Commentary on the Gospels and Acts

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 Empresse, who was therefore Martyred by her husband Diocletian. So Elizabeth 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, &c. ]

See the Notes on 〈◊〉 . 13. 2, 3, &c.

Verse 12. Taketh away the word ]

Least, if it should lie long upon their hard hearts, it should break through them with its weight, as being able to save their souls.

Verse 14. Go forth, &c. ]

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 then 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.

Verse 16. No man when he hath lighted, &c. ]

q. d. Though to you it is given to know Mysteries, &c. 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 then the inexpressible 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. 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, least 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.

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 well-doing.

Verse 13. Except we should go, &c. ]

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 days ]

Putting the two utmost days also into the reckoning. See the Notes on Matthew 17. 1. &c.

Verse 29 And as he prayed ]

Dum ipsius men's tota Deose immergeret, 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 spake 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 loosing from the shore of life, and 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, &c. ]

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 baser sort, flotes on the top.

Verse 51. That he should be received up ]

The word implies a Metaphor from fathers owning and acknowledging their children after long absence.

Verse 53. And they did not receive him ]

Such is the hatred that Idolaters bear against all God's true worshippers. Illam Domum in qua inventus fuerit haereticus diruendam decernimus: It was a Decree of the Counsel of Toulouse 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.

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 strait they rush and ride, one upon the back of another.

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.

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.

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 unbelief 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 vain-glory. 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 Serpents head, that its 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 ô father, &c. ]

With this prayer the Anabaptists 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, &c. ]

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, then 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 Matthew. Righteous persons are Kings.

Verse 27. With all thy heart, and &c. ]

Serviendum Deo toto 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, &c. better then God. But it is answered, 1. When two streams run in one channel (as here nature and grace do) they run stronger then one st eam 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 noise, as the waters of Shiloh, and of Nile, nullas confessus murmur vires, that runs smoothly.

Verse 30. And Jesus answering ]

Gr. Taking the tale out of his mouth, being ready with his answer. For he is that Palmoni Ham me dabbar in Daniel, that prime Prolocutour.

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 offense. This Levites legal strictness was here a vice: he should rather have shown 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, 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. Powring 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 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. Sate 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 today?

Verse 40. Martha was cumbered ]

Diversly 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 then 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.

Verse 3. Our daily bread ]

OUr super-substantial 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 God's promise sake, to be as it were the intervenient cause, or the sine Qua non of God's forgiving us, saith learned Beza.

Verse 8. Because of his importunity ]

Gr. His impudency: A metaphor from beggars, that will not be said; but are impudently importunate.

Verse 9. Ask and it shall be 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 everyone, &c. ]

Sozomen saith of Apollonius, that he never asked anything 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: God's favors 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 then 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, then 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, &c. ]

Our Savior 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. Sate down to meat ]

And yet, at their own tables, he sets the Pharisees forth in their colors, 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 as great a sin as to commit fornication.

Verse 41. But rather give alms ]

So Daniel counsels 〈◊〉 , Chap. 4. 27.

Verse 42. But woe unto you ]

Notwithstanding your tything of pot-herbs; wherein you think you take course that all things may be clean to you, verse. 41. Or woe unto you, for that through covetousness you exact the utmost of your tithes, &c. So some sense this text.

Verse 44. For ye are as graves ]

As the deep grave keeps the stinking carcass from offending any ones smell: so doth the dissembling hypocrite so cleanly carry the matter that hardly the sharpest nose, &c.

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 fathers 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, that whosoever will be busy with Vaevobis, he shall shortly after come coram nobis, as Christ did.

Verse 53. To urge him vehemently ]

Out of deep displeasure to bear an aking tooth towards him (as Herodias did toward the Baptist, Mark 6. 19.) waiting him a shrewd turn.

Verse 1. Beware of the leaven ]

WHich our eyes cannot discern from dough by the color; 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 honored: 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 defense 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 defense 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.

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, Isaiah 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.

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, &c. ]

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.

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 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 Syriac 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 Isaiah 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 as five, the Mohammedans 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 instead 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. Readinesse 2. Nimbleness, handinesse and handsomenesse. A loose, discinct and diffluent mind is unfit to serve God. Here it is, ungirt, unblest.

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 talent 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 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 Savior'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 suite before it come to execution and judgment, lest we be forced to pay not only the main debt, but the arrearages too, that is the time of God's longsuffering and patience, here and 〈◊〉 .

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 then those worthyes 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, &c. 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 vine-dressers to intercede for them! God will yield somewhat to prayer, when he is bitterly bent against a people or person.

Verse 15. Thou hypocrite. ]

The Syriaek rendereth it Assumens vultum, Thou that 〈◊〉 a good face upon it, thou that personatest a better man then thou art; thou picture of piety, &c.

Verse 23. Are there 〈◊〉 &c. ]

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 Delilah's 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, &c. to go to heaven in a feather-bed.

Verse 26. We have eat and drunk, &c. ]

These pretenders to Christ perish by catching at their own catch, hanging on their own fancy, making a bridge of their own shadow, &c. they verily believe that Christ is their sweet Savior, &c. 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, &c.

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 luster of the Nobility, cried out, How beautiful is Jerusalem the Caelestiall, since Rome the Terrestriall appeareth with such splendor? So Master Esty when he sat and heard a 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 tomorrow ]

i. e. As long as I list, without his leave. Faith makes a man walk about the world as a conqueror.

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 pryed 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 bare 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 back-bone (for the in-side) 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 Tewkesbury, 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 style good enough for a self-exalter.

Verse 10. Then shalt thou have worship ]

Honor 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 neighbors ]

Laudent 〈◊〉 esurientium viscera, non ructantium opulenta convivia, saith Jerome. Bishop Hooper had his board of beggars, who were daily served by four at a mess, with whole and wholesome meats, before himself sat 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 judgment, or trot directly to hell, and not be brought before the Lamb to be sentenced.

Verse 15. Blessed is he, &c. ]

This man seems to have tasted 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 ]

〈 in non-Latin alphabet 〉 They are happy that get to heaven: they rest from their labors. The Ancients dined frugally, supped liberally. Be of good 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, &c. ]

Licitis perimus omnes. More die by meat, then by poison. Cavete, latet anguis in herba. What more lawful then a farm? what more honorable, of all pleasures, then marriage? But these men had not so much bought their farms, &c. 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, &c.) but only a sufficiency. What could be more necessary then Oxen, since without them he could not follow his husbandry? Worldlinesse 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 peremtory, and saith flatly he cannot come. Sensuall hearts are void of the Spirit, Jude 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 timbrell 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 modo plur is putare quod utile videatur, 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 honors, riches and pleasures as so many keepers, &c.

Verse 26. And hate not his father, &c. ]

Much more his farm 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) God hath given you as love-tokens, to admonish you of his love, to win your love to him again. Now will he try your love, whether ye set more by him, or by his tokens, &c.

Verse 28. Intending to build a tower ]

Rodulphus Gualther being in Oxford, and beholding Christ-Church-College said, Egregium opus: Cardinalis iste instituit collegium, & absolvit popinam. A pretty business! A College begun, and a kitchen finished.

Verse 31. Sitteth not down first ]

To consult, and so with good advice to make War. Romani sedendo vincunt, saith Varro. Thou shalt succor 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 Savior's mouth, Matt. 5. 13. Mark 9. 50. And is here used, to set forth the desperate condition of Apostates.

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 Martyrs door for counsel. But being abashed at his austere behavior, durst not come in, but departed, seeking remedy of his troubled mind at other men's hands, &c.

Verse 2. But the Scribes and Pharisees ]

Being sick of the devils disease, and doing his lusts, Joh. 8. 44

Verse 7. Joy shall be in Heaven ]

Would we then put harps into the Angels hands, ditties into their mouths? Repent.

Verse 8. If she lose one piece ]

One Testor. Drachma enim valebat septem denarios cum dimidio. Breerwood de numb. Jud. c. 1. See the margent of our new Translation.

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 labor of our hands.

Verse 13. Gathered all together ]

Convasatis veluti omnibus.

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 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 are of near affinity. Evil is Hebrew for a fool, &c. 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 offenses 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.

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.

Verse 23. And bring hither the fatted calf ]

Christ is that fatted calf, saith Mr. Tyndale 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, &c. ]

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 favors, as being never without some aylement.

Verse 30. But as soon as this thy son ]

He saith not, This my brother; he would not once own him, because in poverty.

Verse 32. Was lost, and is found ]

Of himself he left his 〈◊〉 yet is he called the lost son.

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. Stewards should often account with their masters.

Verse 3. I cannot dig, &c. ]

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 paupers 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 Syriac here doth) yet He herein no more approveth of this Stewards false-dealing, then he doth of the Usurers trade 〈◊〉 . 5. 27. or the thieves 1 Thess. 5. 2. Or the dancers Matth. 11. 17. or the Olympic games 1 Cor. 9. 24.

Verse 9. 〈◊〉 unto yourselves friends ]

quibus officia 〈◊〉 〈◊◊〉 apud 〈◊◊〉 , 〈◊◊〉 , & 〈◊〉 is 〈◊〉 . Testifie your faith by your works that God of his free grace may commend and 〈◊〉 you.

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 God's 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.

Verse 14. And they derided him ]

Gr. They blew their noses at him in scorn and derision. They fleared and jeered when they should have feared, and fled from the wrath to come.

Verse 15. For that which is highly esteemed &c. ]

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 Uzzah ) yet a bad aim makes a good action bad (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, rottes above-ground, is left for a reproach.

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.

Verse 22. Into Abraham's bosom ]

A Metaphor from feasts say some: from fathers, say Others, who imbosome and hug their children when wearied with long running-about, or 〈◊〉 met with a knock, and come crying unto them.

Verse 23. Being in torments ]

Having punishment without pity, misery without mercy, sorrow without succor, 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 the heretic had his tongue eaten up with worms. So Thomas Arundell Arch-bishop of Canterbury, and Steven Gardener Bishop of Winchester, (two notorious persecutors) died with their 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, &c. ]

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, then a general profession, shall find that an empty title yields but an empty comfort at last.

Verse 26. There is a great gulf fixed ]

viz. by the immovable and immutable decree of God, called mountains of brass Zech. 6. 1. from between which all effects and actions come forth as so many chariots.

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. Isaiah 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.

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, handinesse, and handsomenesse. 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, &c.

Verse 10. We have done that was our duty ]

Or, our debt: and it is no matter of merit to pay debts. This made 〈◊◊〉 founder of New-College, &c. 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 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 naught esteemed the love of Christ. So did those that fasted to themselves, 〈◊〉 . 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 ]

Its ten to one if any return to give thanks. Men make prayer their refuge, but not their recompense. 〈◊〉 returned not according to his receipts.

Verse 16. Giving him thanks ]

A thankful man is worth his weight in gold. Sed perraro 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 favors 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 Syriac, and some others 〈◊〉 these words question-wise, and so it is more emphatical: Are there not found that returned? &c. q. d. That's admirable, that's abhominable.

Verse 20. When the kingdom of God, &c. ]

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, &c.

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 judgment: 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 they are (saith a good Divine) but the mistakes of some high expressions in Scripture, which describe the judgments poured out upon God's enemies, in making a way to the Jews conversion, by the pattern of the last judgment.

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 verse. 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 but to dress their meat, to laundresse, 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 knowest not what a great-bellyed day may bring forth, 〈◊〉 creed 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: Watch therefore.

Verse 31. He which shall be on the house-top ]

An hyperbolical expression, usual among the Jews, to denote matter of haste.

Verse 32. Remember Lots Wife ]

Who either out of curiosity 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 Marquess 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 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 alate, said the Lady Jane Gray 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.

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, 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 〈◊〉 〈◊〉 . Father Latimer during his imprisonment, was 〈◊〉 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 irksomnesse 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 〈◊〉 impudency in some men's faces, that they dare do anything.

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) 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 bare long with them ]

When they are at the 〈◊〉 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; &c. 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 〈◊〉 , 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.

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 of 〈◊〉 , he who first affected the style of Universal Bishop, was surnamed Nesteutes, from his frequent fasting. Monday and Thursday were the Pharisees fasting-days: 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.

Verse 14. Justified rather then the other ]

The Pharisee was not at all justified: Neither is there More or Less in justification. But our Savior here useth a popular kind of expression.

Verse 18. And a certain Ruler ]

Saint Mark saith that this 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 Savior speaketh thus by an holy irony.

Verse 25. It is 〈◊〉 for a 〈◊〉 ]

Caveant ergi divites (saith an Interpreter) & solicit; 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, &c. ]

Prejudicate opinions of Christ's earthly kingdom hung as so many bullets at their eye lids, that they could not perceive so plain a truth.

Verse 5. Zacchaeus, make haste ]

CHrist is that good Shepherd, that knoweth all his sheep, and calleth them by name.

Verse 8. The half of my goods ]

See the like in Tyrus converted, 〈◊〉 . 23. 17, 18 〈◊◊◊◊◊〉

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-heaps 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. Judgment shall then also begin at God's 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 certe gener is perniciosissimas pestes, 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 Janizaries, shall not have the favor to be flain as the common sort of Christ's enemies are, but shall be cast alive into the burning lake, tormented more exquisitly, Revelations 19. 20, 21.

Verse 28. He went before ]

To meet death in the face: this was true magnanimity. Herein he shown 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.

Verse 42. Oh, if thou hadst known ]

They had cognitionem historicam non mysticam, speculativam non affectivam, apprehensionis, non approbationis, discursivam, non experimentalem.

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.

Verse 48. Were very attentive to hear him ]

Gr. Hanged on him, as the Be doth on the flower, the babe on the breast, or the little bird on the bill of her Damme. Christ drew the people after him, as it were, by the golden chain of his heavenly eloquence.

Verse 1. The chief Priests and Scribes came ]

Verse 4. The baptism of John, &c.]

q. d. If John were sent by God to testify, as he did, there is no color 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, &c. ]

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, &c. 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 catch-poles.

Verse 35. Nor are given in marriage ]

Hence some collect, that the difference of sexes 〈◊〉 continue after the resurrection: wherefore else should our Savior say, that they shall then neither marry nor be given in marriage? Sed hic 〈 in non-Latin alphabet 〉 .

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, since all things are present with him.

Verse 2. Casting in their two mites ]

THat is, two eight parts of an half-penny, saith the Syriac. See the Notes on Mark 12. 41, 42, &c.

Verse 13. And it shall turn to you, &c. ]

Whilest the valor 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 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. Untill 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, 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 〈 in non-Latin alphabet 〉 , 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.

Verse 1. Now the feast of unleavened, &c. ]

IT is good to bring Bibles to Church. Socrates relates of one 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 cut-throats. 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, &c. ]

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 Passover, 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. Untill it be fulfilled ]

Untill the old Passover 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 Savior 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, &c. ]

In striving for precedency the Disciples showed themselves but Gentiles, who stand upon their birth and privileges.

Verse 28, Ye are they which have continued, &c. ]

Agrippa having suffered imprisonment for wishing Gaius Emperor, the first thing Gaius 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, &c. ]

As Mephibosheth and Chinham at David's table; which was an high favor.

Verse 31. Simon, Simon ]

q. d. Mi charissime Simon. Piscat.

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.

Verse 41. And he was with-drawn ]

For privacy sake to pray, though 〈◊〉 to leave their company, thorough 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 astonied 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 ]

〈 in non-Latin alphabet 〉 saith a Greek Father. Alphonsus is honored 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 honored that helped all his out of the ditch of damnation?

Verse 45. He found them sleeping ]

Who should have waked, 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, &c. ]

Sic Judaei, sub praetextu pietatis maxim delinquebant; & Deo osculum sine amore 〈◊〉 . Julian the Apostate was no friend to Basil, though he wrote to him 〈 in non-Latin alphabet 〉 . Nor was Libanius the more to be believed for saying 〈 in non-Latin alphabet 〉 . 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, &c. ]

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 earth are full of the habitations of cruelty, Psal. 74. 20. Creatures 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 Peters heart into tears.

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 ]

Princes 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 Stent or a vincant.

Verse 11. Set him at naught ]

Gr. Made nobody of him.

Verse 12. Pilate and Herod were made friends ]

Two dogs that are fighting, can easily agree to pursue the Hare that passeth by them. Martial brings in the Hare thus complaining;

In littore Siculo cum lepus canum 〈◊〉 vim 〈◊〉 , 〈◊〉 〈◊〉 marimo captus dicitur: Est enim voracissima 〈◊◊〉 , saith Bodin. The wicked can easily unite against the Saints.

Verse 20. Pilate therefore willing, &c. ]

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 indeavovred to poison them all: so deal those that sow sedition, these are the Pests, the botches of human 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 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 Hosea's prays for barrenness as a blessing on his people, Hos. 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 Savior, 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 thorough Church-yards, 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 ]

〈◊〉 . Blew their noses at him.

Verse 36. Offered him vinegar ]

Instead of wine, which Kings drink much off.

Verse 38. Greek, Latin, and Hebrew ]

This venerable Elogy and Epitaph, set upon our Savior'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, &c. ]

Sic plectimur a Deo, nec flectimur tamen, (saith Salvian ) corripimur, sed non corrigimur. There are many, quos multo facilius fregeris, quàm 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 enemies outrages, he brake 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 Jesu suffer with me, support me, give me strength: I am thine, save me, &c. 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 malefactors petition. Shall he not hear us now that all is paid and finished?

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 gravity and sobriety) as also the Scribe who wrote the sentence of 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 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.

Verse 1. Very early in the morning ]

ABout which time (probably) our Savior 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.

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 to another, as a ball is tossed betwixt two or more.

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.

Verse 19. Which was a Prophet ]

Yea and more then 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 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, &c. ]

Those in a Lethargy must have double the quantity of physic that others have. Some 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 swathingbands: Turn we the eyes of our minds to him, as the Cherubims did their faces toward the Mercy-seat. The Angels do, 1 Pet. 1. 12.

Verse 28. And he made as though he would, &c. ]

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 then a mere stranger to them.

Verse 30. And blessed it. ]

Its 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 Isaiah 4. 4. that kindleth the fire of God, Cant. 8. 6. on the harth of his Peoples hearts, whiles the mystery of Christ is laid open unto them. Ego vero illius oratione sic incendebar, (saith Senarclaeus, concerning Diarius the Martyr) ut cùm eum disserentem audirem, Spiritus sancti verba me audire existimarem. Me thoughts when I heard him, I heard the Holy Ghost himself speaking to me.

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, &c. ]

With those stamps of dishonor 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 honor 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 honored and authorized the book of 〈◊〉 , then all men could have done by their Prefaces and Elogies prefixed thereunto. The Turks disclaim both Testaments, yet swear as solemnly by the Psalms of David, as by the Quran of Mahomet.

Verse 47. And that repentance, &c. ]

Blessed be God (saith one) that after our ship-wrack 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. Untill ye be endued ]

Gr. Cloathed. 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 dwelt, Lazarus, Martha, and Mary. From hence he went to his cross, and from hence he would go to his crown.

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 cordibus exspectant. So putting themselves into a fit posture to receive the Comforter that Christ had promised them.