so, to draw blood from that back which is yet blue from the 〈◊〉. 13. hand of the Almighty. God threateneth Edom for but looking upon jacob's affliction in the day of their calamity. Verse 45. Darkness over all the land] The Sun hid his head Sol non sert aspectun illum uni 〈◊〉, 〈◊〉 fine 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in a mantle of black, as ashamed to behold those base indignities done to the Son of righteousness, by the sons of men. This darkness some think was universal: not only over all the land of Jury, but over the whole earth (and so the text may be rendered.) Tiberius, say they, was sensible of it at Rome: Dionysius A 〈◊〉. writes to Polycarpus, that they had it in Egypt. And another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. great Astronomer Ptolemy (if I mistake not) was so amazed at it, that he pronounced, either nature now determineth, or the God of nature suffereth. Unto the ninth hour] In this three-houres darkness he was set upon by all the powers of darkness, with utmost might and malice. But he foiled and spoiled them all, and made an open show of them (as the Roman Conquerors used to do) triumphing over them on his cross, as on his chariot of state, Colos. 2. 15 attended by his vanquished enemies, with their hands bound behind them, Eph. 48. Verse 46. Jesus 〈◊〉 with a loud voice] Therefore he laid down his life at his own pleasure: for by his loud outcry it appears, that he could have lived longer, if he had listed, for any decay of nature under those exquisite torments that he suffered in his body, but much greater in his soul. That which for the present seems to have expressed from him this doleful complaint was, the sense of his Father's wrath in the darkening of the body of the Sun over him: which though God causeth to shine upon the just and unjust for their comfort, yet was not suffered to shine upon him, for those three sorrowful hours together. When Theedorus the Martyr was racked and tortured by the command of 〈◊〉. 〈◊〉. julian the Apostate, an Angel, in the form of a young man, stood by him and comforted him, wiping off his sweat with a fine linen cloth, and pouring cold water on his vexed limbs. When Mr Saunders Martyr was examined before Steven Winchester, he felt a most pleasant refreshing issuing from every part of his body to his heart, and from thence ebbing and flowing to each part again. William Hunten Martyr cried out at the stake, Act. and Mon. fol. 13●8. Son of God shine upon me, and immediately the Sun shone out of a dark cloud so full in his face, that he was constrained to look another way: whereat the people mused, because it was so dark Ibid 1398. a little before. And I myself was an eyewitness of a like answer returned from heaven, to a like prayer made by a penitent malefactor executed at Evesham in Worcestershier, many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam derelinquere. years since. But our Lord Christ was forsaken of all these creature-comforts: and (which was worse than all) of his Father's favour to his present apprehension; left forlorn and destitute for a time, that we might be received for ever. Howbeit, perplexed though he were, yet not in despair; persecuted, yet not 2 Cor 4. 8, ●. forsaken, cast down, yet not destroyed. He could say My God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midst of all, by the force of his faith, which individuateth God (as a Father saith,) and appropriateth him to a man's self. And Hilary hath a good note, which here comes in, not out of place. Habes conquerentem relictum se esse, quia homo est: habes eundem profitentem Latroni in paradiso regnaturum, quia Deus est: As man he cries out My God, my God, &c when, as God, he promiseth paradise to the penitent thief. Verse 47. This man calleth for Elias] A malicious mistake, a devilish sarcasme. Whiles darkness was upon them, they were Psal. 32. 9 overawed and hush; their mouths were haltered (as horses Mark 4 ●9. must be, saith the Psalmist, as the sea was by our Saviour,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. held in with bit and bridle, lest they come near unto thee. But no sooner was it light again, but they are at their old trade again; deriding our Saviour and depraving his words, as if forsaken of his hope in God, he had fled to Elias for help: So when M●●ch. Adam in vita Cranm. Cranmer, standing at the stake, cried out often, Lord Jesus receive my spirit, a Spanish Monk that heard him, ran to a Nobleman there present and tells him, that those were the words of one that died in great despair. Verse 48. And filled it with vinegar] Sorrow is dry we say. This man of sorrows more to fulfil the Scriptures, then for his own satisfaction, though extreme dry no doubt (for now was the Paschall lamb a roasting in the fire of his Father's wrath) he saith, I thirst, and had vinegar to drink: that we might drink of the water of life, and be sweetly inebriated in that torrent of pleasure that runs at God's right hand for evermore, Psal. 16. 11. See the Note on Joh. 19 29. Verse 49. Let us see whether Elias, etc.] This mocking is the murder of the tongue, which therefore our Saviour suffered, ut nos illusori Satanae insultaremus, saith one. It is reported of Aretine, that by a longer custom of libellous and contumelious speaking against men, he had got such a habit, that at last he came to diminish and disesteem God himself. May not the same be made good of these malicious miscreants? Verse 50. Yielded up the Ghost] Or, let go his spirit, viz. to God that gave it, to whom also he recommended it, Luk. 23. 46. teaching us what to do in like case. Our care herein may make even a Centurion, a graceless person to glorify God saying, Certainly this was a righteous man, vers. 47. When so great a clerk as Erasmus dying with no better words in his mouth then joh. Ma●●● loc come. Domine fac finem, fac finem, is but hardly thought of. How much more that English Hubertus a covetous oppressor, who dying made this wretched will-paroll: I yield my goods to the King, my body to the grave, my soul to the devil? Verse 51. The vail of the Temple was rend] To show than there was an end of the levitical liturgy; and that now there was free and open access for all Saints to the throne of God's grace, for the vail was a figure of the spiritual covering which was before the eyes of the Church till Christ's coming. And the earth did quake] To work a heart-quake in the obstinate Jews, as in some it did: others of them had contracted such an habitual hardness, such a hoof upon their hearts, as neither ministry, nor misery, nor miracle, nor mercy, could possibly mollify. And the rocks rend] So they do, wherever Christ makes forcible entrance into any heart. I will shake all nations, and then the desire of all nations shall come, Hag. 2. 7. A man will never truly desire Christ, till sound shaken. God's shaking ends in settling, he rends us, not to ruin, but to refine us. Verse 52. And the graves were opened] To show that death was now swallowed up in victory by life essential: like as the fire swallows up the fuel, and as Moses his serpent swallowed up the enchanted serpents. And many bodies of the Saints] To show that the 〈◊〉, strings of death, which before bound them in their 〈◊〉, were now broken, and they enlarged to attend our Saviour's resurrection. Verse 53. And appeared unto many] Not to converse again, as heretofore, with men, but to accompany Christ, that raised them, into heaven; and to be as so many ocular 〈◊〉 of Christ's quickening power, whereby he shall also raise our vile bodies, and conform them to his glorious body the standard, Phil. 3. ult. Verse 54. Truly this was the Son of God] i.e. A divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fine 〈◊〉, id est 〈◊〉 〈◊〉. 〈◊〉. in loc. man, a the my-god, as these Heathens reputed those in whom they beheld and admired any thing above the ordinary nature of 〈◊〉, and their expectation. Natural conscience cannot but stoop and do homage to the image of God stamped upon his people; as being afraid of that name of God whereby they are called, Deut. 28. 10. There are that think that these soldiers, our Saviour's executioners, were truly converted by the miracles they 〈◊〉 seen, according to what Christ had prayed for them, Luk. 23. 34. And it may very well be: like as Paul was converted upon 〈◊〉 Stevens prayer; as Justine Martyr and others were, by behold. justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ing the piety and patience of the Primitive Christians, and as James Silvester 〈◊〉 at the Martyrdom of Simon Lalot at 〈◊〉. He seeing the great faith and constancy of that heavenly Martyr, was so compuncted with repentance (saith Mr Fox,) and fell into such despair of himself, that they had much ado Act. 〈◊〉 Mon. fol. 829. to fasten any comfort on him, which all the promises of the Gospel: till at length he recovered, repent, and with all his family, removed to the Church of Genova: Christians have showed as glorious power (and have as good success) in the faith of Martyrdom, as in the faith of miracles; working wonders thereby, upon those that have sought and sucked their blood. Verse 55. And many women were there] More hardy than the Disciples, who all, save John, were fled and hid. Oh stand (saith a Divine,) and behold a little, with those devout women, the body of thy Saviour, hanging upon the cross. See him afflicted from top to 〈◊〉. See him wounded in the head, to heal our vain D. Suttons Disce mori. 〈◊〉. See him wounded in the hands to heal our evil actions. See him wounded in the heart, to cure our 〈◊〉 thoughts. See his eyes shut up, that did enlighten the world: See them shut, that thine might be turned from seeing of vanity. See that countenance so goodly to behold, spetted upon and 〈◊〉, that thy face 〈◊〉 shine glorious as the Angels in heaven, etc. See the Note on, Job. 19 25. 〈◊〉 afar off] Either out of womanly modesty, or 〈◊〉 of faith; which, when it is in heart, is able by its 〈◊〉 〈◊〉 to pull the very heart as it were out of hell, and with 〈◊〉 and conquest to look even death, and the devil in the 〈◊〉; as we see in Anne Askew, Alice Driver, and other brave women, that suffered stoutly for Christ. Verse 56. Among which was Mary Magdalen.] Love is 〈◊〉 as death: good blood will never belly itself. Marry also 〈◊〉 mother of Jesus was there, sitting with the sword thorough her 〈◊〉, that old Sime on had forehight her. See, 〈◊〉. 19 26, 27. with the Note upon that text. Verse 57 A rich man of Arimathaea] Not many such, ' 〈◊〉 〈◊〉 there are any. joseph was a counsellor, a Senator, one of the 〈◊〉 or seventy Seniors. Christ finds friends in the 〈◊〉 tempestuous times and unlikely places; as in 〈◊〉 and Nero's court. Some good Obadiah, or One 〈◊〉, to seek out Paul the prisoner, and refresh his bowels. Serena the 〈◊〉, Bucholo. wife to Diocletian that bloody persecutor, was a Christian, and a great friend to the true Religion. So was the Lady Anne (wife to our King Richard the second,) a disciple of Wickliff; whose books also she conveyed over into Bohemia her country, whereby a good foundation was laid for the ensuing Reformation. 〈◊〉 of Gaunt showed himself a great favourer of Wickliff: The like did the elector of Saxony for Luther. George marquis of Brandenburg, in a meeting of the Emperor and 〈◊〉 〈◊〉 Ausborough, zealously professed that he would rather kneel 〈◊〉. 〈◊〉 down presently in the presence of them all, and yield his head to be 〈◊〉 off by the executioner, then deny Christ and his Gospel. Verse 58. He went to Pilate.] It was time for him now or never to show himself, and to wax bold, Mark 15. 43. The Spaniards, Hist. of 〈◊〉. of 〈◊〉. 〈◊〉. they say, abhor dangers, never adventuring upon hard erterprises, but aiming to proceed securely. Christ's Disciples must speak and do boldly in the Lord, 〈◊〉, 14. 3. whatever come of it. Audendo Graeci pèrvenêre Trojam. Alexander never 〈◊〉 any thing, but he conceived it might be done, and he did it. Historians 〈◊〉 most of his success, to his courage; and tell us, that having a soldier of his own name in his army whom he knew to be a coward, he commanded him either to change his name, or show his valour. So saith Christ to all 〈◊〉 Joseph's and Nicodemusses; either play the men, or pretend 〈◊〉 to me. Verse 59 He wrapped it in a clean linen clothe] Which 〈◊〉 had bought new for the purpose, saith St Mark, to his no 〈◊〉 〈◊〉. 15. 46. cost: for linen in those days was precious, so that a handkerchief Name 〈◊〉 setaba ex 〈◊〉 〈◊〉 〈◊〉 muneri 〈◊〉 & 〈◊〉. Catul. among even the Roman riotours, was a rich token, as appears out of the Poet. Neither did this rich man lose his cost; for he is and shall be famous for it to the world's 〈◊〉: though 〈◊〉 body be not at leisure to do as Paleottus Archbishop of Binony did, who wrote a great book of the shadow of Christ's body 〈◊〉 Joseph's new syndon; which was also commented upon by 〈◊〉 Professor of Divinity there. Verse 60. And laid it in his own new tomb] His own, 〈◊〉 was now well warmed sweetened and sanctified by our 〈◊〉 body, against himself should be laid there; as afterwards he 〈◊〉 and probably was too. A new tomb it was, and fit it should 〈◊〉 for that virgin-body, or maiden-corps, as one calls it, 〈◊〉 and untainted. Besides, else it might have been suspected, 〈◊〉 not Christ but another arose; or if he, yet not by his own, but by another's virtue: like him who revived at the touching of the bones of dead Elisha, 2 King. 13. Buried our Saviour was. 1. 〈◊〉 none might doubt of his death. 2. That our sins might be buried with him. 3. That our graves might be prepared and perfumed for us, as so many beds of roses, or delicious dormitories, Isa. 57 2. He was buried in Calvary, to note that he died for the condemned: and in a garden, to expiate that first sin committed in the garden: and in another man's sepulchre, to note that he died for other men's sins, as some will have it. Helena, mother 〈◊〉 〈◊〉. of Constantine the great, bestowed great cost in repairing this 〈◊〉 of our Saviour, which the Heathens out of hatred to Christ had thrown down, and built a temple to Venus on the same ground. And jerusalem, that poor ruinous city, being governed, by one of the Turks Sanzacks, is for nothing now more famous Turk Hist. 〈◊〉 〈◊〉. then for the sepulchre of our Saviour again repaired, and much visited by the superstitious sort of Christians and not unreverenced by the Turks themselves. And he rolled a great stone] Either for an inscription to the sepulchre, or for more safety to the body, or that the glory of the resurrection might be the greater, or all these together. Verse 61. And there 〈◊〉 Mary Magdalen] Carefully watching where they laid the Lords body, that they might not leave off their kindness to him living or dead, as she said of 〈◊〉, Ruth 2. 20. Heavy they were as heart could hold: yet not hindered thereby from doing their duty to Christ. So Daniel, though sick, yet did the King's business. Even sorrow for sin, if it so exceed, as to disable us for duty, is a sinful sorrow, and must be sorrowed for. Verse 62. Now the next day that followed] That is, on that high-day, that double Sabbath; they that had so oft quarreled Christ for curing on the Sabbath, request a servile work to be done, of securing and sealing up the sepulchre. It is a common proverb, Mortui non mordent, Dead men by't not. But here Christ, though dead and buried, bites and beats hard upon these evil men's consciences. They could not rest the whole night afore, for fear he should get out of the grave some way: and so create them 〈◊〉 trouble. Scipio appointed his sepulchre to be so placed, as his image standing upon it might look directly toward Africa: that being dead he might still be a terror to the Carthaginians. And 〈◊〉, an ancient King of this Island, commanded his dead body to be embalmed, and put into a brazen image, and so set upon a brazen horse over Ludgate, for a terror to 〈◊〉 Saxons. It is well known that Zisca, that brave Bohemian, charged his Taborites, to flay his corpse, and head a drum with his skin; the sound whereof as oft as the enemies heard, they should be appalled, and put to flight. And our Edward the first, adjured his son and Nobles, that if he died in his journey into Scotland, they should carry his corpse about with them, and not suffer it to be interred till they had vanquished the Usurper, and subdued the country. Something like to this, the Prophet Isaiah foretelleth of our Saviour (and we see it here accomplished) when he saith, In that day the root of Jesse shall stand up for an 〈◊〉 to Isa. 〈◊〉. 10. the people, and even his rest (or, as some read it, his sepulchre,) shall be glorius. Verse 63. Sir, we remember, etc.] They that had forgotten so many sweet and savoury sayings of our blessed Saviour, and written them all in the sand, could remember (but for no good purpose,) that which his Disciples could not so readily call to mind for their good and comfort; no nor 〈◊〉 it, when plainly told them, Mark 9 32. The soul should be as an holy Ark, the memory as the pot of Mannan, preserving holy truths, for holy uses. But most men have memories like nets, that 〈◊〉 go the 〈◊〉 water, catch nothing but sticks, and 〈◊〉- 〈◊〉; or like sieves, that retain the chafed, let go the good corn: like the creature Cervarius, that if he but look back, forgets the meat he was eating, though never so hungry, and seeks for new: Or 〈◊〉 in 〈◊〉, who never in all his life could get by heart those three names of Homer, Ulysses and Achilles. Old songs, old wrongs, etc. they can retain sufficiently; but in matters of God, their memories serve them not. This deceiver said] Men 〈◊〉 as they use. Quis tulerit 〈◊〉? who can endure to hear the devil taxing God of envy, as he did to our first 〈◊〉? or these deceitful 〈◊〉 〈◊〉 the Faithful and true witness, a deceiver, a cheater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one who doth 〈◊〉 an 〈◊〉 of cozening men to their faces? for Eust ath. in Hom. so the Greek word signifieth. We must look to hear all that naught is, either while alive, or when dead. 〈◊〉 mor tuits, 〈◊〉 〈◊〉 〈◊〉 in deum, cruci affigitur, saith Zanchy: and all because he pleased not, in all points, the 〈◊〉 〈◊〉 M 〈◊〉 〈◊〉, 〈◊〉. Lutherans. Verse 64. Command therefore] How fain would the devil by his 〈◊〉 have kept Christ still in the grave, when there they had him. But all in vain: for his resurrection was to be the demonstration of his deity, Rom. 1. 4. and the ground work of our safety, 1 Cor. 15 14. He turned therefore their counsel into foolishness, and in the fight of so many armed witnesses, rose the third day, in despite of them, breaking the bonds of death as easily, as Judge 36. 7. Samson did the 〈◊〉withs. Lest his Disciples come by night] A most vain, and yet a most vexing fear, such as was that of Herod after he had beheaded John Baptist: he thought he heard that holy head ever shouting and crying out against him, for his cruelty. This is John Baptist, said he (when he heard the fame of Jesus,) whom I have beheaded. Exod. 23. 28. I will send the hornet, saith God, before thee. What was that hornet, but the misgiving fear of the Canaanites self condemning consciences, that haunted them perpetually? So here. Verse 65. Pilate said unto them] He was willing to please both sides: and therefore condescends both to Joseph of Arimathea for his burial, and to the Priests for securing the sepulchre. 〈◊〉 erat utpote qui ab omnibus gratiam inire cupie 〈◊〉: quales quidam per jocum placentas dixit. But if I yet please men, Gal. 1. 10. saith Paul, as once I did when I was 〈◊〉 Pharisee, I am no more the servant of Christ: He scorns that such 〈◊〉 counter 〈◊〉 should be found in his followers. Mordecai will not crouch or curry 〈◊〉, to die for it. Micaiah will not budge, though sure to kiss Colos. 2. 8. the stocks for his stiffness. Ye have a watch] Appointed for the use and service of the Temple, a band of garison-souldiers who had their captain, Act. 4. 1. and are here set to watch that true Temple wherein the Godhead dwelled bodily, i. e. personally. Verse 66. So they went and made the sepulchre sure] And now they seemed to dance upon Christ's grave, as thinking themselves cocksure of him. So did those bloody tyrants of the Primitive times (who proudly engraved upon pillars of marble, Nomine Christianorum deleto, qui Remp. evertebant,) make no other reckoning, but to raze out the name of Christ from under heaven. Therefore also they did not only constitute laws and proclamations against Christians, but did engrave the same laws in tables of brass; meaning to make all things firm for ever and a day. But he that sat in heaven, and said, Yet have I set my King upon my Psal. 〈◊〉. 4. 6. holy hill of Zion, laughed at them, Jehovah had them in derision. Look how Daniel was innocently condemned, cast into the lion's den, had the door sealed upon him, and to see to, no hope or means of life was left him; and yet, by God's good providence, he came forth untouched, and was made a greater man than ever: So our blessed Saviour was innocently condemned, cast into the grave, sealed up among the dead, and to common judgement left as out of mind: yet early in the morning, at the time appointed by the power of his deity, he raised himself from death, and gloriously triumphed over it and hell. Now thanks be unto God 2 Cor. 2. 14. which also causeth us to triumph in Christ, having as prisoners of hope, brought us out of the pit by the blood of the covenant, Zech. 9 11, 12. CHAP. XXVIII. Verse 1. The first day of the week] GReek, of the Sabbaths. One day of seven is due to God of necessity. This the Scripture calls by an excellency the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. day without a difference: as if it were the eldest brother to all 〈◊〉 days of the week, which is called here and elsewhere Sabbath; in the plural, Psal. 24. title, A Psalm of David. To this the Greek addeth, Of the first day of the week, which now is the Revel 1. Christian Sabbath, called the Lords day, in honour of Christ, and in a thankful remembrance of his resurrection. See the Note on, Joh. 20. 1. To see the sepulchre] To see what the Pharisees had done with the Lords body the day before (for they knew they had been tampering, and feared the worst, as love is suspicious) and to bring the spices, which by an easy error, they had prepared, Luke 24. 1. They knew not, belike, that Joseph and Nicodemus had been at that cost and pains before them; neither did any of them consider that what they did herein was superfluous, for that it was Act. 2. impossible for Gods holy one to see corruption. But he is pleased to pass by our well-meant weaknesses, where the heart is upright. Verse 2. And 〈◊〉, etc.] The holy Ghost here calls for as great attention, as if we had been present and seen it. Remember (saith St Paul) that Jesus Christ of the seed of David, was 2 〈◊〉. 2. 8. raised from the dead, according to my Gospel. All the four Evangelists have therefore punctually recorded it, that we may remember and ruminate it, as a main remarkable. There was a great earthquake] Pythagoras said the reason Nullam 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 quam 〈◊〉 〈◊〉 rum. 〈◊〉. l. 4. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 domino, infernorum trepidatio commovetur. Hilar. of earthquakes was, the meeting of the dead: An odd conceit. But the true reason of this earthquake, was our Saviour's rising from the dead, in despite of infernal spirits, who therefore quaked as much as the earth did, as Hilary hath it. The earth shook both at Christ's passion, and at his resurrection: Then, to show that it could not bear his suffering: Now, to show that it could not hinder his rising. Rolled back the stone] As an officer sent to let Christ 〈◊〉 of prison, without the keeper's consent. And sat upon it] In contempt of all their weapons, which fell out of their hands for woe, at the sight of the Angel. And as 〈◊〉 mighty man when he sits down, shakes the bench under him, so do these the earth. Verse 3. His countenance was like lightning] So that though he appeared in humane shape, yet it might easily appear that he was more than a man: his visage showed his power, his habit his innocency, to the terror of the keepers, and comfort of the women. Verse 4. The keepers did shake] And well they might, as coming to see they had born arms against God, and were therefore obnoxious to his wrath. It is a fearful thing to fall into the punishing hands of the living God here: How then will wicked men bear the horror of the last day? When they shall have an angry God over them, hell gaping beneath them, an accusing conscience within them, the world all on a light fire about them, the elements melting like scalding lead upon them, the good Angels testifying against them, Job 20. 27. the evil Angels waiting to worry them, and hurry them to hell? Oh the unspeakable achings and quake of heart! the terrible apprehensions, the convulsions of spirit that shall seize and surprise them at that dreadful day! Verse 5. Fear not ye] As the wicked are forbidden to rejoice for joy as other 〈◊〉, Host 9 1. So the godly to fear, so 〈◊〉. 46. 2. long as they have Christ by the hand; no, though the earth be removed and the mountains cast into the midst of the sea. David Psal. 23 3. would not fear the shadow of death, the darkest side of death, death in its most hideous and horrid representations, because God was with him: When Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes, and is 2 Chron. 33. 〈◊〉 therehence fet, and bound with fetters. These desperate soldiers run away as dastards, when the women stand it out, and as true daughters of faithful Sarah, they are not afraid with any 〈◊〉. 1 Pet. 3. 6. I know that ye seek Jesus] God and his Angels know our goodness, why then should we hunt after men's applause? Caesar hoc ipso veram laudem meruit, quod falsam contempsit, saith Lipsius: It should suffice us, to know, that our faith, how little soever seen or set by, by the world, shall be found to praise, and honour and glory at the appearing of Jesus Christ, 1 Pet. 1. 7. The eclipfed Moon shall by degrees wade out of the shadow. Verse 6. He is not here] q. d. You are much mistaken, and deserve to be chidden for your not crediting, or at least, your not remembering, that he foretold you of his resurrection. All which notwithstanding, Come see the place, etc. q d. believe your own eyes at least. Hilaris est 〈◊〉 & plena gaudio invitatio, saith an Interpreter. What marvel 〈◊〉 though they departed with 〈◊〉 for their faithlesness, and joy for the good news the Angels had told, and showed them? For he is risen] Consentaneum est Phaenicem ante 〈◊〉 annum Neronis, significasse Resurrectionem Christi, & omnium credentium, ex morte receptâ divinitùs vitâ. The 〈◊〉 is a 〈◊〉 Die in Nerone emblem of the Resurrection. Verse 7. And go 〈◊〉] Angels are called seraphims for their burning zeal: and are said to be winged creatures for their speediness in serving God and his people. Gabriel wearied himself, 〈◊〉 9 21. as it were, with swift flight, to certify Daniel of his good acceptance in heaven. And this Angel bids these women go quickly and carry the good news of the resurrection. Neither God not Angels can abide oscitancy and dulness in any. Tardis 〈◊〉 〈◊〉. 〈◊〉. to 〈◊〉. virtus non facilè committitur, could the Heathen say. Tell his Desciples] And Peter with the first, Mark 16. 7. because he is most dejected (and it is God that comforteth those that are cast down, 2 Cor. 7. 6. the lion of the tribe of 〈◊〉 Sat is est prostrasse 〈◊〉. spareth the prostrate prey) the rest are in their dumps, as well they may, for deserting Christ; but Peter especially for denying him. Now therefore, that he is in a wilderness of ploddings and perplexities, Christ speaks to his heart, Host 2. 14 He loves to comfort those that are forsaken of their hopes. Lo, I have told you] q. d. Be gone now about your business: you have your full errand, and this is all I have at present to say to you. These good women, at first afraid of the Angel, are now hardly persuaded to depart from him: They could have been content to have heard him further. How unspeakably delicious unto us shall be that innumerable company of Angels, Heb. 12. 22. that world of Angels, as the Hebrew Doctors call it, that Gnolam 〈◊〉. Panegyris or Cogregation-house of the firstborn enroled in heaven as free denizens? O praeclarum illum diem cum ad illud Cic. de 〈◊〉. animorum concilium caetumque proficiscar, etc. said the Heathen Orator. Verse 8. And they 〈◊〉 quickly] According as they were bidden. A ready heart makes rid dance of God's work, and does it up quickly, as afraid to be taken with its task undone. Baruch repaired earnestly, and had done quickly, 〈◊〉 3. 20. Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. being asked how he had so soon overrun so many countries? answered roundly, by making quick work, by dispatching, and not linger long in a place. With fear and great joy] A strange composition, of two contrary passions: but frequently found in the best hearts. Psal. 2. 11. God loves at once 〈◊〉 and fear. Verse 9 Jesus met them] En obedientiae praemium, timoris remedium, saith Pareus. God still meets his people in the use of his ordinances, showing them great and mighty things that they knew not before, jer. 33. 3. Held him by the feet] As those that would lose him no more, The Saints do still the same by faith; clasping about Christ and 〈◊〉 unto him, as it were by corporal contact. Verse 10. Go tell my brethren] Brethren still, though foully fallen, jer. 3. 1. Infirmities discard us not, if bewailed, disclaimed, set against. Verse 11. Some of the watch came into the city] God would have the point of the Resurrection well proved, for our better 〈◊〉, in so weighty a matter. The Priests were unworthy to hear of it by an Angel: they shall hear of it therefore by the profane soldiers, who come in to them much affrighted, and thunderstruck, as it were, and told them all. Now the confession of an adversary is held in law to be the most certain demonstration of the truth, that can be. Verse 12. They gave large money] q. d. We know that you 〈◊〉 are good fellows, and both love and lack money. Now if you will but say thus and thus, you shall have a round sum paid you down in ready cash, etc. And what will not such men say or do for money? Pecunia 〈◊〉 fecit, forma 〈◊〉 〈◊〉, jamilla promissio temerarios, saith Aretius. Verse 13. Stole him away while we slept] If it were so, 1. Ye kept a good watch the while; and wanted some 〈◊〉 to slay you for sleeping. 2. If all asleep, who told you his 〈◊〉 stole him? did you sleep waking as lions do? or did they make 〈◊〉 little noise that you never heard them about it? as 〈◊〉 Francis Drake, at Taur apasa in the West-Indies, found a Spaniard Cand 〈◊〉. fol. 〈◊〉. sleeping securely upon the shore; and by him thirteen wedges of silver, which he commanded to be carried away, not so much as once waking the man. Surely here it was neither so 〈◊〉 〈◊〉 but the devil, who began at first his kingdom by lying, and by lying still upholds it, set these fellows a-work to say, as they were taught, any thing for money though never so absurd and false. But money got on this manner will prove aurum Tolosanum, burn in thy purse, and bring Gods curse upon all thy substance. Verse 14. We will persuade him, and secure you] Hypocrites have enough, if they can collogue with men and escape the lash of the law. God is not in all their thoughts, or they think 〈◊〉. 14. 3. they can persuade him, and secure themselves. Hence that overflow of sin, through hope of impunity, and abundance of Atheism. Verse 15. So they took the money] So sequacious are such men to sin, where any thing is to be got by it. Balaam will venture hard for the wages of wickedness. Set but a wedge of gold in sight, and 〈◊〉, that could stop the Sun in his course, cannot stay Achan from fingering it. And this saying is commonly reported] They were given up to believe this lie, because they received not the love of the truth, that they might be saved, 2 Thess. 2. 10. There are that sense it otherwise. This saying is commonly reported; that is, this 〈◊〉 imposture of the Priests and soldiers, wretchedly conspiring to cozen the world with such a base lie, is sufficiently known for a piece of knavery, and is so resented to this day. Think the same of the Trent-conventicle, carried by the Pope, and his agents, with so much fineness, etc. but so as now, all's come out to their eternal infamy. Verse 16. Went away into Galilee] They had seen him twice or thrice before at jerusalem: yet took a long journey here into Galilee to see him again. Whom having not seen ye love, 1 Pet. 1. 8. Augustine's wish was to see Christum in carne. But if we had known Christ after the flesh, yet saith St Paul, henceforth should we know him so no more, 2 Cor. 5. 16. sigh the comfortable presence of his spirit, is better than his corporal presence, and more to our benefit, joh. 16. 7. By this it is, that though now we see him not, yet believing, we rejoice with unspeakable and glorious joy, 1 Pet. 1. 8. and must not think much of a journey, 〈◊〉 though it be not to a mountain in Galilee, but to the heavenly hills from whence comes our help, to see the King in his 〈◊〉. 33. 17. beauty, Christum regem videre in decore suo, which was Bedes wish. Verse 17. They worshipped him, but some doubted] Even whiles they worshipped, they doubted: yet was not their worship rejected. The Lord knoweth his still, 2 Tim. 2. 19 But they know not him still, as here in this text: howbeit they are known of him, Gal. 4. 9 and their whole way both known and approved, Psal. 1. 6. Verse 18. All power is given to me] Christ premiseth his power, and promiseth his presence, the better to persuade them to set upon his work, his great work, of subduing the world to the obedience of the faith. Better may this King of Kings say, than that King of Spain, Sol mihi semper lucet; for he is Catholic 〈◊〉 〈◊〉. Monarch: The kingdoms of this world (and of the other too) are become the kingdoms of our Lord, and of his Christ, and 〈◊〉 shall reign for ever and ever, Revel. 11. 15. As for the Saints, how can they be but in an all-sufficiency, sith all is theirs, they being Christ's, and Christ being Gods? what boldness may they take to go to Christ, as Jacob did to Joseph, when he understood that the sway of the whole land was in his hand, & c? See the Note on, Matth. 11. 27. Verse 19 Go ye therefore] In this my strength, as Gideon did against the Midianites; and, though but a barley cake, course Judg. 7. 13. and contemptible, yet shall ye overthrow the world's tents, yea the strong holds of Satan: though you have but lamps and 〈◊〉 in your hands, yet shall ye acheive great matters The Apostles were those white horses whereupon the Lord Christ 〈◊〉, went forth conquering and to conquer. Britannorum 〈◊〉 〈◊〉. advers. judeos. cap. 7. 〈◊〉. 〈◊〉. pag. 425. Romanis loca, Christo patuerunt, saith 〈◊〉. The Burgundians, much afflicted by the Huns, fled to 〈◊〉 the God of the Christians: whom after a long dispute, they 〈◊〉 World encomp. pag. 59 to be a great God, and a great King above all Gods. St Francis Drake tells us of twelve Martyrs burnt for Religion at Lima in Mexico, not two months before his coming thither. And he that set forth New-englands' first-fruits, assures us of some of those Natives, that being converted to the faith, lived 〈◊〉, and died comfortably. 〈◊〉 〈◊〉 all nations] 〈◊〉. Disciple them, make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christians first, and then teach them to observe, etc. vers. 20. Disciputate. as in Baptism they have promised: for otherwise it was pity that font-water was ever spilt upon their faces. In the kingdom of Congo in Africa, divers of those Heathens, by the 〈◊〉 of the Portugals, arriving there, were content to become Christians, and to be baptised: allowing of the principles of Religion, and professing Christ, till the Priests pressed them to lead their lives according to their profession: which the most Abois his Geog. pag. 79. part of them in no case enduring, they returned back again to their Gentilism. As for the 〈◊〉 Converts in Mexico, they so little remember their covenant made with Christ in Baptism, that 〈◊〉. Enq. many times they forget 〈◊〉 very names, soon after they have been baptised. Baptising them into the name of, etc.] That is, consecrating them unto the sincere service of the sacred 〈◊〉, and confirming them by this holy Sacrament, in the faith of the forgiveness of their sins, and in the hope of life eternal. This is the end, use and efficacy of Baptism: which, Piscator saith, few of the Fathers rightly understood: Those Popish Asles certainly did not, who moved this foolish question, An asinus bibens ex baptismo 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. pag. 〈◊〉. bibat aquam baptismi, & sic asinus dicendus sic baptisatus? Pity but these questionites had been present, when the young scolar reading publicly the fifth of the first of Corinthians for probation-sake, at the College of Bamberg, when he came to that passage, Expurgate vetus fermentum, etc. Sicut estis azymi. He, not understanding the word Azymi, read 〈◊〉 〈◊〉. Sicut estis asini. The wiser sort of Prebendaries there present said among themselves, Come a sapientioribus nolumus hujusmodi audire, a pueris audire cogimur. Children and fools usually tell the truth. Verse 20. To observe all things] Our obedience must be entire; as for subject, the whole man, so for object, the whole law, That perfect law of liberty. The Gospel requireth, that in our judgements we approve, and in our practices prove, what that good and holy, and acceptable will of God is. Those be good Catholics, saith Austin, qui & fidem integram 〈◊〉, & bonos mores. But let carnal gospelers either add practise, or leave their profession: renounce the devil and all his works, or else renounce their baptism. As Alexander the great bad one Alexander a coward in his army, change his name or be a 〈◊〉. I am with you always] viz. To preserve you from your enemies, prosper you in your erterprises, and to do for you whatsoever heart can wish, or need require. When Christ saith I will be with you, you may add what you will: to protect you, to direct you, to comfort you, to carry on the work of grace in you, and in the end to crown you with immortality and glory. All this and more, is included in this precious promise. Laus Deo. A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint MARK. CHAP. I. Verse. 1. The beginning of the Gospel, etc.] THe History of our Saviour's life and death, Saint Mark is recorded to have written at the request of the Romans: In the Latin tongue say Euseb. Hist. Eccles. l. 2. c. 15 ex Clement. Widman stad. Epist 〈◊〉 dic. 〈◊〉. Test. 〈◊〉. some (who pretend to have seen the Original Copy at Venice) but its more likely in Greek, a tongue (then) very well known to the Romans also. He begins with John's Ministry, passing over Christ's birth and private life for brevity sake (as it may seem) though Papists feign many idle relations thereof, and so expose us to the jeers of Jewish and Turkish miscreants. There are that make Mark an Epitomator of Matthew. But forasmuch as he neither beging like Matthew, nor keeps the same order, but relateth some things that 〈◊〉 hath not, and other things much larger than Matthew hath them; judicious Calvin thinks Calvin. 〈◊〉. that he had not seen Saint Matthews Gospel, when he wrote his (as neither had Saint Luke seen either of them:) but that, being acted by the same spirit, they agree so harmoniously and happily; an undoubted argument of the Divinity of the Scripture, which therefore a Greek Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every way suitable Nazianz. to its self. Verse 2. As it is written in the Prophets] Esay and Malachi: so that there was no cause why that dead Dog Porphyry should here bark and blaspheme, as if this testimony should be falsely fathered on all the Prophets, when Esay only was the Author of it. Behold I send my Messenger before thy face] Malachi saith, Before my face, in the person of Christ: to show that He and the Father are One. Verse 3. The voice of one crying] Here Mark begins the Gospel, at the preaching of the Baptist, which the Author to the Hebrews begins at the preaching of Christ. Heb. 2. 3. But that is only to prove that so great was our Saviour's glory in his Miracles that it matcheth, yea surpasseth that of the Angels, those Ministers of the Law. Verse 4. John did ` Baptism in the Wilderness] Like as at the promulgation of the Law, the people were commanded to wash their garments, and sanctify themselves: so at the first publication of the Gospel, to wash their hands, and cleanse their hearts; and, in testimony of profession thereof, to believe and be baptised for remission of sins. Verse. 5. All the Land of Judaea] That is, a great sort of them: but John quickly grew stale to them, John 5. 35. Principium fervet, medium tepet, exitus alget. Weak-Christians easily fall off. Verse 6. And John was clothed, etc.] Elias also was a rough hairy man. Those Worthies, of whom the world was not worthy, wandered about in Sheep's skins and Goats skins, Heb. 11. but they were like the Ark, Goat's hair without, but pure Gold within: or like Brutus his staff, Cujus intus 〈◊〉 aurum corneo 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 cared for a better outside, 〈◊〉 comp. 〈◊〉. than a rugge-gown girt close about him, yet his inside was most rich. He did eat Locnsts] Good meat (to those there at least) though course, and easily come by. Tartarians eat the carrion-carcasles of Horses, Camels, Asses, Cats, Dogs, yea when they stink, and Peach. Valley. are full of Maggots; and hold them as dainty, as we do Venison. Verse 7. I am not worthy] So Jacob cried out of old: So the Centurion, Matth. 8. So the Prodigal, Luke 15. So Peter, Luke 5. 8. So Augustin, Domine, 〈◊〉 dignus quem tu diligas. I am not worthy of thy love, Lord. Verse 9 In those day's] When the people flocked so fast to John; that they might not mistake him for the Messias, and that his Baptism might be the more famous. Verse 10. He saw the Heavens opened] The visible Heavens: so that the Baptist saw something above the Stars: So did Stephen; so could Christ when he was upon the earth. It is a just wonder that we can look up to so admirable an height of the starry-sky, Burton of Melancholy. and that the eye is not tired in the way: Some say it is five hundred years' journey to it. Other Mathematicians tell us, that if a stone should fall from the eighth Sphere, and should pass every day an hundred miles, it would be 65 years or more, before it would come to ground. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 11. In whom I am well pleased] And in him with us, Gratificavit. vu'gat. whom he hath made gracious or Favourites in him the beloved One, Ephes. 1. 5. Verse. 12. The spirit driveth him] That is, suddenly carrieth him (who was most 〈◊〉 to go) as that legal scape-Goat, Num. 16. into the Wilderness; and there permitted him to be tempted, but supported him under the temptation, that he came safe off again. Sancti 〈◊〉 nequaquam 〈◊〉 〈◊〉 〈◊〉, sed toti 〈◊〉 〈◊〉 imperio. The Saints are as gods. Beck & Check. Verse 13. And was with the wild beasts] Unhurt by them: as Adam was in the state of integrity. These fell creatures saw in Christ the perfectimage of God; and therefore 〈◊〉 him as their Lord, as they did Adam before his fall, See Job 5. 21, 22. Verse 14. Jesus came into Galilee] To decline Herod's rage. And whereas it may seem 〈◊〉 〈◊〉 Saviour herein 〈◊〉 a wrong course, 〈◊〉 Herod was Governor of 〈◊〉; we must know, that the Pharisees were the men that delivered up John to Herod, Mat. 17. 11, 12. And that, but for them, there was no great 〈◊〉 of Herod. Verse 15. And 〈◊〉, The time is fulfilled] These were Calvin. in Isaiam. four of our Saviour's Sermon-heads. The Prophets of old were wont to set down some short notes of their larger discourses to the people, and 〈◊〉 〈◊〉 them to the doors of 〈◊〉 Temple, till the people had read them. And then they were taken down by the Priests, and laid up for the use of posterity. Verse 16, 17, 18, 19, 20.] See the Notes on Matth. 4. 18. etc. Verse 21. He entered into the Synagogue, and taught] This is noted as remarkable in Saint Mark, that he often inculcateth that our Saviour taught. Verse 22. And they were astonished] If it could be said of Dr. D. Hall's Epist. 〈◊〉: cad.. 1. Ep. 7. Whitaker, that no man ever saw him without reverence, or heard him without wonder; How much more of Christ, sith grace was poured into his lips? Psal. 45. 2. As one that had authority] Seest thou a Preacher deliver the Word with singular authority (as Paul, we believe therefore we speak) esteem him very highly for the works sake. The Corinthians are checked, for that they were unruly, and would reign without Paul, 1 Cor. 4. And not as the Scribes] Frigidly and jejunly. Didst thou believe thyself, thou wouldst never plead thy client's cause so coldly and carelessly, said Cicero to his adversary. Verse 23. With an unclean spirit] Gr. In an unclean spirit. An unregenerate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. man is in maligno positus, as St. John saith of the world. He is inversus decalogus: whole evil is in man, and whole man in 1 John 5. 19 evil, till at last (without grace) he be satanized and transformed into a breathing Devil. By reason of the inhabitation of unclean spirits, our spirits have in them Trenches Cages, Forts and strong-holds of Satan, 2 Cor. 10. 4. Verse 24. What have we to do with thee?] Not to do with Christ, and yet vex a servant of Christ? Could the Devil so mistake him, whom he confessed? It is an idle misprision, to sever the sense of an injury done to any of the members, from the head. Thou Jesus of Nazareth] Though the Devils confessed Christ to be the Holy one of God, yet they call him Jesus of Nazareth; to nourish the error of the multitude that thought he was born there, and so, not the Messias. Neither did the Devil's cunning fail him herein, as appears, John 7. 44. Art thou come to destroy us?] Before the time: such is the infinite goodness of God, that he respites even wicked men and spirits, the utmost of their torments. I know thee who thou art] This he spoke, not to honour Christ, but to deingrate him, as commended by so lying a spirit. Laudari ab illaudato, non est laus, saith Seneca. The holy one of God] Some rest in praising the Sermon, and speaking fair to the Preacher. The Devil here did as much to Christ, to be rid of him. So did Herod. Mark. 6. 20. Verse 25. Hold thy peace] Capistrator, be thou haltered up, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. muzzled. Christ would not hear good words from an evil mouth. High words become not a fool, saith Solomon. The Lepers lips should be covered according to the Law. Verse 26. And when the unclean spirit had torn him] So he will serve all that he is now at inn with, as Braford hath it. You are the Serm. of Rep. p. 70. Devils birds (saith he to all wicked ones) whom when he hath well fed, he will broach you, and eat you, chaw you and champ you, world without end, in eternal woe and misery. And cried with a loud voice] But said nothing: according to verse 25. He came out of him] With as ill a will goes the worldling's soul Job 27. 8. out of his body. God tears it out, as Job somewhere hath it, death makes forcible entry. Verse 27. For with authority] As he taught, so he wrought with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. authority. The same word is used verse 22. Verse 30. Sick of a fever] Which the Greeks denominate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the heat that is in it: the Germans of the cold. See the Note on Matth. 8. 14. Verse 32. When the Sun did set] And the Sabbath was ended; for till then many held it not lawful. Verse 34. Suffered not the Devils to speak] For what calling had they to preach the Gospel? Verse 35. And in the morning, etc.] The fittest time for prayer, or any ferious business. Therefore not only David, Psalm 5. verse 3. and other Saints, but also heathens choose the morning chiefly for Sacrifice: as Nestor in Homer, the Argonauts in Apollonius. The Persian Magis sang Hymns to their gods at break of day, and worshipped the rising Sun. The Pinarii and Politii sacrificed every morning and evening to Hercules, upon the great Altar at Rome, etc. Verse 38. Let us go into the next Towns] The neighbouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Burroughs, such as were between a City and a town. Though secret prayer were sweet to our Saviour, yet he left it to preach and profit many. Verse 40. Beseeching him, etc.] Morbi 〈◊〉 officina, saith Ambrose. We are best, when we are worst, saith another. Therefore Camden. King Aluored prayed God to send him always some 〈◊〉. Verse 41. Touched him] Impensae gratiae & bonitat is signum & 〈◊〉, saith Calvin. And so it is of his infinite goodness, that he will touch our menstruous 〈◊〉, take at our hands our polluted performances. Verse 45. Could no more openly enter] For press of people, 〈◊〉 was so frequented, that he was forced to withdraw. CHAP. II. Verse 1. And it was noised] THe Sun of righteousness could as little lie hid, as the Sun in Heaven. Verse 2. Many were gathered together] Erasmus observeth, that Origen, in his Sermons to the people, chideth them for nothing more, then for their thin assemblies to hear the Word, and for their careless hearing of that, which they ought to attend to 〈◊〉. in vita Orig. operib. praefix. with utmost diligence: recte judicans, saith he, hinc osse 〈◊〉 〈◊〉 profectum aut defectum. Verse 3. Which was borne of four] apprehensis quatuor 〈◊〉 〈◊〉, vivo cadaveri 〈◊〉. Wicked men are living ghosts, walking Sepulchers of themselves. Bring them to Christ that they may be cured. Verse 5. When he saw their faith] By their works; as the goodness of the promised Land was known by the grapes and fruits, brought back by the Spies. In all our good works, Christ's eye is upon our faith, without which, it's impossible to please God. Verse 6. But there were certain of the Scribes] Little do 〈◊〉 know when they preach, what hearers sit before them. 〈◊〉 fell est, quod 〈◊〉. Some of our hearers carry fell in aure, as it's said of some creatures, they carry their gall in their ears. Verse 7. Who 〈◊〉 forgive sins, & c?] Man may remit the 〈◊〉, God only the transgression. Verse 8. Perceived in his spirit] That is, by his Deity, as 1 Tim. 3. 16. Heb. 9 14. Or, by his own spirit, as 1 Pet. 3. 8. not by inspiration, as 2 Pet 1. 21. Verse 10. Hath power on earth] Christus 〈◊〉 divino omnia 〈◊〉, non injustâ aliqua virtute ac tyrannicâ. Christ did 〈◊〉 in his Father's right, and not perforce. Verse 11. I say unto thee, arise] See here our Saviour's letters testimonial, whereby he approves his authority and power to be authentic. Ye are our Epistle saith the Apostle, 1 Cor. 3. 2. Verse 13. And he taught them] To teach us, that nothing can be better and more useful to the Church, then wholesome teaching; which therefore our Saviour never neglected. It was grown to a Proverb at Constantinople, Better the Sun should not shine, than chrysostom not preach. Verse 14. And as he passed by he saw Levi] Our calling is of free grace, Ezeck. 16. 6. Esay 65. 1. The Scribes and Pharisees are let alone, and this Publican called to the work. And he arose and followed him] Leaving his gainful trade, and following his own ignominy, ruin, death. Nihil hic disputat 〈◊〉 vivere debeat: faith fears no famine: Christ is an universal Good, an All in all. Verse 15. Many Publicans and 〈◊〉 sat also] All at Matthewes charge; and he thought it well bestowed, to bring them to Christ. So Paul, being himself assured of salvation, could do or suffer any thing for the salvation of his poor countrymen, Rom. 8. 38, 39 with Rom. 9 1, 2. Verse 16. They said unto his Disciples] They durst not say it Horat. de Arts. Poet. to Him: Where the hedge is lowest the beast breaks over. The Devil, as the Poet— quae desperate reniteseere posse, 〈◊〉. What he hopes not to effect he never attempts. Verse 17. He saith unto them] Though not for their sakes (for he knew it was to no purpose) yet for his other hearers sakes, he makes Apology, Jer. 3. 14, 15. God oft gives a Pastor after his own heart, for a few that are to be converted. Verse 18. The Disciples of John and of the Pharisoes] Beza notes that only here and Matth. 22. 16. Luke 5. 24. is mention made in the Gospel of the Pharisees Disciples; unhappy doubtless in such perverse Tutors, somewhat a kin to Protagoras of whom Plato writeth that he bragged of this, that whereas he had lived threescore years, he had spent forty of them in corrupting of Plato in Menone. youth. Verse 19 While the Bridegroom is with them?] Christ is 〈◊〉 in ore, melos in aure, jubilum in cord. There cannot be but music in his Temple. Verse 20. Then shall they fast] Novices are not to be tied to the austerity of Religion. The Pharisees are revived in the Anabaptists, qui initiatis Christo ne risum quidem mediocrem admittunt, 〈◊〉. in Mat. 9 15. saith Calvin. Capistranus the Minorite, sent by the Pope into Germany and other Country's Anno 1453. to preach obedience to the See of Rome, got a great deal of credit to his corrupt doctrine, by such a Pharisaical severity. Sed tales Doctores meretur mundus suo fastidio veritatis, saith one, they that will not receive the 〈◊〉 in Chronolog. truth in love, are left to the efficacy of error. 16, 17. Verse 21. No man seweth] See the Notes on Matthew 9 16, 17. Verse 25. Have ye never read?] Satis false q. d. Ignorat is adhuc, quod adeo notum & tritum. Miror ego vestram vel inscitiam, vel ignaviam. It's a shame for you, that you are yet so stupid, or so stubborn. Verse 26. And to them that, etc.] Though meaner men 〈◊〉 David. Verse 27. The Sabbath was made for man] That is, for man's safety and advantage. As he would be undone without it, he would grow wild, and forget God: so, if it stand in the way of his safety, it is not to be observed; as if an enemy then assault us, 〈◊〉 Cassius. we may fight with him. Pompey could never have taken Jerusalem, but that the superstitious Jews refused to defend themselves on the Sabbath: which when he observed, he then, on that day most fiercely assaulted them and took their City. Verse 28. Therefore the Son of man] This Lordship taking beginning in Christ, seems to be, from him, derived to all that are in Christ. As Psal. 8. 4, 5. compared with Heb. 2. 6, 7. Whatever David speaks of man, is applied to Christ, and so is proper to the Saints, by virtue of their union with Christ. CHAP. III. Verse 1. There was a man there, etc.] A Fit object inciteth and should elicit our bounty. Where God sets us up an Altar, we should be ready with our Sacrifices, with such Sacrifice God is well pleased, Heb. 13. 16. Verse. 2. And they watched him] So carnal men do still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. watch and pry into professors and their conversation, 1 Pet. 3. 2. curiously observing what they may catch and carp at. But it is a brave thing to throttle envy, to stop an 〈◊〉 mouth, to deny them occasion to blaspheme, as Christ did; to lead convincing lives, as Act. and Mon Bradford and 〈◊〉 did, whom neither their friends could sufficiently praise, nor their foes find any thing to fasten on. Verse 3. Stand forth] That the miracle might be notified, and God the more glorified. It is a dishonour to a parent to hang his picture in a dark corner: so here, we should show forth the virtues of him who hath called us, 1 Pet. 2. 9 Verse 4. To do good or to do evil] Not to do good then, as there is opportunity, is to do evil. Qui non, cum potest, servat, occidit. Non faciendo nocens, sed patiendo fuit, it is said of the Emperor Claudius. Not robbing only, but the not relieving of the poor, was the rich man's ruin, Luke 16. passive wickedness is taked in some of the Churches, Rev. 2. & 3. To save life] Gr. soul, for man, and man for the body of man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Psal. 16. Thou wilt not leave my soul in the grave, that is, my body, as Piscator senseth it. Verse 5. With anger, being grieved] A sweet mixture of sinless passions. It is difficult to kindle, and keep quick the fire of zeal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. simul dolens. without all smoke of sin. Verse 6. With the Herodians] Whom yet they hated in their hearts; but they can easily comport and comply to do Christ a mischief; as concerning that Christ pertained to Herod's 〈◊〉. Verse 8. From beyond Jordan] This Country by Josephus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. called Peraea, as Ultrajectum in Germany. Verse 9 Lest they should throng him] Gr. afflict him, press, or pinch him, as they did: a piece of his passion, verse 10. Verse 10. As many as 〈◊〉 plagues] Gr. stripes, scourge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom the Lord loveth he chasteneth with lesser and lighter afflictions, and scourgeth every son, etc. with hard and heavy Heb 12. 6. judgements, as plagues, banishments, persecutions, etc. Oh the Non vulgares morbi sed saeviores, & 〈◊〉, qui quasiclamitant 〈◊〉 & 〈◊〉 〈◊〉. bloody wails that God hath left on the back of his best children! Verse 11. Thou art the Son, etc.] The matter is well amended since Satan's first onset upon Christ. Then it was, If thou be the Son of God. The same power, when he listeth, can change the note of the Tempter to us. Verse 13. And calleth unto him whom he would] Nec volentis, nec volantis, sed Dei miserantis, as a Nobleman, after Paul, gave it for his Motto. It is not in him that willeth nor in him that runneth, though he run as fast as a bird can fly: but in God that showeth mercy. Verse 14. That they should be with him] As his household servants, more happy herein then those of Solomon. Christ hath many retainers, few fast and faithful servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves. Verse 16. And Simon he surnamed Peter] Not now, but after that famous confession of his, Matth. 16. V. 17. Boanerges] Syr. Benai-regeschi, filii fragoris. Naz. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they were so called for the bigness of their voice. Farellus was famous for his loud speaking: when the envious Monks rang the Bells to drown his voice as he was preaching at Metis, ille 〈◊〉 ad ravim usque vocem intendit, nec vinci se à strepitu ullo passus Melch. Adam. in vita 114. est. But there may be a great deal of force in a low language. Basill was said to thunder in his preaching, lighten in his life. Hierom was called Fulmen Ecclesiasticum, Athanasius Magues & Adamas. A Loadstone for his sweetness, and an Adamant for his stoutness. The Apostles had fiery tongues, but yet cloven. Barnabas and Boanerges, The son of Consolation and of Thunder make a good mixture. The good Samaritan pours in wine to search the sores, and oil to supple them. Discretion must hold zeal by the heel, as Jacob did his brother: these two must be as the two Lions that supported Salomon's Throne. He that hath them, may be a Moses for his meekness, and a Phineas for his fervour. It was a good caution that Oecolampadius gave Farellus, Evangelizatum, 〈◊〉. Epist. non maledictum missus, etc. laudo zelum, 〈◊〉 non desideretur mansuetudo, &. Thou art sent, not to rail, but to reveal holy truths in meekness of wisdom. Verse 18. And Bartholomew] See the Note on Matthew 10. 3. Verse 19 And they went into the house] But could not rest Matth. 12. 22. in the house: for a demoniac was brought home to him, and the multitude met to hear, and Christ gratified them, with the neglect of himself. Now to all his he saith, as Abimelech did to his soldiers, What ye have seen me do, make haste and do Judge 9 48. as I have done. Verse 21. They went out to lay hold on him] Some read, to lay hold on the multitude, as mad because foe eager and earnest, that they left not our Lord liberty for his necessary repose and repast. But if it be meant of Christ, his mother also may seem to have been in the common error, Verse 31. Verse 22. By the Prince of Devils, &c,] A devilish blasphemy, occasioned perhaps, by the former calumny of his kinsmen. What advantages make our adversaries of our smaller differences? Every subdivision is a strong weapon in the hand of the contrary party. Verse 23, 24, 25, etc. See the Note on Matth. 12. 25, 26. Verse 29. Hath never forgiveness] and yet Bellarmine teacheth, that the sin against the holy Ghost may be forgiven, Lib. 2. de poenitentia cap. 16. But it may be he was of their opinion Dan. Hist. of Engl. fol. 163. that taught here in England in the reign of Henry 3. that to question the Pope's sanctions, was the sin against the holy Ghost. Verse 31. Then came his brethren] Here the Evangelist returneth to the History he had begun to set forth, verse 21. Verse 33. Who is my mother, etc.] Bishop Ridley is likewise Acts & Mon. fol. 1559. said to have been very kind to his kinsfolks, yet not bearing with them any otherwise then right would require. CHAP. IU. Verse 2. He taught them many things by Parables.] Minister's must like wise fetch comparisons from things most familiar, and best known to their hearers: as the Prophets from when they have to deal with the Egyptians, from flocks and herds; when with the Arabians, from Merchandise and Navigation; when with the Tyrians and Sidonians, etc. And as our Saviour from fishing, when he dealeth with fishers: from sowing when with seedsmen, etc. Verse 3. Harken, behold] Christ well knew the fickleness of men's spirits, and how every small matter calls them off, when most earnestly set to hear: See the Note on Matth. 13. 3. Verse 4, 5, etc.] See the Notes on Matth. 13. 3, 4, 5, etc. Verse 8. Fruit that sprang up and increased] This is spoken in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. opposition to the thorny ground, where the thorns grow up together with the corn, and over-top it: Whereas the good ground brings forth fruit increasing, and ascending: and although it have many thorns, yet grace is superior to corruption, and keeps it under. Verse 11. Unto them that are without] That are in the Church, but not of the Church. She hath her hangs-by, that are as Wens or botches to the body. Verse 12.] See the Note on Matth. 13, 14, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 16. Immediately they receive it with gladness] As children run away with sweetmeats. But the new-birth is seldom without pain, and without a flux of mortification. Leap-Christians prove Apostates. Verse 21. Is a candle brought] Or lighted, q. d. Take the benefit of the light of the Gospel, suffer it not to stand under a bed or bushel: for there is nothing hid, viz. in our hearts but it shall be opened, viz. by the power of the word most plainly. Lex, lux, the word is a curious critic, Heb. 4. 12. Verse 24. Take heed what you hear] As the husbandman is very curious in the choice of his seed. Verse Ibid. Shall more be given] sc. If you bring with you a 〈◊〉 of your former hear. He that hears as he ought, every time he hears he grows something more rich: he picks up the Gospel's pearls, and presents them to God the next time, that he may have more. The good soul cannot be without some daily come in from Christ. Verse 25. For he that hath to him shall be given] Grace grows by exercise, and impairs by idleness: As that side of the teeth John 1. which is least used in chewing, is apt to have more rheum settle upon Rom. 1. it. Though both arms grow, yet that which a man useth, is the stronger and bigger: so is it in grace. God giveth grace for grace, and his righteousness is revealed from faith to faith: that is, from a less measure to a greater. Whereas it is easy to observe an Eclipse and decay of God's gifts in them that use them not, till at last they may say with Zedekiah, When went the spirit of God from me? Verse 26. So is the Kingdom of God] God sows and reaps in the Church, though none observes it, and hath his fruit in due season. Verse 27. And should sleep] Ministers must rest secure of the success of their endeavours, having diligently done their duties. The Word may work many a year after: as they say of the Elephant, that she brings not forth till thirteen years after she hath conceived. Verse 28. First the blade, than the 〈◊〉] And the husbandman looks upon it with delight, in hope of an harvest: so doth God take in good part our weak beginnings, whiles we strive to better the blessing that is upon our very buds. Esay 44. 3. The first springs in the womb of grace are precious to him, Ephes. 2. 1. Verse 30. Whereunto shall we liken, &c] The wisdom of God, the great Counsellor, seems to be at a fault for a fit expression low enough for our slow apprehension. Verse 33. As they were able to hear] Not as he was able to have spoken. A Minister must masticate his matter as Nurses do their children's meat, and speak to his hearers shallow capacities; or else he shall be a Barbarian to them, and they to him. He's the best Preacher saith Luther, that preacheth vulgarly, trivially, etc. Verse 34. He expounded] He read them the riddles, as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or untied the knots. So Judg. 7. 15. We read of a dream and the interpretation, or breaking of it. A metaphor from the breaking of a Nut to get the kernel. Verse 36. They took him] Viz. out of that part of the Ship where he had taught, into another part more convenient, where he might rest. For he had preached all that day till the evening, without taking either repast or repose, verse 1. Verse 38. Asleep on a pillow] Neither did the noise of the sea, nor the hurry of the seamen labouring for life, awake Christ, till his own time was come. Despair not, if help be not at hand at first; as we desire: but awake Christ, as here, and Esay 51. 9 God hath a mighiy arm, but, it may be asleep; the Church therefore cries three times in a verse, Awake. Verse 39 Peace be still] That is, have done quickly: so much the ingemination imports, Gen. 41. 32. Verse 40. Why are ye so fearful?] Increpatio cum admiratione: 〈◊〉 〈◊〉 tempestatem: 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉. Plut. As their, Master, carest thou not, etc. was interrogatio conquerentis & reprehendentis. But if Caesar in a tempest could bid the Bargeman be of good cheer, for he carried over the fortune of Caesar, which could not miscarry; how much more might those that were upon the same bottom with Christ, have been confident of a safe arrival? CHAP. V. Verse 2. A man with an unclean spirit] GRaecè. In an unclean spirit, quod eum spiritus quasi inclusum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. So the flesh is called the old man, as if it were the whole Beza. of a natural man: and the Devil is said to work effectually in such, Ephes. 2. 2. See the Note on Mark 1. 23. Verse 3. Who had his dwelling among the Tombs] The buriall-places of the Saints were anciently thought to have a kind of holiness in them. Hence grew that superstition of meeting and praying together at the Saints Sepulchers; and afterwards of praying for them, and to them. Which to foment the Devil usually haunted such places, there to play his pranks. Verse 4, 5, 6.] See the Notes on Matth. 8. 28. Verse 7. I adjure thee by God] Exemplum horrendum impudentiae sceleratorum spirituum, saith Beza. To adjure one, is to take an oath of him for our own security. An oath is not rashly to be undertaken, but by a kind of necessity, when it is exacted. Hence the Hebrew Nishbang is a passive, and signifieth To be sworn, rather than to swear. Verse 9 My name is Legion] That is, a multitude. A 〈◊〉 was commonly among the Romans saith (Isidore) six thousand armed soldiers. So many Devils were gotten in one poor man. Let us in him see, what the best of us have deserved: and, sith we have escaped, offer a Pass over each for himself. Verse 11. Nigh unto the Mountains] All this Country was full of hills (intercursantibus montibus Galaad) and mountains of Gilead. Verse 13. Jesus gave them leave] If Christ condescended to the Devils, though to the loss of others, will he not hear us? Into the Sea] So that standing pool in Gadaris is called, which, Strabo Geog. lib. 16. Strabo saith, is of such a naughty nature, that if beasts taste of it they shed their hair, nails, hoofs or horns. Verse 15. They come to Jesus] And, amazed with the miracle, they expostulate not an injury; but acknowledging him Lord of all, they beg him to be gone, lest they should sustain further loss by him: The Devil shall have his dwelling again in themselves rather then in their pigs (as that martyr phrased Bradford. it) they will rather lose Christ then their porket. And in his right mind] Sanguis medici factus est medicina phrenetici. The Surgeon's blood was the sick man's salve. Verse 17. And they began, etc.] See the Note on Mat. 8. 34. Verse 19 Tell how great things, etc.] This was all the fee Christ looked for, for his cures. Words seem to be a slender and slight recompense: but Christ (saith Nazianzen) calleth himself the Word. Verse 20. Began to publish in Decapolis] A great mercy to them to have such a Preacher sent amongst them. Bethsaida was denied this favour, Mark 8. 26. Verse 22, 23, 24.] See the Notes on Matth. 9 18. etc. Verse 25. And a certain woman] This History fell out fitly, that Jairus might be confirmed, and the different degrees of faith in several Saints, the better discerned. Verse 26. And had spent all that she had] Physicians are many Plaut. of them crumenimulgae, & fordida poscinummia. They call their drugs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts: yet we pay dear for them. Jurisconsultorum idem status & Medicorum: Damna quibus licito sunt aliena lucro. Hi morbos aegrorum, agrorum litibus illi Owen. 〈◊〉. Dant patienter opem, dum potiantur opum. Howbeit their greedy desire of money seldom prospereth with them. Dicis te medicum, nos te plus esse fatemur: Mendico sc. Ibid. Una tibi plus est littera quam medico. Verse 28. If I may but touch] See the Note on Mat. 9 21. Verse 30. That virtue had gone out of him] As heat goeth out of the Sun into the air, water, earth, earthly bodies, and yet remains in the Sun; so here. Salienti aquarum fonti undas si tollas, nec exhauritur, nec extenuatur, sed dulcescit: 〈◊〉, etiam docendi officio, dulcedinem 〈◊〉, non sentiat minutias. A fountain is not drawn dry, but cleared: so skill is not lost by communicating it to others, but increased. Verse 32. And he locked round about] He confuted the rashness of his Disciples, not with words, but looks. We may more fitly sometimes signify our dislike of sin by frowns, then by speeches. As the Northwind drives away rain, etc. Verse 34. Daughter, thy faith, etc.] They that can shame themselves to honour Christ, shall receive much settlement, and inward satisfaction. Verse. 35. Thy daughter is dead] Christ commonly reserves his holy hand for a dead lift. Verse 40. See the Note on Matth. 9 24. etc. Verse 43. That no man should know it] Lest he should be too soon known and acknowledged by the people. But when he knew that he was shortly to die, he openly restored to life Lazarus, and the Widow's son. Every thing is beautiful in its season. Eccles. 3. CHAP. VI Verse 3. Is not this the Carpenter?] SEe the Note on Matthew 13. 55. Verse 5. He could do there no mighty work] He could not, because he would not. Note here the venernous nature of infidelity, that transfuseth, as it were, a dead palsy into the hands of omnipotency, disabling Christ, in a sort, to do such a man good. Christ by his absolute power can do all things: by his actual power he can do no more than he will do. Verse 6. And he marvelled] Unbelief must needs be a monstrous sin, that puts Christ to the marvel. Verse 8. Save a stasse.] Such a one as may ease and relieve you, not such as may curb and hinder you, Matth. 10. 10. So that seeming contradiction is assoiled. No money in your purses] Gr. No brass in your girdles. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. most usual material of money among the Roman Princes was seldom gold or silver, most times brass, sometimes leather, Corium 〈◊〉 publicâ 〈◊〉, as Seneca hath it. The like is said to have been used here in England, in the times of the Baron's Wars. And why not? sith Opinion sets the price upon these outward good things; and Anno 1574. the Hollanders, then being in their Hist. of 〈◊〉. extremities, made money of pasteboard. Verse 12. That they should repent] This must be done; or men are utterly undone. Aut poenitendum aut pereudum. Hence Repentance is so pressed and preached in both Testaments. Exod. 23. 20. with 33. 2. 3, 4. Immediately after God had given the Law (by the rules and threats whereof God the Father was to proceed, saith One) and after they had transgressed it, he could not go along with them, for he should destroy them: but his Angel, that is Christ, he would send with them; who also would destroy them, if they turned not and repented according to the rules of his Law, the Gospel. Verse 13. And anointed with oil many, etc.] By the misunderstanding of this text, and that Jam. 5. 14. Pro pastoribus habuit 〈◊〉 Confess. Ecclesia unguentarios, et pigmentarios; qui hoc 〈◊〉 miser as oviculas non tantum ungerent, sed etiam emungerent. This oil in the text was used, not as a medicine, but as a sign and symbol of that power of miraculous 〈◊〉. Verse 14. For his name was spread] By miracles, as by wings the Gospel quickly spread far and near. Eusebius saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gospel spread at first, through the world, like a Sun 〈◊〉. When Euseb l. 2. c. 3. 〈◊〉 first stirred, it was carried through the Christian world, as on Angels wings. This was that miracle, which 〈◊〉 〈◊〉 these last times, are to look for. Verse 16.] See the Notes on Matt. 14. 2, 3, etc. Verse 19 Herodias had a quarrel against him] Gr. Hung over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. him, as highly displeased at him, and waiting an occasion to be even with him. 〈◊〉 〈◊〉 〈◊〉, they that follow truth close at heels, may have their 〈◊〉 struck out, though she be a good mistress. Tange 〈◊〉 〈◊〉 〈◊〉. As wild beasts cannot endure fire, so neither can carnal hearts fervency and plaindealing. Verse 20. 〈◊〉 〈◊〉 〈◊〉] Holiness is majestical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because holy. He honoureth his Saints in the 〈◊〉 of their greatest enemies. He did many 〈◊〉] 〈◊〉, 〈◊〉 some copies have it, He doubted in many things: he was often set at a stand, and knew not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum 〈◊〉. to ward off the dry-blows of the word, 〈◊〉 which way to look, it came so close to him. Verse 21 Made a supper] The ancients took a light dinner usually, and therefore called it Prandium quasi perendium: at supper they feasted more freely, and therefore called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because than their daies-work was done. Verse 22. Came in and danced] With immodest gesticulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 more. and trip on the toe, wherewith the old fornicator was so inflamed, that he swore she should have any thing of him. Verse 23. To the half of my Kingdom] What was his whole kingdom to the life of that precious man, of whom the world was not worthy? Shortly after, he was turned out of his kingdom, and (it's to be feared) out of Gods too. Verse 24. And she went forth] The men and women dined not together. In Barbary, 'tis death for any man to see one of the Zeriffes' concubines. Verse 26. And for their sakes that sat with him] Sic plerique, malum iter ingressi, post cum se errare resciscant, non desciscunt 〈◊〉, ne leves videantur: sui dicti domini, ut dicunt, esse volunt. 〈◊〉. Some, rather than be worse than their words, will violate their consciences. Verse 31. Rest a while] God would not have the strength of his people to be exhausted in his service: but that respect be had to the health of their bodies, as to the welfare of their 〈◊〉. Therefore the Priests of the Law took their turns of serving in the order of their course, as Zacharias, 〈◊〉 1. 8. And the Ministers of the Gospel are allowed to drink a little Wine for their health's sake as Timothy. Those that neglect their bodies, must reckon for it. Coloss. 2. 23. Verse 33. Ran afoot thither] That is, they came thither by land, not by sea; whither on foot or a 〈◊〉: for many of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique opponuntur. Scultet. them were not able to foot it, as being weak, lame, maimed, etc. Verse 34. They were as Sheep, &c] They were all slaves to the Romans, and many of them lame and diseased: but nothing troubled Christ so much as this, that they wanted Pastors and Teachers. They that are without a teaching Priest, are said to be without God in the world, 2 Chron. 15. 3. Vcrse 35. And when the day was now far spent] Beza renders it, Cum jam multus dies esset. Our forefathers had a saying The Summer's day is never so long, But at length 'twill ring to evensong. Verse 37. Shall we go and buy, etc.] q. d. Yes: a likely 〈◊〉 surely: Where's your money? have we two-hundred pence to cater for such a company? It is Interrogatio cum admiratione, atque adeo cum ironia quadam conjuncta, saith Beza. A question not without a jeer. Verse 40. 〈◊〉 down in ranks] Gr. ranks, ranks; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebraismus, ut Exod. 〈◊〉. 14. 〈◊〉 by rank, as rows or borders of beds in a garden. Ordinatim 〈◊〉 in Ecclesia faciendae. Church-work is to be done decently, and in order. Verse 48. Would have passed by them] Either the more to try them, or rather to spare them: because he foresaw they would be further frighted else. Verse 50. It is I] I with an Emphasis: q. d. It is I; not a Cant. 2. 〈◊〉. Spirit. A concise kind of speech, importing his haste to comfort them. He comes leaping over the mountains of Bether, all 〈◊〉 and impedements. CHAP. VII. Verse 2. They found fault] THey mumped at it, as we say: they dispraised, accused, complained. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vituperant homines quam collaudant promptius, saith one: Another being demanded, what was the easiest thing in the world? answered, To find fault with another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith a Third: It is easier to find a fault, then to mend it. Verse 3. Except they wash their hands oft] Or up to the Elbow, or with utmost diligence. The Pharisees deemed it as great 〈◊〉 & accurate. Syr. a 〈◊〉 to eat with unwashen 〈◊〉, as to commit fornication. Do not our Modern Pharisees the Papists as much? Fornication Godwins Antiq. Heb. p. 49. is a money matter with them: but to eat an Egg in Lent, or the like, a deadly sin. You may see them sometimes in Italy go along the streets with a great rope about their necks, as if they were dropped down from the gallows. And sometimes they wear a sausage or a swines-pudding in place of a silver or gold chain. Beehive of Rome. p. 24. Is not this sufficient to deserve heaven by? Verse 4. 〈◊〉 of Cups] Gr. Baptisms. The Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. were great washers of the outside. Whence Justin Martyr calls 〈◊〉 〈◊〉. them Baptists, by a peculiar Epithet. Verse 5, 6.] See the Note on Matt. 15. 2, 3. Verse 8. Ye hold the tradition of men] Gr. With tooth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nail ye hold it, Mordicus retinetis, as if on that hinge hung all your happiness. Verse 9 Full well ye reject] q. d. It's finely done of you, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sane benè. it not? Ironicè; year wise men therewhile: This was 〈◊〉 to other masterships. Sapientes sapienter in infernum 〈◊〉, saith a Father. The world's wizards have not wit enough to escape hell. Verse 12. Ye suffer him] i e. Ye licence him to deny his Parents any further succour. Verse 14. Called all the people] For he saw there was no good to be done upon the Pharisees, and that he did but wash a tilestone, or a Blackmoore: he turns him therefore to the commonsort. Pearls must not be cast to pigs. Verse 15, 16, etc.] See the Note on Matt. 15. 11. Verse 19 And goeth out into the draught] Or into the long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and lowermost gut, as Physicians use the word: and as it is, 1 Sam. 5. 9 12. Robert Smith Martyr made one of Bonner's Doctors that examined him, say, that his God must needs enter into the belly, and so fall into the draught. To which he Answered, What derogation was it to Christ, when the Jews spit in his face? If the Jews (said Smith) being his enemies did but spit in his face, 〈◊〉, we being his friends throw him into the draught, which of us deserveth Act. & Mon. fol. 1536. the greater damnation? Verse 20. That defileth the man] far worse than any jakes. Sin is the Devil's excrement. Verse 22. An evil eye] Envious, and rejoicing at the miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of others, which is the property of Edomites, abjects, witches, and devils. Those that are bewitched are said to be overlookt, sc. with an evil and malicious eye. 〈◊〉 quis teneros, etc. Verse 23. All these evil things] Should God but break open that sink of sin that is within us, we should never endure the stench, but rid ourselves out of the world, as Judas, Ahitophel, etc. Verse 24. Would have no man know etc.] There was therefore two wills in Christ: the one whereof rightly willed, that which the other justly and wisely nilled. But he could not be hid] He is a God that 〈◊〉 himself: we 〈◊〉 8. 17. must fetch him out of his retiring room by our 〈◊〉 prayers. Verse 25. For a certain woman] Of an heroical faith, felt her want of Christ, and 〈◊〉 out for him. Verse 27. To cast it unto Dogs] Gr. unto whelps, for more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. contempt-sake, as Beza 〈◊〉. The Pope made Dondalus the 〈◊〉. p. 379. 〈◊〉 Ambassador to come before him, tied in iron chains, and to wallow under his table with dogs, whilst his Holiness sat at supper. Unde ei Canis cognomentum apud suos, saith Kevius. He De viis pontiff. was ever after called the Dog-Embassadour. Verse 28. Yes, Lord] See the Note on Matth. 15. 27. Verse 33. And he took him aside, etc.] Though these men's faith was but weak, yet he yieldeth unto them at the first word, who held off the Syrophenisse before, to the third Petition: He knew the strength of her faith. The skilful Armourer trieth not an ordinary piece of Arms with Musket shot. The wise Lapidist brings not his softer stones to the stithy. The good Husbandman turns not the wheel upon his cumin, nor his 〈◊〉 upon his fetches. For his God doth better instruct him, Esay 28. 26, 29. Verse 34. He sighed] As if himself had felt and fainted under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the same burden: so the word signifieth. And he was so much the more sensible, as well weighing the cause. Verse 35. His 〈◊〉 〈◊〉 opened] So are the ears of all that belong to Christ, and their tongues loosed to his praise, which before were bound by Satan. O pray that God would make the boar of our ears as wide as may be, and teach us that pure language, Zeph. 3. 9 that our tongues may run as the pen of a ready Psal. 45. 1. writer. Verse 36. So much the more] Eò magis praefulgebat utique quia non visebatur, as Tacitus saith of Brutus: the more he sought to secret himself, the more he was noticed. Verse 37. He 〈◊〉 done all things well] Praise we him much more for his spiritual cures, of like kind, upon ourselves and others. CHAP. VIII. Verse: 1. The multitude being very great.] YEt not so great as the five thousand before fed with fewer loaves, and more leave: To teach us, that God's blessing, and not the muchness of meat, feeds and satisfies. Verse 2. I have compassion, etc.] See the Notes on Matthew 15. 32, 33, 34, etc. Verse. 3. They will faint] Their sine 〈◊〉 will be loosened, as it useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to far with men in fainting fits. Physician's sometimes let blood usque ad deliquium animae: so doth God; as he did David often. See the Note on Matth 15. 32. Verse 4. With bread] That is, with the coursest far. 〈◊〉 opponit panem libis & placentis. Lib. 1. Ep. 10. Bread is used for homely provision. Verse 5, 6, 7, etc.] See the Notes on Matth. 15. 34, 35, 36. Verse 12. And he sighed deeply] His heart was straightened (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies) and would have burst, but for a vent. Expletur lachrymis egeriturque dolour. Ezek. 9 4. So those marked mourners sighed and cried for others, who were altogether insensible of their own miseries. So Habacuc trembled and quivered for the Chaldeans calamities, cap. 3. 16. Verse 13. And he left them] See the Notes on Matthew 16. 1, 2. Verse 15. Of the leaven of Herod] Of the Sadduces saith Matthew: to the which Sect some conceive that Herod had now joined himself, the better to still the noise of his conscience, by making himself believe there was no judgement to come. Verse 18. Do ye not remember?] All's loft that is not well laid up in this pot of Mannah, the sanctified memory, 1 Cor. 15. 2. Verse 19, 20.] See the Note on Matth. 16. 10, 11, etc. Verse 21. How is it that ye do not understand?] It is very ill taken when we improve not experiments. Of all things God can least abide to be forgotten. Verse 23. He took the blind man by the hand] He could have delivered him to his friends, to lead him; but he did it himself, as holding it an honour, a pleasure, to do men in misery any office of courtesy. And led him out of the town] Either that the miracle he wrought might be the less noticed: or as holding the inhabitants unworthy to behold it. All Israel might see 〈◊〉 go towards the Rock of Rephidim, none but the Elders might see him strike it. Their unbeleif made them unworthy this privilege: so might their unthankfulness the men of Bethsaida. woe to thee 〈◊〉. It is no small favour of God to make us witnesses of his great works. Verse 25. He saw every man clearly] Procul & dilucidè, longè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When we come to heaven we shall see as we are seen, who now see but as in a glass obscurely, as old men do through Spectacles, 1 Cor. 13. Verse 26. Neither go into the town] Christ would not vouchsafe such an ungrateful people the benefit of one more Preacher, though never so mean. This was a greater judgement upon them, then if he had turned some other way that arm of the sea that brought so much wealth into their town. Verse 27, 28. See the Note on Matth. 16. 13. Verse 29. Thou art the Christ] This was much in few. Here is not Thou art Peter, and upon this Rock, etc. Which if either Saint Mark or Saint Peter had esteemed (as Papists now do) the foundation of the Christian Church, it had not been here omitted (as Beza well observeth) sith it goes for currant among the Ancients, that Saint Mark wrote this Gospel at Saint Peter's mouth. Verse 31. And after three days] That is, within three days, or on the third day. Verse 34. Whosoever will come after me] See the Notes on Mat. 10. 38. and Mat. 16. 24. Take up his Cross] It is but a delicacy that men dream of to Joh. de Polemar. 〈◊〉. in Concil. 〈◊〉. ap. Binnium. divide Christ and his Crosse. Every Christian must be a Crucian, said Luther; and do somewhat more than those Monks that made themselves wooden Crosses, and carried them on their backs continually, making all the world laugh at them. Verse 35. For whosoever will save his life] As that revolting 〈◊〉, Host to Philbert 〈◊〉 Martyr, slain by his enemy upon a private quarrel. As those Angrognians that yielded to the Papists Act. & Mon. fol. 835. that came against them, and were more cruelly handled by them then their neighbours that continued constant in the truth. As Denton the Smith of Welle in Cambridgshire, that could not burn Ibid. 873. for Christ, and was afterwards burned in his own house. As West Ibid. 1558. that was Chaplain to Bishop Ridly, who refusing to die in Christ's cause with his Master, said Mass against his conscience, and soon Ibid. 1570. after pined away for sorrow. If I shrink from God's truth (said Doctor Taylor Martyr) I am sure of another manner of death than had Judge Hales: who being drawn for fear of death, to do Ibid. 1382. things against his conscience, did afterwards drown himself. Verse 36. For what shall it profit a man] And yet many do as Shimei that to seek his servants, lost himself. And as Ionas, that was content to be cast into the Sea, that the Ship with her lading might come safe to shore. Verse 38. In this adulterous & sinful, etc.] The worse the times are, the better we should be. Stars are most needed in a dark night. We may as well, saith Zuinglius, Adaram Jovis aut Veneris adorare, ac sub Antichristo fidem occultare. Antichrists limbs have their mark in their hand, which they may show or hide at pleasure: but Christ's members have their mark in their foreheads only. David's parents and brethren came down to him, to the cave of Adullam though to their great danger, 1 Sam. 22. 1. Onesiphorus was not ashamed of Paul's chain at Rome, 2 Tit. 1. When he cometh in the glory] David going against Goliath took only his sling, and a few stones; but when against Nabal, he marched better appointed. So Christ came at first in a mean condition: but when he comes again to judgement, he shall march furiously, attended with troops of Saints and Angels. CHAP. IX. Verse 1. Shall not taste of death] SAints only taste of death, sinners are swallowed up of it, they are killed with death, Revelation 2. 23. Whereas the righteous do mori vitaliter; death is to them neither total, nor perpetual, Rom. 8. 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 3. Became shining] Gr. Glistering and sparkling as stars which twinkle and beckon to us as it were to remember their and our Creator. Verse 10. And they kept that saying] With much ado they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. kept it (as the word imports) for the rest of the Disciples were very inquisitive, likely, what was said and done in the Mount. A friend that can both keep counsel, and give counsel, is worth his weight in gold. Verse 12. Set at nought] Vilified and nullified as an 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or one that had nothing in him. Vermis sum et non 〈◊〉. I am a worm and no man, saith the Psalmist in the person of Christ. Verse 15. Were greatly amazed] To see him come in so opportunly, in the very nick, which is his usual time. See the Note on Matt. 17. 14. Verse 20. The spirit tore him] Thus things oft go backward ere they come forward; as the corn grows downward before it comes upward. Duplicantur lateres, venit Moses. This child had never such a sore fit, as now that he was to be cured. See verse 26. Verse 22. It hath cast him into the fire, etc.] So doth blind zeal deal by them in whom it is. But if thou canst do any thing] This woeful father had no further patience to parley; but through weakness of faith, and strength of affection to his distressed child breaks off his tale, and begs present help. He that believeth, maketh no haste, Esay 28. 16. Verse 24. I believe] This act of his in putting forth his faith to believe as he could, was the way to believe as he would. Help thou mine unbelief] That is, my weak faith, which he counteth no better than unbeleef: howbeit, God counts the preparation of the heart to believe, faith: as in those Samaritans Joh. 4. Doctor Cruuger cried out on his deathbed, Credo languidà Selnever. 〈◊〉. fide, sed tamen fide. Much faith will yield unto us here our heaven: and any faith, if true, will yield us heaven hereafter. Verse 29. But by prayer and fasting] The cause why they could not cure the child, was unbeleef: the cure of unbeleef is sought and wrought by fasting and prayer. Verse 34. Who should be the greatest] viz. In Christ's earthly Kingdom, in the which they vainly dreamt of a distribution of honours and offices, as once in the days of David and Solomon. Verse 37. Receiveth not me] Non removet, sed corrigit, saith Erasmus. He receiveth not me only, but him that sent me. Verse 38. And John answered him] John was soon sated with that sad discourse of our Saviour, and begins a relation of another business, little to the purpose. Verse 39 Forbid him not] It is probable that this man would not forbear, unless Christ himself should forbid him: which here he refuseth to do, and shows reason for it. Verse 41. 〈◊〉 whosoever shall give, etc.] Much more he that shall cast out devils in my name, and out of love to me. He shall not lose his reward] For his cup of cold water he shall have a torrent of pleasure. If therefore ye will be wise Merchants, happy Usurers, part with that which ye cannot keep, that ye may gain that which ye cannot lose. Verse 43. It is better for thee to enter] The Trojanes, after long debate, concluded it better to part with Helen, though a Lady of incomparable beauty, then, by retaining her longer, to venture their utter wreck and ruin. HE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they. Did we but forethink Hom. Iliad. what sin will cost us, we durst not but be innocent. Verse 44. Where their worm] As out of the corruption of our bodies worms breed, which consume the flesh, so out of the corruption of our souls this neverdying worm. This worm (say Divines) is only a continual remorse and furious reflection of the soul upon its own wilful folly, and now woeful misery. Oh consider this before thy friends be scrambling for thy goods, worms for thy body, devils for thy soul. Go not dancing to hell in thy bolts, rejoice not in thy bondage, as many do; to whom the preaching of hell is but as the painting of a toad, which men can look on and handle, without affrightment. Never dyeth, and the fire is not quenched] O quam diuturna & Manlii loc. come pag. 33. immensa est 〈◊〉 as! said the devil once. A child with a spoon may sooner empty the sea, than the damned accomplish their misery. A 〈◊〉 of brimstone is not consumed by burning. Verse 49. For every one shall be salted with fire] The Spirit, as salt, must dry up those bad humours in us that breed the neverdying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire. Verse 50. Salt is good] Nature 〈◊〉 prudently mingled salt with all things, that they may not easily putrify. Greges enim Joh. Bodin. pecorum urinam salsissimam effundere videmus, & in omnes stirpes 〈◊〉. 〈◊〉. salem infusum. Have salt in yourselves] Habete in vobis sal. A 〈◊〉 admonemur tribus literis (ut curiosè observat quidam) Sapere, Agere, Loqui. The conjuring of salt among the Papists is intolerably blasphemous: It is thus: I conjure thee, O salt, by the living God, etc. that thou mayst be made a conjured salt to the salvation of them that believe. And that unto all such as receive thee, Act. & Mon. thou mayest be health of soul and body: and 〈◊〉 from out of the place, wherein thou shalt be sprinkled, may fly away and depart all fantasy, wickedness or craftiness of the devil's subtlety, and every foul Spirit, etc. And 〈◊〉 peace one with another] By mortification season, tame, and purge your own hearts of those lusts that war in your members, Jam. 4. 1. and prove offensive to others, Mar. 9 43. so shall you be at peace one with another. Stomack-worms are killed with salt. CHAP. X. Verse 1. And, as he was wont, he taught] PRaedicationis officium 〈◊〉 quisquis ad Sacerdotium accedit. Greg. in 〈◊〉. It was death for the Highpriest to enter the Holy-place, or to come abroad, without his bells and pomegranates. Saint Mark is much in setting forth Christ's forwardness to teach. Verse 4. Moses suffered to write] Not commanded. There is difference between a permission and a precept, properly so called. See the Note on Matth. 19 7. Non statim probat Deus quod permittit. God approves not presently whatsoever he permits. Verse 11. Whosoever shall put away his wife] Anon columnae 〈◊〉, 〈◊〉 〈◊〉 Lutherus, 〈◊〉 errarunt, & 〈◊〉 se dederunt, cum illud 〈◊〉 〈◊〉 〈◊〉 dederunt 〈◊〉. 〈◊〉. epist. dedicat. 〈◊〉 illi & 〈◊〉 Principi Philippo Lantgravio, ut 〈◊〉 adhue priore legitima 〈◊〉 uxore, 〈◊〉 alteram, 〈◊〉 est adulteram? saith Zanchy: Luthor and his fellow-Divines were shamefully out in licensing the Landgrave to put away his lawful wife, and marry another. Verse 12. And if a woman have put away] No such thing was permitted by Moses, but usurped by the women of those licentious times. Among Turks the women may sue a divorce; but Blunts 〈◊〉. only then when her husband would abuse her against nature. Verse 14. For of 〈◊〉 is 〈◊〉 kingdom of God] As oft therefore as we see an infant, 〈◊〉 us think that a teacher is given us of God. Psal. 131. 1, 2. Verse 19 Defraud not] Do no man injury either by force 〈◊〉 〈◊〉. This seems to be an abstract of all the other forementioned commandments. Verse 21. Loved him] As a 〈◊〉 man, and fit to live in a civil society. Or he loved him, that is, he pitied him, as a self-deceiver: like as we pity moderate Papists. Verse 22. Went away grieved] Which he would not have done, if he had loved God and his neighbour, as he professed to do. Verse 24. For them that trust in riches] As most rich men do, thinking themselves simply the better and the safer for them. This blab is soon blown up. Verse 27. With God all things are possible] This place is much pleaded by the Papists for their fiction of Transubstantiation. I tell thee (said Bonner to Philpot) that God by his omnipotency Act. & Mon. may make himself to be this Carpet, if he will. Verse 30. Brethren, and sisters, and mothers] Mothers he cannot receive in kind, when once dead; but God will be to his better than ten mothers: Communion with him shall yield more comfort, than all outward comforts can. He can also make Jonathan more loving to David then any wife, and the Kings of Moab and Ammon to be his foster-parents. This made Hermannus Act. & Mon. 〈◊〉. 815. Archbishop of Cullen to reform his Church, using therein the aid and advice of Martin Bucer: Wherefore he was deposed by the Emperor, which he patiently suffered. Zech. 10. 6. They shall be as if I had not cast them off, and I will hear them. God will one way or other make up his people's losses: they shall have it again either in money, or moneys-worth. Ne excrucier ob 〈◊〉 Aug 〈◊〉 civet. & argentum: 〈◊〉 enim es mihi omnia, said Paulinus Nolanus, Dei. lib. 1. c. 〈◊〉. when the Town was taken by the Barbarians. Let not my losses trouble me, Lord; for thou art mine exceeding great reward. Verse 32. Jesus went before them] As most willing of his way, though he went now to suffer. Show we like forwardness, and say, I am in prison till I am in prison. Act. & Mon. Verse 35. Whatsoever we shall desire] One said he could have what he would of God: And why? but because he would ask nothing, but what was agreeable to the will of God. Fiat voluntas mea, said Luther in a certain prayer; but then falls off sweetly, Mea voluntas, Domine, quia tua. One saith of Luther, Vir iste potuit quod voluit apud Deum: That man can do what Melch. Adam. he will with God. Verse 39 Ye shall indeed drink of the cup] But not of that bitter cup of his Father's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye shall be baptised] And come out of the waters of affliction with as little hurt as a babe doth out of the water in baptism, by the help of divine grace. Verse 42. They which are accounted to rule] All earthly ruledomes are but shows and shadows, to that of God. Qui videntur Hey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. imperare: They do but seem to rule. Verse 46. Blind Bartimaeus] Named and celebrated in the Gospel, when many mighty Monarches are utterly forgotten, or else lie shrouded in the sheet of shame. Verse 48. The more a great deal] 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 loss 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 sat] AS if it had been done on set purpose. Here was a wheel within a wheel, Ezek. 1. the better to convince the stubborn Jews of his Kingly office. Verse 3. Say ye that the Lord hath need of him] See here six several arguments of our Saviour's Deity: 1. That he knew there was such an asse-colt. 2. That he sent for it. 3. Foresaw that Piscator. 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. He looked for somewhat from that great show of leaves. But the old Proverb became true, Great bruit, little fruit. Verse 17. My house shall be called, etc.] He inveighs against the same fault with the same arguments, as before, Joh. 2. Verse 21. And Peter calling to remembrance] So the figtree bore far better fruit now that it was dried, then when it was green and flourishing. 〈◊〉 nos Patres, tum docentes, tum labentes: Aug. The Saints teach us, as by their instructions, so by their infirmities. Verse 25. And when ye stand, praying] Several gestures in prayer are described, not prescribed in God's Book. The word here rendered stand, importeth a presenting one's self before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lord, whether he stand, sit, or kneel, etc. 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 do? Is it from heaven, or of men? If from heaven, why do not they approve it? If of men, why do 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; Melch. Adam. in vit. 〈◊〉. but the Clergy, though not able to contradict it by good reason, yet rejected it with slander, and said that they had rather choose to live under the Turkish Government, then under a Magistrate that embraced that Reformation. CHAP. XII. Verse 1. A certain man planted, etc.] SEe the Notes on Matth. 21. 33. Verse 3. And beat him] Properly, they hilded him; but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excorio, 〈◊〉 〈◊〉. Gerhard. a Metonymy, they beat him. Sie 〈◊〉 vulpem, 〈◊〉 pellis 〈◊〉 AEtrahatur: So men beat a Fox, that they may the better hold him. Verse 4. Wounded him in the head] Caput. 〈◊〉, they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. broke his head. Theophylact interpreteth it, They completed their villainy, 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 impudence in their faces, that they could blush no more than a Sack-but. Verse 13. To catch him in his words] As Hunters catch the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. beast in a toil; 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 Jews then paid to the Romans, as now they do 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 Jews were of the Sect of Judas Gaulonites, who would not be joseph. lib 18. cap. 2. drawn by any torments to acknowledge any Lord upon earth; believing that God only was to be held their Lord and King. Verse 24. Not knowing the Scriptures] And yet they alleged 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, etc. Verse 26. I am the God of Abraham] Therefore thy God also, if thou walk in the footsteps of faithful Abraham, Rom. 4. 23, 24. Verse 28. Asked him, which is the first] All Christ's Disciples must be 〈◊〉, Questionists, and do the same to learn, that this Scribe here doth, for a worse purpose. Verse 29. Is one Lord] This the wiser Heathens, as Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pythag. 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 rendered Other, hath R greater than ordinary, to show the greatness of the Buxtorf. Tiber. sin 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 than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ennius. 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 Genealogy of Christ? that they could give no better an account of his twofold nature? Of other things one may be ignorant, and yet be saved: Not so here. Verse 36. Said by the Holy Ghost] The Psalms than are a part of holy Writ by Christ's own testimony, who also Luk. 24. 44. divideth the Old Testament into the Law of Moses, the Prophets and the Psalms. Yea, Psalmorum liber 〈◊〉 utilia sunt ex omnibus continet, saith Augustine after Basil: The Psalms are a treasury of all holy truths. Verse 38. Love to go in long clothing] Down to the heels, as Senators, or Counsellors. A garment that Christ himself beware, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. being a Citizen or free Denizen of Capernaum. But he loved not to go in it, as these Pharisees, these glorious Masters of the Jews; he affected not this habit more than another out of pride and vainglory, to be looked at, and admired by the vulgar. This they thought a goodly business. Verse 41. And beheld] He still sits and seeth the condition, gift, and mind of every almes-giver: And weighs all, not by the worth of the gift, but by the will of the Giver. Lycurgus' enjoined the Lacedæmonians to offer small sacrifices. For God, said He, respecteth more the internal devotion, than the external oblation. How the people cast money] Gr. Brass: the worst was thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good enough for God, and his poor. Something men will do, but as little as they can. Verse 42. Two mites] A mite is valued of our money to be three Godw. Antiq. parts of one c. Verse 43. This poor Widow] Women are noted in the Parable of the lost Groat to be fond of money: Widows especially, and poor Widows, make much of that little they have, as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. life, so it is called here, verse 44. even all her life, that is, her livelihood. All this she cast in, it being rather to and for the service of God, then to the poor. She resolves, as a Widow indeed, to trust wholly in God. CHAP. XIII. Verse 1. What manner of stones, etc.] HUge stones, and so cunningly cemented, and as it were inoculated Quasi tota 〈◊〉 ex 〈◊〉 〈◊〉 lapide 〈◊〉 tantam magnitud. 〈◊〉 the one into the other, that a man would have thought and sworn almost, that they had been all but one entire stone. Josephus writeth of these stones, that they were fifteen cubits long, twelve high, and eight broad. Verse 2. There shall not be left one stone, etc.] There's no trusting therefore to Forts and strong-holds, no though they be munitions of rocks; as Esay speaketh; The Jebusites, that jeered David and his forces, were thrown out of their Zion. Babylon, that bore herself bold upon her twenty year's provision laid in for a siege, and upon her high Towers and thick walls, was surprised by Cyrus. So was this goodly Temple by 〈◊〉, who left only three towers of this stately edifice unrazed, to declare unto posterity the strength of the place, and valour of the vanquisher. But, sixty five years after, AElius 〈◊〉 inflicting on the rebelling Jews a wonderful slaughter, subverted those remainders, and sprinkled salt upon the foundation. Verse 4. Shall be fulfilled] Or, have an end, that is, be destroyed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as vers. 2. Which yet these Apostles held not destroyable till the world's destruction, as appears 〈◊〉. 24. Verse 5. And Jesus answering them, etc.] Not directly to their question, but far better to their edification. This was 〈◊〉 with our Saviour. Verse 7. The end shall not be yet] Neither of the world, nor of the Temple. Verse 8. The beginning of sorrows] The sorrows and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. throws of childbirth; which are nothing so bad at first, as in the birth. Verse 10. Among all nations] i e. Among other nations than the Jews. Verse 11. Neither 〈◊〉 ye 〈◊〉] Conne not your answers as boys use to do their Orations and School-exercises, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereunto Beza thinks our Saviour here 〈◊〉. Verse 14. The abomination of dissolution] The Roman forces, therefore most abominable to God and his Angels, because they desolated the pleasant land, and abolished the true worship of God. See Revel. 17. 4, 5. Where it ought not] viz. In respect of the Romans, who did it only out of ambition and covetousness. See Esay 10. 7. Verse 19 For in those days shall be affliction] Gr. Those days shall be affliction: as if the very time were nothing else but 〈◊〉 itself. See the Notes on Mat. 24. 21. Verse 20. Except the 〈◊〉 had 〈◊〉] 〈◊〉, 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not in respect of the divine decree, but 1. of the long miseries that the people had deserved: 2. of the enemy's rage, that would have exceeded. See 〈◊〉. 1. 13. Verse 28. Now learn a parable of the figtree] We should not rest content with a natural 〈◊〉 of the creatures, as bruits do, but pick some spiritual matter out of every sensible object. Thus 〈◊〉 Master 〈◊〉 when the Sun shined on his face now lying on his death bed, fell into a sweet meditation of the glory D. Hall's Art of Divine Meditation. of God, and his approaching joy. Verse 30. Till all these things be done] Begun they were in the destruction of Jerusalem, carried on by the enemy's rage against the Church, and to be ended with the last age of the Church, which begins at the coming of Christ in the flesh. Verse 34. The porter to watch] That the rest did their work. Verse 35. When the Master cometh] But come he will to judgement, as sure as that he hath destroyed Jerusalem: This is a pledge of the other. Verse 37. Watch] What Serbidius Scevola was wont to say of the Civil Law, holds more true of the divine Law: Jus civil scriptum est vigilantibus, non dormitantibus: The Law was written for those that observe to obey it. CHAP. XIV. Verse 1. After two days] TWo days after the former discourse. This Sun of righteousness shone most amiably toward his going down. Verse 2. Not on the feast-day] And yet they did it on the feast-day, as loath to lose the opportunity than offered them by Judas the traitor: But God had a special hand in it, that by the circumstance of time Christ might appear to be the true Passeover. He was crucified on the very true day of that Feast. Verse 3. Of spikenard very precious] Or pure, right, sincere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meliùs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. ex Hartungi Criticis. not sophisticate, or adulterate; so Theophylact interprets it. But 〈◊〉 saith it was spikenard of Opis, a Town not far from Babylon, whence the most precious odours and ointments were 〈◊〉 into other parts. Verse 5. Three hundred pence] That is, fifty-two French pounds and more, as Budaeus computes it. She spared for no cost. They murmured against her] But Judas began: So dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murmur & fremitus indignantium 〈◊〉. Beza. a thing it is to converse with hypocrites. One rotten sheep may 〈◊〉 the rest: Uvaque conspectâ livorem ducit ab una. Great danger there is if not of infection, yet of defection. Peter, by his halting, compelled others to do so too, Gal. 2. Verse 14. The guest-chamber] In a private house; for the whole City was then turned into a great Inn, for the receipt of strangers that came up to the Feast. Verse 21. Good were it for that man] For his own particular: for otherwise in respect of the glory of God's justice, in that man's righteous condemnation, good it was that he was born. Verse 25. I will drink no more] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not, not, not 〈◊〉, So Heb. 13. 5. I will not, not, not forsake thee. Our Saviour here seemeth to allude to that grace-cup (as they call it) after which they might not eat any thing more, till the day following. Verse 31. I will not deny thee] The Syriack addeth Mari, that is, Domine mi. And this he affirmed magis ex abundanti. So did Pendleton the Apostate, when he said to Sanders the Martyr with Act. & Mon. 1363. greatest vehemency, I will see the 〈◊〉 drop of this grease of mine molten away, and the last gobbet of this flesh consumed to ashes, before. I will forsake God and his truth. Verse 36. Abba, Father] Father, Father, with greatest earnestness. This was an effectual prayer, had he said no more. God can feel breath in prayer, Lam. 3. 56. Not that I will, but, etc.] 〈◊〉 emphatica, saith Beza Verse 37. Couldst thou not watch] How then wilt thou die with me? So how will they endure wounds for Christ, that cannot endure words? See Jer. 12. 5. Verse 40. Neither wist they what to answer] They were ashamed to excuse it, yet fell again into it. Verse 41. Sleep on now, take your rest] If you can at least, or have any mind to it, with so many swords and halberds about your ears. They were in heaviness, and yet are sharply reproved for relapsing so oft into the same sin. Let not us be more mild than Christ was; but deal freely and faithfully with all. Verse 47. And one of them] Beza gathereth from this Text, that Mark received not this Gospel from Peter; because Peter would no less have confessed this rashness in himself, than he had done his denial of his Master. And cut off his ear] This was his indiscreet zeal, proceeding Piscat. 〈◊〉 affectu carnis, non ab afflatu Spiritus sancti: From the flesh, not Spirit. Verse 61. The Son of the Blessed?] So God is called, because to be everlastingly blessed and praised of Men and Angels. Hence God is frequently set forth in the Commentaries of the Hebrew Doctors by 〈◊〉, He that is blessed. So 〈◊〉 begins his Canticle with Blessed 〈◊〉 the Lord God, etc. Luk. 1. 68 Verse 63. Rend his clothes] So they used to do in case of blasphemy, to signify that their very hearts were rend with grief at so sad a hearing. Verse 64. They all condemned him] As a Blasphemer, because he made himself the Son of God. This may comfortably assure 〈◊〉 that we are freed by Christ from that crime of blasphemy we stand guilty of, for affecting a Deity in our first Parents. Verse 65. Prophesy] Est hic sarcasmus amarulentissimus. 〈◊〉. This is a most bitter 〈◊〉. Verse 68 He went out] Thinking to steal away: and here he heard the Cock, but recanted not. Verse 71. To 〈◊〉 and to swear] Let him that stands, take heed, etc. 〈◊〉 autem, si pavebis. God had a sweet providence in all this, that Peter might be an eyewitness of our Saviour's sufferings. Verse 72. And when he thought thereon] Or, adding to his grief, Augens, id 〈◊〉, 〈◊〉 flevit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. proportioning his sorrow to his sin: Or, throwing his garment over his head (which was the garb of deep mourners, 2 Sam. 16. 30. Esth. 6. 12.) so Theophylact expounds it. Or, prorupit in fletum. He 〈◊〉 out and wept. CHAP. XV. Verse 1. And straight way in the morning] THey thought once to have deferred his execution till after the 〈◊〉, chap. 14. 2. But their malice was restless: as his was that said, he would not away till he saw the Martyrs (the 〈◊〉 Act. 〈◊〉 Mon. 〈◊〉. 1119. he called him) heart out. Verse 6. Now at the Feast) Or, at each great Feast: viz. at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Passeover, Pentecost, and Tabernacles, The reason of this custom see in Notes on Matt. 27. 15. Verse 15. When he had scourgod him] Purposely to move the people to Pity him, and therefore brought him forth so misused with, Behold the man. But this was ill done of Pilate nevertheless: As was also his comparing him with Barrabas, though with 〈◊〉 so to have delivered him. For we may not do evil, that good may come thereof. Verse 21. And they compel 〈◊〉 Simon] We all come off heavily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogunt invitum. and shrink in the shoulder when called to carry the Cross, as Peter did, Joh. 21. 18. The Father of Alexander and Rufus] Men famously known in the Church, and therefore here but named only. God will recompense even involuntary services. Verse 23. Wine mingled with 〈◊〉] This was not the same potion with that verse 36. and Matth. 27. 48. but another. Verse 33. Darkness over the whole Land] Portending doubtless those dreadful calamities that were coming upon this perverse people: according to Esay 5. 30. & 8. 22. Lam. 3. 1, 2. But clearly showing Gods heavy displeasure against his Son our Surety, which made him also cry out with a loud voice in the next verse, as 〈◊〉 so far forsaken, as not afforded the common-benefit of Sunne-light. Verse 42. The day before the Sabbath] Their preparation to the Sabbath began at three aclock in the afternoon. The Jews of 〈◊〉 Buxtorf. began their. Sabbath sooner than others: those at Tsepphore continued it longer; adding the profano ad sacrum. Among our Forefathers at the ringing of the Bell to Prayer on Saturday-evening, the husbandman would give over his labour in the field, and the tradesman his work in the shop, and set themselves to 〈◊〉 for the Sabbath. Verse 43. Went in boldly unto Pilate] It was boldly done indeed, thus to oppose, not the Jews only, but Pilate in that which 〈◊〉 had done to Christ. Good blood will not belly itself. CHAP. XVI. Verse. 1, 2. And when the Sabbath was past] AS God on the first day of the week drew the World out of that abhorred estate of nothing, and brought light out of 〈◊〉: so did Christ, on that day, draw his people out of an 2 Tim. 1. estate worse than nothing, and brought life and immortality to light by the Gospel. Verse 4. And when they looked] Or, as some read it, when they looked up: for till now they may seem either to have gone plodding on with their eyes downward; or else to have looked on one another, as people use to do when they are conferring. Verse 8. Any thing to any man] whom they met with, but hastened to the Disciples. Verse 9 He appe red first] This honour done to Mary Magdalene, Mark relateth more at large then the rest: ' though otherwise, mostly, he be more brief than the rest. Verse 15. Preach the Gospel] Eckins hence blasphemously 〈◊〉, 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. that Christ did never command his Apostles to write, but to preach only. 〈◊〉 every creature] That is, to Man, who is a little world, an Epitome of every creature. 2. To the Gentiles also, who had been denied this favour of the Gospel, as if they had been none of God's creatures. Verse 16. He that believeth] That which you preach. And is baptised] As content to give up himself to Christ, and to receive his mark, making a public profession of the faith. He that believeth not] He saith not, or, Is not baptised; for it is not the want, but the contempt of baptism that damneth. Unbeleef is a bloody sin, Heb. 10. 26. a heavy sin, Joh. 3. 19 a most ingrateful, inexcusable sin, such as shuts a man up close prisoner in the dark dungeon of the Law, unto unavoidable destruction, Gal. 3. 23. Verse 18. It shall not hurt them] No more shall the deadly poison of sin hurt those that have drunk it, if they belong to God; provided that they cast it up again quickly by Confession, and meddle no more with such a mischief. A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint LUKE. CHAP. 1. Verse. 1. Many have taken in 〈◊〉.] OR, have attempted, but not effected. Hence some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. have concluded, that Luke wrote 〈◊〉 of the four Evangelists. Howbeit the common opinion is (and the most ancient copies say as much) that Matthew wrote his Gospel eight year's 〈◊〉 Christ, Mark ten, Luke fifteen, and John forty two. Verse 2. Which from the beginning were eye-witnesses] Therefore it may seem his Gospel was not dictated to him by Paul (who was no eyewitness) as some Ancients have affirmed. But if we can believe Tacitus or 〈◊〉 in things that fell out long before they were born, because we are confident of their diligence in enquiring: how much more should we believe Saint Luke upon such doubted assurance, & c? Verse 3. Having had perfect understanding] Or, Following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, them close at heels, (and as we say) hot-foot. From the very first] Or, from above, as inspired from heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To write 〈◊〉 〈◊〉 in order] Distinctly, and yet 〈◊〉, A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. singular praise in an Historian, for the which, Ambrose much 〈◊〉 〈◊〉 our 〈◊〉 above 〈◊〉 the other. Verse 4. Wherein thou hast been instructed] Which thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. received by hear-say, or by word of mouth: and wherein thou hast been catechised, receiving the mysteries of the faith by the ministry of the voice. And surely when we see men caring and 〈◊〉 how to find out this certainty here spoken of, and not to 〈◊〉 led by conjectural suppositions, but be fully persuaded as St. Luke was, and would have his Theophilus to be, than there will be some hopes that the Lords parts will increase. Verse 5. In the days of Herod] Herod a stranger, upon the death of Antigonus, last of the Maccabeans, by Augustus his favour, was made King of Judaea, and reigned 34. years. After 〈◊〉 and his son's death, Judaea was again reduced into a Roman Province; and the government thereof committed unto Pontius Pilate, then to Petronius, after him to Foelix, Festus, Albinus and Florus, whose cruelty provoked the Jews to rebellion and war, to their utter overthrow. Of the course of Abia] According to their weekly waitings at the Altar: 1 Chron. 24. God would not have his Ministers overwrought, though he require them to labour according to their strength, even unto lassitude. But how thankless is their labour, that do wilfully over-spend themselves! Verse 6. In all the Commandments and Ordinances] That is, in all the duties of both the Moral and Ceremonial Law. Blameless] Sine 〈◊〉, saith the Vulgar, without complaint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They neither complained of others, nor were complained of by Camp. Elisab. fol. 495. others. As it is reported of Burleigh, Lord Treasurer in Queen Elizabeth's reign, that he never sued any man, nor did any man ever sue him: and was therefore in the number of those few, that both lived and died with glory. Verse 7. And they had no child] Which was then held an heavy judgement, as that which rendered them suspected of impiety: sith Godliness had the promise of increase both within doors and without. Verse 8. In the order of his course] He took but his turn, and served but his time. God never purposed to burden any of his creatures with devotion. Verse 9 To burn incense] In the incense of prayer, how many sweet spices are burned together, by the fire of Faith, as humility, love, & c? Verse 10. Praying without, at the time of incense] Cant. 3. 6. the Church is said to ascend out of the wilderness of this world with pillars of smoke, elationibus fumi, that is with affections, thoughts, desires toward heaven. And although she be black as smoke, in regard of infirmities, yet hath she a principle to 〈◊〉 her upwards. Verse 11. Standing on the right side of the Altar] As Satan Zach. 3. 1. stood at the right hand of Jehoshuah to molest him: So stand the Angels at our right hand, in the public Assemblies especially to withstand him. And to signify this, the curtains of the Tabernacle were wrought full of Cherubins within and without. Verse 12. He was troubled] But without cause: he should have been comforted rather; for his sins were covered. How will wicked men stand before Christ? Verse 13. For thy prayer is heard] Both for a Son, and for a Saviour. Verse 14. Thou shalt have joy] This is not every father's happiness. Many fathers are forced through grief for their untoward children to wish to die, as Elias did when he sat under the juniper: and as Moses did when wearied out by the people, Numb. 11. 15. Verse 15. Great in the sight of the Lord] Significatur singularis 〈◊〉 praestantia, ut Gen. 10. 9 He shallbe singularly qualified. Verse 16. Shall he turn to the Lord] An high honour to have any hand in the conversion of souls. They that wise others shall shine in heaven, Dan. 12. 2. Verse 17. In the spirit and power of Elias] There is a great agreement between the times of Elias and John Baptist. Herod answereth to Ahab, Herodias to Jezabel, etc. The disobedient to the wisdom of the just] i e. By his preaching he shall turn the hearts of the Gentiles to the Jews, and by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiq. lib. 18. c. 7. Baptism tie them up, as it were, togerher. He made them (according to the phrase that Josephus useth of him) to convent or knit together in Baptism. Verse 18. For I am an old man] Thus Reason will be encroaching upon the bounds of Faith, till she be taken captive by infidelity. Drive therefore Hagar out of doors. Verse 19 That stand in the presence of God] Ut apparitor, ab apparendo, ready pressed to any service. Verse 20. And behold thou shalt to dumb] His tongue that so lately moved through unbelief is now tied up. God will not pass by the well-meant weaknesses of his own, without a sensible check. He was also deaf as well as dumb: hence they made signs to him, vers. 62. Verse 21. The people waited for Zacharias] They would not away without the blessing, prescribed to the Priests, Numb. 6. In the Council of Agathon it was decreed, that people should not presume to go out of the Temples, before the Ministers had blessed 〈◊〉. 〈◊〉. the Congregation. Verse 22. He could not speak unto them] Hereupon a Divine thus descants: Tacuit pater vocis, & cessit in miraculum: Vox 〈◊〉 〈◊〉, cedit in contradictionem. Nunquid aeque obmutescit 〈◊〉 & filius? Johannes & Zacharias? Nunquid & praeco 〈◊〉 oft? Let us lean to the Papists (saith another) Ministrorum muta officia, populi caeca obsequia, their Ministers, dumb Offices; their peoples, blind obedience. Verse 23. Assoon as the days, etc.] Zachary, though he ceased to speak, yet he ceased not to minister. Though he were dumb, yet he was not lame, but could do sacrifices, and did it. We may not strait take occasions of withdrawing ourselves from the public services. Verse 24. And hid herself] Obscurum qua id fecerit ex causa. It's hard to say wherefore she did this, saith a learned Interpreter: but, likely, out of modesty; and that she may make no show, till she were sure; as also that the miracle might appear the greater. Verse 25. Thus hath the Lord] She saw that all her prayers, that she had haply forgot, were not lost, but laid up with God, who now sends in the blessing, that she had despaired of. The Lord oft doth things for his people that they look not for, Isaith 64. and stays so long, that when he comes, he finds not Faith, Luke 18. 8. Verse 26. Unto a City of Galilee] God and his Angels can find out his hidden ones, Psal. 83. 3. in what corner of the country soever. Verse 27. Espoused to a man] 1 The better to free her from suspicion of fornication. 2 That she might have one to provide for her, when she was with Child. 3 That the mystery of Sensim sine sensu. God manifested in the flesh might come to light by little and little. Verse 28. Hail thou that art highly favoured] A salutation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and not a prayer as Papists pervert and abuse it. And when the Ave-Mary-Bell rings, which is at Sunrising, Noon, and Sunsetting, all men in what place soever, house, field, street, or market do presently kneel down, and send up their united devotions Sands his Survey. to heaven by an Ave-Maria. Also, where one fasteth on Friday, which they count our Lord's day, many fast on Saturday, which they count our Lady's day. Verse 29. She was troubled at his saying] Affect not the vain praises of men, saith one. The blessed Virgin was troubled, when truly praised of an Angel. They shall be praised of Angels in heaven, who have eschewed the praises of men on earth. What manner of salutation] Cujus esset (saith one Interpreter) voluit enim probare spiritum. Qualis & quanta, saith another: Id est, quam honorifica & magnifica, ac proinde supra sortem suam pofita. What an honourable salutation it was, and more than she could acknowledge. Verse 30. Fear not Mary] We are not fit to hear, till quit of carnal affections and passions. The ear which tastes words, as the mouth doth meat, when filled with choler or other ill humours, can relish no comfort. Verse 31. Shalt call his name Jesus] See the Note on Matt. 1. 21. If it were such a mercy to Israel that God raised up of their Sons for Prophets, and of their young men for Nazarites, Amos 2. 11. What was it to Mary and in her to all mankind, that she should be mother to the Arch-prophet, to that famous Nazarite? Verse 32. Son of the highest] Answerable to the Hebrew Elion, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sun, cujus antiquissima veneratio, saith Beza, whom the ancients deify. Verse 33. And of his Kingdom there shall be no end] St. Paul saith indeed that he shall at the end of the world deliver up the Kingdom to God the Father: not that his Kingdom shall then cease, but that form of administration only, that he now useth in the collecting and conserving of his Church. Verse 34. How shall this be?] This is a speech not of unbeleif, but of wonderment, as desiring also to be better informed. Verse 35. The power of the highest shall overshadow thee] As once he did the confused Chaos in the Creation: This very, expression was a great confirmation to the Virgin's faith, and may well serve for a caution to us not to be overcurious in searching into this secret. Verse 36. Who was called barren] It is observed that the barren women (so called in both Testaments) had the best Children, as Sarah, Rebecca, Rachel, Elizabeth, etc. because long held off, and much humbled. Some also have observed that the D. Hall's Contemplate. on the New Test. New Testament affords more store of good women than the Old. Verse 37. For with God, etc.] We never doubt of God's will, but we do in some measure doubt of his power. See them both running parallel, Job 42. 2. Verse 38. Behold the handmaid of the Lord] Not Mall God's Staffords Female Glory. maid, as a blackmouthed Blatero hath blasphemed in print, that the Puritans rudely call her. Verse 39 Into the hill-country] Of Juda, southward of Jerusalem, into the City of Hebron, Josh. 21. 9 Verse 40. Saluted Elizabeth] To whom she could not rest till she had imparted the good news, and both given and received some spiritual gift for mutual confirmation and comfort, Rom. 1. 11, 12 Grief grows greater by concealing, joy by expression. Only the meeting of Saints in heaven can parallel the meeting of these two cousins. Verse 41. The babe leapt in her womb] Such comfort there is in the presence of Christ (though but in the womb) as it made John to spring. What then shall it be in heaven, think we? Verse 42. Blessed art thou among women] So is Jael the wife of Heber said to be, Judg. 5. 24. who yet perhaps was hardly so good a woman as Deborah, that called her so. But it was no small confirmation to the blessed Virgin, to hear the same words from Elizabeth, that she heard before from the Angel. And blessed is the fruit, etc.] Or, because blessed is the fruit of thy womb, therefore blessed art thou, etc. Verse 43. That the mother of my Lord, etc.] That the Lord himself should come amongst us, as he did in the flesh, and doth still by his Spirit, Oh what a mercy! Verse 44 Leapt in my womb] More like a suckling at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 2. the breast (as the word signifieth) than an Embryo in the womb. The Spirit than worketh, even in unborn babes that are elect, some kind of saving knowledge of Christ, answerable to faith in those that are grown up. Verse 45. Blessed 〈◊〉 she, &.] Marry believed: so did not 〈◊〉, though a man, a Priest, aged, learned, eminent, and the message to him of more appearing possibility. This, Elizabeth here seems to have an eye to. Believed that there shall be, etc.] The same may be said of every beleiver. It is true also in cases ordinary: A persuasion that God will help and keep us will indeed help and keep us, Mark 9 23. Verse 46. And Marry said] See the benefit of good 〈◊〉, and how one Christian kindleth another. As Iron sharpeneth iron, so 〈◊〉 the face of a man his friend. Prov. 27. Doth magnify the Lord] Makes room for him, enlargeth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thoughts of him, throws wide open the everlasting doors, that the King of glory may come in, in State. My spirit rejoiceth] Tripudiat, danceth a galliard (which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seemeth to come from the Greek word here used) danceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Super Deo. Levaltoes in God, or for God my Saviour, as the matter and ground of my joy. Verse 48. The low estate] Vilitatem, the 〈◊〉 and abject 〈◊〉. See 〈◊〉 〈◊〉. in loc. Cóntra Mariae 〈◊〉, quae 〈◊〉 Papicolae. Here's no mention of merit. All generations shall call me blessed] How much more should we with one mind and one mouth bless. God the Father of our Lord Jesus Christ? This is an honour that he much standeth upon, Rom. 15. 6. Verse 49. He that is mighty] 〈◊〉 The mighty strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. Hath done great things for me] No small things can fall from so great a hand. He gives life himself. And Holy is his 〈◊〉] God that is holy is to be sanctified in holiness, Isaiah 5. 16. when men see their children especially (as here) the work of God's hands, Isaiah 29. 23. Verse 50. From generation to generation] Personal goodness is profitable to posterity. Verse 51. He hath showed strength, etc.] It appears by the whole frame of this holy song, that the blessed Virgin was well versed in the Scripture, which she here makes so much use of in sundry passages. She was eruditionis pietatis & modestiae 〈◊〉, as one speaketh of the Lady Jane Grace. He hath scattered the proud] He by his strong Arm hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so split them, that they shiver into pieces: or hath made them as darts, which being among the enemies, are lost: or hath hurled them hither and thither, as the wind doth the dust of the mountains. Verse 52. He hath 〈◊〉 down the mighty] As he did 〈◊〉 the proud Turk, and set up Tamburlaine a Stythian shepherd; who said that he was sent from heaven to punish Bajazet's rashness; Turk. Hist. and to teach him that the proud are hated of God, whose promise is to pluck down the mighty, and raise up the lowly. Verse 53. He hath filled the hungry] See 〈◊〉 Note on Matth. 5. 6. Verse 54. He 〈◊〉 〈◊〉 〈◊〉 servant] He hath put under his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand, and raised him prostrate, taken him up at his feet. This he will not do for an evil doer: he taketh not the ungodly by the hand, Job 8. 20. Verse 55. As he spoke to our fathers] Who lived upon reversions, and died upon the promises, accounting them good freehold. God keeps promise with nights and days, 〈◊〉 33. 20. 25. How much more will he, with Abraham, and his seed for ever? Verse 56. And 〈◊〉 to her own house] An honest heart is where its calling is. Such a one, when 〈◊〉 is abroad, is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to its own element. Verse 57 And she brought forth a son] The voice of the Lord maketh the Hinds to calve, Psal. 29. 9 though of all other bruit creatures they bring forth with great trouble, bowing themselves, bruising their 〈◊〉, and casting out their sorrows, Job 39 4. 6. How much 〈◊〉 will 〈◊〉 help his dear handmaids? Verse 58. The Lord 〈◊〉 〈◊〉 great 〈◊〉] And the greater, 〈◊〉 in her old age. Births, with those that are ancienter, are with greater danger: so is the new birth in old sinners. Verse 59 To Circumcise the child] Infants are no innocents', they are conceived in sin, and the first sheet or blanket wherewith they are covered is woven of sin, shame, blood and filth, Ezek. 16. 4. 6. They were Circumcised, to signify that we had bettet be stayed, and have our skin quite stripped off, then to have it as a skin-bottle hanging in the smoke of filthy desires, and blown full of 〈◊〉 motions with the breath of Satan. Verse 60. He shall be called John] Bucer here observeth that he that was high Priest when Solomon built the Temple, was called Bucer. in 〈◊〉. John: and that there was herein a sweet suitableness. 〈◊〉 vero connenit, saith he, ut quo nomine sacerdos Salomonis typici, hoc & veri vocaretur: that the Type and Truth might accord in the very name. Verse 61. There is none of thy kindred] There is an inbred desire in us all of immortality: we would eternize our names, and do therefore call our children, cities, lands, etc. after them, Psal. 49. 11. But they do best that get assurance that their names are written in heaven. They that depart from God shall be written in the earth, Jeremiah 17. 13. as cain's son, Lord Enoch of Enoch, Genesis 4. And those men of renown, Genesis 11. 4 were. Verse 62. And they made signs to his father] Who therefore seems to have been deaf (as well as dumb) because he had not harkened to the Angel's speech, but gainsaied it. Verse 63. And he asked for a writing-table] Tabellam sc. 〈◊〉, in qua olim stylo 〈◊〉, saith Sa. He had an excellent faculty of whom Marshal reporteth, Martial. lib. 〈◊〉 de Notario. Currant verba licet, manus est veocior illis: Et vix lingua suum, dextra peregit opus. Verse 64. And he spoke and praised God] And had he had as many tongues as he had hairs upon his head, he could never have sufficiently praised God for his son, but especially for his Saviour. See 1 Timothy 1. 15, 16, 17. Zachary believeth and therefore speaks, Psal. 116. 10. the tongue of the dumb sings, Isaiah 35. 6. Verse 65. And fear came on all] This was either the fear of admiration at the many strange accidents about the birth of the Baptist; or the fear of punishment, seeing so good a man as Zachary 〈◊〉. de 〈◊〉 〈◊〉. so long to have suffered for his unbeleef. Verse 66. And the hand of the Lord] That is, his grace and blessing. He had the honour to be Legis & gratiae fibula, as Chrysologus hath it; the buckle and boundary of the Law and Gospel. Verse 67. Was filled with the Holy Ghost, and prophesied] This was a plentiful amends for the late loss of his speech. See here the goodness of God to all his; Quibus non solum ablata restituit `sed 〈◊〉 concedit (saith Ambrose) Ille dudum 〈◊〉 Prophetat. God is better to his then their hopes. Verse 68 Blessed be the Lord God of Israel] This is 〈◊〉 Evangelicissimus, say both Bucer and Pelican. A most Evangelicall Canticle. Redeemed his people] From the wrath of God over them; the guilt and power of sin within them; from Satan and the punishment of sin without them. Verse 69. An horn of salvation] A Cornucopia, or a mighty Saviour, qui instar bovis cornupetae inimicos populi Dei prosternat atque dejiciat, that can bestir him much better than that Hee-goate, Piscat. Alexander the great, who had a notable horn between his eyes, wherewith he cast down the Ram to the ground and stamped upon him, etc. Dan. 8. 7. Macedones tunc temporis AEgeades, id est caprini dicti sunt. Occasionem vide Justin. lib. 7. The Macedones were at that time called Goate-sprung. Verse 70. By the mouth] There were many Prophets, yet had they all but one mouth: so sweet is their harmony. Verse 71. That we should be saved] Gr. Salvation from our enemies. This properly importeth the privative part of man's happiness, but includes the positive too. Verse 72. To perform the mercy] God's love moves him to promise, his truth binds him to perform. See both these, 2 Sam. 7. 18. 21. For thy words sake, and according to thine own heart: (that is, ex mero motu) haste thou done all these things. Verse 73. The oath which he swore] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge, 〈◊〉 a man may not break: much less will God. Verse 74. Might serve him] Servati sumus ut serviamus. Christ hath therefore broke the devil's yoke from of our necks, that we may take upon us this sweet yoke, and not carry ourselves as sons of Belial. Verse 75. Before him] The sense of God's presence makes men conscientiously obedient to both tables of the Law. Cave, 〈◊〉 Cato, was a watchword among the Romans. Noli 〈◊〉, Deus videt, 〈◊〉 astant, etc. Take heed what thou dost, God beholds thee, Angels observe thee, etc. Verse 76. And thou child] scil. qui nunc tantillus es, in virum magnum evades: Though little, thou shalt prove great. Thou shalt go before the face of the Lord] Any relation to whom ennobleth, and advanceth all worth. Verse 77. To give knowledge] Not by infusion, Dan. 1. 17. but by instruction. See the dignity and duty of Ministers. Verse 78. Whereby the dayspring] Or as Beza rendereth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Branch from on high, not from beneath, as other plants or branches. So the anchor of hope entereth not into the deep, but into that within the veil, Heb. 6. 19 Verse 79. That sit in darkness] This imports 1. continuance, 2. content. To guide our feet] The superstitious Pagans thought that their Arnob. advers. Gent. lib. 4. goddess Vibilia kept them in their right way when they traveled: But we have a better guide to God. Verse 〈◊〉. And the child grew] Though his meat was but course, and not so nourishing. The blessing of God is the staff of bread: bread would no more nourish without it then a piece of earth. CHAP. II. Verse 1. A decree from Cesar Augustus] BY a sweet providence of God, that Christ might be born at Bethlehem, according to the Scriptures. Howbeit Augustus thought not so (as it is said in another case of Nabuchadnezzar, Esay 10.) but ambitiously sought the setting forth of his own greatness, and large command, and carried it without punishment; when as David smarted sore for a like offence. But God will take that from others, that he will not bear with in his own. Amos 3. 2. That all the world] That is, the Roman world: but such was their ambition, that though they had but a part, yet they styled themselves Lords of all the World. So the Pope (the image of that Beast) will needs be styled Universal Bishop. The Great Turk (that Eastern Antichrist) calls himself God on earth, Sole Monarch of the 〈◊〉, Commander of all that can be commanded, etc. and by many other such like swelling titles. Verse 2. When Cyrenius, etc.] Quirinus' the Latin Writers call him. Now that the Sceptre was departed, Shiloh came. Verse 3. And all went to be taxed] To pay a certain small sum of money in token of fealty. I was once at a Court-Sermon (saith Melancthon) on the Nativity-day, and this was the Text: but the Preacher, instead of discoursing on Christ's 〈◊〉, Joh. Manl. loc. 〈◊〉. 479. spent the whole hour, in a very cold day, in persuading the people to obey Magistrates, and to give them as much money as they call for. This is the guise of Court-Parasites, Princes trencher-Flyes. Verse 4. And Joseph also went up] By a special providence of God, as is above-noted, verse 1. and not only so, but that the holy Virgin might still have with her the keeper and cover of her virginity; that the devil might not have occasion to raise up false reports, about her great belly. Verse 5. Being great with child] Yet could not be excused. This was a cruelty in Augustus (not to spare great-bellied women) but a mercy of God to mankind; for what the 〈◊〉 had it been for us, if Joseph had gone to Bethlehem, and not Mary also? Verse 6. The days were accomplished] Her delivery might well be hastened, or at least facilitated by her long journey; for it was no less than four day's journey from Nazareth to Bethlehem. Some say she was gravida, but not gravata; great-bellied, but not unwieldy: Lumen enim quod in se habebat, pondus 〈◊〉 non poterat, saith Augustine: but I am not bound to believe him. Verse 7. And she brought forth her firstborn] Whether she were Deipara, the Mother of God, was a great controversy, and raised a great storm in the Council of Ephesus; insomuch as the Emperor declared both sides heretics. But forasmuch as 〈◊〉 was the Mother of Christ, Mat. 1. 23. and Christ is God, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut 〈◊〉 〈◊〉 bringing forth Christ, she was the Mother of God. Whether she continued after this a Virgin, piè credimus, sed nihil affirmamus. But that she vowed Virginity, as Papists 〈◊〉, we deny: For how could she promise Virginity to God, and Marriage to Joseph? Wrapped him in swaddling- 〈◊〉] This pains she was at (such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend. was her love) though newly delivered, and much weakened thereby. His swadling-clothes were poor and ragged, as may be gathered out of the Greek word here used. Laid him in a manger] Non in aureo reclinatorio, saith Ludolphus, not in a stately room, as the Porphyrogeniti in Constantinople; not in the best but basest place of the Inn, which is counted the meanest house of a City. Oh humble Saviour, whither wilt thou 〈◊〉? Verse 8. Keeping watch over their flock] At the tower of 〈◊〉, say some, between Jerusalem and Bethlehem, where Jacob, returning from Mesopotamia, stayed with his flock, after he had buried Rachel, Gen. 35. 21. Mic. 4. 8. By night] Hence some gather, that our Saviour was not born in the winter; because in winter they housed their cattle, and fed them not without doors, Pro. 27. 25. Verse 9 And lo the Angel of the Lord] Gabriel, likely, was sent, not to Zachary or Simeon, etc. but to certain Shepherds. God goes a way by himself. Had the Sages of the East met with these Shepherds, they had received better intelligence than they did from the learned Scribes. And the glory of the Lord] As when a King's son is born, 〈◊〉 are made, etc. Verse 10. I bring you good tidings] The first Preacher of the Gospel, was an Angel. God hath now taken this honour from the Angels, and put it upon the Ministers, who are in Scripture called Angels, Revel. 2. 1. and Angels Ministers, Heb. 1. 14. The old Church had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 tidings. Verse 11. A Saviour] The Greek word is so emphatical (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cic. in Verr. Act. 4. Tully witnesseth) that other tongues can hardly find a fit word to express it. The Grecians by Flaminius rang out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such a courage, that the birds astonished, fell to the earth. Verse 12. Wrapped in swadling-clothes] In vilibus & veteribus indumentis, saith 〈◊〉. See the Note on verse 7. Verse 13. 〈◊〉 God] Angels, who have neither so much interest in Christ, nor benefit by him as we, sing him into the world: And shall we be dumb? They sang when the world was created, Job 38. 7. So now that it was repaired by Christ. Verse 14. In earth peace] Pax, quasi pactio conditionum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à connectendo in unum. Christ is the great Peacemaker; but only to the elect, called here the Men of God's good will. When he was born, Cuncta atque continua totius Flor. Hist. l. 4. generis humani aut pax fuit aut pactio. Verse 15. Let us now go even unto Bethlehem] They did not reason nor debate with themselves (saith Bishop Hooper Martyr in a Letter to certain good people taken praying in Bow-Church-yard, and now in trouble) who should keep the wolf from the sheep in the mean time; but committed the sheep to him whose pleasure they obeyed: So let us do now that we be called; commit all other things to him that called us. He will take heed Act, and Mon. that all shall be well. He will help the husband, comfort the wife, guide the servants, keep the house, preserve the goods: yea, rather than it should be undone, he will wash the dishes, rock the cradle, etc. Verse 16. Found Mary and Joseph, etc.] They, though of the blood royal, yet lay obscured, not thrusting themselves into observation, but well content with a low condition. Beata Virgo in vili stabulo sedet, & jacet; sed quod homines negligunt, 〈◊〉. coelestes cives honorant & inquirunt, saith Stella. The humble person is like the violet, which grows low, hangs the head downwards, Bernard. and hides itself with its own leaves. And were it not that the fragrant smell of his many virtues betrays him to the world, he would choose to live and die in his self-contenting 〈◊〉. Verse 17. They made known abroad] True goodness is communicative: there is no envy in spiritual things; because they may be divided in solidum: One may have as much as another, and all alike. These shepherds, as those lepers, 2 King. 7. 9 said one to another, We do not well: this day is a day of good tidings, and we hold our peace, etc. Verse 18. Wondered at those things] Yet made little benefit of what they heard. All the world wondered after the Beast, Revel. 13. 3. And it was a wonder there was no more wondering at the birth of our Saviour; if that were true especially, that (besides the Wisemen's star, Mat. 2. and the Angelical music in the air, etc.) among the Gentiles a voice was heard, The great God is now about to be born: And that at Rome, the likeness of a woman carrying a child in her arms was seen about the sun, etc. These things are storied. Polydor Virgil reports out of Orosius, Polyd. Virg. lib. 4. cap. 1. that on the very day of Christ's nativity, Augustus Caesar caused proclamation that no man should style him Lord any longer, Manifesto praesagio majoris Dominatus, qui tum in terris ortus esset: as presaging a greater than himself then born. Verse 19 Marry kept all those things] Her soul was as an holy ark: her memory like the pot of Mamnnah, preserving holy truths, and remarkable occurrences. Verse 20. As it was told unto them] God to show that he respected not persons, revealed this grand mystery to shepherds and Wisemen, the one poor, the other rich; the one learned, the other unlearned; the one Jews, the other Gentiles; the one near, the other far off. Verse 21. For the Circumcising of the Child] Christ would be Circumcised, and so become bound to fulfil the Law, that he might free us that were under the Law, Gal. 4. 5. Verse 22. And when the days of her purification] She was rather sanctified then polluted by bearing Christ, yet wrangleth not with the Law, nor claimeth an immunity. Now if she were so officious in ceremonies, what in the main duties of morality? According to the Law] This Law of Purification proclaims our uncleanness, whose very birth infects the mother that bore us. She might not till the seventh day converse with men, nor till the fortieth day appear before God in the Sanctuary, nor then without a burnt-offering for thanksgiving, and a sin-offering for expiation of a double sin, viz. of the Mother that conceived, and of the Son that was conceived. Verse 23. That openeth the womb] This proves that Mary brought forth Christ in a natural way, and not utero clauso, by a miracle, as Papists would have it, to prove their fiction of Transubstantiation. Shall be called holy to the Lord] God requireth the firstborn, as usually best-beloved; that together with our children, he might draw to himself the best of our affections. Verse 24. A pair of Turtle-doves] Christ's Mother was not rich enough to bring a Lamb. Let this comfort poor Christians. I know thy poverty, saith Christ, but that's nothing, thou art rich, Revelations 2. 9 Smyrna the poorest Church, hath the highest commendation. Verse 25. Just and devout] Or wary and cautelous; one that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. takes heed and is fearful of being deceived in that which he takes for right and currant. Waiting for the Consolation of Israel] That is for Christ's coming: This was the sugar wherewith they sweetened all their crosses: this was the Dittany, by tasting whereof (as Hearts do) they shaken of all the piercing shafts of their afflictions. Some Jews conclude the Messiah when he comes shall be called Menahem the 〈◊〉 〈◊〉. comforter, from Lam. 1. 16. Verse 26. It was revealed unto him] By an immediate Oracle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Idolatrous heathens made use of this word to signify their impious and diabolical Oracles. The abuse of a word taketh not away the use of it. Verse 27. And he came by the spirit, etc.] So still, the steps of a good man are ordered by the Lord, Psal. 37. 23. He sets his spirit as a Tutor, to direct and convince 〈◊〉 into all truth. Simeon likely, had done as Daniel did, Chap. 9 2. found out by diligent search, that the fullness of time was come, and is therefore thus answered from heaven. Verse 28. Then 〈◊〉 he him up in his arms] The blessed 〈◊〉 armful that ever the good old man had in his life. The Patriarches saluted him, but afar off, Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 29. Lord now lettest thou thy servant] Simeon having The souls solace. laid in his heart (saith one) what he leapt in his arms, sung, 〈◊〉 dimitt as; I fear no sin, I dread no death. I have lived enough, I have my life; I have longed enough, I have my love; I have seen enough, I have my light: I have served enough, I have my saint: I have sorrowed enough, I have my joy: Sweet babe, let this Psalm serve for a 〈◊〉 to thee, and for a funeral for me. Oh sleep in my arms, and let me sleep in thy peace. Dying Velcurio broke out into these words, Pater est amator, 〈◊〉 Redemptor, Spiritus Sanctus Consolator: quomodo itaque tristitiâ affici possim? Dying 〈◊〉. 〈◊〉. 〈◊〉. 〈◊〉. 117. 〈◊〉 said, Ego 〈◊〉 Sanctorum minimus, credo & 〈◊〉 〈◊〉 Christum, salutem 〈◊〉. Verse 30. For mine eyes 〈◊〉 〈◊〉, etc.] A great satisfaction. So it was to Job, Chap. 42. 5. when he could say, I have heard of thee by the hearing of the 〈◊〉, but now mine eye seeth thee. What shall it be to 〈◊〉 when we shall see God face to face, etc. 1 Cor. 〈◊〉. 13. 12.? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspe 〈◊〉 〈◊〉. Worship we God with reverence till we come to see him face to face. Verse 31. Before the face of all people] As a banner displayed, as a beacon on a hill, or as the Sun in heaven to be beheld of all: as the brazen serpent was lifted up in the wilderness, etc. Joh. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 2. 11. Verse 32. The glory of thy people Israel] Oh! pity their 〈◊〉, and pray their conversion, that the Jews may call God Abba, the Gentiles Father, Dan. 12. 11. There is a Prophecy of God's waiting to be gracious by Mr. Case. p. 57 the Jews final restauration, (saith one) and the time is expressed which is 1290. years after the ceasing of the daily sacrifice, and the setting up of the abomination of desolation: which is conceived to be about julian's time, who assayed to rebuild the Temple of the Jews, but was hindered from heaven. This was Anno Dom. 360. to which if you add 1290. years, it will pitch the calculation upon the year 1650. Verse 33. Marvelled at those things] Saints the further they see into the mystery of Christ, the more are they transported with admiration. But most of all at the last day, 2 Thes. 1. 10. Verse 34. And for a sign, etc.] For a but-mark, against whom his enemies shall shoot the shafts of their gainsayings: Like as at the sack of Constantinople, the Image of the 〈◊〉 was taken 〈◊〉 by the Turks, and a Turks cap put upon the head thereof, Turk. Hist. 〈◊〉 347. and so set up, and shot at with their arrows, calling it the God of the Christians. Verse 35. Yea a sword shall pierce, etc.] This confutes that of 〈◊〉; Mulier nulla cordicitus dolet ex animo. The word A. Gil. l. 10. c. 25. here rendered sword properly signifies a long Thracian 〈◊〉. That the thoughts of many hearts] As they are also now in these discriminating, shedding times. Affliction trieth men who are Crocodiles, Sponges, Chameleons, etc. Before these days came Act. and Mon. fol. 1482. (said Master Bradford Martyr) how many thought of themselves, that they had been in God's bosom, and so were taken, and would be taken in the world? But now we see whose they are: for to whom we obey, his servants we are, etc. In the Palatinate scarce one man in twenty stood out: but fell to Popery, as fast as leaves in autumn. Verse 36. From her virginity] i e. She was a pure virgin when married to her husband. All are not virgins that pass for such: some have their secret conveyances, Prov. 30. 19 20. They can eat stolen bread, and afterwards so wipe their lips that not the least crumb shall be 〈◊〉. Verse 37. A widow of about 84. years'] She was now ripe, and ready, even of her own accord, to fall into God's hand, as ripe fruits do into the hand of the gatherer. And the thoughts of death had long since forbade the banes of a second marriage. Cogita te qisotidiè mariturum, & de secundis 〈◊〉 nunquam cogitabis. Hier. Ep. ad 〈◊〉. Think of death, and the thoughts of marrying again will die within thee. Verse 38. Gave thanks likewise] Succinuit Simeoni, seconded Simeon, and sang the same song. This was somewhat extraordinary, as being against that 1 Tim. 2. 12. and therefore fell out only in troublesome and confused times of the Church; as likewise 〈◊〉 the Prophetess. Our Praedicantissae have here no patronage. Verse 39 According to the Law of the Lord] This is often recorded of them in this Chapter, that they observe the Law exactly, to their singular commendation. The Law is to be kept as the apple of ones eye, Prov. 7. 2. Count nothing little that God commands. It is as much treason to coin pence as twenty-shilling-peeces: And they were commanded not to 〈◊〉 of the blood, as ever they looked for God's blessing. They returned into Galilee] After they had first fled down into Egypt, Matt. 2. Verse 40. And the grace of God was upon him] Without measure; so that of his overflow we have all received grace for grace John 1. 10. He had a fullness not repletive only, but diffusive too: not of plenty only, but of bounty also, not only of abundance, but of redundancy. He was Anointed with the Oil of gladness, not only above, but for his fellows. Verse 41. Now his parents went, etc.] Every male was to appear thrice a year before the Lord. In the females it was a freewill offering, and well accepted. Verse 42. And when he was twelve years old] What he did from his infancy hitherto, the Scripture is silent: Papists feign many idle relations, and thereby expose us to the jeers of Jewish and Turkish miscreants. Where the Scripture hath no tongue, we must have no ears. Verse 43. Joseph and his mother knew not] One would wonder they should be so careless of so peerless a pearl: They might well think there were enough at Jerusalem, among the 〈◊〉 especially, that would have been glad to have dispatched 〈◊〉 that should take upon them to be Messias the prince, as Daniel calleth him, Chap 9 25. Verse 44. Sought him among their kinsfolk] They knew him to be of a disposition not strange and Stoical, but sweet and sociable. Let not us tie up ourselves in a stern austerity, but run into the company of those now, that must be our everlasting companions in heaven. Verse 45. And when they found him not] The best are sometimes at a loss, and hard put too't for three days, or so. 〈◊〉 this, mostly, for their security, as the Church in the 〈◊〉. Verse 46. Sitting in the midst of the Doctors] Christus prius sedet 〈◊〉 medio Doctorum (ut rectè distin. 36. Gratian.) quam 〈◊〉 capit munus Mediatoris obire. Hearing them, and posing them] In this very year the Temple was profaned, even at the Passeover. For the Priests having 〈◊〉 the Temple doors by night, as the manner was, found a great company of dead-men's bones in the morning, thrown here and there through the whole house. This, saith Josephus, was thought to have been done by the Samaritans in spite to the Jews. But others think God had a special hand in it, to signify 〈◊〉 〈◊〉 Temple-services were shortly to die and determine; now 〈◊〉. Chron. 〈◊〉 the Lord of heaven and earth had taught therein with his own 〈◊〉 voice. Verse 47. At his understanding] Which was so large, even as 〈◊〉, that some have affirmed it to be infinite, and uncreated: 〈◊〉 of this, his manhood, being a creature, was uncapable. Howbeit here 〈◊〉 Saviour put forth a beam of his Deity, which yet he soon drew in again, and lay long after obscured. Verse 48. Have sought thee sorrowing] Animo 〈◊〉, 〈◊〉 afflictissimo. God often cures a Lethargy of security, by a 〈◊〉 of perplexity. Verse 49. Witted ye not] Men be they pleased or displeased, God must be obeyed. Verse 50. They understood not] Yet were well versed in the 〈◊〉. If God give us not sight as well as light, we are still to seek. Verse 51. 〈◊〉 was subject unto them] Labouring with his 〈◊〉, &c, Mark 6. 5. Verse 52. Increased in wisdom] Being 〈◊〉 as Macarius was called, whilst a child, for his extraordinary grace and Niceph. gravity. CHAP. III. Verse 1. Pontius Pilate being governor] TAcitus calleth him Procurator only of Judea. But Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here makes little difference betwixt his office and the Imperial honour of his Master Tiberius: for he useth the same word to express both. The Earl of Flanders counts it a great prerogative, that he writes himself Comes Dei gratiâ. Others only Dei clementiâ. The Duke of Milan, that he is the prime Duke of Europe. The Deputy of Ireland, that there cometh no Vicegerent in Europe more near the Majesty and prerogative of a King than he, etc. Verse 2. Annas and Caiaphas being high Priests] By turns, Joh. 11. 44. Act. 4. 6. contrary to the old order. Throughout the whole Turkish Territories, there is but one Mufta or Highpriest, and he is the supreme Judge and rectifier of all actions, as well Civil as Ecclesiastical. Verse 3. Preaching the Baptism of Repentance] John's note was still, Repentance. Christ comes not, where this Herald hath not been before him. Yet now it is come to that pass, that many men scorn to hear a Sermon of Repentance. It's a sign, say some; that the Minister hath been idle that week, or that his stock is spent when he comes to preach of such a common theme as Repentance. If God be not merciful, we shall quickly dispute away all our Repentance, as a famous preacher justly complaineth. Verse 4. In the book of the words of Esaias] Called a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barathrum. roll, Esay 8. 1. (because it treats of great things, Maxima in minimo) and said to be written with the Pen of a man, that is clearly that the simplest of men may understand it, Deuteronomie 30. 11. Verse 5. Every valley shall be filled] Every hole, or hollow. Fainting of heart unfits the way for Christ, as well as the swelling hills of pride. Plain things will join in every point one with another; not so, rough and hollow things: so plain spirits close with God's Truths; not so those that are swollen, and uneven. Verse 6. All flesh shall see] Viz. All that order their conversation aright, Psal. 50. 23. which is the life of thankfulness. ib. Verse 7, 8, 9] See the Notes on Matthew 3. 7, 8, 9, 10. Verse 10. What shall we do?] q. d. What are those fruits worthy of Repentance, that we in our places must bring forth? Verse 11. He that hath two coats] Thus Tyrus evidenced her repentance, Isa. 23. 18. by feeding and clothing God's Saints with her merchandise. Thus Zacheus, Dorcas, etc. This is all the lesson that for the present he sets them, being but young scholars in the school of Christ. Verse 13. Exact no more] Make no more of your places, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may with a good conscience. eat that mystery of iniquity that is crept into most callings. A great part of the Turks Civil Justice Sands his Travels. at this day is grounded upon Christ's words, Thou shalt not do what thou wouldst not have done to thee. Verse 14. Do violence to no man] Shake no man by the shoulders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toss no man to and fro, to put him into a fright, smite no man with the fist of wickedness. Tamerlaine took such order with his Soldiers that none were injuried by them: If any soldier of his had but taken an apple or the like from any man, he died for it. One of his soldiers having taken a little milk from a country woman, and she thereof complaining, he caused the said soldier to be presently killed, and his stomach to be ripped, where the milk Turk. hist f. 213 that he had of late drunk being found, he contented the woman and so sent her away: who had otherwise undoubtedly died for her false accusation, had it not so appeared. Neither accuse any falsely] Get nothing by sycophancy. Oppress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man either by force or fraud, and forged cavillation, as it is rendered, Luke 19 8. Verse 15. Whether he were the Christ] Yet John did no miracle, but he was a burning and a shining light, he thundered in his doctrine, and lightened in his life. Hence was he so much admired. Verse 16. The latchet of whose shoes, etc.] By this expression the Baptist acknowledgeth Christ's Godhead, as did also Mary by washing his feet. But what doth the Pope that holds forth his feet to be kissed? Is not this he that sits as God in the Temple of God? Is not this Dominus Deus noster Papa? Learned he not this abominable insolency of Dioclesian that bloody Persecutor? who as he was the first Roman Emperor that would be worshipped Eatrop. as God, so he was the first that wore shoes embellished with precious stones, and held forth his feet to be kissed of his prostrate suitors. Verse 17. Whose fan] Viz. The preaching of the Gospel. Verse 19 For Herodias his brother Philip's wife] Whom it was not lawful for Herod to have, though Philip were dead, as Josephus saith he was. This was the case so much controverted Joseph. Antiq. lib. 〈◊〉. cap. 7. here and beyond Seas in Henry the eighths' time, touching his marriage with his brother Arthur's widow, by Papal dispensation. The King had first a scruple cast into his mind about it by the Bishop of Baion the French Ambassador, who came to him to consult of a Marriage between the Lady Mary, and the Duke of Orleans, whether Mary were legitimate, etc. This gave occasion to the casting the Pope's authority out of England. Marry was forced, for fear of death, to renounce the Bishop of Rome, and to acknowledge Camden's Elisab. Introd. her Mother's marriage to have been incestuous and unjust, etc. Though afterwards, she set up the Pope here again: and it was her policy, so to get, and keep the Crown upon 〈◊〉 head. And for all the evils, which Herod, etc.] John reproved him with the same liberty that Herod committed them. So did John chrysostom, 〈◊〉. Hist. 〈◊〉. Cent. 5. 〈◊〉. 1. cap. 6. the great ones of his time. Ità quidem ut etiam Ducum, Eutropii & Gainae, imò ipsius Imperatoris errata reprehenderet: He spared not Dukes, Princes, nay not the Emperor himself. Verse 20. Added yet this] There is no stint in sin: but as one wedge makes way for another: so here. As after Jonathan and 〈◊〉 Armour-bearer, came the whole host: So. Verse 21. And praying, the heaven was opened] Prayer is the key of God's Kingdom: And must be used, as at other times, so especially when we or ours receive the Sacraments: though the most, if urged hereto, must say, if they say truly as 1 Sam. 17. 39 I cannot go with these accoutrements: for I am not accustomed to them. Verse 23. Being (as was supposed)] But falsely: for Joseph was no more than his Pater politicus, as Postellus calleth him his foster-father, reputed father. Which was the son of Heli] That is, his son in law. For Heli was Mary's natural father: and it is Mary's genealogy that is here So Ruth 1. 11, 12, 13. described: but put upon Joseph, because the Hebrews reckon not their genealogies by women, but by men only. Verse 27. Which was the son of Neri] Salathiel was naturally the son of Neri, but legally, and by succession the son of Jechoniah, Matt. 4. 12. for he succeeded him in the Kingdom. Neri which signifieth My candle, seemeth to have been so named from the candle which the Lord reserved for David and his house, 2 Chron. 21. 7. Verse 30. Which was the son of Simeon] Our Saviour's genealogy is here the more accurately described, because there were that would have substituted and put false Christ's upon the Church Ezek. 2. 62. The Priests that could not produce their genealogies were outed. Verse 36. Which was the son of Cainan] This name crept by Bez. in loc. Pareus in Gen. 11 some means, into the Greek copies after Jeromies' time, saith Beza and 〈◊〉. Others say, that Saint Luke herein followed the Septuagints translation, out of wisdom and charity to the Hellenists Alsted. Chron. or Greek-Jewes, that had received it, and read it. 2. That M. Lightfoots 〈◊〉. p. 312. writing for heathens, he followed the heathens Bible in his quotations. 3. That in his genealogies he was to be a Coppier, not a Corector. Verse 38. Which was the son of God] Not by generation, but creation. Therefore the Syriack translator hath it Demen Elaba, A Deo, Of God, not Bar Elaha, the son of God. CHAP. IU. Verse 1. Returned from Jordan and was led] NO sooner out of the water of baptism, but in the fire of temptation. After greatest feelings, we are to expect sharpest assaults: neither can we better quench the Devils fiery darts then with the water of baptism. We read, saith Luther, of a certain holy virgin, who, whensoever solicited to sin, would stop the tempters mouth with this one answer Christiana sum, I am a Christian. Intellexit enim hostis statim virtutem Baptismi & fidei—. & fugit ab ea. Satan could not abide the mentions of baptism, but fled from her presently. Verse 2. Being forty day's] During which time, he was set upon with all sorts of temptations. These three here recorded were likely the very worst; in quibus Diabolus omnes astus & 〈◊〉 suae sacculos deplevit, (as one saith) wherein the Devil did his utmost. Verse 3. Command this stone] Bread of deceit is sweet to a Prov. 20. 17. man, but afterwards his mouth shall be filled with gravel. Compare this verse with verse 9 and see how the devil usually tempteth by extremes, to make men offend either in defect, or excess. Thus he tempted Master Knox upon his deathbed, if not to despair, 〈◊〉. then to presume that heaven should be his, for his zeal in the Scottish Reformation. Verse 5. showed unto him all the Kingdoms] In visible landscape of his own making, presented to the eye. Verse 6. To whomsoever I will, I give it] The Pope, as heir to the Devil, takes upon him to be Dominus regnorum mundi. Boniface. 8. wrote to Philip King of France, that he was lord of all, both Temporals and Spirituals, in all countries. Os papae & cultus diabobi in eodem sunt praedicamento, saith one. But, Cui volo do illa, is Gods only to say Dan. 4. Z 2. Verse 7 If thou wilt worship] Papa duliâ adorandus, say the Canonists. Verse 8. Get thee behind me] See the Note on Matthew 4. 10. Verse 13. He departed from him for a season] We must look for the t'other bout, and in a calm prepare for a storm. The tempter is restless and impudent: so that a man is to expect, if he live out his days, to be urged to all sins, to the breach of every branch of the ten commandments, and to be put to it in respect of every Article of the Creed. Verse 14. In the power of the Spirit] Without which the word is preached to no purpose. Cathedram in caelo habet, qui corda docer, saith Augustine. It is with the word and spirit, as with the veins and arteries; as the veins carry the blood, so the arteries carry the spirits to quicken the blood. Verse 15. Glorified of All] Envy itself was thrattled, which yet usually waits upon virtue. Every Zopyrus hath his Zoilus. Verse 16. Where he had been brought up] The Jews were to be kind to the Egyptians, and to pray for the prosperity of Babylon, where they had been bred, and fed. Be ye thankful, Coloss. 3. 15, viz. to your friends and benefactors. And stood up for to read] In honour of the word that he read: So 〈◊〉. 8. 5. A commendable custom. Verse 17. He found the place] Whether he looked for it, or it so fell out by a providence, its uncertain. Origen, after his fall, lighting on that text, Psal. 50. What hast thou to do to take my words, etc. fell into a passion of weeping, and came out of the pulpit, as not able to speak to the people. Augustine hearing from heaven Tolle, lege, and happening upon that place Rom. 13. 14. Put Aug. Confess. lib. 8 cap. 12. ye on the Lord Jesus Christ, etc. was presently converted thereby. So was Cyprian, by reading the prophecy of Jonah. Verse 18. He hath anointed me to preach] Therefore the Gospel is a sure saying, and worthy of all acceptation, sith its an effect of the holy Spirit: doubt not of its excellency, authority, certainty, sufficiency. See my True Treasure. Verse 19 The acceptable year of the Lord] A joyful Jubilee. Let us not stand out the time, lest we be bored in the ear by the Devil. Verse 20. Were fastened on him] A good help against distractions. Our hearts are fickle and fugitive, if not hard held to it. Verse 21. This day is the Scripture, etc.] This was the sum of his sermon, as were also the 〈◊〉 we read, the heads only and short notes of the Prophet's larger discourses. Brevity breeds obscurity. Verse 22. Is not this joseph's son?] And what of that? But it is still the course of our hearers, to look round about, if possibly they may find any hole in our coat, through which to flight and slip the coards of our doctrine, though they cannot but admire it. Verse 23. Physician heal thy self] That is thy Country. So that for a man to cure his Country, is to cure himself. Verse 24. No Prophet is accepted] See the Note on Matt. 13. 57 Verse 25. Many widows were in Israel] q. d. God hath 〈◊〉 on whom he will have mercy, etc. He is a free agent, and may do with his own as he pleaseth. If the Prophets, by the Spirits direction, healed and helped foreigners sooner than Israelites; what so great wonder that Christ did not that for his own Country, that he did for others? Verse 26. That was a widow] A calamitous name, 2 Sam. 14. 5. The Hebrews call her Almanah, a dumb woman, because either she dare not, or may not speak for herself: but God professeth himself the patron of such; and he can speak for them in the hearts of their greatest adversaries. Happy they in such an Advocate. Verse 27. 〈◊〉 the Syrian] Nor he neither so long as he looked upon God's Jordan with Syrian eyes. Verse 28. And all they in the Synogogue] Though but plain rustics, yet they soon understood this saying of preaching to the Gentiles: which put them into an anger, and our Saviour into a danger. Verse 29. Thrust him out of the City] As unworthy to tread on their pavement. And so mad they were, that they could neither stay till the business were brought to a judicial trial, nor forbear execution till the Sabbath were over. Verse 30. But he passing, etc.] Like a second Samson: 〈◊〉 own arm saved him. This might have convinced his adversaries; but that they were mad with malice. Verse 31. And came down to Capernaum] Contempt drives away Christ. And woe be unto you if I forsake you, Host 9 12. Contend earnestly for the Faith, sith it is but once delivered to the Saints, Judas 3. You must never expect another edition of it. Verse 32. For his word was with power] He preached not frigide & trepidè, as the Scribes: but uttered oracles, and did miracles. Verse 33. And in the 〈◊〉] See Notes on Mark 1. 23. Verse 34. The Holy One of God] The Pope will needs be called Most Holy: and so lifts up himself above Christ. CHAP. V. Verse 1. As the people pressed upon him] THis was both an argument of the truth of his humanity (that he was thronged and thrust 〈◊〉 by the unmannerly multitude) and a part of his passion. Verse 2. Were washing their nets] Though they laboured last night and had taken nothing. Ferendum & sperandum. Hope beguiles calamity, as good company doth the way. Verse 3. He prayed him] Gr. He gently asked him, Will you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be pleased to thrust out a little? See Philem. 8, 9 Posse & nolle, 〈◊〉 est. Taught the people out of the ship] Any place served him for a pulpit. So if men be desirous to hear, they will make a mat a seat, a pair of legs a 〈◊〉. Verse 4. Let down your 〈◊〉] This is the fare he pays them, for the use of their ship. No man 〈◊〉 by Christ. Verse 5. We have toiled all night, etc.] Omnia fui, & nihil expedit, Spartian. said Severus the Emperor. See Hab. 2. 13. Hag. 2. 6. If God stop not that hole in the bottom of the bag, all will run 〈◊〉. Verse 6. And their net broke] Yet the 〈◊〉 got not out: which some note for another miracle. Verse 7. Filled 〈◊〉 the ships] Here the dumb fishes do clearly preach Christ to be the Son of God. Verse 8. For I am a sinful man] Gr. A man, a sinner, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very mixture and compound of dirt and sin. See the like phrase, Numb. 32. 14. Verse 9 And he was astonished] Gr. Fear seized upon him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surrounded him, as Tacitus saith Endure pavores. Verse 10. Thou shalt catch men] See the Note on Matthew 4. 19 Verse 11. They forsook all, and followed him] They had given their names to him before, John 1. But now they see by this miracle his power to provide for them, they leave all to live with him. We love to see how we shall subsist. Verse 12. If thou wilt, thou canst] It is a ready way to speed, to found our prayers upon the power of God. Verse 13. I will, be thou clean] So ready is Christ to gratify his suppliants, yea to be commanded by them, Isaiah 45. 11. Verse 14. For a testimony unto them] For a Bill of Indictment against them. Reprobates shall give an heavy account to God of all the means and offers of grace. Verse 15. But so much the more] Fame follows them that fly from it, and the contrary: as the Crocodile doth. Verse 16. And he withdrew] Pray, if you mean to prosper. Verse 17. And the power of the Lord] So 'tis, when any Ordinance is afoot. Verse 18. And behold men brought] See the Notes on 〈◊〉. 8. 2, 3, etc. and on Mark 2. 3. etc. Verse 20. Thy sins are forgiven thee] Let our sicknesses mind us of our sins, that we may soon seek pardon. Verse 23. Whether is easier] q. d. Neither of either: for both are equally hard, and feisable to God alone. Verse 36. Strange things] 〈◊〉 Paradoxes, things that we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. never thought to have seen: and above belief, had we not seen them. Verse 35. And then shall they fast] This is fulfilled saith Bellarmine, in our Lent-fasts. But this was fulfilled say we, 〈◊〉 〈◊〉. de 〈◊〉 cap. 10. Christ was crucified, and the Apostles mourned. Papists set-fasts are mere mock-fasts. Verse 39 The old is better] That is, milder, and so pleasanter. Vetustate enim vina mitescunt, quia vetustas igneum calorem, acerbitatem, & 〈◊〉 e vino tollit. Age clarifies wine, and ripens 〈◊〉. it. CHAP. VI Verse 1. On the second Sabbath after the first] JErom saith, that he asked Nazianzen what this second Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after the first was? Nazianzen answered, I'll tell you that, when I come next into the pulpit, for there you cannot contradict me. It a perjocum dixit (saith Melanchthon) quod hodie serio 〈◊〉 〈◊〉. See the Note on Matt. 12. 1. Verse 2. That which is not lawful] Our Saviour grants that it had not been lawful indeed, but in case of hard hunger. Verse 3. Have ye not read?] Yes, over and over: but either understood not, or, through malice, dissembled it. Quilibet nostrum de lege interrogatus facilus quam nomen suum respondet, saith Josephus. The Jews were all very well versed in the Scriptures. Verse 6. And it came to pass] See the Notes on Matthew 12. 9, 10, 11, etc. Verse 12. He went out into a mountain to pray] He premiseth prayer being to make choice of the twelve. If Eleazar prayed when to seek a wife for Isaac, Gen. 24. If Solomon prayed for wisdom, ere he set upon the Temple-work. If Ezra fasted and prayed, ere he committed the golden and silver vessels to them that kept them, Ezra 8. 21. 30. Should there not prayer be made for Ministers, ere they be set over God's house and people? Verse 13. And of them he chose] See Notes on Matthew 〈◊〉. 1. Verse 20. Blessed 〈◊〉 ye poor] Here we have a repetition of that famous Sermon in the Mount, Matt. 5. 6, 7. See the Notes there. Verse 22. And cast out your name] Ubicunque invenitur 〈◊〉 Calvini, deleatur, saith the Index expurgatorius. Persecutors proscribe true professors, tanquam nequissimos & lucis hujus usurâ indignos. After Joh. Husse was burnt, his adversaries got his heart which was left untouched by the fire, and beat it with their staves. Epist. 〈◊〉. 16. ad 〈◊〉. A Friar preaching to the people at Antwerp, wished that Luther were there, that he might bite out his throat with his teeth, as Erasmus testifieth. Verse 25. Woe unto you that laugh now] Worldlings jollity is but as a Book fairly bound: which, when it's opened, is full of 〈◊〉 but tragedies. Verse 26. When all men shall speak well] What evil have I done said Aristides, when one told him he had every man's good Sen. de 〈◊〉. 〈◊〉. 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 says, he was glad when any Serm last afore King Edward. 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 marketplace said, Quam molestum est nescire homines quando prodire debeant cum galea? What an odd thing it is to go abroad without a headpiece. Verse 30. Give to every man, etc.] General Norrice never thought he had that, that he gave not away. It is not lack, but love of money that maketh men churls. 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, etc.] The most part 〈◊〉 〈◊〉 Travels. of the Turks Civil Justice is grounded upon this Rule as is above noted. Verse 35. Lend, hoping for nothing] No not the principal, in case thy brother be not able to repay it. Thomas Tomkins Martyr a Weaver dwelling in Shoreditch, whensoever any had come to borrow money of him, would show them such money as he had in Acts and Mon. 〈◊〉. 〈◊〉. 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 unthankful, and to the evil] An unthankful man is a naughty man: nay, he is an ugly man, Psal. 147. 1. Verse 38. Into your bosom] The Jews ware large and loose garments, so that they could bare away much in their bosoms. 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. Videses. 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 sins, Isaiah 40. 2. But Jerusalem herself saith, Our God hath punished us less than 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 solicits it: but vigorous youth looks strangely upon that grim sergeant of God. Senibus mors in jannis, adolescentibus in insidiis, Bern. Death seizeth on old men, and lays 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. etc. 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 somebody's in heaven, what ever men make of them. Verse 29. Justified God] i e. They glorified his word, Act. 13. 48. and acknowledged his righteousness, repenting of their sins, and believing john's and Christ's testimony, which the Pharisees so pertinaciously rejected. Verse 30. Rejected the counsel 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 Christ's 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 courtesy, we say, sells his liberty. But so did not Christ at Simons, at Martha's, &c. table. His mouth was not stopped with good cheer. 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 Roman said of Pompey. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is question whether more glorifies God, Innocence or Penitence? Verse 47. For she loved much] Name, notificativum est, non impulsivum. Her love was an Argument (not a cause) that her sins were forgiven her. Verse 48. Thy sins are forgiven thee] Melanchthon makes mention of a godly woman, who having upon her deathbed been much conflicted, and afterwards much comforted, broke 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 courtesan, and understanding that her name was Mary: he remembered Mary Magdelen, and forbearing to commit that act of filthiness that he intended, became a sound convert. CHAP. VIII. Verse 2. Which had been healed] EXodus 31. After sickness, they were to offer to God the ransom of their lives. Hezekiah testified his thankfulness for recovery, by a song: these good women, by following Christ; when they might have stayed at home with more ease to themselves; and more thank of their friends. Nay, very Heathens after a fit of sickness, would consecrate something to their gods. Verse 3. Joanna the wife of Chuza, Herod's steward] Or Treasurer, as the Arabic calleth him: his Vicar-general, or Protetrach. This Court-Lady followeth Christ: so did Serena the Empress, who was therefore Martyred by her husband Diocletian. So Elizabeth Luth, in Epist. ad Jo. Agricol. Queen of Denmark; of whom Luther testifieth, that she died a faithful professor of the Reformed Religion: and addeth, Scilicet Christus etiam aliquando voluit Reginam in coelum vehere. Christ would once save a Queen; which he doth not often. Verse 4. And when much people, etc.] See the Notes on 〈◊〉. 13. 2, 3, etc. Verse 12. Taketh away the word] Lest, if it should lie long Jam. 1. 21. upon their hard hearts, it should break through them with its weight, as being able to save their souls. Verse 14. Go forth, etc.] Viz. About their worldly businesses; which as the lean kine in Pharaohs dream, devour the fat, and it is nothing seen by them. After a while, they remember no more than the man in the Moon doth, what they had heard delivered. Verse 15. In an honest] Referred to the end, and intent in the action. And good heart] In respect of inward renewed qualities. Having heard the word, keep it] As food or physic, which if not kept, profiteth not. They incorporate it into their souls, so as it becomes an engrafted word; they are transformed into the same image, conformed to the heavenly pattern. With patience] Or, with tarriance for the fit season: Not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that rath-ripe fruit, vers. 13. and Psal. 129. Verse 16. No man when he hath lighted, etc.] q. d. Though to you it is given to know Mysteries, etc. as verse 10. yet not for your own use only, but that your light may shine before men. Verse 18. Take heed therefore how ye hear] For else ye shall neither bear good fruits, nor be born with for your barrenness. All shall out, and you shall smart for it. Verse 25. Where is your faith?] It is not the having faith, but the living by it, the actuating of it, that helps us in an exigence. Verse 27. A certain man which had devils] All Pharaohs cruelty exercised over the Israelites, was nothing to this. Oh than Chrysost. the unexpressible torments of the damned! Utinam ubique de Gehenna dissereretur! saith a Father. I could wish men would discourse much and oft of hell. Verse 29. And was driven of the devil] As a horse is by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rider (so the word signifieth) or a ship with oars. All wicked men are acted and agitated by the devil, Eph. 2. 2. Persecutors especially. Bern. Quod si videris aliquando persecutorem tuum nimis saevientem, scito quia ab ascensore suo Diabolo perurgetur. If Persecutors sometimes be more moderate, it is because the devil spurs not so hard. Verse 30. And he said, Legion] We must be ready and well appointed to resist: for the devil sets upon us not without military discipline, and singular skill, Cataphractus incedit Satan, saith Luther. The devil marcheth well armed and in good array. Verse 33. And the herd ran violently] So would the possessed man soon have done, but that God preserved him. Verse 35. Sitting at the feet of Jesus] As fearing, lest if he departed, he should be repossessed. So we see its an old error and weakness for men to be too strongly conceited of Christ's corporeal presence. CHAP. IX. Verse 7. And he was perplexed] PEndebat, animi dubius. He stood amused and amazed: he stuck in the mud, as it were, and could find no way out. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is the import of the Greek word. Thus the wicked, in the fullness of his sufficiency is in straits, as Zophar hath it, Job. 15. 22. Verse 9 And he desired to see him] with a faint and fruitless desire: for he never stirred out of doors to see Christ, though he believed that God had raised him from the dead. So true is that of Abraham, Luke 16. 31. Perhaps he desired to see whether it were John or not. Verse 11. And he received them] Weary though he were, yet never weary of welldoing. Verse 13. Except we should go, etc.] Which is a thing not only improbable, but impossible. They held it an absurd motion. Verse 18. As he was alone praying] Examinationi preces praemittendae. All our sacrifices should be salted with this salt. Verse 19 But some say Elias] This Pythagorean transanimation is held by the Jews to this day, viz. (ut singuli tertio renascantur) against so many clear testimonies of Scripture to the contrary. Verse 28. About eight day's] Putting the two utmost days also into the reckoning. See the Notes on Matthew 17. 1. etc. Verse 29 And as he prayed] Dum ipsius mens tota Deose immergeret, Luc. Burgens. saith one. Christians, whiles they are praying are ofttimes carried out and beyond themselves. See Matt. 17. 2, 3. and the Notes there. Verse 31. And spoke of his decease] Gr. Of his Exodus; in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. reference to that expedition or departute of Israel out of Egypt. It signifieth a translating from a condition and state of hardship: and is also used by Saint Peter 2 Epistle 1. 15. Death to the Saints is but an out-going to heaven; a losing from the shore of life, and Philip. 1. 21. lancing out into the main of Immortality. Verse 34. There came a cloud] See the Note on Matthew 17. 5. Verse 39 And bruising him] As in the falling sickness, it falls out. Verse 44. Let these sayings sink, etc.] Ponite, reponite, lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. up the sayings of my sufferings, notwithstanding this people's vain applauses. The best balm cast into water, sinks to the bottom: the base sort, floats on the top. Verse 51. That he should be received up] The word implies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poly. Lyser. Metaphor from father's owning and acknowledging their children after long absence. He set his face] He steeled his forehead against all discouragements. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 53. And they did not receive him] Such is the hatred that Idolaters bear against all Gods true worshippers. Illam Domum in qua inventus fuerit haereticus diruendam decernimus: It was a Decree of the Counsel of Tholouse against the Albigenses. Verse 54. And when his disciples] These two brethren, sons of thunder, how soon was their choler up? they had quick and hot spirits. Wilt thou that we command] It were to be wished that we would first consult with Christ in his word, ere we stir hand or foot to revenge. Verse 55. But he turned and rebuked them] He did it not slightly, and by the by, but seriously and on set purpose: so must we rebuke and rebate our vindictive spirits, our unruly lusts, when like kine in a straight they rush and ride, one upon the back of another. Ye know not what manner of spirit ye are of] Not of Elias his spirit, as ye imagine: this wildfire was never kindled on God's hearth, as his zeal was: you are men of another mould than Elias. He was a Minister of indignation, you of consolation: his actions fit not you, because your persons are not like his: It is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arisiot. rare thing to be of an heroical Spirit saith the Moralist. Every man cannot be an Elias or a Phineas, Numb. 25. 8. To that height of heat, ordinary men's tempers ate not raised. Verse 58. And Jesus said unto him] Christ had felt his pulse, and found his temper, that he looked after outward things only: and therefore he lets him know what to trust unto. Verse 62. No man having put his hand] Christ here haply 〈◊〉 to that which Elisha did, 1 King 19 19 CHAP. X. Verse 1. Other seventy also] AS his heralds, to foreshow his coming to Jerusalem, and to proclaim the true Jubilee. Verse 3. Go your ways] Christ had no sooner bidden them pray, but he answers their prayers. When we bid our children ask us for this or that, it is because we mean to give it them. As Lambs among Wolves] Sed sollicitudo pastoris boni efficit 〈◊〉 〈◊〉 in agnos audere nil possint, saith Ambrose. The care of the good shepherd is the safety of the flock. Verse 4. Salute no man] For that your task is long, your time is little. Verse 8. Such things as they set before you] Not seeking after dainties. It becomes not a servant of the Highest, to be a slave to 〈◊〉. his palate. Epicurci, dum palato prospiciunt, coeli 〈◊〉 non suspiciunt, saith the heathen. Verse 11. That the Kingdom of God] There is in unbeleif an odious unthankfulness: Such judge themselves unworthy of eternal life, Act. 13. 44. they are condemned already, Joh. 3. Verse 16. He that despiseth you] Julius' 〈◊〉, complaining to the Emperor of wrong done to him by the Duke of Saxony, received this answer from him, Tuacausa erit meacausa: so saith Christ to all his servants. Causa ut sit magna, magnus est 〈◊〉 & author ejus: neque enim nostra est, saith Luther to 〈◊〉. Verse 17. And the seventy returned again with joy] We are all naturally ambitious, and desirous of vainglory. A small wind blows up a bubble. Pray down this vanity. Verse 18. Fall from heaven] That is, from men's hearts, which he accounts is heaven: but is cast out, by the mighty Gospel. Verse 19 To tread on serpents] See the Note on Mark 16. 18. Good Ministers tread so hard on the old Serpent's head, that it's no wonder he turns again, and nibbleth at their heels. Verse 20. That your names are written] That you are 〈◊〉 Burgesses of the new Jerusalem. Paul by his privilege of being a Roman, escaped whipping: we by this escape 〈◊〉. The sinner engrosseth his name in the book of 〈◊〉. Verse 21. I thank thee o father, etc.] With this prayer the Anabaptists Scultet. Annal. of Germany usually began their Sermons; thinking thereby to excuse their lack of learning. And then protested that they would deliver nothing but what was revealed to them from above. Verse 23. Blessed are the eyes, etc.] How blessed then are they that hear this Arch-prophet in heaven. Moses and Elias conversing with Christ in the Mount, could much better discourse of his decease, and other divine doctrines, than ever they could whiles here upon earth. An infant of one day there, is much beyond the deepest Doctor here. Verse 24. Many Prophets and Kings] Many righteous saith Matth. 13. 17. Matthew. Righteous persons are Kings. Verse 27. With all thy heart, and etc.] Serviendum Deo toto Martial. cord: id est, amore summo, more vero, ore fideli, re omni: Hoc non fit verbis: Marce ut ameris, 〈◊〉. Here some weak Christians are troubled, as conceiting that they love their children, friends, etc. better then God. But it is answered, 1. When two streams run in one channel (as here nature D. Sibbes. on 1 Cor, 2. 9 and grace do) they run stronger than one strea doth. When a man loves God and the things of God, grace is alone: nature yields nothing to that. 2. We must not judge by an indeliberate passion. The love of God is a constant stream: not a torrent, but a current, that runs all our life time, but runs still and without Claudian. noise, as the waters of Shiloh, and of Nilus, nullas confessus murmure vires, that runs smoothly. With all thy strength] That is, saith a Divine, in our particular places. A Magistrate must execute Justice for God's sake, etc. Verse 30. And Jesus answering] Gr. Taking the tale out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mouth, being ready with his answer. For he is that Palmoni Ham Dan. 8. 13. me dabbar in Daniel, that prime Prolocutor. Verse 31. And by chance] Indeed by the providence of God over ruling the matter, as it doth in things that to us are merely casual and contingent. Verse 32. Passed by on the other side] For fear of legal pollution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But two duties never meet so, as to cross one another: the one of them yields: and the execution of the yielding duty for the present hath reason of an offence. This Levites legal strictness was here a vice: he should rather have showed mercy to his brother in misery. So that the Rule, Negatives always bind, intends not that they are of an indispensable nature: but that every particular instant of time is to be observed for their obedience, Huet of 〈◊〉. page 175. while and where they stand of force. Verse 33. A certain Samaritan] Turnebus 〈◊〉 putat Parabolanos, quasi aemulos Samaritani. Hoc autem nomine vocabantur, qui curandis debilium corporibus deputabantur. Those that looked to sick people were hence called Parabolanes, or Samaritans. Verse 34. Pouring in Oil and Wine] Wine to search, and Oil to supple. Wine signifies the sharpness of the Law (saith Melanchthon) Oil the sweetneste of the Gospel. Now, so great 〈◊〉. in 〈◊〉. 〈◊〉. Wigand. Syntag. is the natural sympathy and harmony between the vine and the olive, that the olive being grafted into the vine brings forth both grapes and olives. Verse 39 Sat at Jesus feet] As his disciples, Act. 22. 3. So the children of the Prophets of old: whence that expression, 2 King. 2. 3. Knowest thou not that the Lord will take away thy Master from thy head to day? Verse 40. Martha was cumbered] Diversely distracted. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. multitude of worldly business, the soul is like a mill, where one cannot hear another, the noise is such as taketh away all intercourse. We should look at the world but only out at the eyes end as it were. Verse 41. Thou art careful] Christ prefers attention before attendance. To hearken is better than the fat of rams, 1 Sam. 15. 22. Verse 42. But one thing is necessary] That bonum hominis, Mic. 6. 8. that totum hominis, Eccles. 12. 13. the happiness, the whole of a man. CHAP. XI. Verse 3. Our daily bread] OUr supersubstantiall bread: so Erasmus rendereth it, and interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it of Christ: for he thought that in so heavenly a prayer, there should have been no mention of earthly things; wherein he was greatly deceived. For temporals also must be prayed for. Verse 4. For we 〈◊〉 forgive] So that our forgiving of others seemeth for Gods promise sake, to be as it were the intervenient cause, or the sine Qua non of God's forgiving us, saith learned Beza. And lead us not, etc.] One argument that we shall persevere, is, the prayers of the whole Church, offering up this daily sacrifice Led us not, etc. Verse 8. Because of his importunity] Gr. His impudence: A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. metaphor from beggars, that will not be said; but are impudently importunate. Verse 9 Ask and it shallbe given] Ask, seek, knock. It is not a simple repetition of the same thing, but an emphatical gradation, and shows instantissimam necessitatem, saith Augustine. Nec dicitur quid dabitur, saith he, to show that the gift is a thing supra 〈◊〉 nomen, above all name. Verse 11. For every one, etc.] Sozomen saith of Apollonius, that he never asked any thing of God that he obtained not. Hic homo potuit apud Deum quod voluit, said one concerning Luther. He could have what he would of God. Verse 14. And it was dumb] So it was a double miracle: Gods favours seldom come single: there is a series, a concatenation of them, and every former draws on a future. Verse 21. When a strong man armed] Qui se dedebant, arma tradebant. Caesar de bell. Gall. lib. 3. They that yielded threw down their arms. Verse 24. Seeking rest] His only rest is to molest and mischief men. Verse 26. Seven other spirits] As the Jailor lays load of iron on him that had escaped. None are worse than those that have been good, and are naught: and might be good, but will be naught. Verse 28. Yea rather blessed] His disciples were more blessed in hearing Christ, than his mother in bearing him. Verse 29. Were gathered thick together] All on a heap, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to see a sign, or to hear what he would say to the motion. Verse 33. No man when he hath lighted, etc.] Our Saviour here warneth those that had given some good hope of their Repentance, that they cherish their light, and walk by it. Verse 34. When thine eye is single] A single eye, is that that looks on God singly, abstracted from all other things. Verse 37. Sat down to meat] And yet, at their own tables, he sets the Pharisees forth in their colours, and entertaineth them with as many menaces as they do him with messes of meat. Verse 38. That he had not washed] This the Pharisees deemed 〈◊〉. Antiq. Heb. 49. as great a sin as to commit fornication. Verse 41. But rather give alms] So Daniel counsels 〈◊〉, Chap. 4. 27. Of such things as ye have] Gr. As are within: either within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the platter (send morsels to the hungry) or within your hearts: for riches get within their owners many times, and do more possess them, then are possessed by them; — difficile est opibus non tradere mentem. Verse 42. But woe unto you] Notwithstanding your tithing of potherbs; wherein you think you take course that all things may be clean to you, vers. 41. Or woe unto you, for that through covetousness you exact the utmost of your tithes, etc. So some sense this text. Verse 44. For ye are as graves] As the deep grave keeps the stinking carcase from offending any one's smell: so doth the dissembling hypocrite so cleanly carry the matter that hardly the sharpest nose, etc. Verse 45. Thou reproachest us also] Who meddled with them but that their own consciences accused them? It is a rule of Jerome, Ubi generalis de vitiis disputatio est, ibi nullius personae est injuria: neque carbone notatur quisquam, quasi malus sit, sed omnes admonentur ne sint mali. Where the discourse is of all, there's no personal intimation of any. Verse 48. And ye build their Sepulchers] And so ye set up the trophies of your father's cruelty. Verse 49. Therefore also said the wisdom of God] That is, Christ himself, the essential wisdom of his Father, Matthew 23. 34. Verse 52. Woe unto you Lawyers] I see well, said Father Latimer, Acts. and Mon. fol. 1590. that whosoever will be busy with Vaevobis, he shall shortly after come coram nobis, as Christ did. For ye have taken away the key of knowledge] By taking away the Scriptures, and all good means of knowledge: as do also the Jesuits at this day. At Dole, an University in Burgundy, they have not only debarred the people of the Protestant books, but especially also forbid them to talk of God, either in good sort or bad. In Italy they not only prohibit the books of the Reformed writers, but also hide their own Treatises, in which the Tenet of the Protestants is recited, only to be confuted: so that you shall seldom there meet with Bellarmine's works, or any of the like nature to be sold. Verse 53. To urge him vehemently] Out of deep displeasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear an aching tooth towards him (as Herodias did toward the Baptist, Mark 6. 19) waiting him a shrewd turn. And to provoke him to speak] Not to stop his mouth about many things, as the Rhemists falsely render it. They asked him captious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questions, to make him an offendor for a word, Isaiah 29. 21. CHAP. XII. Verse 1. Beware of the leaven] WHich our eyes cannot discern from dough by the colour; but only our palate, by the taste. Such is hypocrisy; which also, as leaven, is 1 spreading: 2 swelling: 3 souring the meal: 4 impuring and defiling the house where it is, though it be but as much as a man's fist. Verse II. Take ye no thought] See the Note on Matt. 10. 19 and on Mark 〈◊〉. 11. Alice Driver Martyr, at her examination, put all the Doctors to silence, so that they had not a word to say, but one looked upon another. Then she said, Have ye no more to say? God be honoured: you be not able to resist the Spirit of God in me a poor woman I was an honest poor man's daughter, never brought up in the University, as you have been. But I have driven the Plough many a time before my father, I thank God: yet notwithstanding in the defence of God's Truth, and in the cause 〈◊〉 & 〈◊〉. 〈◊〉. of my Master Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same: And if I had a thousand lives, it should go for payment thereof: So the Chancellor condemned her, and she returned to the 〈◊〉, as joyful, as the bird of day. Verse 15. Take heed and beware of covetousness] This our 〈◊〉 adds after who made me a Judge? to teach us not to go to Law with a covetous mind: but as Charles the French King made War with our Henry the Seventh, more desiring peace then victory. For a 〈◊〉 life consisteth not, etc.] He can neither live upon them, nor lengthen his life by them. Queen Elizabeth once wished herself a milkmaid: Bajazet envied the happiness of a poor shepherd that sat on a hill-side merrily reposing himself with his homely pipe: Therein showing, saith the historian, that worldly 〈◊〉. hist 216 bliss consisteth not so much in possessing of much, subject to danger, as in joying in a little contentment void of fear. Verse 16. The ground of a certain rich man] Gr. The country: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for he had laid field to field, till he was the only land-holder thereabouts; and had a country of corn, Esay 58. Verse 17. And he thought within himself] He was up with the more, and down with the less: he cast up his reckonings, as covetous men's manner is, and after long debate to and fro, concluded what to do. He talked to himself, etc.] A marvellous proper word for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose. Verse 19 〈◊〉 and drink and be merry] A right Epicure, one that had made his gut his God: another Sardanapalus, that did eat that in earth, that he digested in hell, as Augustine hath it. Verse 20. Thou fool, this night, etc.] This rich fool when, like a Jay, he was pruning himself in the boughs, came tumbling down with the arrow in his side: his glass was run, when he thought it to be but new turned. He chopped into the earth before he was aware: like as one, that walking in a field covered with snow, falleth into a pit suddenly. He was shot as a bird with a bolt whilst he gazed at the bow: And this may be any man's case. Which made Austin say he would not for the gain of a world be an Atheist for one half hour: because he knew not but God might in that time call him. Then whose shall those things be, & c.?] As thy friends are scrambling for thy goods, worms for thy body, so devils for thy soul. We read of Henry Beauford that rich and wretched Cardinal, Bishop of Winchester, and Chancellor of England in the reign of King Henry the Sixth, that perceiving he must needs die, he murmured that his riches could not repreive him. Fie, quoth he, Fox Martyrol. vol. 1. pag 925. will not Death be hired? will money do nothing? No: its righteousness only that delivereth from death. Verse 26. For the rest] For superfluities, when ye cannot provide yourselves of necessaries? Verse 29. Neither be ye of doubtful mind] Hang not in suspense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as meteors do in the air, not certain whether to hang or fall to the ground, Meteoradicta volunt quod animos hominum Magir. Physic. suspensos, dubios, et quasi fluctuantes faciant. Aristotle himself confesseth, that of some meteors he knew not what to say, though of some other he could say somewhat. One Interpreter renders this word, Make not discourses in the air, as the covetous man doth, when his head is tossed with the cares of getting, or fears of losing commodity; Or it may note his endless framing of projects for the compassing of his desires. The Syriack rendereth it, Let not your thoughts be distracted about these things. Surely as a clock can never stand still, so long as the plummets hang thereat: so neither can a worldlings heart, for cares and anxieties. These suffer him not to rest night or day; being herein like unto the flies of Egypt, or those tyrants Esay 16. Verse 32. Fear not little flock] Gr: Little, little flock. There is in the original a double diminutive. If we divide the known parts of the world into three equal Parts, the Christians part is but Breerw. Enqui. pag. 118. as five, the Mahometans as six, and the Idolaters as nineteen. Among the best Churches the most are the worst, as, Philip 3. 18. chrysostom could not find an hundred in Antioch, that he could be well persuaded of that they should be saved. Verse 33. A treasure in the heavens] As a merchant being to travel into a far country, doth deliver his money here upon the 〈◊〉, that so he may be sure to receive it again at his arrival in that Country: so let us that are passing into another Country, lay up something that may stand us in stead in that day. Verse 34. There will your heart be] your inwardest affection, your 〈◊〉 joy and trust. Verse 35. Let your loins be girded] It implies 1. Readiness 2. Nimbleness, handiness and handsomeness. A loose, discinct and diffluent mind is unfit to serve God. Here it is, ungirt, unblessed. Verse 37. Blessed are those servants] So verse 38. and 43. They are three times said to be blessed that watch, Terque quaterque beati: 〈◊〉. Faelices ter et 〈◊〉. Verse 47. Which knew his Lord's will] None are so filled with God's wrath, as knowing men. Sapientes sapienter descendunt in 〈◊〉, saith Bernard. The Devil is too hard for them. Verse 48. Much is given] To know our masters will is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. talon of all o her. There is a [Much] in that, There is a special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. depositum, as the word here used importeth. Verse 49. To send fire on the earth] That is, that persecution 1 Tim. 6. 20. 1 Tim. 1. 14. that is Evangelii genius, as Calvin wrote to the French King, and dogs at the heels the preaching of the truth. Verse 50. And how am I straitened] This painful preconceit of his passion, was a part of our Saviour's passion. This made him spend many a night in prayer, bewailing our sins, and imploring God's grace, and he was heard in that which he requested, Heb. 5. Verse 57 yea and why 〈◊〉 of yourselves] By consulting with your own consciences, which would, if rightly dealt with, tell you, that I am that Messias you have so long looked for. Verse. 58. Give diligence] Purus putus 〈◊〉, saith Drusius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Da operam: Id est, festina, & labora, omnesque 〈◊〉 cogita quomodo ab eo libereris, as Theophylact expounds it. Be at utmost pains to get freed from him. Verse 59 till thou hast paid the very last 〈◊〉] It is good to compound quickly with the Lord, and to take up the suit before it come to execution and judgement, lest we be forced to pay not only the main debt, but the arrearages too, that is the time of God's long-suffering and patience, here and 〈◊〉. CHAP. XIII. Verse 1. Told him of the Galileans] SO called from Judas Gaulonites or Galilaeus their Captain: to whose faction also belonged those four thousand murderers Act. 21. 38. For Pilate had not authority over the Galileans properly so called. See joseph. lib. 18. cap. 2. Verse 2. because they suffered such things] None out of hell ever suffered more than those worthies Heb. 11. Shall any therefore condemn that generation of 〈◊〉 children Psal. 73. 15? See 〈◊〉. 4. 6. Dan. 9 12. Verse 3. Except 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 aut pereundum. Men must either turn from sin, or burn in hell. Verse 5. 〈◊〉 except 〈◊〉 repent] Except the best of you all repent more and more, when ye see the examples of God's wrath, etc. God would not have the wounds of godly sorrow so healed up in his own children, but that they should bleed afresh upon every good occasion, 〈◊〉 〈◊〉 plagis 〈◊〉 medicamenta 〈◊〉 〈◊〉. Make best use of others miseries. Verse. 7. Cut it 〈◊〉] Trees that are not for fruit are for the fire. God will lay down his basket, and take up his axe. He will not always serve men for a sinning-stock. Verse 8. Lord, let it 〈◊〉 this year.] Happy that people, that have praying vinedressers to intercede for them! God will yield somewhat to prayer, when he is bitterly bend against a people or person. Till I shall dig, etc.] Donec eam ablaqueavero & stercot 〈◊〉. 〈◊〉. Ministers must try their utmost to fulfil their ministry that they have received of the Lord. Colos. 4. 17. Verse 15. Thou hypocrite.] The Syriaek rendereth it Assumens' vultum, Thou that 〈◊〉 a good face upon it, thou that personatest a better man than thou art; thou picture of piety, etc. Verse 23. Are there 〈◊〉 etc.] Few received Christ in the 〈◊〉 〈◊〉. 1. 12. 〈◊〉 wondered at one good 〈◊〉. They are 〈◊〉 〈◊〉 that look 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉. The most 〈◊〉 on that old popish rule, to follow 〈◊〉 〈◊〉. Verse 24. strive to 〈◊〉] Strive even to an agony; or as they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did for the garland in the Olympic games, to the which the word here used seemeth to allude. All would come to heaven, but all like not the way; they would not per angusta ad augusta pervenire: they like well of Abraham's bosom, but not of Dives his door. But let none think to live in Dalilahs' lap, and then to rest in Abraham; bosom, to dance with the Devil all day, and then to 〈◊〉 with Christ at night; to fly to heaven with pleasant wings, to pass a deliciis ad delicias, e coeno ad coelum, etc. to go to heaven in a featherbed. Verse 26. We have eat and drunk, etc.] These pretenders to Christ perish by catching at their own catch, hanging on their own fancy, making a bridge of their own shadow, etc. they verily believe that Christ is their sweet Saviour, etc. when it's no such matter: they trust to Christ, as the Apricock tree that leans against the wall, but is fast rooted in the earth, so are these in the world, etc. Verse 29. And shall sit down] As at a sumptuous supper. When therefore we are invited to a full feast, think of heaven: As Fulgentius beholding at Rome the Majesty of the Emperor, the glory of the Senate, the lustre of the Nobility, cried out, How beautiful is Jerusalem the Celestial, sith Rome the Terrestrial appeareth with such splendour? So Master Esty when he sat and heard a D. Hall's Art of div. Medit. sweet consort of Music, seemed upon this occasion carried up for the time beforehand to the place of his rest, saying very passionately, What Music may we think there is in heaven? Verse 32. To day and to morrow] i e. As long as I list, without his leave. Faith makes a man walk about the world as a conqueror. I shall be perfected] Or, I shall be sacrificed, as 〈◊〉 rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 〈◊〉 〈◊〉. it. CHAP. XIV. Verse 1. They watched him] GRaece, They superstitiously and maliciously observed him. Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. Rhetor. accipit pro eo quod est ulciscendi 〈◊〉 captare. They watched as intently as a dog doth for a bone: they pried as narrowly into his actions, as Laban did into jacob's stuff. Verse 2. A certain man before him] A fit object, and that was sufficient to move him to mercy, who himself, by sympathy, took our infirmities, and bore our sicknesses. Verse 3. And Jesus answering] Viz. Their thoughts, which were naked and open, naked (for the outside) and dissected, quartered, and as it were cleft through the backbone (for the inside) before him with whom they had to deal, Heb. 4. 13. Verse 4 And he took him] Good must be done, however it be taken. Verse 5. Pull him out on the Sabbath-day] The Jew of Tewksbury, that would not be pulled out of the jakes whereinto he fell on their sabbath-day, perished deservedly. Verse 6. And they could not answer] Yet ran away with the bit in their mouths. Verse 7. When he marked] Ministers, though they may not be time-servers, yet they must be time-observers; and sharply reprove what they meet with amiss 〈◊〉 their people. Verse 8. When thou art bidden of any man to a wedding] When should a man rather feast then at the recovery of his lost rib? Verse 9 Thou begin with shame] As passing for a proud fool: a stile good enough for a self-exalter. Verse 10. Then shalt thou have worship] Honour est in honorante, therefore to be the less esteemed, because without us, and mostly but a puff of stinking breath, not once to be valued. Verse 11. For whosoever] See the Note on Matthew 23. 12. Verse 12. Nor thy rich neighbours] Laudent 〈◊〉 esurientium viscera, non ructantium opulenta convivia, saith Jerom. Bishop Hieron. ad 〈◊〉. Hooper had his board of beggars, who were daily served by four at a mess, with whole and wholesome meats, before himself sat Act. & Mon. down to dinner. Verse 13. Call the poor] Christ prefers charity before courtesy. Verse 14. At the resurrection of the just] Called theirs, because they only shall have joy of that day. It were well for the wicked if they might never rise to judgement, or troth directly to hell, and not be brought before the Lamb to be sentenced. Verse 15. Blessed is he, etc.] This man seems to have tasted Heb. 6. 5. of the good word of God, and of the powers of the world to come. Happy he, if he fed heartily thereon. This, saith Luther, is Sancta crapula. Verse 16. Made a great supper] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are happy that get to heaven: they rest from their labours. The Ancients dined frugally, supped liberally. Be of good Act. & Mon. cheer said that Martyr to her husband that suffered with her: for though we have but an ill dinner, we shall sup with Christ. Verse 18. I have bought, etc.] Licitis perimus omnes. More die by meat, then by poison. Cavete, latet anguis in herba. What more lawful than a farm? what more honourable, of all pleasures, Vxori 〈◊〉 nolo mea. Martial. than marriage? But these men had not so much bought their farms, etc. as were sold to them: not so much married wives, as were married to them. Verse 19 I have bought five yoke of Oxen] This answers those that plead their necessities, and that they seek not 〈◊〉, (as farm upon farm, etc.) but only a sufficiency. What could be more necessary than Oxen, sith without them he could not follow his husbandry? Worldliness is a great hindrance to heaven, though a man cannot be charged with any great covetousness. These all excused themselves out of heaven, by bringing apologies why they could not go to heaven. Never yet any came to hell, but had some pretence for their coming thither. Our vile hearts will persuade us that there is some sense in sinning, and some reason to be mad. Verse 20. And therefore I cannot come] Note that the voluptuary is peremptory, and saith flatly he cannot come. Sensual hearts are void of the Spirit, Judas 18. 19 Miry places could not be healed by the Sanctuary waters, Ezek. 47. 11. fleshly lusts fight against the soul, 1 Pet. 2. 11. Those that dance to the timbrel and harp, say, Depart from us. Job 21. 11. Better be preserved in brine, then rot in honey. Verse 21. Then the master of the house being angry] And good reason he had: for Non modò plur is putare quod utile videatur, Cit 〈◊〉. de 〈◊〉. quam quod honestum, sed haec etiam inter se comparare, & in 〈◊〉 〈◊〉, 〈◊〉 est, saith the honest heathen. Surely as Pharaoh said of the Israelites, They are entangled in the land, the wilderness hath 〈◊〉 them in, Exod. 14. 3. so may we say of many, They are entangled in the creature, the world hath shut them in, they cannot come to Christ: They are shut up in a 〈◊〉, as those five Kings, Joshua 10. and have hardness of heart, as a great stone, rolled to the mouth, and honours, riches and pleasures as so many keepers, etc. Verse 26. And hate not his father, etc.] Much more his farm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex odio reprobavit, respuit. and his oxen. It was not these, but the inordinate love of these, that detained them, as Christ here intimateth. Your house, home, and goods, yea 〈◊〉, and all that ever ye have (saith that Martyr) Master Brad. God hath given you as love-tokens, to admonish you of his love, to Acts and Mon. fol. 1492. win your love to him again. Now will he try your love, whether ye set more by him, or by his tokens, etc. Verse 28. Intending to build a tower] Rodulphus Gualther being in Oxford, and beholding Christ-Church-Colledge said, Egregium opus: Cardinalis iste instituit collegium, & absolvit popinam. A pretty business! A College begun, and a kitchen finished. Counteth the cost] Let him that intendeth to build the tower of godliness, sit down first and cast up the cost, left, etc. Verse 31. Sitteth not down first] To consult, and so with good advice to make War. Romani sedendo vincunt, saith Varro. Thou shalt succour us out of the City, 2 Sam. 18. 3. Verse 32. He sendeth an Embassage] Mittamus preces & lachrymas cordis legatos, saith Cyprian. Currat poenitentia, ne 〈◊〉 sententia, saith Chrysologus. Repent, ere it be too late. Verse 33. That forsaketh not] Gr. That bids not farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to all. Verse 34. Salt is good] This was a sentence much in our Saviour's mouth, Matt. 5. 13. Mark 9 50. And is here used, to set forth the desperate condition of Apostates. CHAP. XV. Verse 1. All the Publicans and sinners] CHrist familiarized himself with these despised persons, and thereby much won upon them. 〈◊〉 easily allureth, austerity discourageth; as it did that honest citizen, which having in himself a certain conflict of conscience, came to Master Hooper the Martyr's door for counsel. But being abashed at his austere Act. & Mon. fol. 1366. behaviour, durst not come in, but departed, seeking remedy of his troubled mind at other men's hands, etc. Verse 2. But the Scribes and Pharisees] Being sick of the devil's disease, and doing his lusts, Joh. 8. 44 Verse 7. Joy shall be in Heaven] Would we then put harps into the Angel's hands, ditties into their mouths? Repent. Verse 8. If she lose one piece] One Testor. Drachma enim valebat septem denarios cum dimidio. Breerwood the numb. Jud. c. 1. See the margin of our new Translation. And sweep the house] Everrit, not Evertit, as the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it corruptly: and Gregory with others were deceived by it in their discants and glosses, nothing to the purpose. Verse 12. He divided unto them his living] Gr. His life. Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 fe is called the life of our hands, Isaiah 57 10. because it is upheld by the labour of our hands. Verse 13. Gathered all together] Convasatis veluti omnibus. With riotous living] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not caring to save any part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unsaveable. nihil reservans, imò seipsum non servans, being such as safety itself could not save: whence the Latins call such a man Perditum, an undone person. Such were those of whom Seneca saith, that singulis auribus bina aut terna dependent patrimonia, hanged two or three good Lordships at their ears. And such are those amongst us that turn lands into laces, great H. S. millies in 〈◊〉 congessit. 〈◊〉. rents into great ruffs, etc. The expenses of Apicius his kitchen amounted to more than two millions of gold. He having eaten up his estate, and finding by his account that he had no more than 200000. crowns remaining, thought himself poor, and that this sufficed not to maintain his luxury: whereupon he drank down a glass of poison. Verse 16. 〈◊〉 he would fain have filled his belly] The stomach of man is a monster (saith one) which, being contained in so little a bulk as his body, is able to consume and devour all things. Verse 17. And when he came to himself] For till then he had been besides himself, and not his own worthy. Nebulo (saith one) cometh of Nabal; fool of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of near affinity. Evil is Hebrew for a fool, etc. Wickedness is called the foolishness of madness, Eccles. 7. 25. Verse 18. Against heaven and before thee] That is, I have not only thee, but the whole heaven for a swift witness against me of mine offences and out-bursts. The heaven doth declare mine iniquity, and the earth riseth up against me; Job 20. 27. Verse 20. When he was yet a great way off] Tantum velis & 〈◊〉 tihi praeoccurret, saith a Father. The Prodigal was but conceiving a purpose to return, and God met him, Isaiah 65. 24. And kissed him] One would have thought he should have kicked him, or have killed him rather: but God is Pater miserationum, he is all bowels. The prodigal came, the father ran: God is slow to anger, swift to show mercy. Verse 21. Father, I have sinned] Confess, and the mends is made. Homo agnoscit, Deus ignoscit. Acknowledge but the debt, and he will cross the book. And am no more worthy, etc.] Infernus sum domine, said that 〈◊〉, Hooper at his death, Act. & Mon. 1374. holy Martyr; Lord, I am hell, but thou art heaven: I am soil, and a sink of sin, but thou a g acious God, etc. Verse 23. And bring hither the fatted calf] Christ is that Act. and Mon. fol. 〈◊〉. fatted calf, saith Mr. tindal Martyr, slain to make penitent sinners good cheer withal: and his right eousnesse is the goodly 〈◊〉 to cover the naked deformities of their sins. Verse 24. For this my son was dead, etc.] So fareth it with every faithful Christian. He was dead, but now lives, and cannot be insensible or ignorant of such a change. Verse 29. And yet thou never gavest me a kid] Much less a 〈◊〉. Hypocrites hold God to be in their debt, and through discontent weigh not his favours, as being never without some aylement. Verse 30. But assoon as this thy son] He saith not, This my brother; he would not once own him, because in poverty. Which hath devoured thy living] q d. which you were so hasty to give unto him before your death (which you need not have done) and now he hath made a fair hand of it. Verse 32. Was lost, and is found] Of himself he left his 〈◊〉 yet is he called the lost son. CHAP. XVI. Verse 1. A 〈◊〉 rich man which had a Steward] MAsters had need look well 1. To the choosing of their servants. (Solomon saw Jeroboam that he was industrious, and therefore without any respect at all to his Religion, he made him 〈◊〉 over all the charge of the house of Joseph; but to his 〈◊〉 disadvantage. 〈◊〉. King 11. 28. with chapt. 12. 3.) 2. To the using of them: Most men make no other use of their servants then they do of their beasts: whiles they may have their bodies to do their service, they care not if their souls serve the Devil. Hence they so 〈◊〉 prove false and 〈◊〉. Verse 2. Give an account of thy stewardship] 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 putet, said Cato. Steward's should often account with their masters. Verse 3. I cannot dig, etc.] They that will get wisdom, must both dig and beg. Prov. 2. 3. 4. Verse 6. Take thy bill] The scope of this parable is, ut 〈◊〉 charitate erga pauperes compensemus, saith Beza, that we expiate, as it were our prodigality by showing mercy to the poor Dan, 4. 27. Verse 8. And the Lord commended] Gr. that Lord, viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Steward Lord, not the Lord Christ who relateth this 〈◊〉. 〈◊〉 if we understand it of Christ (as the Syriack here doth) yet He herein no more approveth of this Stewards false-dealing, than he doth of the Usurer's trade 〈◊〉. 5. 27. or the thiefs 1 Thess. 5. 2. Or the dancers Matth. 11. 17. or the Olympic games 1 Cor. 9 24. Because he had done wisely] The worldling's wisdom serves him (as the Ostriches wings) to make him outrun others upon earth, and in earthly things; but helps him never a whit toward heaven. Are in their generation wiser] A swine that wanders can make better shift to get home to the trough, than a sheep can to the fold. We have not received the spirit of this world 1 Cor. 2. 12. we cannot shift and plot as they can: but we have received a better thing. The fox is wise in his generation, the serpent subtle, so is the Devil too. When he was but young, he out-witted our 〈◊〉 parents, 2 Cor. 11. 3. Then the children of light] As the Angels are called Angels of 〈◊〉. Adam. light 2 Cor. 11. 14. God's children are the only earthly Angels, have a Goshen in their bosoms, can lay their hands on their hearts with dying Oecolampadius, and say, Hic sat lucis. Verse 9 〈◊〉 unto yourselves friends] quibus officia 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 apud 〈◊〉 〈◊〉, 〈◊〉 〈◊〉, & 〈◊〉 is 〈◊〉. Testify your faith by your works that God of his freegrace may commend and 〈◊〉 you. Of the Mammon of 〈◊〉] The next odious name to the Devil himself. This Mammon of iniquity, This wages of wickedness is not gain, but loss. They may receive you] That is, that 〈◊〉 the Angels, or 〈◊〉 riches, or the poor may let you into heaven. Verse 11. In the unrighteous 〈◊〉] or, the uncertain, 〈◊〉, deceitful wealth of this world, which yet most rich men trust in, as if simply the better or safer for their abundauce. Hence 〈◊〉 derives Mammon from 〈◊〉, which signifieth to 〈◊〉. Verse 12. In that which is another 〈◊〉] Riches are not properly ours, but Gods who hath entrusted us, and who doth usually agssine them to the wicked, those men of his hand, for their portion Psal. 17. 14. for all the heaven that they are ever to look for. Better things abide the Saints, who are here but foreigners, and must do as they may. Who shall give you that which is your own] Quod nec eripi nec Arist. 〈◊〉. lib. 2. cap. 23. 〈◊〉 potest. Aristotle relateth a law like this made by 〈◊〉, That he that used not another man's horse well, should 〈◊〉 own. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naso 〈◊〉 〈◊〉. Verse 14. And they derided him] Gr. They blew their noses at him in scorn and derision. They fleared and jeered when they Horat. should have feared, and fled from the wrath to come. Verse 15. For that which is highly esteemed etc.] A thing that I see in the night may shine, and that shining proceed from nothing but rottenness. There may be malum 〈◊〉 in bona 〈◊〉, as in 〈◊〉 Zeal. Two things make a good Christian, good actions and good aims. And though a good aim doth not make a bad action good (as in Vzzah) yet a bad aim makes a good action bad Host 1. 4. (as in 〈◊〉, whose justice was approved, but his policy punished.) Verse 19 There was a certain rich man] Not once named, as 〈◊〉 was, though never so little esteemed of men. God knew him by name as he did Moses: when the rich man's name is written in the earth, rots aboveground, is left for a reproach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum est 〈◊〉 〈◊〉. Pasor. Which was clothed in purple, etc.] Gr. was commonly so clothed. It was his every-days wear, as the word implieth. Verse 20. A certain beggar named Lazarus] Or Eleazar (as Tertullian and Prudentius call him) who having been Abraham's faithful servant, now resteth in his bosom. Verse 21. And desiring to be fed with the crumbs] Many poor folk have but prisoners pittances, which will neither keep them alive, nor suffer them to die. The dogs came and licked his sores] When Sabinus was put to death for whifpering against Sejanus, his dog lay down by his dead body, brought to his mouth the bread that was cast to him: And 〈◊〉 Sabinus was thrown into the river Tiber, the dog 〈◊〉 〈◊〉. after him, to keep him up, that he might not sink into the bottom. Verse 22. Into Abraham's bosom] A Metaphor from feasts say some: from fathers, say Others, who embosom and hug their children when wearied with long running-about, or 〈◊〉 met with a knock, and come crying unto them. And was carried by the Angels] Through the air, the Devil's region, do the Angels conduct the Saints at death: who may therefore call death as Jacob did the place where he met the Angels, Act. & Mon. fol. 1907. Mahanaim, Genes. 32. 2. For like as the 〈◊〉- man was let down with his bed through the tiling before Jesus, Luke 5. 18. so is every good soul taken up in an heavenly couch through the roof of his house, and carried into Christ's presence by these heavenly Courtiers. And was 〈◊〉] Possibly with as much noisome stench and hurry in the air, as at Cardinal Wolseyes' burial. A terrible example there is in the book of Martyrs, of one Christopher 〈◊〉 an unmerciful Courtier, who suffering a poor Lazar to die in a 〈◊〉 by him, did afterwards perish himself in a ditch. Verse 23. Being in torments] Having punishment without pity, misery without mercy, sorrow without succour, crying without compassion, mischief without measure, torments without end, and past imagination. Verse 24. And cool my tongue] In his tongue he was most tortured, quia plus lingua peccaverat, saith Cyprian. So Nestorius 〈◊〉 〈◊〉 〈◊〉 exesa. Evagr. l. 1. the heretic had his tongue eaten up with worms. So Thomas Arundel Archbishop of Canterbury, and Steven Gardiner Bishop of Winchester, (two notorious persecutors) died with their Acts & Mon. fol. 1622. tongues thrust out big-swollen, and black with inflammation of their bodies. A spectacle worthy to be noted of all such bloody burning persecutors. Verse 25. Son remember, etc.] Son he calls him with respect either ad procreationem carnis, aut adaetatem, saith Piscator. But as it was but cold comfort to Dives in flames, that Abraham called him son; so those that have no more to shroud themselves under, than a general profession, shall find that an empty title yields but an empty comfort at last. Receivedst thy good things] Wicked men than have not only a 〈◊〉 title, but a right before God to earthly things. It is their portion. Psal. 17. 14. And what Ananias had was his own Act. 5. whiles he had it. God gave Egypt to Nabuchadnezzar for his pains at Tyre. It is hard to say, they are usurpers. They shall not (saith One) be called to an account at last day for possessing what they had, but for abusing that possession. As when the King gives a Traitor his life, he gives him meat and drink that may maintain his life. So here God deals, not as that cr well D' 〈◊〉 did who starved some prisoners after he had given them quarter, Grimst. Hist. of Netherl. saying, Though I promised you your lives, I promised not to find you meat. Verse 26. There is a great gulf fixed] viz. by the unmoveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and immutable decree of God, called mountains of brass 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. Zech. 6. 1. from between which all effects and actions come forth as so many charets. Verse 28. Lest they also come into this place] This he wisheth, not for their good, but for his own. For he knew that if they were damned, he should be double damned, because they were brought thither partly by his lewd and loose example. Verse 29. Let them 〈◊〉 them] Hell is to be escaped by hearing the word read and preached. Joh. 5. 25. Esay 55. 3. Verse 31. Though one rose from the dead] As Lazarus did, and yet they listened as little to him as to Christ. Joh. 12. but sought to kill him also. CHAP. XVII. Verse 5. Lord increase our faith] A Most necessary request in this case. For the more any man believeth that God for Christ's sake hath pardoned him, the readier he will be to pardon others. Verse 8. Gird thyself and serve me] It implies 1 readiness: 2 nimbleness, handiness, and handsomeness. A loose 〈◊〉 and 〈◊〉 mind is unfit to serve God. The Deacons cried of old in the Church-meetings Oremus, 〈◊〉, Let us pray, let us attend to prayer, etc. Verse 10. We have done that was our duty] Or, our debt: and 〈◊〉 〈◊〉 the Church. 〈◊〉. 〈◊〉 〈◊〉. it is no matter of merit to pay debts. This made 〈◊〉 〈◊〉 founder of New-Colledge, etc. profess, he trusted in Jesus Christ alone for Salvation. Charles the Fifth did the like, when he came to die. And in times of Popery, the ordinary instruction appointed to be given to men upon their death beds, was, that they should look to come to glory, not by their own merits, but by the virtue and merit of Christ's passion: that they should place their whole 〈◊〉. 〈◊〉 in a Serm. 〈◊〉 Eph. 4. 13. confidence in his death only, and in no other thing: and that they should interpose his death betwixt God and their sins, betwixt them and God's anger. Verse 13. And they lifted up their voices] These sought themselves only in their prayers as do hypocrites: and nought esteemed the love of Christ. So did those that fasted to themselves, Cant. 51. 〈◊〉. 7. more to get off their chains then their sins. Ephrain is an empty vine, he 〈◊〉 fruit to himself. The Church keeps her fruit for her beloved. Verse 14. Go show yourselves unto the Priests] As if ye were already cleansed. They did so, though they saw no sense for it: and before they came to the Priest, they were cleansed indeed. Make your requests known to God with thanksgiving, Philip. 4. 6. As who should say, make account to speed, and be ready with your thanks, as if you had what you ask of God. Verse 15. And one of them] It's ten to one if any return to give thanks. Men make prayer their refuge, but not their recompense. 〈◊〉 returned not according to his receipts. And with a loud 〈◊〉] He was as earnest in praises, as he had been in prayers. Our thanks should be larger and louder than our requests; because God prevents us with many mercies, and denies nothing: we have it either in money or moneys worth. Verse 16. Giving him thanks] A thankful man is worth his 〈◊〉. 〈◊〉 〈◊〉. Barn. de Consid. lib 4. weight in gold. Sed perrarò grati homines reperiuntur, saith the Orator. Plerique ut accipiant. importuni, donec acceperint, inquieti; ubi acceperint, ingrati, saith the Father. Most pray, but pay not: they make prayer their refuge, but not their recompense. Verse 17. Were there not ten cleansed?] Christ keeps count how many favours men receive from him, and will call them to a particular account thereof. He is an austere man this way. Verse 18. There are not found] The Syriack, and some others 〈◊〉 these words question-wise, and so it is more emphatical: Are there not found that returned? etc. q. d. That's admirable, that's abominable. Verse 20. When the kingdom of God, etc.] This they asked in 〈◊〉. q. d. You tell us oft of the kingdom of God, and that it is at hand: but when comes it once? All things continue as they did, etc. Cometh not with observation] That is, with outward pomp, or superstitious seeking after. Verse 21. The kingdom of God is within you] It is spiritual, Rom. 14. 17. Or, it is among you, but that you cannot see wood for trees. You seek me as absent, whom you reject present. Verse 22. And he said unto his Disciples] q. d. This doctrine concerns you also, as well as the perverse Pharisees. You shall be ere long at a great loss for me: look to it therefore and bestir you. Verse 24. For as the lightning] q. d. From mine Ascension, and so forwards, you are not to look for me again till I come to judgement: and then I come on a sudden. Many devices there are in the minds of some, to think that Jesus Christ shall come from heaven again, and reign here upon earth a Thousand years. But Mr. Cotton upon the 7 Vials. they are (saith a good Divine) but the mistakes of some high expressions in Scripture, which describe the judgements poured out upon God's enemies, in making a way to the Jews conversion, by the pattern of the last judgement. Verse 27. They did eat, they drank] An elegant Asyndeton. For the reason whereof, see the Note on Matt. 24. 38. Verse 28 They did eat, they drank] It is not said here as vers. 27. they married wives: they affected rather those odious 〈◊〉, 〈◊〉. qui non utrinque resolvunt. The Turkish Bashaes' have their 〈◊〉, which, are their serious loves: for their wives are used Blounts' Voyage, pag. 14. but to dress their meat, to laundress, and for reputation, saith one that had been amongst them. Sodomy (saith he) in the Levant is not held a vice. Verse 29. But the same day] A fair Sun-shine-morning had a foul dismal evening. Neseis quid serus 〈◊〉 vehat. Thou Horat. knowest not what a great-bellied day may bring forth, 〈◊〉 crede diem tibi diluxisse supremum. Think every day the last day. Verse 30. Even thus shall it be] Security ushereth in destruction. The Judge standeth before the door, as is easy to foresee: Jam. 5. Watch therefore. Verse 31. He which shall be on the housetop] An hyperbolical expression, usual among the Jews, to denote matter of haste. Verse 32. Remember Lot's Wife] Who either out of curiosity Vt 〈◊〉 ab uncto 〈◊〉. or covetousness turned her but, and she was turned. We are as hardly drawn off the world, as a Dog from a fat morsel. Those that set forth of Italy with Galeacius marquis of Vicum (who left all for the liberty of conscience at Geneva) many of them when they came to the borders of Italy, and considering what 〈◊〉 of 〈◊〉. by Mr. 〈◊〉. they forsook, first looked back, afterward went back again, and were taken by the Spanish Inquisition, and made publicly to abjure the Christian religion. Remember the horrible history of 〈◊〉 of old, and the lamentable case of Spira o'late, said the Lady Acts & Mon. sol 1291. Jane Grace prisoner, to Harding the Apostate. Lege historiam, (saith one) ne fias historia: lege judicia, ne fias exemplum 〈◊〉. Verse 37. Where Lord?] Or, Whither Lord, viz. shall they be taken, of whom thou speakest? To heaven, saith he. See the Note on Matt. 24. 28. Verse 38. There the Eagles] Those vulturine Eagles, that are said to fly two or three days before, to the place where armies are to meet, and carcases shall be. CHAP. XVIII. Verse 1. Always to pray and not to faint] GRaece, Not shrink back, as Sluggards in work, or Cowards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in War. Prayer should be redoubled and reinforced, as those Arrows of deliverance, 2. Kings 13. 19 The woman of Canaan prays on when denied: And Jacob holds with his hands, when his thigh is lamed. He wrestled with slight and might, 〈◊〉 post nau fragium tentantur 〈◊〉. he raised dust, as the word signifies, and would not away without a blessing. James surnamed the Just, (Christ's Kinsman) had his knees made as hard as Camels knees with much praying, as 〈◊〉 〈◊〉. Epist. 81. 〈◊〉. Father Latimer during his imprisonment, was Act. & Mon. sol. 1579. 〈◊〉 constant and instant in prayer, that oftt- 〈◊〉 he was not able to 〈◊〉 off his knees, without help. Yea Paulus Emilius, being to 〈◊〉. fight with Perses King of Macedony, would not give over 〈◊〉 to his God Hercules, till he saw certain arguments of a victory. As loathing of meat (saith a Divine) and painfulness of speaking are two symptoms of a sick body: so irksomeness of 〈◊〉, and carelessness of hearing, of a sick soul. Verse 2. Which feared not God, nor regarded man] These two, 〈◊〉 of God and shame of the world, God hath given to men as 〈◊〉 to restrain them from outrage. But sin hath oaded such 〈◊〉 impudence in some men's faces, that they dare do any thing. Verse 3. Avenge me of mine adversary] A downright request, without either Logic or Rhetoric to set it forth, or enforce it: to each us that though our prayers be but blunt or broken language if importunate, they shall prevail nevertheless. Verse 4. And he would not for a while] There is a passive injustice. Non 〈◊〉 nocens, sed 〈◊〉 fuit, saith Ausonius of Claudius. Not to do justice is injustice. Verse 5. She weary me] Gr. She buffet me, or club me down. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God must be pressed in prayer, till we put him (as you would say) Obtundat. Vota fundimus 〈◊〉 tundimus Deum tangimus misericordiam 〈◊〉. to the blush, or leave a blot in his face, unless we may be masters of our requests. Verse 6. 7. Hear what the unjust Judge saith] Hic paria non inter se conferuntur, sed minus cum majore, saith Beza. Verse 7. Though he bore long with them] When they are at the Tertul. Apol. 〈◊〉 most under. When their enemies are above fear, and they below hope; when there is not faith in Earth to believe, then are there bowels in Heaven to relieve and restore them. Verse 8. Shall he find faith upon earth] God oft stays so long, till the Saints have done looking for him, when they have forgot their prayers; etc. he comes, as it were out of an engine. Verse 9 That they were righteous, and despised others] Pray to be preserved from this perilous pinnacle of self exaltation. Verse 10. The one a Pharisee] A Doeg may set his foot as far and further within the Sanctuary, as a David. The Pharisee and Publican went both of them up to private prayer. Verse 11. God, I thank thee] Non vulnera sed muner a 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. he shows not his want but his worth: and stands not only upon his comparisons, but upon his disparisons, I am not as this Publican. No, for thou art worse: yea for this, because thou thinkest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thee better. But of Pharisees it might be said as Arnobius did of the Gentiles, Apud vos optimi censentur, quos 〈◊〉 pessimorum 〈◊〉. 〈◊〉 facit. They are very good that are not very bad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Pride wears a triple crown with this motio, Tra. 〈◊〉, Non obedio, 〈◊〉. This Pharisee held himself 〈◊〉 〈◊〉 〈◊〉, and all others a 〈◊〉 only, as Basil of 〈◊〉 hath it: He takes his poor counter and sets it down for a Thousand pounds; he prizeth himself above the market. Verse 12. I fast twice a week] Cardinal Bellarmine did more: for he fasted thrice a week, saith he that writes his life. John Archbishop 〈◊〉 〈◊〉. D. 〈◊〉. of 〈◊〉, he who first affected the stile of Universal Bishop, was surnamed Nesteutes, from his frequent fasting. Monday and Thursday were the Pharisees fasting-dais: because Moses went up to the Mount on a Thursday, and came down on a Monday, saith 〈◊〉. Verse 13. 〈◊〉 upon his breast] In token of indignation, and that he would have smitten his sin so hard, if he could have come at it. God be merciful, etc.] Here was much in few. The Publican 〈◊〉 much: though he spoke little. As a body without a soul, much wood without fire, a bullet in a gun without powder, so are words in prayer without spirit. Oratio brevis penetrat caelum. The hottest springs send forth their waters by ebullitions. Verse 14. Justified rather than the other] The Pharisee was not at all justified: Neither is there More or Less in justification. But our Saviour here useth a popular kind of expression. Verse 18. And a certain Ruler] Saint Mark saith that this Mark 10. 〈◊〉 〈◊〉 〈◊〉. Ruler came running, which argues his earnestness; and in a man of quality was 〈◊〉: for such walk softly for most part, and in state. Verse 22. Yet lackest thou one thing] Yea all things. But our Saviour speaketh thus by an holy irony. Verse 25. It is 〈◊〉 for a 〈◊〉] Caveant ergi divites (saith an Interpreter) & solicitè; mane, vesperi, interdiù, noctu, secum de periculosa vitae suae, atione commententur. Let rich men therefore weigh their danger, and beware. Verse 34. And they understood none, etc.] Prejudicated opinions of Christ's earthly kingdom hung as so many bullets at their eye lids, that they could not perceive so plain a truth. CHAP. XIX. Verse 5. Zacheus, make haste] CHrist is that good Shepherd, that knoweth all his sheep, and calleth them by name. Make haste and come down] Heaven is a matter of greatest 〈◊〉: We must not adjourn as he did once, In 〈◊〉 seria, more weighty 〈◊〉 till to morrow. To day I must abide at thy house] Christ not only invites, but even obtrudes himself, as it 〈◊〉, upon 〈◊〉: It's happy having 〈◊〉 guests. He doth the same to us, when he sends unto us his poor servants to press upon our charity. Unworthy we are surely to give an alms to poor Christ, etc. Verse 8. The half of my goods] See the like in Tyrus converted, 〈◊〉. 23. 17, 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I restore him four fold] Which was the law for things stolen. Fraud is no better than theft. Restitution 〈◊〉 necessary to 〈◊〉 of 〈◊〉. God hates 〈◊〉 ex rapina, as Sultan 〈◊〉 could tell his Counsellor Pyrrhus, who persuaded him to bestow 〈◊〉. Hist. sol. 567. 〈◊〉 great wealth he 〈◊〉 taken from the Persian Merchants, upon some notable Hospital for relief of the poor: The dying Turk commanded it rather to be restored to the right owners, which was done accordingly; to the great shame of many Christians, who mind nothing 〈◊〉 than restitution, etc. When Henry the Third of England had sent the Friar Minors a load of 〈◊〉 to 〈◊〉 them, they returned the same with this message; 〈◊〉 he ought not to give alms of what he had rend from the poor, neither daniel's hist. of Engl. 109. would they accept of that abominable gift. Master 〈◊〉 saith, If ye make no 〈◊〉 of goods 〈◊〉, ye shall cough in 〈◊〉. Verse 9 He also is a son of Abraham] That is, freely elected, Romans. 9 1. a. 〈◊〉 of 〈◊〉 faith, Rom. 4. 12. and a doer of his works, Job. 8. 39 Who then can say but he is his son, and shall rest in his bosom? Verse 14. 〈◊〉 〈◊〉] 〈◊〉 [of sending a lamb to this 〈◊〉 of the earth, 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 〈◊〉 of their lips, 〈◊〉. 14. 3. Such 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 where; such dust-heapes are found in every corner. Verse 15. And whon he was returned] He went, at his Ascension; and returns at the general Resurrection: At what time he will first reckon with his servants, and then with his enemies. Judgement shall then also begin at Gods own house. Verse 16. Thy pound hath gained] Not my pains, but thy pound hath done it. By the grace of God I am that I am, saith Paul that constantissimus gratiae Praedicator, as Austin calleth him. Verse 23. Into the bank] Gr. Unto the table, or (according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to some copies) unto the Usurers, whom Beza here rightly calleth humani certè gener is perniciosissimas pests, the most pernicious pests of mankind. Verse 27. Slay them before me] Howbeit the Beast and the false Prophet, that is, the Pope and his Janissaries, shall not have the favour to be slain as the common sort of Christ's enemies are, but shall be cast alive into the burning lake, tormented more exquisitely, Revelations 19 20, 21. Verse 28. He went before] To meet death in the face: this was true magnanimity. Herein he showed himself the captain of our salvation, though perfected by sufferings. Verse 29. Bethphage and Bethany] Bethphage was one mile out of Jerusalem, Bethany two. Verse 30. Go ye into the village] Into Bethphage, that was in their view as they went from Bethany. Verse 41. He beheld the City] That common slaughter-house of the Prophets. Our Lord is said to have been slain at Rome, Revelations 11. 8. because crucified at Jerusalem by the Roman authority. And wept over it] Shall not we weep over the ruins of so many fair and flourishing Churches, that now lie in the dirt? Christ wept in this day of his solemn Inauguration. It shall be in our last triumph only that all tears shall be wiped from our eyes; till than our passions must be mixed, according to the occasions. Verse 42. Oh, if thou hadst known] They had cognitionem historicam non mysticam, speculativam non affectivam, apprehensionis, non approbationis, discursivam, non experimentalem. At least in this thy day] The time of grace is fitly called a Day in regard of 1 Revelation. 2 Adornation. 3 Consolation. 4 Distinction. 5 Speedy preterition. Amend before the drawbridge be taken up. No man can say, he shall have 12 hours to his day. But now they are hid from thine eyes:] Yet they lived under the Ministry long after, and no outward change to be discerned. As Plutarch writes of Hannibal, that when he could have taken Rome, he would not; when he would, he could not; so the Procrastinators. Verse 43. For the days shall come] God hath his days for vengeance, as man hath his day for repentance. There is a Prime of every man's life, and of every man's. Ministry. The Levite lingered so long, that he lost his Concubine; she came short home: so doth many a man's soul for like reason. Shall cast a trench about thee] Because like the wild-asse, thou wouldst not otherwise be tamed, and kept within compass of God's Commandments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 48. Were very attentive to hear him] Gr. Hanged on him, as the Bee doth on the flower, the babe on the breast, or the little bird on the bill of her Dam. Christ drew the people after him, as it were, by the golden chain of his heavenly eloquence. CHAP. X X. Verse 1. The chief Priests and Scribes came] GRaece, Came suddenly upon him] As an expected storm: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Devil drove them. Verse 4. The baptism of John, etc.] q. d. If John were sent by God to testify, as he did, there is no colour of cause why ye should question mine authority? Verse 8. Neither tell I you &c] God's servants should be ready with their answer upon sudden assaults, and not to seek of such arguments as may stop the mouth of an adversary. When a 〈◊〉 Jesuit asked, Where was your religion before Luther? Answer was presently returned, In the Bible, where your religion never was. Verse 16. God forbid] Viz. That they should ever kill the Son of God sent unto them. We cannot get men to believe that their hearts are half so bad, or their ways so dangerous, as the preacher makes of them. Verse 17. What is this then that is written, etc.] q. d. If it be not so as I say, that you shall kill the Messiah, how is it that the Scripture saith as much? press men with Scripture-testimonies: that's the readiest way of sound conviction. It was a good speech of Augustine to 〈◊〉, contesting with him for audience: 〈◊〉 me, hear me, said the Heretic. Nay, saith Augustine, 〈◊〉 ego 〈◊〉, 〈◊〉 tu me, sed ambo 〈◊〉 Apostoium 〈◊〉, 〈◊〉 non cognovi, etc. It is not I say, or what thou sayest, but what the Scripture saith, that we 〈◊〉 stand to. Verse 20. They sent forth 〈◊〉] Gr. Fishers, that with net and bait catch the silly fish, and feed on them: such were these Emissaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. these catchpoles. Aretius. Verse 35. Nor are given in marriage] Hence some collect, that the difference of sex's 〈◊〉 continue after the resurrection: wherefore else should our Saviour say, that they shall then neither marry nor be given in marriage? Sed hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 38. For all live to him] Even in their bodies also, which he now by 〈◊〉 refineth; and shall as certainly raise, as if they were already raised, sith all things are present with him. CHAP. XXI. Verse 2. Casting in their two mites] THat is, two eight parts of an halfpenny, saith the Syriack. See the Notes on Mark 12. 41, 42, etc. Verse 13. And it shall turn to you, etc.] Whilst the valour of the Martyrs and the savageness of the Persecutors strove together, till both, exceeding nature and belief, bred wonder and 〈◊〉 in beholders and hearers. Verse 19 In your patience possess] That is, Enjoy yourselves, however the world goes with you. He that cannot have patience, had need make up his pack, and get out of the world: for here's Camd. Elizab. fol. 495. no being for him. Burleigh Lord Treasurer was wont to say, that he overcame envy more by patience then 〈◊〉. Verse 20. Jerusalem compassed with armies] By Cestius 〈◊〉, a little before that fatal siege by 〈◊〉. So God gave his people this sign, to take best course for their own safety. Verse 24. Until the times of the Gentiles] The Gentiles then shall not always tread down Jerusalem. Those Kings of the East the Jews may, likely, 〈◊〉 their way prepared to it, through 〈◊〉. 〈◊〉. 16. 12. and Jerusalem be again inhabited by them, Zach. 12. 6. even 〈◊〉 〈◊〉. But this will be not long 〈◊〉 〈◊〉 〈◊〉 day, 〈◊〉 25. Verse 26. men's hearts failing them] What marvel though 〈◊〉 men be dispirited, and even ring their bells backwards, when they shall see all on a light fire? Moses himself may tremble at the terror of the mount, and Abraham show some trepidation in such a fright. Verse 34. Take heed that 〈◊〉 hearts] The Disciples 〈◊〉 had in them the common poison of nature: and so, were obnoxious even to the most reproachful evils. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if watered with the temptation of Satan, what sin may it not produce in the best, unless God prevent? Verse 36. That ye may be accounted worthy] Great is the Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this word (saith learned Beza) for it gives us to understand that we owe all to the free election of God, who loved us first, and so accepted us for worthy; Rev. 3. 4. CHAP. XXII. Verse 1. Now the feast of unleavened, etc.] IT is good to bring Bibles to Church. Socrates relates of one 〈◊〉. lib. 7. cap. 5. Sabbatius a Novation Bishop, that reading this text, added such things of his own as carried away many simple people from the faith. Verse 2. How they might kill him] Not put him to death as Judges, but kill him as cutthroats. So Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 23. Verse 3. Then entered Satan] He stood but at the door till now, that the business was concluded on. Verse 4. And communed with the chief Priests] Suopte ingenio, 〈◊〉 reprobi Angeli, saith an Interpreter. Verse 6. And he promised] By mutual stipulation (saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza) wherein the one asketh, Dost thou promise to do such a thing? the other answereth, I do promise. Like as of old it was, Credis? Credo. Abrenuncias? Abrenuncia. Believest thou? I do believe. Forsakest thou? I do forsake. Verse 7. The day of unleavened bread, when, etc.] It must be our care to cast out all filthiness of flesh and spirit (that old leaven) before we communicate, 1 Cor. 5. 7. First throw the baggage into the brook Kidron (the town-ditch) and then kill the Passeover, 2 Chron. 30. 14. Verse 15. With desire have I desired] How much more should we come with strong affections and lusty appetites to this holy Supper? It is a virtue here to be an holy glutton, and to drink hearty draughts; that we may go from the Table, as Christ from Jordan, full of the holy Ghost. For this end consider what is before thee, as Prov. 23. 1. not to restrain appetite, but to provoke it. And the rather because Christ thus earnestly thirsted after our salvation, though he knew it should cost him so dear. See Luke 12. 50. Verse 16. Until it be fulfilled] Until the old Passeover be abolished, and the New brought in place, by my death and resurrection. Verse 17. And he took the cup] The cup of the common supper, John 13. 2, 3. Verse 23. And they began to inquire] Therefore the Lord had not perfectly pointed out the traitor to them: or if he did, they either heardnot, or heeded not. Verse 24. There was also a strife] This was so much the worse in them, because immediately after the Sacrament, and before the Passion, which our Saviour had told them should fall out within two days after. Neither was this the first time that they had thus faulted, and were reproved for it. Verse 25. The Kings of the Gentiles, etc.] In striving for precedency the Disciples showed themselves but Gentiles, who stand upon their birth and privileges. Exercise Lordship over them] As he did with a witness (of Joh. Manlii loc. come. 636 whom Melancthon writeth) that wrung money from his miserable subjects, by knocking out their teeth, one by one, till he had what he would. Verse 28, Ye are they which have continued, etc.] Agrippa having suffered imprisonment for wishing Caius Emperor, the first thing Caius did after he came to the Empire, was to prefer Agrippa to a Kingdom. He gave him also a chain of gold as heavy as the chain of iron that was upon him in prison. And shall not Christ richly reward all those his suffering servants? Verse 29. And I appoint] Gr. I bequeath as by my last Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. and Testament. See Heb. 9 17. Verse 30. That ye may eat and drink, etc.] As Mephibosheth and Chinham at David's table; which was an high favour. Verse 31. Simon, Simon] q. d. There charissime Simon. Piscat. Satan hath desired, etc.] As a challenger desireth to have one of the other-side to combat with, as Goliath did. He cannot harm us without leave. So he desired to have Job, and had him. That he may sift you] Cribratione Satanae non perditur, sed purgatur frumentum, saith Zanchy. See the Note on Matthew 3. 12. Verse 32. But I have prayed] So the plaster is ready made before the wound be given: for else the patient might perish, as those do that are stung with scorpions, if not presently anointed with 〈◊〉 of scorpions. That thy faith fail not] It is our faith that Satan chiefly assaulteth: Seneca. He knows that nihil retinet qui fidem perdidit. Strengthen thy brethren] So he doth notably, in both his Epistles, dooming Apostates most severely, 2. Pet. 2. Verse 41. And he was with-drawn] For privacy sake to pray, though 〈◊〉 to leave their company, through extreme perplexity; which made him return so oft to them, calling upon them to watch with him. Verse 42. If thou be willing] He was so astonished with the greatness of his present pressures, that he seems for a time to suffer some kind of forgetfulness of his office. Verse 44. And being in an agony] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Greek Father. Alphonsus is honoured in Histories for this, that he abased himself so far, as to help one of his subjects out of a ditch. Shall not Christ much more be honoured that helped all his out of the ditch of damnation? Great drops of blood] Clotty blood issuing through flesh and skin in great abundance. Oecolampadius tells of a certain poor man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who being kept hanging in the truss of the cord (which is a certain hanging by the hands behind, having a weighty stone fastened at their feet) the space of six hours, the sweat that dropped from his Act. and Mon. fol. 805. body for very pain and anguish, was almost blood. But here was no (almost) in our Saviour's bloody sweat; whiles, without any external violence merely by the force of his own saddest thoughts working upon him, sanguinem congelatum quasi extruserit. So great was Scanderbegs ardour in battle, that the blood burst out of his Bucholcer. lips. But from our Champions not lips only, but whole body, burst out a bloody sweat. Not his eyes only were fountains of tears, or his head waters, as Jeremy wished Chap. 9 1. but his whole body was turned, as it were, into rivers of blood: A sweet comfort to such as are cast down for that, that their sorrow for sin is not so deep and soaking, as they could desire. Verse 45. He found them sleeping] Who should have waked, Socrates Theodoret. and wiped off his sweat (as the Angel did Theodorus the Martyrs) but they rather added to it by their security. Verse 48. Judas, betrayest thou, etc.] Sic Judaei, sub praetextu 〈◊〉. pietatis maximè delinquebant; & Deo osculum sine amore 〈◊〉. Julian the Apostate was no friend to Basil, though he wrote to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor was Libanius the more to be believed for saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In 〈◊〉 ad 〈◊〉. If Basil commend me, I despise other men's worse censures. Verse 49. Lord shall we smite?] But before he could answer, Peter smote: which might easily have cost him his life. Quod 〈◊〉, ne feceris, is a safe rule. Verse 51. And he touched his ear, etc.] After he had laid them flat on the ground. So he tried them both ways: but nothing would do. Verse 53. And the power of darkness] The dark places of the 1 Cor. 〈◊〉. earth are full of the habitations of cruelty, Psal. 74. 20. Creatures 〈◊〉 Tim. kept in the dark are 〈◊〉 and furious. Had they known, they would never have crucified the Lord of glory. I did it ignorantly, saith Paul concerning his persecuting the Saints. Verse 61. And looked upon Peter] A stroke from guilt broke Judas his heart into despair: but a look from Christ brak Peter heart into tears. CHAP. XXIII. Verse 2. Perverting the people] GRaece, Turning them up-side down, wreathing them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right minds. So Verse 5. He Stirreth up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. He maketh an earthquake in them; rectam toll it de cardine 〈◊〉, he throws them off the hinges. Verse 8. He was exceeding glad] As if he had got some 〈◊〉 or enchanter, that would show him some pleasant sight. Verse 9 But he answered him nothing] Prince's use to 〈◊〉 the undecencies of Ambassadors by denying them audience: as if 〈◊〉 were the way royal to revenge a wrong. Christ 〈◊〉 not a word to 〈◊〉 (saith one) because Herod had taken away his voice, by beheading the Baptist, who was vox clamantis. Verse 10. Vehemently accused him] Gr. With great intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of spirit, and contention of speech. Clamant, ut Stint or a vincant. Verse 11. Set him at nought] Gr. Made no body of him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrayed him in a gorgeous robe] Or a whit robe, as the old Interpreter hath it. pilate's soldiers clad our Saviour in purple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a colour more affected by the Romans) Herod in white, as more affected by the Jewish Nobility. Verse 12. Pilate and Herod were made friends] Two dogs that are fight, can easily agree to pursue the Hare that passeth by them. Marshal brings in the Hare thus complaining; In me omnis terraeque aviumque, marisque rapina est: Forsitan & coeli, si canis astra tenet. In littore Siculo cum lepus canum 〈◊〉 vim 〈◊〉, 〈◊〉 Bodin. 〈◊〉. Nat. 359. 〈◊〉 marimo captus dicitur: Est enim voracissima 〈◊〉 〈◊〉, saith Bodin. The wicked can easily unite against the Saints. Verse 20. Pilate therefore willing, etc.] I read of one that did verily think that Pilate was an honest man, because he was so unwilling to crucify Christ. But this arose only from the restraint of natural conscience against so foul a fact. Verse 25. Him that for sedition] The Jews before they were banished out of this Kingdom, threw bags of poison into the Wells and Fountains that the people were to drink of; and so endeavoured to poison them all: so deal those that sow sedition, these are the Pests, the botches of humane society. Verse 28. Weep not for me] We are not so much to lament dolorous sufferings (as Papists use to do in their histrionical descriptions of his passion) as to lay to heart and lament our sins the cause of 〈◊〉 When a Papist came to Master Hooper at the stake Act. & Mon. sol. 1373. and said, Sir, I am sorry to see you thus. Be sorry for thyself man, (said hearty Hooper) and lament thine own wickedness: for I 〈◊〉 well, I thank God, and death to me for Christ's sake is welcome. Verse 29. Blessed are the barren] Better be so, then bring forth children to the murderer. Hence Hoseas prays for barrenness as a blessing on his people, Host 9 14. Verse 31. What shall be done in the dry?] Lo little sucklings also are here called dry trees, 〈◊〉- wood, such as God's wrath will soon kindle upon. Verse 33. Which is called Calvary] As sad a sight to our Saviour, as the bodies of his slain wife and children were to Mauricius the Emperor, who was soon after to be slain also by the command of the traitor Phocas. Let us learn to consider the tyranny and deformity of sin as oft as we pass through Churchyards, and Charnell-houses. Verse 34. Father, forgive them] See the sweet mercy of Christ mindful and careful of his enemies, when the pains of hell had taken hold of him, and they, like so many breathing devils, were tormenting him. Pendebat & tamen petebat, saith Augustine. He was slain by them, and yet he begged for them. Verse 35. Derided him] 〈◊〉. Blue their noses at him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 36. Offered him vinegar] In stead of wine, which Kings drink much off. Verse 38. Greek, Latin, and Hebrew] This venerable Elegy and Epitaph, set upon our Saviour's Cross, proclaimed him King of all religion, having reference to the Hebrews, of all wisdom, to the Greeks, of all power to the Latins. Verse 39 Which were hanged, railed, etc.] Sic plectimur a Deo, nec flectimur tamen, (saith Salvian) corripimur, sed non corrigimur. There are many, quos multò facilius fregeris, quam flexeris, saith 〈◊〉. Buchanan. Monoceros interimi potest, capi non potest. The wicked are the worse for that they suffer, and will sooner break then bend. Verse 40. But the other answering] Silent he was for a while, and therefore seemed to consent; till, hearing Christ's prayers and the enemy's outrages, he broke out into this brave confession, worthy to be written in letters of gold. Verse 42. Lord, remember me] By this penitent prayer he made his cross a jacob's ladder, whereby the Angels descended to fetch up his soul. So did Leonard Caesar burnt at Rappa in Bavaria, whose last words were these, Lord Jesus suffer with me, support 〈◊〉. 〈◊〉. me, give me strength: I am thine, save me, etc. See the Note on Matt. 27. 38. Verse 43. Verily I say unto thee] See the infinite love of Christ to penitent sinners, in that when he hung upon the tree, and was paying dear 〈◊〉 man's sin, he rejected not this malefactor's petition. Shall he not hear us now that all is paid and finished? To day shalt thou be with me] This is not every man's happiness. A pardon is sometimes given to one upon the gallows: but who so 〈◊〉 to that, the rope may be his hire. It is not good to put it upon the Psalm of Miserere, and the neck-verse (saith one:) for sometimes he proves no clerk. Verse 47. Certainly this was a righteous man] Bennet the 〈◊〉 in King Henry the Eighths' days, being brought to execution, the most part of the people (he exhorted them with such Acts & Mon. fol 949. gravity and sobriety) as also the Scribe who wrote the sentence of Ibid. 1156. & 1423. condemnation against him, did pronounce and confess that he was God's servant, and a good man. So when Wiseheart and March, the Martyrs, went toward the stake, they were justified by the beholders, as innocent and godly persons. Verse 51. The same had not consented] This proved him to be a good man and a just, as Psal. 1. 1. Sir John Cheek was drawn in for fear of death to be present at the condemnation of some of the Acts & Mon. 1774. Martyrs. The remorse whereof so mightily wrought upon his heart, that not long after he left this mortal life: whose fall, though it was full of infirmity, yet his rising again by repentance was great, and his end comfortable, saith Master Fox. Waited for the kingdom of God] Gr. Entertained and embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it. CHAP. XXIV. Verse 1. Very early in the morning] ABout which time (probably) our Saviour rose. Verse 9 And told all these things] Per os mulieris mors ante processerat, per os mulieris vita reparatur, saith Ambrose. So Chap. 1. an Angel of light communeth with a woman about man's salvation, as an Angel of darkness had done, Gen. 3. about his fall and destruction. Verse 11. As idle tales] Set on with great earnestness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particula 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde dico. Verse 12. And stooping down] Obstipo capite & propenso collo. We need not doubt therefore of the certainty of this history of Christ's resurrection. Verse 13. About Threescore furlongs] About six miles. Verse 14. And they talked together] So did Elias and Elisha, when the heavenly chariot came to sunder them. Christ is still with two or three met for such an holy purpose. Verse 16. But their eyes were held] Ut ulcus suum discipuli detegerent, 〈◊〉 〈◊〉 susciperent, saith Theophylact. That they may tell their own disease, and receive healing. Verse 17. That ye have one to another] Gr. That ye toss one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum 〈◊〉 〈◊〉 〈◊〉. to another, as a ball is tossed betwixt two or more. And are sad] Christ loves not to see his Saints sad: he questions them as Joseph did his prisoners, Wherefore look ye so sadly to day, Gen. 40. 7? and as the king did Nehemiah, Chap. 3. 2. Verse 18. And one of them, whose name was Cleophas] They that hold the other of these two to have been Saint Luke, are 〈◊〉 by the preface he hath set before the Acts, saith Beza. Art thou only a stranger, etc.] Tragedies have no prologues, Natat. Comes. as comedies have: because it is supposed, that all men take knowledge of public calamities. Verse 19 Which was a Prophet] Yea and more than a Prophet. But the disciples were wondrous ignorant, till the spirit came down upon them, Act. 2. Verse 21. But we trusted] q. d. Indeed nowwe cannot tell what to say to it. Here their hope hangs the wing extremely, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicter. buckler is much battered, and needs beating out again. Ferendum & sperandum, said the Philosopher. And good men find it more easy to bear evil, then to wait for good, Hebrews 10. 36. Verse 25. O fools, etc.] Those in a Lethargy must have double the quantity of physic that others have. Some Tit. 1. 12. 13. slow-bellies must be sharply rebuked, that they may be sound in the faith. Verse 26. Ought not Christ] Ne Jesum quidem audias gloriosum, nisi videris crucifixum, saith Luther in an Epistle to Melancthon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agentem fortiter 〈◊〉 aliquid pati, said a Theban soldier, out of Pindarus, to Alexander, when he had received a wound in battle: For the which sentence, he liberally rewarded him. Verse 27. The things concerning himself] Christ is author, object, matter, and mark of Old and New Testament: the Babe of Bethlehem is bound up, (as I may so say) in these swathing-bands: Turn we the eyes of our minds to him, as the Cherubins did their faces toward the Mercy-seat. The Angels do, 1 Pet. 1. 12. Verse 28. And he made as though he would, etc.] So did the Angel to Lot, Gen. 19 2. See the like, Josh. 8. 5, 6. 1 King. 3. 24. If Solomon might make as though he would do an act that was unlawful, we may surely do the like in things indifferent. Yet this was never done (as is well observed) but 1 by those that had authority over others. 2 For some singular good to them, with whom they thus dealt. Verse 29. But they constrained him] Though they had been sharply rebuked by him, whom they know to be no other than a mere stranger to them. For it is toward evening] Cry we, now if ever, ere it be too late; Vespera jam venit, nobiscum Christe maneto. Extingui 〈◊〉 nec patiare 〈◊〉. Verse 30. And blessed it.] It's thought they knew him by his ordinary form of giving thanks before meat. Versy 32. Did not our hearts burn] By that spirit of burning Esay 4. 4. that kindleth the fire of God, Cant. 8. 6. on the hearth of his People's hearts, whiles the mystery of Christ is laid open unto them. Ego verò illius oratione sic incendebar, (saith Senarclaeus, Senarc. in 〈◊〉 pissed. ad Bucer. concerning Diarius the Martyr) ut cum eum disserentem audirem, Spiritus sancti verba me audire existimarem. Me thoughts when I heard him, I heard the Holy Ghost himself speaking to me. While he opened] Preaching then is the key of the Scripture. Verse 33. The same hour] Late though it were, and they weary, yet they return the same night, not sparing themselves to do good to others. Verse 39 Behold my hands, etc.] With those stamps of dishonour that the Jews did me with wicked hands. These he retained even after his Resurrection, as for the confirmation of his Apostles, so for our instruction, not to think much to suffer loss of honour for our brethren's good and comfort. Verse 44. And in the Psalms] When a book is set forth, verses of commendation, are oft set afore it. Christ by this one sentence hath more honoured and authorized the book of 〈◊〉, than all men could have done by their Prefaces and Eulogies prefixed thereunto. The Turks disclaim both Testaments, yet swear D. Hakew in his David's Vow. as solemnly by the Psalms of David, as by the Koran of Mahomet. Verse 47. And that repentance, etc.] Blessed be God (saith one) that after our shipwreck by Adam, there is such a plank as Repentance for a poor sinner to swim to heaven upon. It is a mourning for sin, as it is offensivum Dei, & aversivum a Deo. It is commissa plangere, & plangenda non committere, as Ambrose hath it: to bewail what is done amiss, and to do so no more. Verse 49. Until ye be endued] Gr. Clothed. Carnal men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are naked men: when the Saints are arrayed with that fine 〈◊〉 linen and shining, Rev. 19 8. Verse 50. As far as to Bethany] Where his three dear friends dwelled, Lazarus, Martha, and Mary. From hence he went to his cross, and from hence he would go to his crown. He lift up his hands] As a good houshoulder, or rather as the high-Preist of the New Testament: benedixit, id est, valedixit, he blessed them, and so bade them Farewell. Verse 52. With great joy] Yet could they not hear of his ascending to the Father, without great sorrow, John 14. and 16. We grieve for that sometimes that we have great cause to take comfort in; such is our weakness and waywardness. Verse 53, Praising and blessing God] Inter laudum 〈◊〉, promissum Spiritus sancti adventum, promptis per omnia paratisque Beda. cordibus exspectant. So putting themselves into a fit posture to receive the Comforter that Christ had promised them. Deo soli gloria.