Commentary on the Gospels and Acts
Verse 8. Lord, I am not worthy, &c.]
Fidei mendica manus: 〈◊〉 is an 〈◊〉 grace, and makes a man cry out with 〈◊〉 : 〈◊〉 non sum dignus, nihilominus tamen sum indigens. By 〈◊◊◊〉 to 〈◊〉 him that is invisible. Now the more a man 〈◊〉 of God, the less he seeth by himself: the nearer he 〈◊〉 to God, the more rottenness he feeleth in his bones. Lord I am hell, but thou art heaven, (said M r Hooper Martyr at his death) I am swill and a sink of sin, but thou art a gracious God, &c.
Verse 9. For I am a man. ]
But thou Lord art more then a man: for the Centurion here makes comparison with our Savior, both in respect of his person, and of his power, as of the less with the greater. For his person, he saith not, For I also 〈◊〉 a man, such as thou art, (as the vulgar here corruptly renders it) But I am a man, a mere man; Thou art God also, very God. And for his power, though subject to another, have soldiers at my beck and check, how much more hast thou, who art over all, an 〈◊〉 power over sickness and death? The palsy. or as some say, the Epilepsy was anciently called Morbus sacer, or the holy disease. For the Priests, to enrich themselves, persuaded the superstitious people, that this disease, as being sudden, hidden, and for most part incurable, was an immediate hand of God, and could be cured by none but Priests. The medidicines they gave, were much like that of the French Mountebank, who was wont to give in writing to his patients, for curing all diseases, these following verses;
And I say to this man 〈◊〉 , and he goeth, &c.]
King Ferdinands 〈◊〉 , being conducted into the camp of the Turks, wondered at the perpetual and dumb silence of so great a multitude: the Soldiers being so ready and attentive, that they were no otherwise commanded, then by the beckning of the hand, or nod of their Commanders. Tamerlan, that warlike Scythian, had his men at so great command, that no danger was to them more dreadful, then his displeasure.
And to my servant, do this and he doeth it.]
Such a servant is every Saint to his God; at least in his desire and endeavor. Such a Centurion also is he over his own heart, which he hath at his right hand, as Solomon saith: that is, ready pressed to obey God in all parts and points of duty. There were seven sorts of Pharisees: And one was Pharisaeus, Quid 〈◊〉 facere, & faciam illud: So they would needs be called. But the true Christian only is such 〈◊〉 one in good earnest, as the Pharisee pretends to be.
Verse 10. He marvelled, and said, &c.]
What can be so great a marvel, as that Christ marvelleth? So he wondered at his own work in Nathaniel, John. 1. 47. and at his own love to miserable man-kind, when he calls himself Wonderful, Counselor, &c. Isa. 9. 6. He wondered not, as the 〈◊〉 did, at the magnificence of the Temple: he was not a whit taken with all the beauty and bravery of the world set before him by the devil, as it were in a land-skip: but at the Centurions faith he much marvelled, it being a work of his own almighty power, which he puts not 〈◊〉 but for great purposes, Ephes. 1. 19. Where is easy to observe in the Original a sixfold gradation.
Verse 11. Many shall come from the East ]
They shall fly as a cloud, saith Isaiah (speaking of the conversion of the Gentiles ) and so flock to the Church, as if a whole flight of doves, driven by some hawk or tempest, should scour into the columbary, and rush into the windows. The Tyrians had a hand in building the Temple. The molten Sea stood upon twelve Oxen, which looked towards East, West, North, and South. The new Jerusalem hath twelve gates: to show that there is every way access for all sorts to Christ; Who is also fitly called the second Adam. The Greek letters of which name (as S. Cyprian observeth) do severally signify all the quarters of the Earth. He was born in an Inn, to show that he receives all comers: His garments were divided into four parts, to show that out of what part of the world soever we come, if we be naked, Christ hath robes to clothe us, if we be harborless, Christ hath room to lodge us, Iether an I smaelite, may become an Israelite, 1 Chron 7. 17. With 2 Sam. 17. 25. and Arannah the 〈◊〉 , may be made an exemplary 〈◊〉 , 2 Sam. 24. 18, with Zech 9. 7. Vide Iunium in 〈◊〉 .
Verse 12. But the children of the kingdom. ]
Those that had made a covenant with God by sacrifice, Psal. 50. 5. And therefore held their heads on high, as already destinated to the diadem: Loe these, in the height of their hopes and exspectancies, shall be excluded; A foul and fearful disappointment. Surely the tears of hell cannot sufficiently bewail the loss of heaven. 〈◊〉 of Valoys, was Son, Brother, Uncle, Father to a King, yet himself never was a King: So here.
Into outer darkness.]
Into a darkness beyond a 〈◊〉 : into a 〈◊◊〉 and beneath the prison. In tenebras ex tenebris, 〈◊◊〉 , infaeliciùs excludendi, saith Augustine. God shall surely 〈◊〉 to these unhappy children of the Kingdom, when he casts them into condemnation, as Aulus Fulvius said to his traitorous son, when he slew him with his own hands, Non Catilinae te 〈◊〉 sed patriae: I called you not but to glory and virtue, neither to glory, but by virtue, 2 Pet. 1. 3. As you liked not the later, so never look for the former. Every man is either a King or a caytiffe: and shall either reign with Christ, or rue it forever with the devil. Aut Caesar 〈◊〉 nullus, as he said to his Mother: And as those in though Turks Court, that are born of the blood royal, but come not to the kingdom; They must die either by the sword, or halter: so here.
Verse 13. And as thou hast believed, &c.]
Faith hath an happy hand: and never but speeds in one kind or other. It hath what it would, either in money, or moneys-worth. Apollonius, saith Zozomen, never asked anything of God in all his life, that he obtained not. This man saith One concerning Luther, could have of God whatsoever he listed.
Verse 14. He saw his wives mother laid, &c.]
A wife then Peter had, and if a good wife, she might be a singular help to him in his Ministry; As Nazianzens mother was to her husband, not a companion only, but in some respects, a guide to godliness. S. Ambrose saith, that all the Apostles were married men, save John and Paul. And those Pope-holy hypocrites, that will not hear of Priests marriage, but hold it far better for them to have, and keep at home, many harlots then one wife, (as that carnal Cardinal 〈◊〉 defended) they might hear the contrary out of their own Cannon-law, where it is written, Distin. 29. Si quis discernit Presbyterum conjugatum, tanquam occasion 〈◊〉 offerre non debeat, anathema esto. And again Distinct. 31. Siquis vituperat 〈◊〉 , & 〈◊〉 cum viro suo fidelem & religiosam detestatur, aut culpabilem aestimat, velut quae regnum Dei introire non possit, anathemaesto. They might 〈◊〉 to Paphnutius, a famous Primitive Confessor: who, though himself an unmarried man, mightily persuaded and prevailed with the 〈◊〉 〈◊〉 , that they should not decree anything against Priests marriage: alleging, that marriage was honorable in all, and that the bed undefiled was true chastity, They might 〈◊〉 Ignatius, scholar to S. John the Evangelist, pronouncing all such as call marriage a defilement, to be inhabited by that old Dragon the devil. But there is a politic reason that makes these men deaf, to whatsoever can be said to them by whomsoever; and you shall have it in the words of him that wrote the history of the Council of Trent, (a Council carried by the Pope, with such infinite 〈◊〉 and craft, that the Jesuits those 〈◊〉 , Commeritricitegae will even smile in the triumps of their own wits, when they hear it but mentioned, as a master-stratagem.) The Legates in Trent -Council (saith 〈◊〉 ) were blamed, for suffering the Article of Priests Marriage to be disputed, as dangerous: Because it is plain, that married Priests will turn their affections and love to wife and children: and by consequence, to their 〈◊〉 and country: to that the strict dependence which the Clergy hath upon the Apostolic-sea would cease: and to grant Marriage to Priests, would destroy the Ecclesiastical Hierarchy, 〈◊〉 make the Pope, Bishop of Rome only.
Verse 15. And he touched her hand ]
A speedy and easy cure of the fever; such as Hipocrates or Galen could never skill of. They do it not but by many evacuations, long diet, &c. besides that, much gold must be lavished out of the bag, as it is, 〈◊〉 . 46. 6. the poor patient crying oft out, 〈◊◊〉 , whence AEger, as some think. Christ by his word and touch only, doth the deed in an instant. As he can blow us to destruction, Job 4. 9. nod us to destruction, Psal 80. 16. so, when Heman thinks himself free from the dead, free of that company, and the 〈◊〉 begin to go about the streets, he can speak life unto us, and keep us that we go not down to the pit.
She arose, and ministered unto them]
Thereby to evince the truth of the miracle, and to evidence the truth of her thankfulness.
Verse 16. When the even was come ]
In the morning he sowed his 〈◊〉 , and in the evening he withheld not his hand. It is good to be doing whiles it is day. M r Bradford Martyr, held that hour not well spent, wherein he did not some good, either with his tongue, pen, or hand.
Verse 17. Himself took our infirmities ]
The Prophet speaketh of spiritual infirmities, the Evangelist applieth it to corporal. And not unfitly: for these are the proper effects of those: we may thank our sins for our sicknesses, Rev. 2 22. She had stretched herself upon a bed of security, she shall be cast, another while, upon a bed of sickness. Asa had laid the Prophet by the heels; and now God lays him by the heels, diseasing him in his feet. Sin is an universal sickness; like those diseases which the Physicians say are 〈◊〉 totius substantiae. And our lives are fuller of sins then the firmament of stars, or the furnace of sparks. Hence all our bodily distempers; which when we groan and labor under, let us reflect and revenge upon fin as the mother of all misery. And when we are made whole, fin no more, left a worse thing come upon us.
Verse 18. To depart unto the other side ]
Either to retire, and repose himself after much pains (for Quod caret, alterna requie, &c. the very birds, when building their nests, flee abroad sometimes from their work, for recreations sake.) Or else the better to edge the people's desires after him, now withdrawn. Luther gave this rule to Preachers, for moderating their discourses. When thou seest thine hearers most attentive, then conclude; for so they will come again more cheerfully the next time.
Verse 19. Master, I will follow thee, &c.
As Sampson followed his parents, till he met with an honey-comb: or as a dog follows his master, till he come by a carrion. Vix diligitur Jesus, propter Iesum. But, as Isaac loved Esau, for venison was his meat, Gen. 25. 28. and as Judah's Rulers loved with shame, Give 〈◊〉 , Hos. 4. 18. So do hypocrites: they serve not the Lord Jesus Christ, but their own bellies: they have his person in admiration only for advantage: they can bear the cross with Judas, so they may bear the bag, and lick their own fingers. Ephraim is a heifer that loved to tread out the corn: because, whiles it treads, it feeds, Hos. 10. 11. But such delicate self-seekers are rejected, as here: when those that have honest aims and ends hear, Come and see. John. 1. 46.
Verse 20. The Foxes have holes, &c.]
q. d. Exigua mihi sunt subsidia aut praesidia. Nudus opum, sed cui coelum terra{que} paterent, as Ennius said of Archimedes. The great Architect of the world, had not a house to put his head in; but emptied himself of all, and became poor, to make us rich, not in goods, but in grace, not in worldly wealth but in the 〈◊〉 treasure. Say we with that Father, Christi paupertas meum est patrimonium: prefer the reproach of Christ before the treasures of Egypt: and if, besides and with Christ, we have food and 〈◊〉 , let us therewith rest content. Say we have no house on earth, we have one in heaven not made with hands. Those good souls dwelt in dens and caves of the earth, yea wandered about in sheepskins and goatskins, that might have rustled in their silks and velvets, that might ( 〈◊〉 -like) have vaunted themselves on their stately turrets and Palaces, if they would have let go Christ. But that, they knew well had been to make a fools bargain.
But the Son of 〈◊〉 , &c.]
So he stiles himself, either to note the truth of his humanity, or the depth of his abasement, the Son of God became the son of man, which was, as one said in a like case, to fall from the Court to the cart, from a Palace to a gallows. Among all the Prophets, Ezekiel is most frequently styled son of man, and that purposely; to keep him low amidst his many rare raptures and revelations. The Heathen, when they would set forth a man miserable indeed, they called him 〈 in non-Latin alphabet 〉 , thrice a man.
Verse 21. Lord, suffer me first to go and bury ]
Old men's fear is (saith Plutarch, and that makes them so gripple) that they shall not have 〈 in non-Latin alphabet 〉 , those that will be careful to nourish them whiles alive, and to bury them decently when they are dead.
Verse 22. Follow me ]
Let go things less necessary, and mind the main: thy task is long, thy time is short; opportunities are headlong, and must be quickly caught, as the Echo catcheth the voice: there's no use of after-wit.
Let the dead bury their dead]
The dead in sin, their dead in nature. Ungodly men are no better then breathing ghosts, walking sepulchers of themselves. Their bodies are but living coffins, to 〈◊〉 a dead soul up and down in. The Saints only are heirs of life, 1 Pet. 3. 7. and all others are dead, stark dead in sins and trespasses, as the wanton widow, 1 Tim. 5. 6. as Terence saith the 〈◊〉 : Sane hercle homo voluptati 〈◊〉 fuit dum vixit. And of such dead corpses (as once in Egypt, Exod. 12. 30.) there is no house, wherein there is not one, nay many.
Verse 23. And when he was entered, &c.]
Himself was first in the ship where they were to suffer. Like a good shepherd, he goes before his 〈◊〉 , John. 10. Like a good Captain, he goes before his soldiers; and as it was said of Hannibal, that he first 〈◊〉 the 〈◊〉 , and last went out of the field, so is it with Christ the Captain of our salvation. Fear not (saith he) for I am with thee: be not afraid, for I am thy God. Tua causa erit 〈◊〉 causa, as that Emperor told Julius Pflugius, who had been much wronged by the 〈◊〉 of Saxony in the Emperors employment.
Verse 24. And behold there arose a great tempest ]
Stirred up, likely, by the devil, to drown Christ (that male-child of the Church, Rev. 12. 5.) and his Disciples; as he brained Job's children with the fall of the house. This is still the endeavor of Satan and his instruments: but to such we may, as Pope Pius 2. wrote to the great Turk.
Verse 25. Master, save us, we perish. ]
Troubles drive us to God, (as bugbears do children into their mothers bosom,) who delight to help those that are forsaken of their hopes. In prosperity, 〈◊〉 we pray not at all— Rarae fumant felicibus arae, or but faintly, yawningly, &c. 〈◊〉 fine malis, est ut avis sine alis. But in a stress, as here, our prayers, like strong streams in narrow straits, run mightily upon God, and will not away, without that they came for.
Verse 26. And he saith unto them ]
Christ first chides them, and then chides the winds and waves. Men are most malleable in time of misery, Job 33. 23. Strike whiles the iron is hot: How forceable are right words? Those that are melted in the furnace of affliction, will easily receive impression. Hamper Manasseh, and he will hearken to you.
O ye of little faith]
Ye petty-fideans: He calleth them not nullifidians. Faith is faith, though never so little of it. Credo languidâ fide, sed tamen fide, said dying Cruciger. Our consolation lies much in the comparative degree; 〈◊〉 our salvation is in the positive. Much faith, will yield unto us here our heaven; and any faith, if true, will yield us heaven hereafter. Now for fear; that which is distrustful, faith quelleth and killeth it: As that which is awful and filial, it breedeth, feedeth, fostereth and 〈◊〉 .
Verse 27. Even the winds and the sea obey him ]
He lays laws upon all creatures, which are his hosts. The winds and sea fought for us apparently in that
Verse 28. Coming out of the tombs ]
There the devil kept them, the more to terrify them with the fear of death all their lives long, 〈◊〉 . 2. 15. Appius Claudius (as Capella witnesseth) could not abide to 〈◊〉 the Greek 〈 in non-Latin alphabet 〉 〈◊〉 , because it represented the gnashing of the teeth of dying men. 〈◊〉 gives another reason hereof, that the devil hereby sought to persuade silly people, that dead men's souls were turned into devils, and walked (as they call it) especially about tombs and sepulchers. Thus he oft appeared to people, in times of Popery, in the shape of some of their 〈◊〉 kindred, and haunted them till he had made them sing a 〈◊〉 for 〈◊〉 and such a soul. Melancthon tells a 〈◊〉 of an Aunt of his, that had her hand burnt to a coal by the devil, 〈◊〉 to her in the 〈◊〉 of her 〈◊〉 husband. And Pareus relates an example (much like this poor demoniac in the text) of a bakers daughter in their country, 〈◊〉 and 〈◊〉 up in a cave she had digged as in a grave, to her dying day.
Verse 29. What have we to do with thee? ]
Horrible impudence? As if Christ were not concerned, when his members are 〈◊〉 . David felt his own coat cut, and his own cheeks 〈◊〉 in the coats and 〈◊〉 of his servants: And shall not Christ be as sensible of the abules done to his? The 〈◊〉 suffers in the 〈◊〉 : neither is it other then just, that the arraignment of mean malefactors, runs in the style of wrong to the Kings Crown and dignity.
〈◊〉 thou Son of God]
The devil speaks Christ's fair, but only to be rid of him: so 〈◊〉 many by Christ's Ministers, that rip up their 〈◊〉 , and so put them into an hell above-ground. S t Mark tells us, that they worshipped our Savior: S t Luke, that they adjured him. Satan (saith one) doth not always appear in one and the same fashion. At Lystra he appeared like a Comedian, at 〈◊〉 like a Philosopher, at Ephesus like an Artificer, and here like an 〈◊〉 : as to Saul he appeared like the old 〈◊〉 , who could not have spoken more gravely, severely, divinely then the fiend did. But as, when one commended the Popes Legat at the Council of Basil, Sigismund the Emperor answered, 〈◊〉 Romanus 〈◊〉 : So when the devil comes commended unto us under what name soever, 〈◊〉 us cry out, yet he is a devil; and remember still to 〈◊〉 him, 〈◊〉 in the faith, 1 Pet. 5.
Art thou 〈◊◊〉 to torment us?]
To dispossess us. Lo it is another hell to the 〈◊〉 to be idle, or otherwise then evil-occupied. Should not we hold it our heaven to be well-doing. Learn for shame of the devil (saith Father Latimer ) to be busy about the salvation of your own and other men's souls, which he so studiously seeks to destroy. Athanasius 〈◊〉 a conceit, that the 〈◊〉 may be driven out of a body by repeating the 68 Psalm. Origen saith of devils, No greater torment to them, then to see men addicted to the Scriptures: In 〈◊〉 eorum omnis flammaest, in hoc uruntur incendio. Chrysostom saith, we may 〈◊〉 and scourge the devil by fasting and prayer, which the Prophet Isaiah calls a charm or enchantment, Isa. 26. 16.
Before the time]
For they are respited and reprived as it were, in respect of full torment, and suffered, as free prisoners, to flutter in the air, and to course about the earth till that great day; which they tremble to think on, and which they that mock at, 2 Pet. 3. or make light of, are worse then devils.
Verse 30. A herd of many swine 〈◊〉 ]
Suille pecori anima pro sale data, saith Varro. Swinish Epicures also have their souls but for salt to keep their bodies from putrefying. That was a rotten speech of Epicurus, that life eternal was nothing else but an eternal gourmandizing and swilling and swallowing of Nectar and Ambrosia. The kingdom of God is another manner of thing then meat and drink, Rom. 14. The devil desired to enter into the 〈◊〉 , because of their 〈◊〉 . Eat not greedily, for this is Os porci habere, as that Pope is said to have. Drink not to drunkenness: for this sin robs a man of himself, and lays a swine in his room. No creature, besides man, will be drunk, but swine: and not 〈◊〉 neither, but as they are conversant about men; for wild swine will not, they say.
Verse 31. So the devils besought him ]
For threaten him they durst not, as little as the Gadarenes, verse. 34. because they found themselves over-powered. Time was when they had set upon our Savior with 〈◊〉 might and malice in the wilderness. The matter is well amended now. The same power, when he pleases, can change the note of the Tempter to us. He will tread Satan undet our feet shortly. That which Vegetius said of 〈◊〉 〈◊〉 with sithes and hooks will be applied to the devils; At first they were a terror and after a scorn.
Suffer us to go into the herd of swine]
We may safely say, that the bristles of swine are numbered with God, saith Tertullian much more the hairs of Saints: not one of them falls to the ground without their heavenly father. Satan desired 〈◊〉 have forth Peter to winnow: as Goliath desired to have an Israelite to combat with, he could not command him. He could not make a louse, Exod. 8. 18. fire an house, Job 1. 19. drown a pigge, without divine permission. Now we are more of price then many pigs before God, as that Martyr well inferred. And if a legion of devils had not power over an herd of hogs, much less have they over Christ's flock of sheep; saith Tertullian.
Verse 32. And he said unto them, Go ]
1. To show his sovereignty over the creatures: He is the great proprietary of all, and 〈◊〉 do, with his own as he listeth. 2. To punish their sensuality in feeding upon swine's flesh, against the express letter of the law. Ex uno sue quinquaginta prope sapores excogitantur, saith Pliny. And there was a jolly Pope (some kin, belike, to Pope 〈◊〉 surnamed Os porci ) that being, 〈◊〉 his gout, forbidden swine's-flesh by his Phyfitian, cried out to his steward, bring me my pork, all dispito di dio in despite of God. 3. To try whether was dearer to these filthy Gergesites, their swine, or their souls. They showed themselves to be of Cardinal Burbons mind, who would not 〈◊〉 with his part in Paris, for his part in Paradise.
They went into the herd of swine]
That thereby Satan might win upon the souls of the Citizens (wedded and wedg'd to their 〈◊〉 substance) and he failed not of his purpose. A cunning 〈◊〉 of an old Quadruplator. Be not ignorant of his wiles. 〈◊〉 the world from the devil, and he can do us no hurt.
Ran violently down a steep place into the sea]
〈◊〉 〈◊〉 the Magician, being at point of death, called unto him a dog (a familiar devil) that went about with him, and said Get thee gone thou cursed creature, that hast undone me. Whereupon the dog presently departed, and cast himself headlong into the water.
And perished in the waters]
So will detestable drunkards in the bottomless pit; those that, as swine their bellies, so they break their heads with filthy quaffing. These shall have a cup of fire and brimstone poured down their throats, Psal. 11. 6. and not obtain one drop of water to cool their flaming tongues. For why? 〈◊〉 , (saith one) is a vice so vile, so base, so beastly, as that it transforms the soul, deforms the body, 〈◊〉 the brain, betrays the strength, defiles the affection, and metamorphoseth the whole man: making the understanding ignorant, the strong staggering, the trusty trothlesse, the virtuous vicious, and the 〈◊◊〉 a pandar to the profanest sin.
Verse 33. And they that kept them fled ]
So do Parasiticall Pastors leave their forlorn flocks to danger and destruction: letting the devils hurry them to hell, and not caring whether they sink or swim. They that go down into this pit, or suffer others to go down by their default, cannot hope for God's truth, Isa. 38. 18.
Verse 34. They besought him to depart ]
This was a great madness, as 〈◊〉 wish, because they had been 〈◊〉 by the Sun, they might see no more of it. And yet how many (alas) are there at this day that cry out of this madness, and yet imitate it? How many, that prefer haram dom sticam arae dominicae, as one long since complained, a swine-sty before a sanctuary? We are now become Gergesites said that Martyrin Q. Mary's days, that would rather loose Christ, then our porkets. Take up your cross, is a hard saying: therefore Christ must be prayed to be gone, lest all our pigs be drowned. The devil shall have his dwelling again in many men's selves, rather then in their pigs. Therefore to the devil 〈◊〉 they go and dwell with him, &c. Thus M r Bradford. And oh how 〈◊〉 , shall Christ regest one day upon all unworthy 〈◊〉 , Depart from me, ye wicked?
CHAP. IX.
Verse 1. And he entered into a ship ]
HE called not for fire from heaven upon those brutish Gadarenes that were so glad to be rid of him. Some wicked ones Christ punisheth here, lest his providence, but not all, lest his patience and promise of coming again to judgment should be called into question, saith Augustine.
Came into his own city]
Capernaum a colony of the Romans, where our Savior hired an house, and wore a stole or long garment, as a citizen. Happy town in such an inhabitant, and in this respect lifted up to heaven, Matth. 11. 23. Indeed heaven came down to Capernaum; for the Lord so delighteth in his servants (how much more then in his Son) that their walls are ever in his sight, and he loveth to look upon the houses, where they dwell Isa. 49. 16.
Verse 2. They brought unto him a man 〈◊〉 , &c.]
Shew we like mercy to our sin-sick friends, bring them to the ordinances, present them to that Son of righteousness that hath healing 〈◊〉 his wings. To an Almighty Physician no disease can be incurable. He is as able and as ready still to heal those that are brought unto him, he hath lost nothing by heaven, be sure. But as Aaron, though he might not lament over his dead sons, because as high-Priest he entered into the Holy-place, yet he still retained the affections and bowels of a father: So the Lord Christ, though in heaven, is no 〈◊〉 loving and large-hearted to his, then when he was in the flesh. Bring therefore all your brethren for an offering to the Lord: and if they cannot or will not come otherwise, bring them as the Prophet bids, upon horses, and in chariots and in litters: q. d. though sick, weakly; and unfit for travel, yet rather in litters, then not at all.
Son be of good cheer.]
And well he might, when his sins were forgiven. This mercy is enough to make a man everlastingly merry. Viscount Lisle, in Henry the eights time, died for joy of an unexpected pardon from his Prince: how great then is the comfort of pardon from God? Such are bid to be glad, rejoice and 〈◊〉 for joy, Psal. 32. 1, 11. And all others 〈◊〉 forbid to take any comfort, Hos. 91.
Thy sins are for given 〈◊〉 ]
And yet his 〈◊〉 remained upon him for some while after. Behold, He whom thou lovest is sick, said they of Lazarus, Joh. 11. We must make a new Bible, 〈◊〉 we can necessarily conclude, that God is heavily offended, because we are heavily afflicted. He that escapes affliction, may suspect his adoption, Prov. 3. 12.
Verse 3. This man blasphemeth. ]
True, had he been but a man, and had taken upon him to forgive sins by his own authority, as Popish Priests do, to the subverting of some men's souls. I have known one (saith a reverend Divine) who neither by education nor affection was disposed to Popery; who having the ill hap (when his conscience was perplexed) to fall into the hands of a Popish Priest, became a Papist upon this reason, because (as the Priest suggested) that religion afforded more comfort for the conscience then ours; and therefore more comfort, because it had, and exercised a power to pardon sin, which our Ministers neither did, nor durst assume unto themselves.
Verse 4. Wherefore think ye evil, &c.]
Christ confutes their calumny, and proves himself to be God, and to have power to pardon sin, by discerning and condemning their evil thoughts. I the Lord search the heart, Jer. 17. Satan may give a shrewd guess: and so may men too: as Bartolus writes of Doctor Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men, perceived and read in every man's countenance, what he meant, &c. But none can certainly know the thoughts of man, but God alone. It is his royalty to know what is in man, Joh. 2. 25.
Verse 5. For whether is it easier, &c.]
q. d. It is a work of one and the same Almighty power to pardon sin, and, with a bare word only, to heal the sick, such as are counted past cure especially. Think the same of the souls sicknesses, and say with that Ancient, Ego admisi, Domine, unde tu damnare potes me, sed tu non 〈◊〉 , unde tu salvare potes me,
Verse 6. That the son of man hath power, &c.]
And therefore is more then a man. The Rhemists tell us of one man that could remove mountains. But none but the man Christ 〈◊〉 could ever remit sins. He only it is that blots out the cloud, and the thick cloud too, enormities as well as infirmities: for this is a true Axiom, Peccata non 〈◊〉 justificationem, though sins be different, Justification is not. Take heed ye enterline not God's Covenant.
Verse 7. And he arose and departed. ]
He did as 〈◊〉 was bidden; for he was healed on both sides, Mallem 〈◊〉 quàm miracula facere, said Luther.
Verse 8. They marvelled and glorified God. ]
When the proud Pharisees blasphemed and were hardened; and so voided the counsel of God against themselves ( Luk. 7. 30.) or to their own singular disadvantage.
Verse 9. A man named Matthew ]
The other Evangelists call him Levi; so shrowding his shame under a name less known. He plainly and ingenuously sets down his own more common name, and the nature of his 〈◊〉 (like as David doth penance in a white sheet, as it were) which is an evident argument, both of the Scriptures Divinity, and of the Evangelists gracious 〈◊〉 . If any should upbraid him with his old evil courses, he could readily have answered, as Austin did in like 〈◊〉 , Quae tureprehendis ego damnavi: or as Beza, Hic homo invidet mihi gratiam Christi.
Sitting at the receipt of custom.]
These Publicans rented the revenue of the sea and rivers, of the Romans (as now the Jews 〈◊〉 of the Turks) at a certain rate. And that they might pay their rent, and pick a living out of it, they were great gripers, and exacted extremely upon the Jews; who therefore hated them, and held them furthest off from heaven of any men. A faithful Publican was so rare at Rome itself, that one Sabinus, for his honest managing of that office, in an honorable remembrance thereof, had certain images erected with this 〈◊〉 , For the honest Publican. Of this sort of sinners was Matthew, whom Christ 〈◊〉 into an Evangelist: as he did Paul the persecutor into an Apostle; Justin the Philosopher into a Martyr; Cyprian the Rhetorician, and (as some think) the Magician into a famous 〈◊〉 of the Church. I was an obstinate Papist (saith Latimer ) as any was in England: Insomuch, that when I should be made Bachellour of Divinity, my whole 〈◊〉 went against 〈◊〉 Melancthon, and his opinions, &c.
And he arose and followed him.]
〈◊〉 the Apostate cavils at this 〈◊〉 ; as if either this were false, or Matthew a fool to follow a stranger at the first 〈◊〉 . But this Ath ist knew not the work of faith, nor the power of Christ's 〈◊〉 , when he calls effectually. If Maris the blind Bishop of Bithynia had been by, to have heard this dead dog thus barking, he would surely have shaped him such an answer, as he did once. For when 〈◊〉 said unto him, Behold thou art blind: Doth the Galilean thy God care for thee? He replied, O thou wicked Apostate, I give my God thanks, that hath made me blind, that I might not see that wretched face of thine.
Verse 10. As Jesus sat at meat in the house. ]
Matthew feasted Christ, for joy of his coversion. Yea, he made a feast, a feast like a King, a very sumptuous feast (as S. Luke's word importeth) he kept open house, a table for all comers. As Princes at their 〈◊〉 straw the streets with coin, make the conduits run wine, release prisoners, &c. So here, Kill the fatted Calf, and let us be merry, said he at his sons return. When a sinner repents there are gaudies in heaven: instruments of 〈◊〉 are put into the Angels hands, and songs into their mouths. How well apaid was Zacchaeus, when salvation was come home to his house? When God was once reconciled to the people in the wilderness, after their sin in setting up the golden Calf, to testify their great joy and 〈◊〉 , they brought stuff more then enough to the building of the Tabernacle. The Centurion, when he once became a proselyte, built the Jewish Synagogues that had been thrown down by Antiochus. And Tyrus converted finds another manner of merchandise then formerly, viz. to feed and clothe God's Saints with durable clothing.
Verse 11. And when the Pharisees saw it. ]
As envy is quick-sighted. See Ovid's description of it, 〈 in non-Latin alphabet 〉 . The wicked look round about the Saints, seeking to pick a hole in their coats; they pore and pry more narrowly then Laban did into Jacob's stuff. Walk circumspectly.
They said unto his Disciples.]
1. Not to him: where the hedge is lowest, there the devil leaps over soonest: as he began his temptation with Eve, apart from her husband, Calumniare 〈◊〉 , aliquid saltem adhaerebit, is a maxim in Machiavel. It is the property of defamations, to leave a kind of lower estimation many times, where they are not believed. 2. These hypocrites would seem to say this in pure pity to the seduced Disciples, whom they saw to do the same with their Master. An ordinary trick among make-bates. S. Austin had these two verses written on his Table,
Here's no room for railers.Verse 12. But when Jesus heard that, he said ]
Hence we learn, that although it be a servile business, as Plato calleth it, and an endless piece of work to make answer and apology to all slanders; yet where God's glory is interested, and the salvation of other men's souls hazarded, we must endeavor the clearing of our names, and the righting of our injuries and indignities cast upon us. But let this be done with meekness of wisdom, with weight of reason, not heat of passion, and rather in God's words then in our own, as here.
Verse 13. They that be whole. ]
There are none such, but in conceit only. The civil 〈◊〉 ails nothing, complains of nothing, is as sound as a Roch: but no such sound heart can come to heaven: as (in another sense) none but sound can come there: only sensible sinners are capable of cure and comfort, such as see themselves Christ 〈◊〉 creatures.
Need not the Physician.]
And the Physician needs them as 〈◊〉 : he came not, oars not for them, they have as much help from him as they seek. Presumption is as a chain to their neck, and they believe their interest in Christ, when it is no such thing: They 〈◊〉 a bridge of their own shadow, and so fall into the brook; they perish by catching at their own catch, hanging on their own fancy, which they falsely call and count faith.
Verse 14. But goye, and learn what, &c.]
In the history of Jonah, Christ found the mystery of his death, burial and resurrection. Rest not in the shell of the Scriptures, but break it, and get out the kernel, as the sense is called, Judge. 7. 15. stick not in the bark, but pierce into the heart of God's Word. Lawyers say, that Apices juris non sunt jus, The letter of the Law, is not the Law, but the meaning of it. John never rested, till the sealed book was opened. Pray for the spirit of revelation, plow with God's heifer, and we shall understand his riddles, provided that we wait in the use of all good means, till God irradiate both organ and object.
I will have mercy.]
Both that which God shows to us, and that which we show to others, spiritual and corporal. Steep thy thoughts (saith one) in the mercies of God, and they will dy thine, as the dy-fat doth the cloth, Col. 3. 12.
I came not to call the righteous.]
Those that are good in their own eyes, and claim heaven as the portion that belongs unto them. Scribonius writes of 〈◊〉 Cedar, Quod viventes res putrefacit & perdit: putridas autem 〈◊〉 & conservat: So Christ came to kill the quick, and to quicken the dead.
But sinners to repentance.]
Not to liberty, but duty. Tertullian speaketh of himself, that he was born to nothing but repentance. This is not the work of one, but of all our days, as they said, Ezra 10. 13. Some report of Mary Magdalene, that after our Savior's resurrection, she spent thirty years in Gaul 〈◊〉 , in weeping for her sins: And of S. Peter, that he always had his eyes full of tears, insomuch as his face was furrowed with continual weeping. Let not him that resolves upon Christianity dream of a delicacy.
Verse 14. Then came to him the Disciples of John. ]
These sided with the Pharisees against our Savior out of emulation and self-love, the bane and break-neck of all true love: yea, they were first in the quarrel. A doleful thing, when brethren shall set against brethren, Hebrews vex one another, Exod. 2. and Christians as if they wanted enemies, fly in the faces one of another. S. Basil was held an heretic, even of them that held the same things as he did, and whom he honored as brethren: all the fault was, that he out-shone them, and they envied him the praise he had for opposing Arianism, which was such, as that Philostorgius the Arian wrote, that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius, merely out of a self-seeking humor, and desire of preeminency? How extreme violent are the Lutherans against the Calvinists. In the year, 1567. they joined themselves at 〈◊〉 with the Papists against the Calvinists. And Luther somewhere professeth, that he will rather yield to Transubstantiation, then remit anything of Consubstantiation.
Why do we and the Pharisees fast often.]
The Pharisees were perilous fasters, when they devoured widows houses, and swallowed il-gotten goods, as Gnats down their wide 〈◊〉 , which therefore Christ calls, 〈 in non-Latin alphabet 〉 , the inwards. Their fasts were mere mock-fasts: so were those of John Arch-bishop of Constantinople, sir-named the Faster, who yet was the first that affected the title of Universal Bishop, so much cried down by Gregory the great. These Pharisees had sided with, and set on Johns Disciples in their masters absence, like as the renegado 〈◊〉 , to keep up that bitter contention, that is between the Calvinists and 〈◊〉 , have a practice of running over to the Lutheran Church, pretending to be converts, and to build with them.
Verse 15. And Jesus said unto them ]
He makes apology for his accused Disciples: so doth he still at the right hand of his heavenly Father, nonsuting all accusations brought against us, as our Advocate, 1 Joh. 2. 1. appearing for us, as the Lawyer doth for his Client ( Heb. 9 24.) opening his case, and pleading his cause. He helpeth us also to make apology for ourselves to God, 2 Cor. 7. 11. and expecteth, that as occasion requires, we should make apology one for another, when maligned and misreported of by the world.
Can the children of the 〈◊〉 , &c?]
Our Savior seeing them to sin of infirmity, and by the instigation of the Pharisees, who with their leaven had somewhat soured and seduced them in their masters absence, deals gently with them; to teach us what to 〈◊〉 in like case. A Venice-glass must be otherwise handled then an earthen pitcher or goddard, some must be rebuked sharply, severely, cuttingly, Titus 1. 13. but of others we must have compassion, making a difference, Jude 22.
Mourn as long as the Bridegroom, &c.]
Mourn, as at sunerals (so the word signifieth.) This were incongruous, unseasonable and unseemly at a feast. It was a peevishness in Samson's wife, that she wept at the wedding; since that's the day of the rejoicing of a man's heart, as Solomon hath it. Now Christ is the Churches Spouse. He hath the bride, and is the bridegroom, as their master the Baptist had taught them, Joh. 3. 29. and 〈◊〉 over every good soul, as the bridegroom rejoiceth over the bride, Isai. 62. 5. Should not the Saints therefore reciprocate?
But the days will come.]
Our Savior 〈◊〉 much, even many a little death all his life long: and yet, till his passion, he accounts himself to be, as it were, in the bride-chamber. Then it was especially that he alone 〈◊〉 the wine-press, and was roasted alive in the fire of his Fathers wrath, &c.
When the Bridegroom 〈◊〉 be 〈◊〉 from them.]
As now your master the Baptist is from you; a just argument and occasion of your grief and fasting, if possibly you may beg him of God out of the hands of Herod. When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto, Cardinal Wolsey being shortly after sent Ambassador beyond seas, to make means for his release, as he came thorough Canterbury to ward 〈◊〉 , he commanded the Monks, and the Choir to sing the Litany after this sort, Sancta Maria, ora pro Papa nostro Clemente. Himself also being present was seen to weep tenderly, for the Popes calamity. Shall superstition do that, that Religion cannot bring us to? Shall we not turn again unto the Lord with fasting, weeping and mourning, if for nothing else, yet that our poor 〈◊〉 may find compassion? Which is Hezekiah's motive to the people.
And then shall they fast.]
Note here, 1. That fasting is not 〈◊〉 with the Ceremonial Law, but still to be used as a duty of the Gospel. 2. That times of heaviness are times of humiliation. 3. That our 〈◊〉 here are but as marriage-feasts, for continuance; they last not long: never look for it.
Verse 16. No man putteth a piece, &c.]
Austerities of religion are not to be 〈◊〉 upon new-beginners. God would not carry the people to Canaan thorough the Philistines country (though it were the nearest way) for discouraging them at first 〈◊〉 out. Our Savior spake as the Disciples could hear. Discretion is to be used, and Christ's lambs handled with all tenderness.
Verse 17. Neither do men put new Wine. ]
In the year of grace, 340. arose 〈◊〉 heretics called Ascitae or 〈◊〉 , 〈◊〉 , because they bare a bottle on their backs, 〈◊〉 that they were no true Christians that did not so: and alleging this text for themselves, as if they were the only new bottles filled with new wine. So those districtissimi Monachi, 〈◊〉 (as one engli heth it) who made themselves wooden crosses, and carried them on 〈◊〉 backs, continually pleaded, Mat. 16. 24. to make for them. This was, as M. Tyndale saith in another 〈◊〉 , to think to quench their thirst by sucking the Ale-powl.
Verse 18. Behold, there came a certain Ruler. ]
Jairus the 〈◊〉 of the 〈◊〉 . 〈◊〉 such came to Christ: but this man was 〈◊◊〉 of doors by the cross, as the wolf is out of the wood by hard hunger. It was his only daughter of a 〈◊〉 -year 〈◊〉 , that was now at point of death. This makes him 〈◊〉 out to Christ the best Physician. Men must be 〈◊◊〉 ( 〈◊〉 ) ere they find mercy ( Hos. 14. 3.) and a 〈◊◊〉 people ere they will be brought to trust in the name of the Lord, Zeph. 3. 12. The Haemorroisse came not to Christ, 〈◊〉 she had a half-penny to 〈◊〉 herself.
But come and lay thine hands upon her.]
He thought Christ could not otherwise cure her: this was 〈◊〉 of faith, far short of that of the Centurion, who yet was a Roman soldier; whereas Jairus was a learned Jew. Knowledge therefore is one thing, faith 〈◊〉 : and the greatest scholars, are not always the holiest men. Neither have all God's people a like measure of true faith. This should humble and 〈◊〉 the weak, but not discourage them in their 〈◊〉 : since the tallest Oak was once an 〈◊〉 , and the deepest Doctor was once in his hornbook.
Verse 19. And Jesus arose and followed him. ]
As tendering the Rulers infirmity, and not taking advantages, or turning him off, for 〈◊〉 to prescribe. Be we also ready to every good office, not 〈◊〉 quarrels, or pleading excuses.
Verse 20. And behold a woman, &c.]
This history and occurrence comes in here by a Parenthesis, and by a sweet providence, for the exercise and increase of Jairusses faith and patience. Jairus could have wisht her far enough at that time, because she hindered our Savior from making haste to his dying daughter. But she shall be dead out- 〈◊〉 , the woman cured, and he thereby confirmed, ere his desire shall be accomplished; that God in all may be glorified.
Which was diseased, &c.]
And had lavished money out of the bag for help, but had none. Nay, she had suffered many things of the Physicians, who had well nigh officiously killed her, and had 〈◊〉 exhausted her. This made Chaucer take for his Motto, Farewell physic; and the Emperor Adrian cry out upon his death-bed, Many Physicians have killed the King.
Came behind him.]
Either as abashed of her blushfull 〈◊〉 : or, because 〈◊〉 could not come before him for the crowd, &c.
Verse 21. If I may but touch his garment. ]
This was a 〈◊〉 saith of hers, and not much inferior to 〈◊〉 of the Centurion. 〈◊〉 us in like sort, when we feel the bloody flux of natural 〈◊〉 , 〈◊◊〉 at our eyes, mouths, hands, and other parts, repair to 〈◊〉 , and touch him by faith: so shall we feel that there goes a 〈◊〉 out from him, to heal the seul. As fishes when they are hurt, heal themselves again by touching the Tench, finding the slime of his body to be a sovereign salve: so must we, when wounded with sin, have recourse to Christ, and our faith will make us whole every whit.
Verse 〈◊〉 . But Jesus turned him about. ]
To take notice of it himself, and to notify it to others, for these reasons, saith Chrysostom; 1. To free the woman from fear, lest her conscience should call her Recreant, as one that had stole a cure. 2. To make up in her what was wanting to her faith, if she should have any such thought to do so. 3. To manifest her faith, for other men's imitation. 4. To make known his omnisciency, and so his Divinity. 5. To confirm the Rulers faith, and so fit him for further mercy. 6. To teach her and us, that, not his garment, but himself did the cure. This makes against that Popish foppery in worshipping relics, as the Syndon wherein Christ's body was enwrapped, of the virtue whereof Paleottus Archbishop of Bonony, set 〈◊〉 a great book, An. Dom. 1617.
And the woman was made whole, &c.]
That fable recorded by Eusebius is scarce worth relating; that this woman should set up at her door in Cesarea Philippi, a statue of brass in honor of our Savior; near whereto grew a certain herb good for all diseases. Irenaeus (far ancienter then Eusebius ) reproveth the heretics, called Gnostici, for that they carried about them the Image of Christ made in Pilate's time, after his own proportion: using also for 〈◊〉 of their affection towards it, to set Garlands upon the head of it. And in Epiphanius his time (who lived soon after Eusebius ) images and statues of Christ or the Saints were abhorred by 〈◊〉 . The Turks will not endure any image, no not upon their coin, 〈◊〉 of the second Commandment: and the Papists for their imagery, they call Idolaters.
Verse 23. He saw the minstrels, &c.]
An Heathenish custom crept in among the 〈◊〉 , as many the like are now amongst the Papists, who are therefore called Heathens, Revel. 11. 2.
Verse 24. And they have laughed him to scorn. ]
This is daily done by the mad world, quite besides itself in point of salvation. They hear and 〈◊〉 . God will laugh at their destruction.
Verse 25. He took her by the hand ]
As it were to awaken her 〈◊◊◊〉 deep sleep. He 〈◊〉 have raised her without either 〈◊〉 down, or 〈◊〉 his 〈◊〉 upon 〈◊〉 . But as Jairus 〈◊〉 him, so he did for him. Who now shall 〈◊〉 to 〈◊〉 the day 〈◊〉 of 〈◊〉 things?
Verse 26. And the fame hereof went abroad ]
Though Christ 〈◊◊〉 charged the contrary, Mark. 5. 43. lest, being known too 〈◊〉 , he should stand in the way of his own design. Howbeit, when he drew nigh to his end, he raised the young man of Naim, and his friend Lazarus, in the open view of the 〈◊〉 .
Verse 27. 〈◊〉 blind men followed him. ]
Misery makes unity. 〈◊〉 two could the better agree to go together, because their 〈◊〉 were alike. Hooper and Ridley left 〈◊〉 , when they both were in 〈◊〉 .
Thou 〈◊〉 of 〈◊〉 .]
Thou that 〈◊〉 a 〈◊〉 Man, as we are; and 〈◊〉 to say unto 〈◊〉 , as David did to the men of Judah, 〈◊〉 are my 〈◊〉 , my bone and my flesh, &c. Have mercy on us. So the Church 〈◊〉 〈◊〉 , when 〈◊〉 and 〈◊〉 by the Assyrian, 〈◊〉 out; The stretching out of his wings 〈◊〉 fill thy land O 〈◊〉 : q. à. O 〈◊〉 that art also a man, and hast the heart of a man in thee, see to 〈◊〉 safety. Necessity makes men beg many times of mere strangers, vea of deadly enemies; as the Israelites did of the Egyptians, as 〈◊〉 did of Ahab, and as the poor 〈◊〉 of the Assyrians, Lam. 5. 6. How much more boldly should we beg of Christ our near 〈◊〉 , &c?
Verse 28. And when he was come into the house. ]
For till then, he 〈◊〉 to 〈◊〉 them, that they might the more earnestly 〈◊〉 him. He knows how to commend his benefit to us. 〈◊〉 data, cito 〈◊〉 . Things lightly come by, are lightly 〈◊〉 by.
Verse 29. According to your faith. ]
〈◊〉 (saith a famous Divine) Justifying faith is not 〈◊〉 Miraculous, in the sphere of its own activity, and where it hath warrant of God's Word.
Verse 30. 〈◊〉 charged them saying, see that no man, &c.]
He 〈◊〉 them 〈◊〉 , (as the word 〈◊〉 used importeth) 〈◊〉 they but 〈◊〉 their mouths to make it known to any man. Some 〈◊〉 all for a name: Christ (besides the veil of his humanity) says, nay thunders: See you tell no man. How far are those spirit from this, which care only to be seen, and wish only to dazzle others eyes with admiration, not caring for unknown 〈◊〉 ?
Verse 31. Spread abroad his fame. ]
Wherein they sinned, no doubt, though of never so good an intention. God's Commandments must be kept as the apple of our eye: for else, we charge him with folly.
Verse 32. A dumb man possessed with a devil. ]
Satan still gagges many to this day, that they cannot pray to God, 〈◊〉 his name, utter themselves to the good of others. The spirit of faith is no in dweller, but sits in the door of the lips. I believed, therefore have I spoken. The Carthusian Monks speak together but once a week. It is a shame to Christians that they speak not 〈◊〉 one to another, Mal. 3. 16. that they come together, not for the better, but for the worse. Inveniar sane superbus, &c. modo 〈◊◊〉 non arguar, dum Dominus 〈◊〉 , saith 〈◊〉 . Better I 〈◊〉 counted 〈◊〉 , then be sinfully silent.
Verse 33. The 〈◊〉 marvelled, &c.]
〈◊〉 censured, a third sort tempted, a fourth applauded. What can we do, to undergo but one opinion? To avoid variety of constructions?
Verse 34. Through 〈◊〉 Prince of devils. ]
There is a principal Devil then, Prince of this world. And there are Princes and principal spirits in Countries and Nations under him, Dan. 10. 13. We read of the Prince of Persia, hindering the matters of the Church. See more of 〈◊〉 , chap. 12. ver. 24.
Verse 35. And Jesus went about, &c.]
He was not by any affronts or hard usages of the enemy, dishartened from well-doing: but as the Moon continues her course, though dogs bark and leap at her, En peragit cursus surda Diana suos: so did he, and so must we, For 〈◊◊〉 him that endured such contradiction of sinners against 〈◊〉 , lest ye be wearied and faint in your minds, Heb. 12. 3. Convitia spreta exolescunt.
Verse 36. He was moved with compassion. ]
His 〈◊〉 so affected his heart, 〈◊〉 it 〈◊◊〉 towards those silly souls, Ingemuit miserans graviter, 〈◊◊〉 .
As sheep without a shepherd.]
Their Pastors were Impostours, as Bernard complained of those in his time, their Episcopy, Aposcopi, (as Espencaeus hath it) their overseers by-seers. That judgment was now befallen them, that Moses of old deprecated, Numb. 27. 17. And this troubled our Savior more then their bodily bondage to the Romans, which yet was very 〈◊〉 .
Verse 37. But the laborers few. ]
Such as will labor to lassitude, in preaching Christ crucified: few such.
Verse 38. Laborers into his harvest. ]
Harvest-men, of all other, have the hardest labor, a sore sweating labor: So have 〈◊〉 Ministers. The householder hath somewhat to do, said 〈◊〉 , the Magistrate more, but the Minister most of all. He labors more in a day many times, then the husbandman doth in a month: the sweat of the brow is nothing to that of the brain: the former furthers health, the later impairs it, wearying and waring out the body, wasting the vitals, and hastening old age, and untimely death.
CHAP. X.
Verse 1. And when he had called the twelve. ]
HE had set them to pray, and now he sets them to work. Ora & labora, is an old proverb. And 〈◊〉 â manu invocanda est Minerva, said the heathens. To pray to pray, is to mock God, and lose ones labor. Solomon saith, we must as well dig as beg 〈◊〉 knowledge, Prov. 2. 3, 4. Else, to beg is bootless. The talk 〈◊〉 the lips only brings want, Prov. 14. 23. Christ seemed here to say to his praying Disciples, as once he did to Moses: Why criest thou unto me? speak unto the children of Israel, that they go forward.
Verse 2. Now the names of the twelve, &c.]
Their names are registered and had in honor; when the Grandees of the earth, those men of renown in their generation, 〈◊〉 either buried in oblivion, or wrapped up in the sheet of shame; their memory, haply is preserved, but stinks in the keeping, as that rich glutton, Luk. 16. who is not so 〈◊〉 as named, as poor Lazarus 〈◊〉 .
Peter and Andrew his brother, &c.]
I hey go coupled, two and two together. And this first for their own sakes, Two are better then one, 〈◊〉 Solomon. For first if they fall, the one will lift up his fellow, as that which is stronger, shoreth up that which is weaker. 2. If two lie together, then they have heat. When Silas came, Paul burnt in spirit: whiles Jehoiada lived, Joash was free and forward for God: he was the first that complained of the negligence of his best officers in 〈◊〉 the Temple. Whiles Bradford was alive, he kept up Ridley, and so did Latimer Cranmer, from thinking upon revolt. 3. If one prevail, two shall withstand him. The enemy is readiest to assault, where none is by to assist: and much of our strength is lost in the loss of a faithful friend: Whence Paul so rejoiced, that Epaphroditus recovered, Phil. 2. 27. For their own mutual help and comfort was it therefore, that they were sent out by 〈◊〉 , 〈 in non-Latin alphabet 〉 , as the Poet speaks of his Ulysses and Diomedes, sent to fetch in the Palladium. Secondly for the sake of others, that the bad might be the sooner set down and covinced; the better confirmed and settled in the truth; since in the mouth of two or three witnesses, &c. For this it was, that God set forth those noble pairs, Moses and Aaron, 〈◊〉 and Jehoshuah, Paul and Barnabas; the two faithful witnesses, Revel. 11. 3. Luther and Melancthon, Zwingli and Oeco lampadius, &c.
Verse. 3. Bartholomew. ]
This, say some, was that Nathaniel, Joh. 1. He is by Dionysius quoted to have said of Divinity, Et Magnam esse & minimam: that it was large in a little room.
Matthew the Publican.]
See here, as in a mirror, Christ's free grace in such a choice, 〈◊〉 Matthews true grace in not dissembling his old trade, but shaming himfelf that God might be glorified: and thankfully crying out with Iphicrates, 〈 in non-Latin alphabet 〉 , from how sinful and 〈◊〉 , to how high and honorable a calling and course of life am I advanced?
Verse 4. Simon the Canaanite. ]
〈◊〉 a man of Cana in Galilee, (as Judas Escariot ) that is, a man of Kerioth; See Josh. 15. 25.) Simon the Zealot, St Luke calls him. Christ, when he called him to the Apostleship, either found him, or made him 〈◊〉 : Tardis mentibus virtus non facile committitur.
Verse 5. 〈◊〉 twelve Jesus sent forth ]
Out of deep commiseration of those poor scattered sheep, that lay panting for life, and well nigh gasping their last. Saul, that ravening wolf of Benjamin, and his fellow-Pharisees, not only breathed out threatenings, but worried Christ's sheep, that bore golden 〈◊〉 . Now, because he could not go to them all himself in person, he sends out the twelve. There by also to teach them and us, that no Minister is so thoroughly 〈◊〉 to all good works, but that he may need the 〈◊〉 and 〈◊〉 of his fellow-laborers. And this I conceive, was at 〈◊〉 the end of erecting Colleges and Cathedrals.
Verse 6. To the lost sheep ]
This is the common condition of us 〈◊〉 . All 〈◊〉 like sheep have gone astray. The Prophet saith not, like dogs: 〈◊〉 these, though 〈◊〉 , will find their way home again. Nor 〈◊〉 swine: for these also when lugd, or against a storm, will 〈◊〉 to their home. But like sheep, that silly creature: then the which as none is more apt to wander, so neither anymore unable to return.
Verse 7. The kingdom of heaven is at hand. ]
Repent therefore. Men will do much for a kingdom. And, nothing 〈◊〉 then a Kingdom, and that of Heaven, can buy men out of their sweet 〈◊〉 How many 〈◊〉 we daily making answer to the motion of this 〈◊〉 kingdom 〈◊〉 them by God, as the Olive and vine did in Jotham’s parable? Shall I leave my fat and sweet sins to 〈◊〉 , though 〈◊〉 God? And yet every man must be either a King or a caytiffe: reign in heaven, or roar forever in hell. And this the 〈◊〉 were bid, where ever they came to preach, not to sing mass, which is the chief office of Priests among the Papists. And for the people, they are taught to believe, that the 〈◊〉 only is a 〈◊〉 of duty: but the going to Sermons a matter 〈◊〉 conveniency, and such as 〈◊〉 left free to men's leisures, and opportunities, without imputation of sin.
Verse 8. Heal the sick. ]
God glorifies 〈◊〉 by the fruits of our sin, and the 〈◊〉 of his own wrath. This great Alchemist 〈◊〉 how to extract good out of evil. He can make golden 〈◊〉 , 1 Pet. 1 7. medicinal 〈◊〉 ; fetch his own honor out of the depths of our 〈◊〉 , as wine draws a 〈◊〉 virtue from the 〈◊〉 of vipers, and as scarlet pulls out the vipers 〈◊〉 .
Freely ye have received.]
And so have we in some sort, and in 〈◊◊〉 : since no pains we take, no cost we are at, can possibly 〈◊〉 so great a 〈◊〉 , as is 〈◊〉 unto us.
Verse 9. Provide neither gold, &c.]
To wit, for this present 〈◊〉 (for at other times our Savior had money, and he put it 〈◊〉 in a 〈◊〉 -pouch, but in a bag so big, as that it needed a 〈◊〉 ) 〈◊〉 now 〈◊〉 would 〈◊〉 them, by experience of his 〈◊◊〉 in feeding and securing them, to trust him forever.
Verse 10. Neither two coats ]
That may be a burden to you.
Neither shoes]
But sandals, a lighter kind of wearing.
Nor yet staves]
Either for offense or defense: a dog shall not wag his tongue at you: Or not a staff, that may cumber you. But take a staff (as S t Mark hath it) sc. that may ease and relieve you in your hard toil and travel.
The workman is worthy of his meat]
Of his wages, saith S t Mark; of both, as laborers in God's 〈◊〉 ; of double honor, saith S t Paul, both countenance and maintenance.
Verse 11. Enquire, who in it is worthy ]
That is, faithful, as Lydia was, Acts 16. 15. and Philip the Evangelist, Acts 21. 8. and Mary the mother of Mark, Acts 12. 12. Lo here whither Ministers should resort, and where should be their Rendevouz, Psal. 26.4 & Psal. 16. 3. In the excellent ones of the earth should be their delight. I forget Lord's and Ladies, said good M. Fox, to remember God's poor Saints.
Verse 12. And when ye come into an house, ]
Into the Synagogues and other places of public meeting, our Savior sends them not as yet, because they were but young beginners, and wanted 〈◊〉 and other abilities: but bids them teach privately, catechize from house to house, and not stretch the wing beyond the nest, till better fledged, and fitted for flight.
Verse 13. If that house be worthy ]
The Saints are the only Worthies, of whom the world is not worthy. These shall walk with Christ, for they are worthy. But the heart of the wicked is little worth, Prov. 10. 20.
Let your peace come upon it]
Christian salutations are effectual benedictions. We 〈◊〉 you in the Name of the Lord.
Let your peace return unto you]
Something will come of your good wishes; if not to others, to yourselves: you shall be paid for your pains as the Physician is, though the patient dies; as the Lawyer hath his fee though his clients cause miscarry. God will reward his Ministers. though Israel be not gathered, secundum 〈◊〉 , non 〈◊〉 proventum, as Bernard hath it.
Verse 14. And whosoever shall not receive you ]
Two sure signs of reprobate goats, 1. Not to receive Christ's Ministers to house and harbor, accounting themselves happy in such an entertainment. 2. Not to hear their words. The most good is done by God's Ministers commonly at first coming. Then some receive the word with admiration, others are daily more and more hardened: as fish, though fearful, stir not at the great noise of the sea, whereunto they are accustomed: and as birds that build in a belfree, startle not at the tolling of the bell.
Shake off the dust of your feet]
In token that you sought not theirs, but them, and that you will not carry away so much as any of their accursed dust: that you will not have any communion at all with them, wait no longer upon them: that the dust of those feet (that should have been beautiful) shall be fatal and ferall to them; that God shall hence-forward beat them here as small as dust with his heavy judgments, as with an iron-mace, and that hereafter he shall shake them off as dust, when they come to him for salvation, at the last judgment.
Verse 15. It shall be more tolerable ]
God can better bear anything, then the abuse of his free grace in the offers of mercy. Profligate professors and Profane Gospellers, shall one day wish, Oh that I had been a Sedomite, that I had never heard a Sermon! or oh that I might hear but one Sermon more, &c. Should Solomon forsake that God that had appeared unto him twice? Good turns aggravate unkindnesses: and nothing more torments those in hell, then to think that they might have been happy, had they been worthy their years, as they say.
Verse 16. Bebold I send you forth, &c.]
This might seem incredible to the Disciples, since they were sent among the lost sheep of Israel. But strange though it seem, 'tis not so strange as true. Look for it therefore. Behold. Christ was in no such danger from Herod that fox, as from those wolves the Pharisees.
As sheep in the midst of wolves]
Who would make it their work to worry the flock, and suck their blood, as did Saul that wolf of the Tribe of Benjamin, and the Primitive Persecutours. Under Dioclesian, seventeen thousand Christians are said to have been slain in one month, amongst whom also was Serena the Empresse. Those ten Persecutions were so cruel, that S t Jerome writes in one of his Epistles, that for every day in the year were murdered 5000. excepting only the first day of January. S t Paul fell into the hands of that Lion Nero, qui orientem fidem primus Romae cruentavit, as Tertullian hath it, who therefore also calleth him, Dedicatorem damnationis Christianorum. All the rest of the Apostles are reported to have died by the hands of tyrants, save only S t John: who, in contempt of Christianity, and of Christ (that is, by interpretation, God's Anointed) was cast by Domitian into a vessel of scalding oil, but came forth fresh and unhurt, by a miracle. After this, the Arian heretics raged extremely, and made great havoc of the innocent Lambs of Christ. Giezerichus an Arian King of Vandals, is said to have exceeded all that went afore him in cruelty towards the Orthodox side, of both sexes. In that Laniena Parifiensis 30000. Protestants were basely butchered in one month, 300000. in one year. Stokesly Bishop of London, boasted upon his death-bed, that he had been the death of fifty heretics in his time. His successor Bonner, was called the common cut-throat, and flaughter-slave general to all the Bishops of England. And therefore (said a good woman that told him so in a Letter) it is wisdom for me, and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can. Especially, seeing you have such store already, that you are not able to drink all their blood, lest you should break your belly; and 〈◊〉 let them lie still, and die for hunger. Thus she. But that above all is most horrid and hateful, that is related of the Christians in Calabria, Anno 1560. For, being all thrust up in oue house together (saith M. Fox ) as in a sheepfold, the Executioner comes in, and among them takes one and blindfolds him with a muffler about his eyes, and so leadeth him forth to 〈◊〉 larger place, where he commandeth him to kneel down. Which being so done, he cutteth his throat, and so 〈◊〉 him half dead. Then, taking his butchers knife, and muffler all of gore blood, he cometh again to the rest: and so leadeth them one after another, and dispatcheth them all, to the number of 88. All the aged went to death more cheerfully: the younger were more timorous. I tremble and shake (saith a Romanist, out of whose Letter to his Lord all this is 〈◊〉 ) 〈◊〉 to remember how the 〈◊〉 held his bloody knife between his teeth, with the bloody mufler in his hand, and his arms all in gore blood up to the elbows, going to the fold, and taking everyone of them, one after another, by the hand, and so dispatching them all, no otherwise, then doth a butcher kill his calves and sheep.
Be ye therefore wise as serpents, &c.]
Let 〈◊〉 be mixed with wariness, saith 〈◊〉 , that it 〈◊〉 be the meekness of wisdom, Jam. 3 13. We must be neither foxes, nor yet asses. Meekness many times brings on injuries: a crow will stand upou a sheep's back, pulling off wool from her side. Now therefore as we must labor for columbine simplicity, and be no horned beasts, to pelt or gore others (as the word here signifies,) so for serpentine subtlety too, that we cast not ourselves upon needless dangers. The Roman rule was, nec fugere, nec sequi, Christianity callethus not to a weak simplicity; but allows us as much of the serpent as of the dove. The dove without the serpent is easily caught: the serpent, without the dove stings deadly. Religion without policy is too simple to be safe: Policy without Religion is too subtle to be good. Their match makes themselves secure, and many happy. A serpents eye is a singular ornament in a doves head.
Harmlesse as doves]
That neither provoke the hawk, not project revenge: but when pursued, they save themselves, if they can by flight, not by fight. Sometimes they sit in their dovecotes, and see their nests destroyed, their young ones taken away, and killed before their eyes: neither ever do they offer to rescue or revenge, which all other fouls do seem in some sort to do.
Verse 17. But beware of men ]
Absurd and wicked men, saith Paul, brutish men, skillful to destroy, saith the Prophet, Meneaters, saith the Psalmist, Cannibals, that make no more conscience to mischief God's people, then to eat a meals meat when they are hungry. These be those Lycanthropi, those wolves mentioned in the former verse. These are those mankind men, that S t Paul met with at Ephesus, 1 Cor. 15. 32. He fought wiih beasts after the manner of men, that is (as some interpret it) men fought with him, after the manner of beasts. Such a man was that monster of Milan in Bodin: de Repub. Such were the Primitive Persecutours, and such are the Pseudo-Catholics of these times. A Dutch-woman they buried alive for religion, with thorns under her. Another they shamefully defiled in the sight of her husband, and then forced her to draw a sword, and give her husband a deadly wound, her hands being ordered by them. The Town of Barre in France being taken by the Papists, all kind of cruelty was there used. Children were cut up, the guts and hearts of some of them pulled out, which in rage they gnawed with their teeth. The Italians which served the King, did for hatred of religion break 〈◊〉 into such fury, that they did rip up a living child, and took his liver, being as yet red hot, and eat it as meat. John Burgeolus President of Turon, an old man, being suspected to be a Protestant, and having bought his life with a great sum of money, was not withstanding taken and beaten cruelly with clubs and staves. And being stripped of his clothes, was brought to the bank of the river Liger, and hanged, his feet upward, and head downward in the water, up to his breast. Then, he being yet alive, they opened his belly, pulled out his guts, and threw them into the river. And taking his heart, they put it upon a spear, carrying it with contumelious words, about the City. Were these men? or rather devils in the shape of men? What should I instance further in those late Irish unheard of cruelties, so well known, and so much written of? such as whereof the devil himself might be ashamed, had he any shame in him. Lithgow a Scot, after he had with K. James his letters travelled thorough the greatest part of the known world, was, as he returned through Spain, in the City of Maligo suprized by nine Sergeants, and carried before the Governor. By whose appointment, they stripped him of his clothes, robbed him of his money, put him into a dark dungeon, shackled him, starved him, wounded him, &c. In ten hours, he received seventy several torments: At last, all the Lord's Inquisitors commanded him to receive eleven strangling torments at midnight, and to be burnt body and bones to ashes, though they had nothing against him but suspicion of religion. And yet after this, God wonderfully delivered him: He was brought on his bed to our King, wounded and broken, and made this relation to the face of Gundamor, the Spanish Ambassador.
They will scourge you]
John Fortune, a Martyr in Q. Mary's days, was thus threatened by one M r Foster: You shall be whipt and burned for this year, I trow: His answer was, I should be full glad of that. For it is written, They will scourge you in their synagogues. And since the time that the sword of tyranny came into your hand, I heard of none that were whipt. Happy were I, if I had the maidenhead of that persecution.
Verse 18. And ye shall be brought before Governors ]
Yea they offered themselves to them, crying Christiani sumus, and so tyring them thereby, that one of them in a great chafe cried out, O miseri, si libet perire, num vobis rupes aut restes de sunt? Can ye find no other way to dispatch yourselves, but that I must be troubled with you?
And before Kings, for my sake. As Paul before Agrippa, and afterwards Nero; Luther before Charles 5. Lambert before Hen. 8.
Verse 19. Take no thought how, or what ye shall speak ]
Be not anxious about either matter or manner of your apology for your selves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great Orator, was many times 〈◊〉 , when he spake to King Philip, and sometimes so amated that he had not a word more to say. Moses, that great scholar, feared he should want words when he was to stand before Pharaoh, and professeth, that since God had called him to that service, he found less freedom of speech then before. Latomus of Lovain, a very learned man, having prepared an eloquent Oration to Charles the fifth Emperor, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No wonder therefore though the Apostles, being ignorant and unlettered men, were somewhat troubled how to do when brought before Kings and Kesars. Our Savior here cures them of that care, by a promise of help from heaven: And they had it, Acts 2. & 4. & 5. & 7. And so had the Confessors and Martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, saith Luther of himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned then other. How bravely did Anne Askew, Alice Dri • er, and other poor women answer the Doctors, and put them to a nonplus? Was not that the spirit of the Father speaking in them?
Verse 20. But the Spirit of your Father ]
Who borroweth your mouth for present, to speak by. It is he that forms your speeches for you, dictates them to you, filleth you with matter, and furnisheth you with words. Fear not therefore your rudeness to reply. There is no mouth into which God cannot put words: And how oft doth he choose the weak and unlearned to confound the wise and mighty, as he did Balaam's Ass to confute his master?
Verse 21. And the brother shall d • liver up the brother ]
As Alphonsus Diarius did his own brother John at Neoberg in Germany. So, Doctor London, made Filmer the Martyrs own brother witness against him, cherishing him with meat and money, and telling him he should never lack as long as he lived: &c. So, one Woodman was delivered by his own brother into his enemies hands. Of him and other Martyrs burnt with him, White, Bishop of Winchister after Gardener, falsely affirmed in a Sermon, Good people, these men deny Christ to God, and the holy Ghost to be God, &c. In the civil wars of France, the sons fought against their fathers, and brothers against brothers, and even women took up arms on both sides, for defense of their religion. This is the effect of the Gospel of peace, but by accident.
Verse 22. And ye shall be hated. ]
〈◊〉 perinde crimine incendij quam odio humani generis convicti sunt, saith 〈◊〉 of those poor Christians, that by Nero wore hailed to death for setting the City of Rome on fire, which was done by himself. 〈◊〉 telleth us, that their name, and not their crime was punished in Christians. So Luther complaineth that there was in his days no crime comparable to that, of professing the Gospel.
But he that endureth to the end]
Apostasy looseth the things that it hath wrought, 2 Joh. 8. Non quaeruntur in Christianis initia, sed finis, saith 〈◊〉 . It is the evening that crowneth the day, and the last scene that commends the interlude.
Verse 23. Flee ye into another. ]
That is, make all the haste that ! may be, as Cant. 8. 14. Fuge, fuge Brenti, cito, citius, citissime, so friendly did a Senator of Hala advise Brenz. He did so, and thereby saved his life. There was one Laremouth, Chaplain to Lady Aane of Cleve, a Scotch man, to whom in prison it was said, as he thought, Arise, and go thy ways. Whereto when he gave no great heed at first, the second time it was so said. Upon this, as he 〈◊〉 to his prayers, it was said the third time likewise to him: which was half an hour after. So he arising upon the same, immediately a piece of the prison wall fell down; and as the Officers came in at the outer gate of the prison, he leaping over the ditch escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the sea-shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straitly laid for him, all the country over. Tertullian was too rigid in condemning all kind of flight in time of persecution.
Ye shall not have gone over the cities of Israel]
This is another comfort to the Apostles and their successors, that though forced to 〈◊〉 from city to city, yet they shall still find harbor, and places of employment. They shall not have finished, that is taught and converted all the cities of God's Israel, both according to the flesh, and according to the faith, till the Son of man be come to judgment, see Matth. 24. 30. Luk. 21. 27.
Verse 24. The Disciple is not above his Master ]
Sweeten we the tartness of all our sufferings, with this sentence, as with so much sugar. Blandina the Martyr being grievously racked and tortured, cried out ever and anon Christiana sum I am a Christian; and with that consideration was so relieved and refreshed, that all her torments seemed but a pastime to her.
Verse 25. It is sufficient for the Disciple, &c.]
And a fair 〈◊〉 too, Joh. 21. 18. Peter thinks much that himself should be destined to die a Martyr, and not John. What shall he do? saith Peter. Follow thou me, saith our Savior. I shall show thee the way to an ignominious suffering, what ever bocomes of John; though he shall suffer his part too. For if the head be crowned with thorns, should not the members feel the pain of it?
If they have called the master of the house Beelzebub]
That is Master-fly, such as Pliny calleth 〈 in non-Latin alphabet 〉 . The men of Eli’s sacrificed to Jupiter Muscarius. He is otherwise called Jupiter stercorar us, this Beelzebub: as the Scripture calls all the vanities of the Heathen Gelulim, excrements, dunghill-Deityes: A name too good for them. David would not do them so much honor, 〈◊〉 once to name them. And Absit (saith Jerome ) ut de ore Christiano sonet Jupiter omnipotence, & Mehercule, & Mecastor, & catera magis portenta quam numina. Beelzehub was the god of Ekron, that is the devil of hell (for of Ekron comes Acheron. ) How prodigiously blasphemous then were these Miscreants, that called Christ 〈◊〉 ? Wonder it was, that at the hearing thereof, the heaven sweat not, the earth shook not, the sea swelled not above all her book.
How much more shall they call, &c.]
So they called 〈◊〉 Sathanasius, Cyprian Coprian, Calvin Cain, 〈◊〉 , devil. When he came first to Geneva, and began the Reformation there, he was hailed 〈◊〉 the Bishop, and set upon in this sort: Quid 〈◊〉 diabole 〈◊〉 quissime ad hanc civitatem perturb 〈◊〉 accessisti? What a devil meanst thou to meddle with the Scriptures (and Steven Winchester to Marbeck) seeing thou art so stuborne and willful, thou 〈◊〉 go to the 〈◊〉 for me.
Verse 26. Fear them not therefore ]
Be not reviled out of your Religion, but say, If this be to be vile, 〈◊◊〉 yet more vile. 〈◊◊〉 morsum non est remedium, saith Seneca. Didicit ill maledicere, & ego contemnere, said he in Tacitus. If I cannot be master of another man's tongue, yet I can be of mine own ears. Dion writes of Severus, that he was careful of what he should do, but careless of what he should hear. Do well, and hear ill, is written upon heaven gates, said that Martyr. Ill men's mouths are as open sepulchers, saith David, wherein good men's names are often buried: but the comfort is, there shall be a resurrection as well of names as of bodies, at the last day.
For there is nothing hid, that shall not be known]
q. d. Deal not unfaithfully in the ministry: conceal not the truth in unrighteousness, betray not the cause of God by a cowardly silence. For (whatsoever you may plausibly plead and pretend for your falseplay) all shall out at length: and well it shall appear to the world, that you served not the Lord Christ, but your own turns upon Christ: and, so yourselves might sleep in a whole skin, let what would become of his cause and kingdom. Fearfull men are the first in that black bill, Reve. 21. 8. And God equally hateth the timorous as the treacherous.
Verse 27. What I tell you in darkness, &c.]
q. d. See that ye be valiant and violent for the truth: declare unto the world all the counsel of God, which you have therefore learned in private that ye may teach in public; not fearing any colors, much less stealing from your colors, Heb. 10. 38, Quas non oportet mortes praeligere, quod non supplicium potiùs ferre, immo in quam profundam inferni abyssum non intrare, quám contra conscientiam attestari? 〈◊〉 Zwingli. A man had better endure any misery then an enraged conscience.
Verse 28. And fear not them which kill the body ]
That cruelly kill it (as the word signifies) that wittily tortute it, as those Primitive Persecutors, with all the most exquisite torments that the wit of malice could devise: that kill men so, that they may feel themselves to be killed, as Tiberius bad. Odull Gemmet suffered a strange and cruel death in France for Religion. For when they had bound him, they took a kind of 〈◊〉 which live in horsedung, called in French Escarbots, and put them unto his navel, covering them with a dish, the which, within short space, 〈◊〉 into his belly, and killed him. The tragical story of their 〈◊〉 handling of William Gardner Martyr in Portugal may be read in M r Foxes Martyrologie, fol. 1242. At th elosse of Heydelberg, Monsieur Millius an ancient Minister and man of God, was taken by the bloody Spaniards, who having first abused his daughter before him, tied a small cord about his head, which with 〈◊〉 they wreathed about, till they squeezed out his brains. So they 〈◊〉 roasted then burnt many of our Martyrs, as B. Ridley and others: neither would they let the dead rest in their graves, as 〈◊◊〉 , whose bones they digd up and burnt: so they raged exceedingly upon the dead body of Zwingli, after they had slain him in battle, &c. Now these that cruelly kill the body we must not 〈◊〉 . Our Savior saith not that can kill the body, at their pleasure, for that they cannot: but that do kill it, when God permits them to do it. And then too, occidere possunt, 〈◊〉 non possunt, as he told the tyrant: they may kill the Saints but cannot 〈◊〉 them, because their souls are out of gunshot. S t Paul's sufferings reached no further then to his flesh, Col 1. 25. his soul was untouched, he possessed that in patience amidst all 〈◊〉 perturbations.
But are 〈◊〉 able to kill the soul]
As they would do fain, if it were in their power. David oft complains that they 〈◊〉 after 〈◊〉 soul, that they 〈◊◊◊〉 , &c. Now we commit thy soul to the 〈◊〉 , said the Persecutors to John 〈◊〉 . The Popish Priests persuaded the people here at the burning of the Martyrs, that when the gunpowder (that was put under their 〈◊〉 for a readier dispatch of them) gave a burst, then the devil fetched away their souls. When 〈◊〉 often cried in the fire Lord 〈◊〉 receive 〈◊〉 spirit, a Spanish Monk ran to a Noble-man then present, and would have persuaded him that those were words of despair, and that he was now entering into hell. Upon the patient and pious death of 〈◊◊〉 , many of the people said, he died a Martyr, which caused the Bishop shortly after to make a Sermon in the Cathedral, and therein he affirmed, that the 〈◊〉 Marsh was an 〈◊〉 , burnt like an heretic, and a fire-brand in hell. Of Nicolas Burton Martyr in Spain, because he embraced death for Christ with all gladness and patience, the Papists gave out that the devil had his soul, before he came to the fire, and therefore they said his senses of 〈◊〉 were past already.
But rather fear him]
As one fire, so on fear drives out another. Therefore, in the second Commandment, lest the fear of men's 〈◊〉 should keep us from worshipping of God, great punishment is threatened, to them that worship him not. If I forsake my profession, I am sure of a worse death then Judge Hales had, said that Martyr. There is martial law for those that forsake their captain, or else (under a color of discretion) fall back into the rearward. They that draw back, do it to perdition, Heb. 10. 39. And is it nothing to lose an immortal soul? to purchase an everliving death? Should servants fear their masters, because they have power over the flesh, 〈◊〉 . 3. 23. and should not we fear him that can destroy both body and soul in hell? Biron Marshall of France 〈◊〉 the Earl of Essex his piety at his death, as more befitting a silly Minister then a stout warrior: as if the fear of hell were not a Christian man's fortitude; as if it were not valor but madness to fight with a flaming fire, that is out of our power to suppress. This Biron, within few months after, underwent the same death that Essex did, and then if he feared not 〈◊〉 , he was sure to feel it.
Verse 26. Are not two sparrows, &c.]
Birds flying seem to be at liberty, yet are guided by an over-ruling hand: they fly freely, yet fall by divine dispose, and not as the fowler will: But we are better then many 〈◊〉 . God's providence is punctual, and particular, extending even to the least and lightest circumstances of all our occurrances; whatever 〈◊〉 thought to the contrary, and Pliny with his Irridendum vero curam agere rerum 〈◊〉 illud quicquid est 〈◊〉 : It is a ridiculous thing saith he to imagine that God takes care of our particular affairs. How much better S t Augustine, Deus sic curat universos quasi singulos, 〈◊〉 singulos, quasi solos. God's providence extends to every particular, both person and occurance.
Verse 30. 〈◊〉 the very hairs of your head, &c.]
As things of price, and suce as God sets great store by. Hence he enjoined his Nazarites, when they had acomplished their vow, to shave their heads, and put the hair in the fire, under their peace-offering, for a sacrificeto the Lord. The Ammonites paid dear for the hair they shaved off the heads and beards 〈◊〉 David's messengers. So hath Bonner I believe, ere this, for the 〈◊〉 beard he pulled off part of it, causing the other part 〈◊〉 to be 〈◊〉 , left his manly act should be seen to the world. The three Worthies were taken out of the fiery furnace with their hairs in full number, not one of them singed.
Verse 31. Fear not therefore ]
This is the third time in six verses, that they and we are bid to banish this cowardly base passion, this causeless, fruitless, harmful, sinful fear of men. He that fears God, needs fear none else. Moses feared not Pharaoh, nor Micaiah, Ahab, when they had once seen God in his Majesty. 〈◊〉 will not budge or alter his tale; as the Lion fiercely pursued, will not alter his gate, they say, though he die for it. Doctor Tailor, Martyr, when being sent for by Steven Gardener, his friends persuaded him not to appear, but fly, Fly you, said he, and do 〈◊〉 your conscience leads you, I am fully determined, with God's grace, to go to the Bishop, and to his beard to tell him that he doth naught. This he resolved to do, and this he did accordingly. For at his first appearance, Art thou 〈◊〉 , thou villain, said the Bishop? How darest thou look me in the face for shame? Knowest thou not who I am? Yes, I know who you are (said he again) Doctor Gardener Bishop of Winchester, and Lord Chancellor, yet but a mortal man, I trow. But if I should be afraid of your lordly looks, why fear you not God the Lord of us all? How dare you for shame look any Christian man in the face, seeing you have forsaken the truth, denied your Master Christ, and his Word, and done contrary to your own oath and writing? With what countenance will 〈◊〉 appear before the Judgment seat of Christ, and answer to your oath, &c?
Ye are of 〈◊〉 value then many sparrows.]
Yea then many other men, as one pearl is more worth then many pibbles, one little Lark then many carrion-Kites. Noab found more favor with God, then all the world besides. The Saints are called 〈◊〉 things, Golos. 1. 20. Tabor and Hermon are put for the East and West 〈◊〉 the world, as if there were no world but Judea, that pleasant Land, that Land of delight, so styled, because in Judah, was God known, and there were those excellent ones, in whom is all God's delight. He reckons of men by their 〈◊〉 , and accounts such more excellent then their neighbors, whomsoever 〈◊〉 dwell by.
Verse 32. Whosoever therefore shall confess me. ]
A bold and wise 〈◊〉 of Christ is required of all his, who are therefore said to be marked in their fore 〈◊〉 (Revel. 7. 3.) an open place: And they that will not profess him, shall be sorted with such as through 〈◊〉 of pain, and defect of patience gnaw their own tongues, Revel. 16. 10. Antichrist takes it in as good part, if his bond-slaves receive his mark in their hand only; the which, as occasion serveth, they may cover or discover, Revel. 13. 16. He lets his, use what cozenage they will, so it may help to 〈◊〉 his Kingdom. It was a watch-word in Gregory 13 th his time in Q. Elizabeth's time, My son, give me thy heart. Dissemble, go to Church, do what ye will, but Da mihi cor: be in heart a Papist, and go where you will. Christ will endure no such dealing. He will have heart and tongue too, Rom. 10. 9. he will be worshipped truly that there be no halting, and totally that there be no halving. We may as well (saith Zwingli ) do worship at the altar of Jupiter or Venus, as hide our faith for fear of Antichrist. He that is not with me is against me, saith our Savior. He likes not these politick Professors, these neuterpassive Christians, that have fidem menstruam, as Hilary said of some in his time, that have religionem 〈◊〉 , as Beza saith of Baldinus the French Apostate, that can turn with the times, comply with the company, be (as the planet Mercury ) good in conjunction with good, and bad with 〈◊〉 . These are they that do virtutis stragulam 〈◊〉 , put honesty to an open shame, as the Philosopher could say: And shall these men's faith 〈◊〉 found to praise, and honor, and glory? It is not likely.
Verse 33. But 〈◊〉 shall deny me ]
Not only utterly to renounce Christ, but out of 〈◊〉 respects to dissemble him, is to deny him. Peter denied his Master as well in saying, I wot not what 〈◊◊〉 , as in swearing he never knew the man. The people of 〈◊〉 , 〈◊〉 King. 18. 11. that held their peace only, when the Prophet had said, If the Lord be God, follow him, are blamed, and worthily, for their detestable indifferency. Indeed they spake not against the Prophet, but they durst not speak with him. Many such cold friends religion hath nowadays. This they will dearly 〈◊〉 and rue, when they come to give an account, with the world all on a light flame about their ears, and the elements falling upon them, as scalding lead, or running 〈◊〉 .
Him will I also deny before my Father]
And the Father will entertain none, but such as come commended to him by his Son Christ. He will 〈◊〉 cashier all others, as the Tirshatha did 〈◊〉 proud 〈◊〉 , that grew ashamed of their profession, and could not find their register, Ezr. 2 62.
Verse 34. Think not that I came to send peace. ]
Peace is twofold, Temporis & pectoris, of Country and of Conscience. This later is Christ's legacy, and the Saints are sure of it. But the former, they seldom find here; In the 〈◊〉 ye shall 〈◊〉 trouble, 〈◊◊〉 Savior. Should we look for fire to quench our thirst? saith a Martyr: And as soon shall God's true servants find peace and favor under Christ's regiment. This world is to the Saints as the Sea called Pacifique, then the which there is nothing more troublesome and tumultuous: Or as the straits of Magellan, where, which way soever a man bend his course, he shall be sure to have the wind against him.
Verse 35. For I am come to set a man at variance, &c.]
By accident it fell out so, thorough men's singular corruption, causing them as Bats to fly against the light of the Gospel, to hate it as thieves do a torch in the night; or, as the Panther, which so hates man, that he tears his picture wherever he finds it.
Verse 36. And a man's foes shall be they, &c.]
Nicolas of 〈◊〉 , a young man newly come from Geneva, was condemned and set in the Cart. His own father coming with a staff, would have beaten him, but that the officers kept him off. Julius 〈◊〉 , Martyr, coming to his mother, and asking her blessing, 〈◊〉 〈◊〉 , said she, have Christ's curse and mine where ever thou goest. John Fetty, Martyr, was accused and complained of by his own wife, and she was thereupon struck mad. Another like example there is to be read of an unnatural husband, witnessing against his own wife, and likewise of children against their own mother, &c. So this saying of our Savior is fulfilled. And it was not for nothing that Antigonus prayed so hard to be delivered from his friends; that Q 〈◊〉 complained, That in trust she had found treason.
Verse 37. He that loveth father or mother. ]
Levi said unto his father and his mother, I have not 〈◊〉 him: neither did he acknowledge his brethren, in that cause of God, nor knew his own children. If the Lord Christ call me to him, saith 〈◊〉 , although my father should lie in my way, my mother hang about my neck to hinder me, I would go over my father, shake off my mother, &c. Nazianzen was glad that he had something of value (to wit, his Athenian learning) to part with for Christ. Nicolas Shetterden, Martyr, in a letter to his mother, wrote thus, Dear mother embrace the counsel of God's Word with hearty affection, read it with obedience, &c. So shall we meet in joy at the last day; or else I bid you farewell for evermore. Away from me Satan, said Rebezies a French Martyr, when Satan set before him his parents, to stop him in his course. And I know not by what reason, they so called them my friends (said Borthwick, a Scotch Martyr) that so greatly labored to convert (indeed to pervert me:) neither will I more esteem them then the Midianites, which in times past called the children of Israel to do sacrifice to their Idols.
He that loveth son or daughter, &c.]
As did Eli, who honored his sons above God. This the Lord took so heinously, that he swore that this iniquity of Eli's house should not be purged with sacrifice nor 〈◊〉 forever. 〈◊〉 , who brought the old Priest this 〈◊〉 tidings, was afterwards unhappy enough in his two sons; and succeeded Eli in his cross, as well as his place. It can hardly be imagined, that he succeeded him in his sin, after so fair a warning. But good David was surely too fond a father, and therefore smarted in his children, whom he cockered. God will have us to hold him to be better to us then ten sons: and to bestow all our love upon him, as most worthy. What he gives us back again, we may bestow upon others; loving our friends in God, and our enemies for God. But the love of Christ must constrain us to part with all, 〈◊〉 never 〈◊〉 dear and near unto us, 〈◊〉 his sake. M. Bradford, whiles 〈◊〉 was a prisoner, wrote earnestly to his mother to pray God to make him worthy to suffer, not only imprisonment, but even very death for his truth, religion and Gospel. Femella 〈◊〉 , a 〈◊〉 godly woman, understanding that her son went heavily on to his death for Christ, 〈◊〉 him, and encouraged him, bidding him look up to heaven, and behold the Sun in his glory. Which when he 〈◊〉 done, Knowest thou not, my son, said she, that thou shalt shortly be in that heavenly 〈◊〉 , and there out-shine the Sun itself? 〈◊〉 Hunter, the Martyrs mother, 〈◊〉 unto him, standing at the stake, That she was glad that ever she was so happy, as to bear such a child, as could find in his heart to lose his life for Christ's Name sake. Then 〈◊〉 said to his mother, For my little pain which I shall 〈◊〉 , which is but for a short braid, Christ hath 〈◊〉 me a crown of joy: May not you be glad of that, mother? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the end: Yea, I think thee as well bestowed, as any child that ever I bare. John Clark of 〈◊〉 in France, being, for Christ's sake, whipped three several days, and afterward having a mark set in his fore-head, as a note of infamy, 〈◊〉 mother beholding it (though his father was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, and welcome be these his prints and marks.
Is not worthy of me.]
viz. Because he holdeth not me worthy of more love, then his best friends. Eli, for 〈◊〉 to please his sons, Moses, his wife, had like to have lost a friend of God, who had much ado to forbear killing him, Exod. 4. 24.
Verse 38. And he that taketh not up his cross ]
Omnis Christianus crucianus, saith Luther. Every Christian is sure of his cross; but first it 〈◊〉 be (his) cross, such as God hath laid upon him, not such as he hath created to himself (as Baals Priests, who cut themselves with knives and launcers, the Circumcelliones of old, and the Monks at this day, with their voluntary pennances, &c. ) Next, he must take it, and not stay till it be laid upon him; or then bear it, as an asse doth his burden, because he can neither will nor choose: But he must 〈◊〉 active in suffering, and take God's part against himself. Nay he must (as he may) be cheerful under his cross, and thankful for it, as a favor, an honor, Act. 5. 41. & 20. 24. The very beasts take blows from their keepers. Turks, when cruelly lashed by their officers, give them thanks, and go their ways. Porters go singing under their burdens, &c. Levius fit patientiâ quicquid corrigere est nefas.
And followeth after me]
〈◊〉 cometh not behind me: and this not aloof off, as Peter, Mat. 26. 58. but close at heels, as Caleb, Numb. 14. 24. walking in Christ, Col. 2. 6. as Christ, 1 Joh. 2. 6. putting him on in his 〈◊〉 , as Constantine's sons did their father, and preaching forth his praises, 1 Pet. 2 9. He is a Savior to none, but those to whom he is a samplar: neither have any his redemption, but they that take his direction.
Verse 39. He that findeth his life shall lose it ]
This is a strange expression, a riddle to the world, a seeming contradiction; such as natural reason can never reconcile. But if the paradoxes of the Stoics might be proved, much more may those of the Gospel. He that findeth his life, that is, redeemeth it with the forfeiture of his faith, with the shipwreck of his conscience makes a 〈◊〉 bargain, makes more haste then good speed; whiles in 〈◊〉 from death as far as he can, he runs to it as fast as he can. Christ will kill him with death, 〈◊〉 . 2. 23. and sentence him, as an apostate, unto double 〈◊〉 .
He that loseth his life for my sake, &c.]
For else all's lost: since it is not poena, but causa that makes a Martyr. Christ and the thieves were in the same condemnation: Samson and the 〈◊〉 in the same destruction, by the downfall of the house: 〈◊〉 poena, dissimilis causa, saith Augustine. Martyrdom is a crown, as old age, if it be found in the way of righteousness. One Martyr cried out, Blessed be God that ever I was born to this happy hour. To another, when it was said, Take 〈◊〉 ; it is an hard matter to burn: Indeed, said he, it is for him that hath his soul linked to his body, as a thiefs foot in a pair of fetters.
Shall find it]
For the line of his lost life shall be hid in the endless 〈◊〉 of God's surest mercies. The passion-days of the Martyrs, were therefore anciently called, Natalilia 〈◊〉 , the birth days of salvation, the daybreak of eternal brightness. Those poor seduced souls that lost theirlives in the holy Wars, as they called them, and were persuaded that thereby they made amends to Christ for his death, were much to be pitied.
Verse 40. He that receiveth you, 〈◊〉 me ]
And who would not be glad to entertain the Lord Christ? 〈◊〉 held it a great matter that the mother of her Lord should come to her, Luk. 1. 43. Behold Christ comes to us in his servants, in his Ministers especially. Receive them therefore, as so many Angels, yea, as Christ himself, Gal. 4 14. accounting their very 〈◊〉 (how much more their faces?) beautiful. We know with what great respect Cornelius entertained Peter. Non tantus sum, ut vos alloquar, said Tertullian to certain Martyrs. He tells us also that it was a custom of some in those times, to creep to the 〈◊〉 bonds in way of honor to them: which perhaps, was more then was meet.
Receiveth him that sent me.]
The Heathens held it a great honor to entertain their gods; and the Poets tell us of much evil that 〈◊〉 those that refused to do so. That which we have heard and seen, saith S. John, declare we unto you, that ye also may have fellowship with us. But what so great matter is that, might some say? You and your fellows are but men of mean condition. True, saith the 〈◊〉 , but as mean as we are, our fellowship is with the Faether, and with his Son Jesus Christ, who will also come in and sup with such, as receive his servants. And may they not be glad of such guests?
Verse 41. He that receiveth a Prophet in the Name, &c.]
Though, haply, he be no Prophet. This takes away the excuse of such as say, They would do good, if they knew to whom, as worthy.
Shall receive a Prophets reward]
Both actively that which the Prophet shall give him, by teaching him the faith of the Gospel, casting pearls before him, &c. And passively, that reward that God gives the Prophet, the same shall he give his host. Gaius lost nothing by such guests as John; nor the Shunamite or Sareptan by the Prophets. Of such, Christ seems to say, as Paul did of Onesimus, If he owe thee ought, put that in mine account: I will repay it: And he, I can tell you, is a liberal pay-master. Saul and his servant had but five-pence in their purse, to give the Prophet: The Prophet, after much good cheer, gives him the Kingdom. Such is God's dealing with us. Seek out therefore some of his receivers, some Mephibosheth to whom we may show 〈◊〉 .
He that receiveth a righteous man]
Though not a Minister, if for that he is righteous, and for the truths sake that dwelleth in him, 2 John. 2. The Kenites in Saul's time, that were born many ages after Jethro's death, receive life from his 〈◊〉 , and favor from his hospitality. Nay, the Egyptians, for harbouring (and, at first, deallng kindly with) the Israelites, though without any respect to their righteousness, were preserved by Joseph in that sore famine, and kindly dealt with ever after by God's special command.
Verse 42. Unto one of these little ones ]
So the Saints are called, either because but a little flock, or little in their own eyes, or little set by in the world, or dearly respected of God, as little ones are by their loving parents.
A cup of cold water]
As having not fuel to heat it, saith Jerome, nor better to bestow then Adams ale, a cup of water, yet desirous some way to seal up his love to poor Christ. Salvian saith, That Christ is, mendicorum maximus, the greatest beggar in the world, as one that shareth in all his Saints necessities. Relieve him therefore in them: so shall you lay up in store for yourselves a good foundation against the time to come; yea, you shall lay hold on eternal life, 1 Tim. 6. 19. Of Midas it is fabled, that whatever he touched, he turned into gold. Sure it is that whatsoever the hand of charity toucheth, be it but a cup of cold water, it turns the same, not into gold, but into heaven itself. He is a niggard then to himself, that is niggardly to Christ's poor. If heaven may be had for a cup of cold water. what a bodkin at the churles heart will this be one day? Surely the devil will keep holy-day, as it were in hell, in respect of such
Verily, I say unto you, he shall in no wise, &c.]
By this deep asseveration, out Savior tacitly 〈◊〉 the worlds unbelief, whiles they deal by him, as by some patching companion or base bankrupt, trust him not at all, without there ready money, or a sufficient pawn. But what saith a grave Divine? Is not mercy as sure a grain as vanity? Is God like to break, or forget? Is there not a book of remembrance written before him, which he oftener 〈◊〉 , then Ahasuerus did the Chronicles? The Butler may forget Joseph, and Joseph his fathers house: but God is not unrighteous to forget your work and labor of love, which ye have shown toward his name, in that you have ministered to the Saints, and do minister, Heb. 6. 10.
CHAP. XI.
Verse 1. He departed thence to teach, &c.]
NEver out of action: the end of one good work was with our Savior the beginning of another. So must it be with Ministers: let them 〈◊〉 look to rest, till they come to heaven: but (as S. Paul, that Insatiabilis Deicultor, as Chrysostom called him) teach God's people publicly and from house to house, 〈◊〉 warning everyone night and day with tears, Dr 〈◊〉 Martyr, preached not only every Sabbath-day and holy-day, but whensoever else he could get the people together. So did Bishop Ridley, Bishop Jewell, &c. So did not their successors, once a year was fair with many of them, (like the high-Priest 〈◊〉 the Law) as if they had concurred in opinion with that Popish Bishop, that said, It was too much for any man, to preach every Sunday, and that Bishops were not ordained to preach: but to sing 〈◊〉 sometimes, leaving all other offices to their 〈◊〉 . It is as rare a thing at Rome, said Doctor Bassinet, to hear a Bishop preach, as to see an Ass flee. Oh what will these 〈◊〉 〈◊〉 when 〈◊〉 riseth up? and when he visiteth, how will they answer him? See my true Treasure, pag. 2, 4.
To preach in their Cities]
That is in the Cities of his twelve Disciples, in the causes of Galilee, while they were doing the same in Jury. Maldonado the Jesuit will not have this to be the sense of this text, and only because it is the sense that the 〈◊〉 , (as he calls the Protestants) set on it. A goodly thing he holds it to dissent from them, though in a manifest truth. So George Duke of Saxony was heard to say: Though I am not ignorant, that heresies and abuses are crept into the Church: Yet I will never obey the Gospel that Luther preacheth. For hatred to the man, he would not hearken to the truth he taught. This is to have the faith of Christ in respect of persons, J am. 2. 1.
Verse 2. Now when John had heard in the prison ]
Put this fellow in prison, said Ahab of Micaiah; Who is thought to have been he that told him so barely of letting go Benhadad. So Ierenny that Concionator admirabilis (as Keckerman calleth him) was for forty years pains and patience, cast into a deep and dirty dungeon: The Apostles were often imprisoned: so were the ancient Bishops under the ten first perseeutions. From the detectable orchyard of the Leomine prison: So Algerius the Italian Martyr dates his letter. Within a few days of Q. Mary's reign, almost all the prisons in England, were become right Christian Schools and Churches: Bocardo in Oxford was called a College of 〈◊〉 , Cranmer, Ridley, Latimer, and others, being there kept captive. This is merces mundi: look for no better dealing.
Verse 3. Art thou he that should come, &c.]
This question the Baptist moved not for his own sake, (for he was well assured, and had sufficiently testified, Joh. 3.) but for his Disciples better settlement and satisfaction. This, whiles Tertullian observed not, he hath done the Baptist palpable 〈◊〉 in three several places; as if himself had doubted of the person of Christ. Let not us be troubled to be in like manner mistaken and misjudged.
Verse 4. Jesus answered and said, &c.]
Our Savior rated them not, chased them not away from his presence, though zealously affecting their master, but not well, ( Joh. 3.) and envying for his sake. The man of God must not strive, but be gentle, apt to teach, patient: In meekness instructing those that oppose themselves, &c. Frier Alphonsus a Spaniard, reasoning with Bradford the Martyr, was in a wonderful rage, and spake so high, that the whole house rang again, chasing with om & cho, &c. So that if Bradford had been anything hot, one house could not have held them.
Go and show John what things, &c.]
He gives them a real testimony, an ocular demonstration. This was the ready way to win upon them, who might have suspected a simple assertion, not seconded with such undeniable arguments. Let our lives as well as 〈◊〉 lips witness for us: Vivite concionibus, concionamini moribus, saith one. Nos non eloquimur magna, sed vivinous, said the Church of old. This is the way to slaughter envy itself, and to 〈◊〉 in the hearts of the righteous.
Verse 5. The blind receive their sight. ]
Our Savior seems to say the same to John, that she did to Judas, Gen. 38. 25. Discern I pray thee, whose (works) are these. The end of his miracles was the proof of his majesty.
Verse 6. And blessed is he, &c.]
This he adds, as correcting the preposterous emulation of John's Disciples, who stumbled also at his 〈◊〉 . Howbeit our Savior saith not, Cursed be ye for being offended in me: But Blessed is he, &c. God's tender lambs must be gently handled. Evangelizatum, non maledictum missuses, said Oecolampadius to Farellus, 〈◊〉 was a most excellent Preacher, but overcarried perhaps sometimes, by his zeal for God. I commend thine 〈◊〉 , (as he there goeth on) so thou mingle it with mildness. Wine and oil are in their several seasons to be poured into men's wounds. Shew thyself to be a gentle Evangelist, and not a 〈◊〉 law-maker, &c.
Verse 7. And as they departed. ]
Due praise is to be given to the 〈◊〉 parts and practices of others; but rather behind their backs, then before their faces, lest we be suspected of flattery, then the which nothing is more odious: Aristobulus the Historian, wrote a slattering book, of the brave acts of Alexander the Great, and presented it to him. He read it, and then cast it into the river Hydaspes, telling the Author that he had deserved to be so served as his book was.
A reed shaken with the wind.]
A thing of nothing: A 〈◊〉 , 〈◊〉 person. So the Jews esteemed John the Baptist after a while, whom at first they so much admired. But he soon grew stale to them: and then they shamefully slighted him. And did not the Galatians do the like by S. Paul? Once they could have pulled out their eyes for him: afterwards, they would have pulled out his eyes, if they could have come at him. Where is then the blessedness ye spake of, saith he? q. d. Once you held and professed yourselves a people much blessed in me: how comes it, that I am now so fallen out of your hearts? But people are over-soon sated with the heavenly manna, and their affections to godly Ministers are as Joab's dagger, as soon in, and as soon out. Principes 〈◊〉 Luthero, sed jam iterum videtis ingratitudinem mundi erga Ministros, said Melancthon.
Verse 8. A man clothed in softs? ]
Which most men gaze at, go after, fawn upon. Hunc homines decorant, quem vestimenta decorant. Herein they resemble those dogs that kept Vulcans Temple: of which Hospinian tells us, that if any came to the Temple with brave clothes, they would fawn upon them: but if in ragged, they would tear them in pieces. Such a vanity as this was crept into the Church, I am. 2. 2. Fulgent fere monilibus, sordent moribus. Cato could say, Cultus magnam curam, magnam virtutis esse incuriam. The Baptist was not a man of that make. His heart and his habit were equally plain, simple. Buchanan seldom cared for a better outside, then a rug-gown girt close about him.
Verse 9. And more then a Prophet. ]
Because he pointed out Christ with the finger, whom they only saluted afar off. Chrysologus calleth him, Legis & Gratiae fibulam. Another resembleth him to the Angel, that had one foot in the sea, and another on the land. The Law he resembleth to the Sea, which is rough and moveable. The Gospel to the Land, which is firm and stable, &c.
Verse 10. Behold I send my messenger. ]
Gr. mine Angel. So Phineas is called an Angel, Judge. 2. 1. The Priest an Angel, Eccles. 5. 6. Ministers of the Gospel Angels, 1 Cor. 11. 10. Ministers and Angels have exchanged names and offices: for are they not all Ministering spirits? Did not Angels first preach the Gospel, Luk 2. the ministration whereof is now committed to us? so that if there be a 〈◊〉 , an interpreter, one among a thousand to show unto man his righteousness, then will God be gracious upto him, &c.
Verse 11. There hath not risen a greater ]
Because he was Christ's immediate 〈◊〉 . Now the nearer to Christ, the more excellent: as the elements the higher, the purer. John was beyond all the ancient Prophets, both in dignity and doctrine: Yet he came behind the Evangelists and Apostles, not in the dignity of his office, but in the clearness of his doctrine, concerning the Messiah, whom he saw present, but neither saw nor heard of suffering, dying, rising again, as they did. Macarius writeth that the Prophets knew indeed, that Christ should be born into the world, for the work of our Redemption, but whether or no he should die and 〈◊〉 again, this they knew not. Verùm longe errat Macarius, saith one. The Prophet Isaiah writes of all these, more like an Evangelist then a Prophet, and is therefore called by an Ancient, the Evangelical Prophet. Now the Baptist knew more then any Prophet: being as the morning-star that precedes the Sun-rising. But how Aristotle should be said to be Christ's foretunner in Natural things, as John the Baptist was in supernatural, and that he was certainly saved, (all which the Divines of Collen affirmed in print, and shown their reasons) I cannot conceive. And yet Sleidan tells us that in the Council of Trent, the salvation of Heathens, by the power of nature only without Christ, was cried up: and afterwards defended by Soto, Vega, & Victoria, as Valentia witnesseth.
Verse 12. And from the days of John, &c.]
The Baptist is further commended from the good success of his ministry: a sweet seal, but no sure sign of a sanctified preacher: since many causes give that to others, that themselves have not. Thus the 〈◊〉 heaven gives life to diverse creatures, the dull whetstone sharpens Iron. A stinking breath may sound a trumpet, with great commendation, &c. Howbeit, the fruitfulness of the people, is the preachers testimonial, 2 Cor. 3. 2. and God delights to honor those of most sincerity, with most success, as 1 Cor. 15. 10.
The kingdom of heaven suffereth violence.]
Men are resolved to have it, whatever pains or peril they 〈◊〉 thorough. As God's Israel violently invaded and over-ran the promised land: So do his elect lay hold on the promised inheritance. This true treasure 〈◊〉 hid, Rom 16. 26. is now discovered, and exposed to all that have a mind to it. Now therefore they are carried with all strength of affection after Christ: him they must have, whatever else they go without: towards him they fly as a cloud: and as a flock of doves they scour into the columbary, and 〈◊〉 into the windows, Isa. 60. 8.
And the violent, &c.]
The valiant, Isaiah calleth them, that break thorough all difficulties, as did David's Worthies; and walk about the world as so many Conquerors: yea more then Conquerors they are, Rom. 8. 37. and what can that be but Triumphers? 2 Cor. 2. 14.
Take it by force]
Make a prey or a prize of it. Diripiunt as Hilary rendereth it, making it a metaphor, from a tower or town sacked and ransacked by the enemy. Cyprus is an Island so fruitful and pleasant, that it was anciently called Macaria, that is, blessed. And of it Sextus Rufus writeth, that being famous for riches, it thereby solicited the poverty of the people of Rome, to seise upon it. This may be more fitly said of heaven, that habibitation of the happy ones, so eagerly and earnestly sought for by the Saints, that nothing else will satisfy them. Valde protestatus sum me nolle sic a Deo satiari, said Luther, when great 〈◊〉 were sent unto him, and a Cardinalship offered him by the Pope: God, he said, should not put him off with those petty things, he breathed after better. Heaven is had by the violent, earth inherited by those that are meek, Matth. 5. 6. Where, though God would have his servants content with the least mercies, (as being 〈◊〉 then the very least) yet not satisfied with 〈◊〉 greatest things in the world for their portion, since they are born to better. If they be, as most are, slothful in seeking to 〈◊〉 themselves of Heaven: He chides them, as Joshua did the seven tribes, for their negligence, Josh. 18. 2.
Verse 13. For all the Prophets and the Law, &c.]
i. e. The Ministry of the Prophets, and the shadows of the Law determined in John's preaching. As for the substance of the Law, Christ came not to destroy, but fulfill it, Matth. 5. 17, 18. See the notes thereon.
Verse 14. This is Elias. ]
Not the Thisbite, but yet the same that Malachi foretold should come in the spirit and power of 〈◊〉 . And surely, if we observe it, (as here Christ 〈◊〉 to the Jews, If ye will receive it) there is a wonderful agreement between the times of Elias and John the Baptist, between Ahab and 〈◊〉 , between Jezebel and Herodias, &c. The Jews also have a saying amongst them at this day, when they are puzzled in any point, Elias cum venerit, solvet omnia.
Verse 15. He that hath ears to hear, let him hear ]
Let him 〈◊〉 listen, not with that outward ear only, that gristle that grows upon his head: but let him draw up his heart to his ears, that one sound may pierce both at once. Thus hear, and your souls shall live, Isa. 55. 3. A heavy ear is a singular judgment, Isa. 6. The good Hebrews are taxed for their dull hearing, Heb. 5. 11. Such cars are likely to be forced open by correction, Job 33. 16. and be made hear the rod, 〈◊〉 . 6. 9. So that if they did but see their danger, they would do, as the Prophet requires, cut their hair and cast it away, under the sense of the horror of God's heavy displeasure, Ier. 7. 24. 29.
Verse 16. But whereunto shall I liken this generation? ]
So great was the contumacy and obstinacy of this perverse people, the Pharisees especially, that the wisdom of God seems to be at a want for a fit word to utter to them, for their better conviction. And do not some such sit before us at this day, as senseless every whit of what is said to them, as the seats they sit on, the pillars they lean to, the dead bodies they tread upon? We may speak to them, alas, till we spet out our lungs, and all to as little purpose, as Bede did, when he preached to an heap of stones.
Verse 17. We have piped unto you &c.]
It is probable that children, in those days, were wont to solace themselves with songs in this sort: And thence our Savior seeks to repress the pride, and set forth the sin of his untoward hearers. Fit similes do excellently illustrate: And he's the best Preacher, saith Luther, that delivereth himself vulgarly, plainly, trivially: not speaking in a Roman, English, or other lofty language, that the hearers are nothing the wiser for: nor yet puzzling them with scholastical craggy disquisitions, that breed wind, and not nourishment. But so attempering their discourses to the hearers capacities, that their desires and endeavors may answer his: as it was between S. Paul and the Elders of Ephesus, Acts 20. 31—37. He tells them of his tears, and they answer him with tears: O happy compliance! But most of our hearers are like these in the text, which whether piped to, or mourned to, are nothing at all affected.
Verse 18. For John came neither eating, &c.]
So froward men are and frample, that no preacher can please them. If he preach plainly, it will seem 〈◊〉 slubbering: if elaborately, curious affectation. And for his life; Austere John hath a devil, sociable Christ is a winebibber. And it was the worse, because from Scribes and Pharisees, whose word must carry such credit with it, as alone to condemn Christ; and whose life must be a rule to others. Do any of the Pharisees believe in him? In this case duty must be done, however it be construed. Evil men, when they learn to think well will learn to report well. Let our lives, and labors in the Lord's work confute them: and though they should by their reproaches bury our good names in their throats, those open sepulchers, yet at utmost, when Christ comes to judgment, there shall be a resurrection of names as well as of bodies. Be patient therefore, brethren, unto the coming of the Lord, James 5. 7.
And they say he hath a devil]
So Staphylus and Surius said, that Luther learned his Divinity of the devil. The Jesuits affirm, that he was stirred up by the devil, and they were sent out by God to resist him. Himself knew all this, and took it well a worth. Prorsùs Satan est Lutherus (saith he in an Epistle to Spalatinus ) 〈◊〉 Christus vivit & regnat: Amen; he adds his Amen to it.
Verse 19. The Son of man came eating and drinking ]
Teaching us thereby, in the use of things indifferent, to do what we can to preserve our good esteem with others, that we may the sooner prevail with them. This was S t . Paul's, All things to all men. He turned himself into all shapes and fashions both of speech and spirit, to win men to God. S t Austin spake broken barbarous latin ro the Roman Colonies in Afric, to the end that they might understand him. When I come to Rome, saith Ambrose to Monica, I fast on the Saturday: when I am at Milan I fast not. So you, to what Church soever you come, ejus morem serva, do as others do; not giving offense carelessly, nor taking offense 〈◊〉 . Calvin was cast out of Geneva, for refusing to administer the Lord's Supper with wafer-cakes or unleavened bread. De 〈◊〉 post à restitutus nunquam contendendam 〈◊〉 (saith 〈◊〉 , in his life) of which, being afterwards restored, he thought best to make no more words, but to yield: though he let them know, that he had rather it were otherwise. Christ sets us to learn of the unjust steward, by all lawful (though he did it by unlawful) means, to maintain our reputation with men. 〈◊〉 this defect 〈◊〉 noted in the best when he said, The children of this world are wiser in their generation, then the children of light.
But wisdom is justified of her children]
Who all having a right estimate of her worth, do meanly esteem of other courses and discourses, do stand to her, and stickle for her, though never so much slighted by the world. There are that read it thus: But Wisdom is judged of her children, viz. the perverse Jews, who preposterously pass sentence upon their mother, whom they should rather veil to, and vote for.
Verse 20. Then began he to upbraid ]
Haply, because these Cities, drawn by the authority of the Pharisees, made less account of our Savior's doctrine or miracles, by them maliciously depraved and disparaged. The blind led the blind, but both fell into the ditch, though their leaders lay undermost.
Because they repented not.]
There is a heart that cannot repent; that hath lost all passive power of coming out of the snare of the devil; that is become such, through long trading in sin, as neither ministry, nor misery, nor miracle, nor mercy can possibly mollify. Upon such you may write, Lord have mercy upon them. O, said a reverend man, If I must be put to my option, I had rather be in hell with a sensible heart, then live on earth with a reprobate mind.
Verse 21. Woe unto thee Chorazin ]
These littorals, or those that dwell by the sea-coast, are noted to be duri, horridi, immanes, 〈◊〉 deni{que} pessimi, rough, harsh, thievish, peevish people, and as bad as those that are worst. But that which aggravated these men's sin, and made it out of measure sinful, was the contempt of the Gospel: which, as it is post naufragium tabula, so how shall they escape that neglect so great salvation? See that ye shift not off him that speaketh from heaven, &c. Jerome tells us, that Chorazin was in his time turned into a defert, being two miles distant from Capernaum. As for Beth saida, our Savior had therehence taken three of his Apostles at least, to be lights of the world, but the inhabitants of this Town, loved darkness rather then light; the Apostles their countrymen could do no good upon them. Our Savior therefore would not suffer so much as the blind man whom he had cured to be their Preacher, but led him to the Towns-end, and there restoring him to sight, sent him away.
They would have repented long ago]
Blind heathens, when my misery was upon them, would to their fackcloth an̄d sorrows, thinking thereby to pacify God, and so they rested. In like sort, there are amongst us, that, when they are afflicted, especially in conscience, set upon some duty, so to lick themselves whole again, 〈◊〉 . 58 5. They do as crows, that when they are sick give themselves a vomit, by swallowing down some stone, and then they are well. They rest in their repentance: Hence Austin saith, Repentance 〈◊〉 more then sin.
Verse 22. It shall be more tolerable ]
Men are therefore the worse, because they ought to be better: and shall be deeper in hell, because heaven was offered unto them, but they would not. Ingentia beneficia, flagitia, supplicia, say the Centurists. Good turns aggravate unkindnesses: and men's offenses are increased by their obligations. If Turks and Tartars shall be damned, debauched Christians shall be double-damned: because, though they defy not, yet they deny the Lord that bought them; whilst by their unchristian conversation they tell the world, that either there is no such thing as Christ, or if there be, yet that he is but a weak Christ, and that there is no such power in his death, or efficacy in his resurrection to sanctify those that belong unto him.
Verse 23. Which art exalted unto heaven ]
viz. In the abundance of the means of grace, many times called the Kingdom of heaven: for as the harvest is potentially in the seed, so is eternal life potentially in the ordinances. God sends up and down the world to 〈◊〉 salvation. Hence that phrase, My salvation is gone forth: Hence, they that reject the word preached, are said to judge themselves unworthy of everlasting life, Acts 13. 46. Hence, while Israel was without a teaching Priest, they are said to have been without the true God, 2 Chron. 15. 3. Hence the Psalmist makes the 〈◊〉 that come out of Zion, to be better then any other that come out of heaven and earth, Psal. 134 3.
Shalt be brought down to hell]
With a violence, with a vengeance. As Ahasuerus said of Haman, that so much abused his favor, Hang him on the gallows that is 50 cubits high: so shall God say of such: Plunge them into hell much deeper then others, that whiles they were on earth, set so light by my grace, though it even kneeled unto them, wooing acceptance. 2 Cor. 5. 20.
It would have remained until this day.]
But God rained down hell from heaven upon them, and turned them into ashes saith Peter, yea their fire burnt to hell saith Jude. Some footsteps of it are yet to be found in the place, as Josephus relateth: and something also may be read of it in Tacitus and 〈◊〉 . Both S. Peter and S. Jude say, they were set forth for an example. 〈◊〉 perditio tua fit cautio. Let their destruction be our instruction; 〈◊〉 heathen Herodotus 〈◊〉 up in judgment against us, who said, 〈◊〉 the coals and ashes of Troy burnt by the Greeks, were 〈◊〉 set before the eyes of men, for an example of this rule, that National and notorious sins, bring down national and notorious plagues from a sin-revenging God.
Verse 24. It shall be more tolerable ]
Infidelity then is, in some respect, a worse sin then Sodomy, and a heavier doom abides it. They that suffer least in hell, suffer more then 〈◊〉 can either abide or avoid. All they suffer here, is but typical of the wrath to come. Here the leaves only fall upon them, as it were, but there the whole trees too. Here they sip of the top of God's cup, there they must drink the dregs, though it be eternity to the bottom. Howbeit 〈◊〉 shall suffer less then