Commentary on the Gospels and Acts

Verse 2. For with what judgment ye judge, &c.]

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 &c. Compare herewith those divine Proverbs, Isa. 33 1. 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, Isa. 3. 10, 11. with the merciful to show himself merciful, and with the froward to wrestle: he will be as froward as 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, &c. 〈◊〉 sinned in fullness of bread, and it is 〈◊〉 noted, that their victuals 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. Iesabels 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. Nebuchadnezzar destroid 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 tyrant, was worthily slaughtered by Heraclius, who cut off his hands and feet, and then his genitals by piece-meal. 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 everywhere, that he would 〈◊〉 the Ministers nose of Angrogne, but was himself assaulted by a wolf, which bit off his nose, whereof he died mad. S ^t 〈◊〉 Elerker, Knight Marshall 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 S ^r 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, &c. 〈◊〉 no cause was known, why they should use such indignation against him more then 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 that he was now in prison, because he had so troubled others in his time. And as he had inslamed so many good Martyrs, so he died miserably of an inflamation, that caused him to thrust out his tongue all swoln and black, as Archb. Arundell had died before 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, 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 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 potiùs ineptiat. Scaliger the Hyper-critic gives this absurd and unmannerly 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, mad-men, 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 the Archer. Tacitus speaks reproachfully of both Jews and Christians; 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 hatted 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 Savior 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 it self, but to us, through our singular sencelesnes: 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 nobody: and that which is spoken to all, is taken as spoken to none.

Verse 4. Or how wilt thou say to thy brother &c.]

How impudent are hypocritical find-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 insiouate and ingratiate with them they deal with? The Vulgar Translation reads here Frater sine, &c. Brother, let me pull out the mote that is in thine eye, &c. 〈◊〉 lips and a wicked heart, are like a potsherd covered with silver dross. When he speaketh fair, believe him not: for there are seven 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 honey-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. 〈 in non-Latin alphabet 〉 non 〈◊〉 〈 in non-Latin alphabet 〉 , 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 pouer 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 spilled 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 Savior'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 〈◊〉 , &c.

Verse 6. Give not that which is holy to dogs, &c.]

Having showed How, here our Savior 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 Savior prescribeth us prudence and caution. He will not have holy 〈◊〉 spent and 〈◊〉 upon 〈◊〉 , his pearls trampled on by swinish 〈◊〉 . Mourn we 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 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 〈◊〉 〈◊〉 , 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. 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 Emmaus 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, repented, and was reformed; 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 〈◊〉 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 snuf and take scorn, are as horse and mule, untameable, intractable, 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 Smiths 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 〈◊〉 Country-men, Christ of the Jews, Paul of the Galatians, John the 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, nobody must offer to stop 〈◊◊〉 him in his 〈◊〉 .

Verse 7. Ask and it shall be given you, &c.]

Whereas it might be objected, These are hard lessons, neither know we how to quit ourselves in the discharge of them. Our Savior answers, as Isaiah did before him, Seek ye the Lord while he may be found, call ye upon him whiles he is near: and as S James adviseth after him: 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 favor, and ye shall surely find it; Knock at the beautiful gate of Heaven with the hand of faith, and it shall open unto you (as the Iron gate did to Peter, ) of its one accord. Elisha's staff was laid (by his appointment) upon the dead childes face, but 〈◊〉 was neither voice nor hearing. He went therefore himself, and shut the door upon them twain, and 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 dullness to this duty. Quidest cur nihil petis? pete 〈◊〉 privatus, de me queraris; said 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 〈◊〉 pateo, Who am a friend to Poets, though not so good? 〈◊〉 so iciteth suitors, and the Father seeketh such to worship him, Joh. 4. 23. not for anything he gets by it, but merely for our benefit: as the Sun draws up vapors 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 suitors 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 Saints 〈◊〉 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 at Crete. 〈◊〉 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, &c. But thou art holy, &c. Others have prayed and sped, Our fathers trusted in thee, they cried unto 〈◊〉 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 S. Paul, and the Church, Psal. 80. 3, 7, 19. never giving over the 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 persuasively, not always to persuade: but the end of prayer is to prevail, and speed; Ye which are God's remembrancers, give 〈◊〉 no rest, till ye have what ye beg. Ask, scek, knock: use an unwearied importunity: slip not any opportunity, pray without 〈◊〉 , pray continually: set aside all for prayer, wait upon it, (as the word signifieth) Col. 4. 2. with Act. 10. 7. But must we 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 prayer. A beggar (for example) comes to a rich man's gate, and tries 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, &c. and betwixt whiles, 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, then 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 God's petitioners, that call upon him in truth, are admitted into the parlor, 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.

Verse 8. For everyone that asketh receiveth, &c.]

And he is worthily miserable, that will not be happy for asking. Prayer (saith Lambert the Martyr) is in Scripture much commended, and many great and unmeasurable benefits are shown 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. &c. Dan. 9. 2, 3, Psal. 12. 5, 6, 7. Act. 4. 25, &c. Cast 〈◊〉 of hope in the darkest desertion, wait for day, and pray, as those in the 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, &c. and assigneth her negligence herein, as the cause of her 〈◊〉 , The door of the Tabernacle was not of any hard or debarring matter, but a veil; which is easily 〈◊〉 . And whereas in the Temple none came 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 Alter, Rev. 11. 1. Let us therefore draw near with a true heart, in full assurance of faith; Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Verse 9, 10. Or, what man is there of you, whom if his son ask 〈◊〉 , &c.]

By an argument from the less to the greater. Our Savior 〈◊◊〉 what he had said; that we may ask in faith, nothing wavering, or being at an uncertainty, or at variance with himself, doubting whether he should believe or not. This is no less unpleasing to God, then unprofitable to us. God is the Father of all mercies, and loveth his, far more then any natural father doth his own child; then Abraham did Isaac, or David Absalom. And according to his affections, such are his expressions: for as he knoweth their needs, so he gives them all things richly to enjoy. He giveth them not, as he doth the wicked, panem 〈◊〉 , a stone for bread: he feeds them not (as we say) with a bit and a knock. He puts not into their hands. 〈 in non-Latin alphabet 〉 , (as the Greek proverb hath it, whereunto 〈◊〉 Savior here alludeth) for a fish a scorpion: No, he feedeth them with the finest wheat, Psal. 81. 16. and filleth them with fat things 〈◊〉 of marrow, Isa. 25. 6. He nourisheth them with the best, as Joseph did his fathers 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 labor. And whereas some natural parents have (monstrously) proved unnatural; as Saul to Jonathan, and those 〈 in non-Latin alphabet 〉 , Rom. 1. 31. Not so God: as himself is an everlasting father, Isa. 9. 6. So is his 〈◊〉 , Isa. 49. 14. John. 13. 1. Men may hate their children whom they loved: but he rests in his love, Zeph. 3. 17. they may cast out 〈◊〉 babes, but he gathers them. Father Abraham may forget us, and Israel disown us, Isa. 63. 16. But thou O Lord art our never-failing Father, our Redeemer, &c. The fathers and governors of the Church, may (out of an over-flow of their misguided zeal,) cast us 〈◊〉 , and for a pretence, say, Let the Lord be glorified. But then shall he appear to your joy, and they shall be ashamed, Isa. 66. 5. The fathers of our flesh 〈◊〉 their children after their own 〈◊〉 : but he for our profit, that we might be partakers of his holiness. He feeds his people sometimes with the bread of adversity, and the water of affliction: or gives them (as it were) a thump on the back with a stone, to drive them downwards, and makes them eat ashes for bread, as David; their bread with quaking, as 〈◊〉 did: holds them to hard meat (some of the Martyrs were fed with bread made, most part, of saw-dust, and 〈◊〉 with bread prepared with cow- 〈◊〉 ) He chasteneth them also, other-whiles, not only with the rods of men, but with the severe discipline of scorpions: and this seemeth not, for the present, to be joyous but grievous: Nevertheless, afterward it yieldeth the peaceable fruits of righteousness, to them that are thereby exercised. They shall 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 day a portion. Then shall the Lord stand forth, and say to those men of his hand, who had their portion here, and whose bellies he filled with his hid treasure. (The Inn-keeper gives the best bits to his guests, but reserves the patrimony for his children) Behold my servants shall eat, but ye shall be hungry, &c. Isa. 65. 13.

Verse 11. If ye then being evil ]

Even ye my Disciples also: For by nature there is never a better of us. But as the historian 〈◊〉 , that there were many Marij in one Caesar, so there are many 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 came to destroy; to dissolve the old frame, and to drive out the Prince of darkness, who hath there entrencht himself. And although sin in the Saints hath received its deaths-wound, yet are there still in the best, 〈◊〉 stirrings, and spruntings 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 〈◊〉 (though he were a young man rarely mortified) to exhort the younger women with all 〈◊〉 , or chastity; intimating, that, thorough 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 fig-tree, 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 inwrapped and intertwined in our natures, that it can never be utterly 〈◊〉 ; but pride will bud, and the fruits of the flesh will be manifest, though we be daily lopping off the branches, and laboring 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.

Verse 12. Therefore all things whatsoever 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 interdealings 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 Savior often in his mouth; and commanded it to be proclaimed by the Cryer, whensoever he punished such of his soldiers as had 〈◊〉 injury to others: For there is no doubt (saith M ^r 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 neighbor as our self. 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 neighbor as thyself; neither may any man at any time hide his eyes from his own flesh, that is from his neighbor, of the same stock with himself.

Verse 13. Enter ye in at the straight gate ]

Our Savior having hitherto pointed out the right way of well-doing, and showed how to steer a straight 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 forever. The wicked (though never so many of 〈◊〉 ) go 〈◊〉 to hell, and whole nations that forget God: Hence 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 Savior. Vive ut pauci, &c. Live as those few live that enter into life eternal, saith Cassianus: for if you will needs imitate the multitude, saith Austin, ye shall not be numbered among the living in Jerusalem, Isa. 4 3, 4. Save yourselves from this untoward generation, saith S ^t Peter, shine amidst them, as lamps, saith S ^t Paul, as Abraham's lamp that shone out in the smoky furnace, as the wise-men's star, that shown itself in the midst of darkness, like the moon that holds on her course, though the dogs bark at her never so long, never so loud; like the Sun that rejoiceth as a bride-groom to run his race, though the Alantes (a certain people) curse him at his rising, because scorched with his heat: 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 Isaiah, 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 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 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 then 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 straight 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 strait is the gate, and narrow is the way, &c.]

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 strait is the way to heaven. The old copies read Oh how strait is the gate! by way of admiration, q. d. It is wondrous strait. Not of it self, for Christ's yoke 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 favor this way, that is called holy, as little as the Philistim -Princes did David, yea 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 close together with crosses (as the word importeth) as was the Israelites way in the wilderness, or that of Jonathan and his armor-bearer, 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 inseparable companion. The cross-way is the high- 〈◊〉 to heaven, said that Martyr. And another, If there be any way to heaven on horse-back, it is by the cross. Q. Elizabeth is said to have swum to the crown, through a sea of sorrows. They that will to heaven, must sail by hell gates. They that will have Knight-hood, must kneel for it: and they that will get in at the strait gate, must crowd for it. Strive to enter in at the straight gate, saith our Savior. 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. 'It is but a yielding to Satan, a passing from sin to sin, from evil purposes to evil practices, from practice to custom, &c. Sed revocare gradum, but to turn short again, and make straight steps to our feet, that we may force through this strait gate, (so strait that as few can walk in it, so none can halt in it, but must needs go upright,) 〈◊〉 labor, hoc opus est, opus non pulvinaris sed pulveris, this is a work 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 strait gate, this perplexed way, as unpleasant to nature, as the way to Nineveh was to Jonah, as rough and rugged as that was to the Church, Hos. 2 6. as little traced and trod, as the high- 〈◊〉 to Zion -hill, which were over-grown with grass, because few or none came to the solemn feasts.

Verse 15. Beware of false Prophets which come to you &c.]

This is another dangerous rock, that the less careful may easily split against. Take heed rherefore, lest whiles ye shun a shelf, ye fall not into a whirl-pool. 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, then he puts off the frock of a wolf, and makes his next encounter in sheep's-clothing. 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 shall be false teachers among you, who privily shall bring 〈◊〉 heresies and many shall follow their pernicious ways. This was Peters prophecy: and Paul saith the same, Act. 20. 30. Grievous wolves shall enter in amongst you (in sheep's-clothing you must think) speaking perverse things (whiles they pervert the scriptures to the defense 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 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 S ^t Paul calls them, transforming 〈◊〉 into the Apostles of Christ, and 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 jugler, who can soon transform himself into an Angel of light. S ^t John in his first 〈◊〉 tells us of many petty Antichrists, even then gone out; who professing Christ's name, did yet oppose his truth. And in his 〈◊〉 , 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 〈◊〉 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 senior desired to confer with 〈◊〉 the 〈◊〉 ) dissuaded her husband very earnestly: lest being perverted by his speeches, he might fall into heresy; 〈◊〉 knew their cunning and as it were, cogging of a die, Ephe. 4. 14. where the Apostle compareth seducers to cheaters, and false gamesters, who have a device, by cogging of a die, to deceive the unskillful: 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 good Empresse 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 judgment with error, or tainting of the life with uncleanness:, or both: and commonly both, as those ancient Heretics, whose 〈◊〉 (or as other Copies read) lascivious ways many followed; by reason of whom the way of truth was evil spoken of. S ^t Austin observeth, that in the loose and lascivious Heretics, many foul-mouthed 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 backbias to the conversion of the Jews is the Idolatry of the Papists, and the blasphemies of other Christians? By their fruits they know such persons not to be of God, as their Predecessors 〈◊〉 of our Savior. This man is not of God, because he keepeth not the Sabbath day. The proposition here was sound (had they not mistook 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 hearkened to his Word ( 〈◊〉 . 8. 47.) which is 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, Mohammedans, 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 〈◊〉 , to make the man of God perfect, thoroughly furnished unto all good works. So that it is impossible God's elect should be finally 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 within them, the holy Ghost that illighteneth both the Organ and the object; and so teacheth them all things, that they understand the Scriptures, and grow to a certainty, Psal. 19. 7. Prov. 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 verse. 7. they are rooted and stablished in the faith, and in the present truth, 2 Pet. 1. 12. so that, though man or Angel should object against it, yet they would not yield to him, Gal. 1. 8, 9. For he that is spiritual discerneth all things, as having the 〈◊〉 of Christ, a spirit of discerning, and senses exercised to difference good from evil, being able to give a reason of that he believeth, 1 Pet. 3. 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 defense of the truth, whereof he is fully persuaded in his own mind, bottomed upon the Scriptures, and ballasted therewith, as S. Ambrose saith the Be 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 (forgetting what he had said) he affirmeth, that among other 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 will 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 productive, as one thing is made of another: but that the bread goes away, and Christ's body cometh into the room of it adductive, 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 terming it Translocation, not Transubstantiation; and saith it is not the Churches opinion. So the greatest Popish Clerks cannot determine how the Saints know our hearts and prayers: whether by hearting, or seeing, or presence everywhere, or by God's 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 delivered them up to the efficacy of error, which frets as a gangrene, and spreds 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 〈◊〉 God's, and bad him do likewise. Others of them usually closed up their prayers with Dij{que} Diae{que} 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, 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, then the Stoics 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 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 Aragon, (whose founders were a hypocritical crew of their Priests) who affecting 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 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 the family of love set out their Evangelium regni. Anabaptists brag much of their Enthusiasmes: 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, t ll all the sand of the Sea had run thorough his hour-glass, he could not possibly want matter. Can there any grapes be gathered of these thorns, any figs of these thistles? Our Savior 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 willfully, 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 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, there was nowhere less piety, then in those that dwelt nearest to Rome, as Machiavell himself observed: who yet was himself none of the best, as is well known: for he professeth Caesar 〈◊〉 (not withstanding all his villainies) as the only example for a Prince to imitate. The Romish Pharisees, like the devils, are 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 now-adaies requireth holiness. They are thought to be very good, if not exstream evil: or anything better then the worst use to be. The Sea of Rome, saith Another, hath not merited alate, to be ruled by any better then reprobates. Divers Popes have been 〈◊〉 , Atheists, Epicures, Monsters, as Bennio Cardinalis describes Hildebrand: and Luitprandus reports of John the twelfth, that he Ordained Priests in a stable among his horses, that he went into his fathers Concubines, that he drank a health to the devil, &c. Benedict the twelfth had this Epitaph set over him,

I am not ignorant what is the common put-off of Papists, when urged with these and the like histories, viz. Luitprandi illud non est, sed 〈◊〉 cujusdam, 〈◊〉 hoc historiae ipsius appenderit. Luitprandus never wrote any such thing, but some other 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. Imo potius Lutheranus, saith Bellarmine, and Florimund. How disdainfully they reject the Fathers when they make against them, I need not here recite. I would sooner believe one Pope, then a thousand Augustine's, saith a Jesuit: And yet, when they cannot be heard, they are ready 〈◊〉 to cry out, as that haeretike Dioscorus did in the Council of Chalcedon. I am cast out with the Fathers, I defend the doctrine of the Fathers, I transgress them not in any point. If we produce their own Doctors and Schoolmen as witnesses 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 〈◊〉 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 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: 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 〈◊〉 , &c.]

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 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, &c. but in the mean while, he denied the human nature of Christ to be a creature; and called those that thought otherwise Creaturists. He affirmed the Scripture to be but a dead letter: which they that held not, he called them Scripturists. Faith he said was nothing else but God dwelling in us, as Osiander after him. In a word, he was a leper in his head, and is therefore pronounced utterly 〈◊〉 . An evil tree cannot bring forth good fruit. That popish inquisitour was quite out, that said the Waldensian 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 heretics. 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 heretics, of whom Pliny maketh mention, that they sang antelucanos 〈◊〉 , 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, &c. of those that served God after the way that they called heresy, they might well have seen and said as much, as the Centurion did of our Savior, and they might have replied, as our Savior did of himself. I have not a devil, but I honor my father, and ye do dishonor me. If I honor myself, my honor is nothing: It is my father that honoreth me, of whom ye say, that he is 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. Spake of the faith and manners of the Catholics and herericks, 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 Friers (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 by tale, then by weight of zeal: placed more in the m ssy materiality of the outward work, then purity of the heart, from which they proceed. They hold integrity for little better then 〈◊〉 , and abjectness about Italy, and abuse the most honorable 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 worm-eaten within, (as the word our Savior here useth, properly signifieth) 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 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 S ^t John's in Oxford, 〈◊〉 of the University, Anno 1568. dissembled the Protestants Religion: So did Parsons in Balial, until he was for his dishonesty, expeld with disgrace 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, &c.]

Fruitlesse trees are cut down to the fire. Short shooting looseth many a game. The idle servant is delivered to the tormentors: and unsavory salt is cast out to be trodden on, as Ecebolius 〈◊〉 . 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 rain-bows, 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 judgment and hell-fire, 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, &c. And those 〈◊〉 , Psal 92. 13. that being planted in the house of the Lord, bring 〈◊◊〉 fruit in their old age. I am like 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, &c. Barrennes is no 〈◊〉 a fault then ill fruit.

Verse 20. Wherefore by their fruits ye shall know them. ]

See verse. 〈◊〉 . where the self-same 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: 〈◊〉 Savior 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 everything, nay anything, that tends to the cherishing of corruption and carnal liberty, or the advancing 〈◊〉 corrupt nature, which is nothing else but a piece of proud flesh, and must be abased to the utmost. Christians should 〈◊〉 in knowledge and in every sense, so as readily to discern things that differ: and not to be wherried and whirled about with every wind 〈◊〉 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. John. 6. 45. 1 John. 2. 27. Abstain (or stand off) from all appearance of any 〈◊〉 evil. Shun the familiarity of seducers, that discredit the truth: hear them not, their 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. Hymenaeus 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 〈◊〉 ye also, being led away with the error of the wicked, fall from 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 groth in every grace, in humility, howsoever growing downward at least, if you cannot find so comfortable a groth upward. Humility is both a grace and a vessel to receive grace: for God will give grace to the humble, and teach the lowly-minded. Grow also in the knowledge of our Lord 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 then to dispute, to act rather then to contemplate: learn and labor 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 then the 〈◊〉 , and God's goodness more then 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 immovable, such as have gotten a knowledge so 〈◊〉 and certain as no heretic can draw from us: And lastly, to save ourselves from that untoward generation, our Savior speaketh next of, in the subsequent verses, that have no more to show or say for themselves then Lord, Lord, &c.

Verse 21. Not everyone that saith unto me Lord, Lord, shall 〈◊〉 , &c.]

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 wich 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 buffetings of his 〈◊〉 ? that bow the knee to him, and bid Hail King of the 〈◊〉 , yet smite him on the face, and bid him prophecy who 〈◊〉 him, that put a reeden scepter in his hand, and make him a 〈◊〉 Lord only, having no more then a form of knowledge, Rom. 2. 20. a pretence of piety, 2 Tim. 3. 5. and a semblance of 〈◊〉 , Luk. 8. 18. contenting themselves with the name of Christians: As if many a ship had not been called Safe-gard, or Goodspeed 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 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 practice. Socrates made no distinction between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , knowing and doing: so to know good as to practice 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, that second it not with a suitable practice. Nesciunt insani 〈◊〉 , 〈 in non-Latin alphabet 〉 , qui non vivunt honest, 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 Tullius 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 color, 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 Phillip 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 〈◊〉 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 medicinal use, Ezek. 47. 12. so they are good inducements to force a necessity of more 〈◊〉 . But he looks for more then leaves: he goes down to 〈◊〉 garden to see how it comes forward, in righteousness, peace, 〈◊〉 in the holy Ghost: in meekness, tender-heartedness, 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, &c. These be those fruits, and that doing of God's will, without the which our Savior 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, &c. Judas did all this and was damned. Shalt thou to heaven that doest no more? no nor so much? Woe to all careless professors, and carnal Gospellers. The Lord will make all the Churches know that he searcheth the 〈◊〉 , and will not be beguiled with the fig-leaves of formality. And for those that carry it more cleanly, as they conceive, and can walk undiscovered; let them know, that God (that 〈◊〉 may make the name of the wicked to rot) many times so detects their 〈◊〉 , that their wickedness is shown to the whole Congregation, Prov. 26. 26. Or if not so, yet certainly he will do it at that 〈◊〉 Judgment, that great Assize (as it follows in the next 〈◊〉 ) when it shall be required of men, non quid legerint, sed 〈◊〉 egerint, non quid dixerint, sed quomodo vixerint, not how 〈◊〉 they have talked of heaven, but how well they have walked 〈◊〉 the way to heaven: not a proffering of words, but an offering 〈◊〉 works, as Agapetus hath it. The foolish Virgins were found with their sic dicentes: but the good servants with their sic 〈◊〉 .

Verse 22. Many will say to me in that day, &c.]

That day of judgment 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 comfort: and serve him no better then Absolom's mule did her 〈◊〉 master in his greatest need. What, saith Job., is the hope of the 〈◊〉 , though he hath gained much, when 〈◊〉 shall take away his soul? will God hear his cry when trouble 〈◊〉 upon him? Will his crying Lord, Lord, rescue him in the day of wrath? No, no: God will pour upon him and not spare, fire and brimstone, storm and tempest: this shall be the portion of his cup. The just execution of that terrible commination, Rev. 3. 16. shall certainly crush his heart, with everlasting horror, confusion and woe. Oh that this truth were thoroughly thought on and believed! but men are wondrous apt to deceive themselves in point of salvation. Therefore doth the Apostle so oft premise, Be not deceived, when 〈◊〉 reckoneth up reprobates, 1 Cor. 6, 9. Ephes. 5. 6, &c. Themselves they may deceive and others, but God is not mocked. 〈◊〉 seems, by his words and wishes, a friend to Israel: yet is he so 〈◊〉 from inheriting with them, that he is destroyed by them: this will be the portion of hypocrites from the Lord. If their hearts be not upright with him, he will never give them his hand, no though they follow him, as close as Iehonadab did Jehu. Their hopes 〈◊〉 fail them, when at highest; as Esau's did, returning with his venison,

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 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; yea he will 〈◊〉 at their destruction, and laugh when their fear cometh. He will spew them out of his mouth. Ah he will ease him of his adversaries: and be as well apaid thereof, as a man is that hath rid his stomach of the surfeit or sick matter that clogged it.

Verse 24. Therefore whosoever heareth these sayings of 〈◊〉 &c.]

Here we have the conclusion of this, if not first, yet, certainly, fullest of our Savior's Sermons; for matter most heavenly, and for order more then 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 Savior had four sorts of hearers, and but one good, that brought forth fruit with patience. When S ^t Paul preached at Athens, some mocked, others doubted, a few believed, but no Church was sounded there (as at other places) because Christ crucified was preached; unto the Jews a stumbling 〈◊〉 , and to those Greeks foolishness; whiles the Jews required a sign, and the Greeks sought after wisdom. But what saith the Prophet? Behold they have rejected the word of the Lord, and what wisdom is in them? He is a wise builder, a 〈◊〉 servant, a wise virgins, a wise merchant, (if our Savior may be judge) that heareth these sayings of his, and doth them. And behold (saith Moses ) I have taught you statutes and judgments: Keep therefore and do them; for this is your wisdom, &c. A good understanding have all they that do thereafter. David hereby became wiser then his teachers, ancients, enemies: and Paul counted it his chief policy to keep a good conscience void of offense toward God and men: which cannot be until it may be said of a man, as Shaphan said of Josiah's work-men, All that was given in charge to thy servants, they do it. For not the hearers of the Law, but the doers shall be justified, saith- Paul: shall be blessed, saith our Savior often: shall be made thereby the friends of Christ, John. 15. 14. the kindred of Christ, Matth. 12. 50. The glory of Christ, a royal diadem in the hand of 〈◊〉 ; yea, such as have the honor 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 sepulcher of Christ) and continue therein, till ye be transformed thereinto, 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 him that hath shall be given, and with what measure ye mete, it shall be measured to you. As ye measure to God in preparation and practice, he will measure to you in success and blessing: and every time that you hear, God will come to you in the fullness of the 〈◊〉 of the Gospel of peace. See that ye shift not off him that speaketh, 〈◊〉 . 12. 25. Veniat, veniat verbum Domini, & submittemus illi, sexcentasi nobis essent colla, said a notable Dutch Divine. Let God speak, and we will yield, though it were to the loss of a thousand lives. The Macedonians delivered themselves up to God, and the Romans to the form of doctrine that was delivered 〈◊〉 them: they took impression from it, as the 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 set him both his time and his task. He sets all his servants a work, and requireth their pains, Hos. 10. 11. Ephraim was an heifer used to dance, and delight in the soft straw, and could not abide to plow, but the Lord will make him both bear and draw. Religion is not a name, saith one, goodness a word; it is active like fire, communicative like light. As the life of things stands in goodness: 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 God-like and excellent we be, and the better provided against a rainy 〈◊〉 .

Verse 25. And the rain descended, and the floods came, &c.]

Many are the troubles of the righteous: they come commonly thick and three-fold, one in the neck of another, as Jobs messengers. The clouds return after the rain, 〈◊〉 . 12. 2. there is a 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 forever 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.

Verse 26. And everyone that heareth these sayings of mine, and doth them not, &c.]

Which is the greater number of hearers. For most men hear to hear, and not to practice. 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 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 practicing 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 Manna, 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 〈◊〉 judgment, 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.

Verse 27. And the rain descended, &c.]

The old heart cannot possibly hold out the hardship of holiness, nor bear the brunt of persecution for well-doing. Like a Chesnut 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 Philistines, that bore home the Ark, held on their way, though they had calves at home, that might have made them turn back.

Verse 28. And it came to pass, when 〈◊〉 had ended these sayings. ]

All this then 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 staid 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 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 Propitiatory, and depart without the blessing. In the Council 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, 〈 in non-Latin alphabet 〉 , were the old forms of dismission. And although Zacharias was long ere he came forth, yet the 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.

Verse 29. For he taught them as one having authority. ]

Never man spake as he spake, said those Catch-poles 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 of Preachers had the tongue of the learned: yet without 〈◊〉 of learning, he delivered himself so plainly, that the simplest might conceive him, and so powerfully that his enemies could not but confess, that he was true, and taught the way of God 〈◊〉 . And for end, he 〈◊〉 sought his Fathers glory, in the salvation of men's souls. A fair president for Preachers: who should 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.

CHAP. VIII.