Commentary on the Gospels and Acts

And be to whomsoever the Son will reveal him]

Qui 〈◊〉 habet Christum in horoscopo, non habet 〈◊〉 in medio caeli.

All ye]

All, is a little word, but of large extent. The promises are indefinite, and exclude none. It is not for us to be interlining God's-Covenant, and excepting ourselves, how bad soever, if broken-hearted.

That labor]

Even to 〈◊〉 , but to no purpose, labor in the fire where you can make nothing of your labor.

And are heavy laden]

Poised to an inch, ready to be weighed down to hell, with the turn of a scale, with the dust of a 〈◊〉 superadded. Others might have Christ, if they would come to him. But till then, none will come. Steep thy thoughts in this sweet sentence, thou burdened soul, and come away to the Master, (as they said to blind Bartimaeus ) for behold he calleth thee,

And I will give you rest]

No rest to the weary soul but in Christ, (as the dove found no rest till she returned to the Ark) 〈◊〉 flees from this thing to that, as the be doth from flower to flower to get honey, as Saul sought his asses from place to place. But as he found them at home after all, so must we find rest and refreshing in Christ, or not at all. Let him that walketh in darkness, and hath no light, trust in the name of the Lord, and stay upon his God. As for those that will kindle a strange fire, and compass them selves about with the sparks of their own tinderboxes, let them walk while they will in the light of their fire and in the sparks that they have kindled, But this shall they have of Christ's hand, they shall lie down in sorrow, Isa. 50 10. 11.

And learn of me]

The archprophet, the Counselor, that excellent speaker, as he is called in Daniel, that 〈◊〉 out of the fathers bosom, and hath his fathers will at his fingers ends. Besides what he taught us by himself and his servants, he hath written for us those excellent things of his law, those lively oracles. He 〈◊〉 also left us, as here, his own practice for a pattern of the rule, and for a complete copy (as S ^t Peter calleth it) to write after. Pindarus saith of Hiero Siracusanus that he had cropped off the tops of all virtues. 〈◊〉 , of Friderick the Electour of Saxony, that he had picked out the flower of all noble abilities and endowments. The same author proposeth George Prince of Anhalt for an example 〈◊◊〉 piety worthy of all men's imitation. Machiavel sets forth Caesar Borgia (a far worse man) as the only pattern for a prince to express. S ^t Jerome having read the religious life and death of Hilarion, folding up the book 〈◊〉 , Well; Hilarion 〈◊〉 be the champion whom I will 〈◊〉 . How much rather should we say 〈◊〉 of Christ: every of whose actions whether moral or mediatory, were for our imitation. In his moral actions we should learn of him by doing as he did, 1 Pet. 2. 23, In his mediatory, by translating that he did, to our spiritual life, 〈◊〉 to die to sin, live to righteousness, &c.

For I am weak and lowly in heart]

Loe here is a piece of Christ's yoke, which 〈◊〉 therefore so calleth, because as the yoke maketh the heifer hang down his head, and frame to hard labor, so doth humility (the mother of meekness) work in our hearts, 〈◊〉 . 10. 11. 〈◊〉 was a heifer used to dance and delight in soft straw, and could not abide to plow: but the Lord will make him (and all his) both bear and draw, and that from their 〈◊〉 up, Lam, 3. And whereas meekness and lowli-mindedness go coupled here together, we must know that they are virtutes 〈◊〉 as Bernard 〈◊◊〉 , a pair of twin- 〈◊〉 , never 〈◊〉 . Remember, 〈◊〉 M ^r Tyndale to M ^r Frith, that as 〈◊〉 of mind shall make you high with God, even so 〈◊〉 of words shall make you sink into the hearts of men.

And ye 〈◊〉 find rest unto your souls]

These Christian virtues have virtutem pacativam, they lodge a sweet calm in the 〈◊〉 , 〈◊〉 it from perturbations and distempers. An 〈◊〉 man 〈◊〉 , who am I but I may be despised, abused, injured? And that which will break a passionate man's heart. Will 〈◊〉 break a 〈◊◊〉 sleep.

And my burden light]

Such as you may as 〈◊〉 bear away as Sampson did the gates of Gaza; such as you may well run under, as a horse doth without a load, or a hind upon the mountains. It is no more burden then the wings are to the bird, 〈◊〉 it flies aloft where it listeth.

Verse 1. Jesus went on the Sabbath day ]

SAint Luke calleth it the second Sabbath after the first, chap. 6. 1. that is the second Anniversary or solemn-fealt, from the first, to wit from the Passover-Sabbath and this was Pentecost.

Verse 2. Behold, thy Disciples do that which is not lawful ]

This was as the proverb is, Sus Minervam, when blind Pharisees will be teaching Christ, how the Sabbath is to be sanctified. Not Hebrews only, but also Greeks and Barbarians rested from work on the seventh day: 〈◊〉 Josephus, Clemens Alexand. and Eusebius. Howbeit, to the Hobrews at 〈◊〉 Sina, God for a special favor, made known his holy Sabbath, Nehem. 9. 14. commanding them to do no servile work therein, Lev. 23. 7 8. This excludes not works of Piety, Charity, and Necessity, such as was this of the 〈◊〉 in the text. The Jews in their superstition, would not fight on the Sabbath, and therefore lost their chief City to the Romans, under the command of Pompey, who took the advantage of the day, to do his utmost then against them. In after-times they grew more rigid in this point: for on the Sabbath they would not spet, ease nature, get out of a jakes, if by mishap they had fallen into it, as that Jew of Tewksbury. This ever was, and is the guise of hypocrites, to strain at gnats and swallow camels. Witness our modern Pharisees the Monks and Jesuits, who stumble at straws, and leap over mountains. Their Schoolmen determined that it was a less: crime to kill a thousand men, then for a poor man to mend his shoe on the Sabbath-day.

Verse 3. But he said unto them ]

They had not proved a breach of the Sabbath, neither could they. A breach it had been, had not the Disciples been hungry, and he denies it not, but confutes their present cavils by clear syllogisms, one in the neck of another, such as they could not answer, nor abide: and therefore sought to destroy him, ver. 14. See here the lawful use of logic in Divinity, and mistake not S. 〈◊〉 , Qui syllogizandi 〈◊〉 applicatam Theology, comparat plagis 〈◊〉 : understand him of that false Sophistry, which the Apostle calleth vain philosophy, Col. 2.

Verse 5. Profane the Sabbath ]

As ye count profaning of it: or they profane it by divine dispensation, whiles they do servile works in slaying sacrifices, and other things tending to the service of God, such as is now the ringing of the Sermon-bell amongst us, as amongst the Protestants in France, the letting off of a 〈◊〉 or pistollet, whereby they congregate.

Verse 6. But I say unto you ]

q. d. whereas you will here object, that that was done in the Temple: tell you I am greater then the Temple: for in me the God head dwelleth bodily; as in the Temple was the Ark, where the glory of God appeared, so that it filled the Temple sometimes. Take notice here (by the way) how good it is to have some grave & godly man to be a beholder and Judge of our actions, to whom we may approve them, whatever other il-affected think of them.— Equitem 〈◊〉 plaudere 〈◊〉 , saith the Heathen Poet. And Libanius (though an Atheist) could say, If Basil commend me, I care not what all others say of me. Christ's white stone will comfort a Christian against the black coals of the worlds censures. If Demetrius have a good report of the truth, and such an one as S. John to bear record for him, he need not care though Diotrephes prate as fast against them both with malicious words, as the Pharisees did here against the Disciples, when Christ defended them.

Verse 7. But if ye had known ]

And it was a foul shame for them not to know. Who is blind as my servant? &c. 〈◊〉 justly upbraided the Roman Priests, that there were many matters in their own rites and religions, that they understand not. What kind of men they were, Tully in one place gives us to know in these words of his, 〈◊〉 majores nostri Cincinnatum illum ab aratro abduxerunt, ut Dictator esset, sic vos de Pelasgis omnibus colligitis bonos illos quidem viros, sed certe non 〈◊〉 , good honest men, but not guilty of much learning.

Verse 8. The son of man is Lord of the Sabbath ]

q. d. Say they were not innocent, yet have you no cause to condemn them for Sabbath-breach; since I am Lord of the Sabbath, and may 〈◊〉 with mine own, as me seems 〈◊〉 . True it is that Christ hates sin by nature, not by precept only; and therefore cannot dispense with the breach of his own laws, those that be moral in themselves, such as are all the ten, but the fourth. The fourth Commandment is moral, not by nature, but by precept, saith one, and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath.

Verse 9. He went into their Synagogue ]

These were Chapels of ease to the Temple, of ancient use, Act. 15. 21. and divine authority, Psal. 74. 8. This here is called the Pharisees Synagogue, because they did Dominari in concionibus, Rom. 2. 19, 20. and are for their skill called Princes, 1 Cor. 2. 8.

Verse 10. Which had his hand withered ]

So have all covetous 〈◊〉 , who may well be said, amidst all their 〈◊〉 , to have 〈◊〉 currant coin, no quick-silver. They sit abrood upon what they have got, as Euclio in the 〈◊〉 : and when, by laying 〈◊〉 their money, they might lay hold on eternal life, they will not 〈◊〉 drawn to it. But as Alphonsus King of Spain, when he stood to be King of the Romans, was prevented of his hopes, because he, being a great Mathematician, was drawing lines (saith the Chronicler) when he should have drawn out his 〈◊〉 : So here.

Verse 11. What man shall there be, &c.]

If a 〈◊〉 slipped into a slow must be relieved, how much more Christ's reasonable sheep, all which bear golden fleeces, and everything about whom is good either 〈◊◊〉 , or ad usum?

Verse 12. Is it lawful to do 〈◊〉 ? ]

Nay it is needful, since not to do well is to do ill, and not to save a life, or a soul, is to destroy it, Mar. 3. 4 Not to do justice is 〈◊◊〉 , and not to show 〈◊〉 is 〈◊◊〉 then cruelty.

Verse 13. And he stretched it forth ]

So would our 〈◊◊〉 out their hands to the poor, would they but 〈◊〉 to Christ, and hear his voice, as this man did. But till then, they will as easily part with their blood as with their good: All their strife is, who (like the 〈◊〉 ) shall fall asleep with most earth in his paws: As when they die, nothing grieves them more, then that they must leave that which they have so dearly 〈◊〉 , whiles alive. I read of one wretch, who being at point of death, clapt 〈◊〉 piece of gold in his own 〈◊〉 , and said, Some wiser then some, I mean to have this with me howsoever.

Verse 14. How 〈◊〉 might destroy him ]

All envy is bloody: Men wish him out of the world, whom they cannot abide: and would rather the Sun should be 〈◊〉 , then their candle 〈◊〉 . David durst never trust Saul's protestations, because he knew him to be an envious person. Nero put Thraseas to death for no other cause, but for that it was not expedient for Nero, that 〈◊〉 worthy a man as he should live by him.

Verse 15. Great multitudes followed him ]

Maugre the malice of earth and hell. They lose their labor that seek to quell Christ, and subvert his Kingdom, Yet have I set my King upon mine holy hill of Zion, Psal. 2. 6. The Kingdom of heaven suffereth violence, 〈◊〉 . 11. 12. Or (as Melanctbon rendereth that text) Vierumpit, procedit, enititur: vi scilicet 〈◊〉 , ut sol enititur per nubes: ergo irriti 〈◊〉 conatus: it bursts thorough all.

Verse 16. That they should not make him known ]

This, his 〈◊◊〉 , who sought to get credit and glory among men by his 〈◊〉 works, upbraid him with, Joh. 7. 4. If thou 〈◊〉 these things, show thyself to the world, say they; and so proclaim that they believed not in him, Joh. 7. 5. with Joh. 5. 44. Joh. 12. 43.

Verse 17. That it might be fulfilled ]

The Old Testament, is the new fore-told; the New Testament is the old 〈◊〉 . Ezekiel saw a wheel within a wheel. This is, saith 〈◊〉 , the one Testament in the other.

Verse 18. Behold my servant ]

My servant the Messias, as the Chaldee 〈◊〉 renders and expounds it. The Septuagint somewhat obscure the text by adding to it, Behold my servant Jacob, and mine elect Israel. They are said to have 〈◊〉 against 〈◊〉 wills: no 〈◊〉 then they deal not so faithfully. Sure it is, that they have perverted sundry 〈◊〉 Prophecies 〈◊〉 Christ, as 〈◊〉 for instance; which therefore our Evangelist and the rest of the Apostles allege not out of their translation, but out of the Hebrew 〈◊〉 . The Latins drink of the puddles, the 〈◊〉 of the 〈◊〉 , but the Hebrews of the 〈◊〉 , said Johan. Reuchlin.

Verse 19. He shall not strive ]

To bear away the bell 〈◊〉 others.

Verse 20. A bruised reed shall he not break ]

A reed shaken with the wind is taken for a thing very contemptible at the best, how much more when bruised? The wick of a candle is little worth; and yet less, when it 〈◊〉 ; as yielding neither light nor heat, but only stench and annoiance. This men bear not with, but tread out: So doth not Christ, who yet hath a sharp nose, a singular sagacity, and soon resents our provocations. He 〈◊〉 also feet like burning brass to tread down all them that wickedly depart from his statutes, Psal. 119. 118. But so do not any of his, and therefore he receiveth and cherisheth with much 〈◊〉 , not the strong oaks only of his people, but the bruised reeds too; nor the bright torches only, but the smoking wick: He despiseth not the day of small things. Smoak is of the same 〈◊〉 with flame: for what else is flame, but smoke set on fire? So, a little grace may be true grace, as the filings of gold are as good gold (though nothing so much of it) as the whole wedge. The least spark of fire, if cherished, will endeavor to 〈◊〉 above the air, as well as the greatest: So the least degree of grace will be aspiring to more. Now those very pantings, inquietations, and unsatisfiablenesse, cannot but spring from truth of grace, which Christ makes high account of.

Verse 21. Shall the Gentiles trust ]

This trust is here put for the whole service of God, it being the least, and yet the best we can render to him. And the more we know of his name, the more we shall trust in him, Psal. 〈◊〉 9. 10.

Verse 22. One 〈◊〉 with a devil blind and dumb. ]

A heavy case, and yet that that may be any man's case. Cuivis potest contingere, quod cuiquam potest. Everyone that seeth another stricken, and himself spared, is to keep a Passover for himself, and to say, Thou hast punished me 〈◊〉 then my sins have merited, Ezra 9. 13. The devil had shut up from this man all passages to faith, saith Theophylact, by bereaving him of the 〈◊〉 of his eyes, ears, and tongue. See a mercy in the use of our serses, &c. Multo plures sunt gratiae privativae quam positivae, saith Gerson.

Verse 23. And all the people were amazed ]

Admiration bred Philosophy, saith the Heathen: it bred superstition, faith 〈◊〉 Scripture, when the world went wondering after the beast. We may say too, that it bred piety in this people, and still 〈◊〉 see the Word never works kindly, till men hear and admire it. Let others censure with the Pharisees; let us wonder with the multitude.

Verse 24. This fellow doth not cast out devils, &c.]

The devil that was east out of the demoniacs body seems to have got into these 〈◊〉 hearts. But he was not his 〈◊〉 -master: for what a 〈◊〉 slander hear we? He should have 〈◊〉 it a little better, to have been believed. 〈◊〉 mendacium 〈◊〉 , saith Tacitus. This was such 〈◊〉 lie as might be easily looked thorough. But envy never regards 〈◊〉 true, but how 〈◊〉 . Witness the Popish Pharisees, who tell the poor 〈◊〉 and muzzled people in their Sermons, that the Protestants are blasphemers of 〈◊〉 and all his Saints: that the English are grown barbarous, and eat young children: that ever since the Pope excommunicated us, we are as black as devils: that the Powder-treason was plotted, and should have been acted by the 〈◊〉 : that the 〈◊〉 of Black-friers in London, likewise was wrought by the Puritans, who had loosened the rafters, &c. That these are the opinions we hold and teach, 1. To worship no God. 2. To frame our religion to the times. 3. To account gain godliness. 4. To pretend public liberty to our private lusts. 5. To break our oaths, when it makes for our advantage. 6. To cover hatred with flattery. 7. To confirm tyranny with blood-shed, &c. These and the like, that Cacodamon Joannes, the black-mouthed 〈◊〉 tells the world in print are our tenets and practices. Now the 〈◊〉 thee, Satan. But what reward shall be given to thee, thou false tongue? Even sharp arrows, with hot burning coals: yea those very coals of hell, from whence thou wert enkindled.

Verse 25. And Jesus knew 〈◊〉 thoughts ]

That they blasphemed in this sort, out of the devilish venom of their hearts fully possessed by Satan, who drew them 〈◊〉 this unpardonable sin, which himself every day, nay every moment committeth. As one that had fallen into that sin, wished that his wife and children, and all the world might be damned together with him: So doth the devil out of his deep and desperate malice to mankind, draw some into this sin, that he may drown them in the same destruction with himself.

Verse 26. He is divided against himself ]

But so he is not. There is a marvelous accordance even betwixt evil spirits. Squamae Leviathan it a cohaerent, ut earum opere textili densato quasi loricatus incedat Satan & cataphractus, as Luther elegantly and truly phraseth it, The devils in the possessed person were many, yet they say My name (not Our name) is Legion. Though many, they speak and act as one in the pofsession. That kingdom, we see, 〈◊〉 not divided.

Verse 27. By whom do your children, &c.]

That is your Countryman. Not the Disciples, (as Augustine and other Ancients would have it) but the Jewish exorcists, of whom see, Mark 9. 38. Act. 199. As if our Savior should have said: Unless that be a blemish in me, that you hold to be a beauty in others, why should you condemn me for a conjurer? Why doth your malice thus willfully cross your consciences? Certain it is, saith Erasmus, that the self-same things are condemned as heretical in Luther's books, that in Augustine and Bernard's works are read and regarded as pious and orthodox sentences. So these passages were gathered as heresies out of Tindals works: He is not a sinner in the sight of God that would be no sinner. He that would be delivered, hath his heart loose already. It is impossible that the word of the cross should be without affliction and persecution. The Gospel is written for all persons and estates, Prince, Duke, Pope, Emperor. We cannot be without motions of evil desires, but we must mortify them in 〈◊〉 them. God made us his children and heirs, while we were his enemies, and before we knew him. Men should see that their children come to Church to hear the Sermon, &c. Were not these perilous heresies? Saith not the Scripture the same in sundry places? Is not this to have the glorious faith of our Lord Jesus Christ in respect of persons, Jam. 2. 〈◊〉 . So the greatest errors that Henry Voes and John Esch Martyrs were 〈◊〉 of, were, that men ought to trust only in God: for so much as men are liars, and deceitful in all their words and deeds; and therefore there ought no trust or affiance to be put in them.

Verse 28. Then the kingdom of God is come unto you. ]

A certain sign of the setting up whereof among you, is this casting out of devils by the spirit of God, or as Luke hath it, by the finger of God: for the holy Ghost is the essential power of the Father and the Son.

Verse 29. A strong man's house, &c.]

The devil is strong, but overpowered by Christ. He hath forcibly delivered us from the power of darkness, snatched us out of the devils danger: so that, though he shake his chain at us, he cannot fasten his fangs in us. Stronger is he that is in the Saints, then he that is in the world: through Christ we shall overcome him, Rom. 8. 37.

Verse 30. He that is not with me, is against me. ]

But the devil is not with me, saith Christ: for all I do or suffer, is to destroy his works. Let this sentence also be noted against Neuters and Nicodemites, who stand halting betwixt two, and will be sure to hold themselves on the warm side of the hedge howsoever. Such were of old the Samaritans, Nazarites, Ebionites, and those Corinthians that would neither be of Paul, nor Apollos, nor 〈◊〉 , but of Christ: that is, as some Neuters say now-adaies, they are neither Cavaliers nor Round-heads, but good Protestants: Others are neither Papists nor protestants, but Christians, that is 〈◊〉 nothing, Atheists. Christ hates neutrality, and counts it enmity: he 〈◊〉 luke warmnes, accepts not of any excuse in that case, Judge. 5. 16, 17. Dan and Ephraim are passed by in the reckoning up of the Tribes, Rev. 7. as if they were Soldiers put out of pay, and cut out of the rolls. So are all detestable indifferents, out of God's book of remembrance, Mal. 3. 17.

Verse 31. All manner of sin and blasphemy, &c.]

All without exception, yea though it be blasphemy, Isa. 44. 22. God blots out the thick cloud as well as the cloud, 〈◊〉 as well as infitmities. Man cannot commit more then he can and will remit to the penitent. The Sun by his force can scatter the greatest mist, as well as the least vapor: and the Sea by its 〈◊〉 ; drown mountains as well as mole-hills. The grace of our Lord abounds to 〈◊〉 over, saith S. Paul. The blood of Jesus Christ cleanseth us from all sin, saith S. John. Ego admisi, unde 〈◊〉 damnare 〈◊〉 me, sed non amisisti unde tu salvare potes me, saith S. Augustine. And yet Novatus the proud Heretic, denied possibility of pardon to them, that had any whit fallen off in times of persecution, though they rose again by repentance. But God's thoughts of mercy are not as man's, Isa. 55. 8. he can and will pardon such sins, as no God or man can do besides, Micah 7. 18. Who is a God like unto thee? For what? That pardoneth all sorts of sins, &c. This 〈◊〉 can believe without supernatural grace: We are ready to measure God by our model.

Verse 32. And whosoever speaketh aword, &c.]

As Peter did through infirmity, Paul through ignorance: 〈◊〉 poor souls whom he hailed to prison, and for fear of death, compelled them to 〈◊〉 Christ, Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia, quod tormentis quosdam a proposito suo excidere fecerat, that for spite that his own wife was turned Christian, he forced many, by 〈◊〉 them, to reneague Christ. Pliny writes also to Trajan the Emperor, that where he was Governor, there came to his hands a book, containing the names of many, that for fear of death, 〈◊〉 themselves to be no Christians. And when, saith he, they had at my command, called upon the gods, offered incense to the Emperors Image, and cursed Christ (which those that are Christians indeed, will never be drawn to do) I thought good to dismiss them.

Verse 33. Either make the tree good, &c.]

q. d. Your blasphemy is therefore irremissible, because it is the fruit of so base a root of bitterness, as the desperate malice of your hearts, willfully crossing your consciences: a wretched despising and despiting of God, and the work of his spirit out of revenge, Heb. 10. 29. Draw not therefore a fair glove over so foul a hand, but 〈◊〉 yourselves in your own colors.

Verse 24. How can ye being evil, &c.]

The stream riseth not above the fountain: the bell is known of what metal by the clapper: what is in the well, will be in the bucket: what in the ware-house, will be in the shop: so what is in the heart, will be in the mouth.

Verse 35. Out of the good treasure, &c.]

Out of his habit of heavenly mindedness, out of that law of grace in his heart, his mouth speaketh wisdom, and his tongue talks of judgment, Psal. 〈◊〉 . 30. 31. Works not done from a principle of life within, are dead works, saith the Author to the Hebrews, be they for the matter never so good, and praise worthy. This moved Luther to say, that good works make not men good; but good we must be first, ere good can be done by us. This moved Austin to say, that Omnis vita infidelium peceatum est, the whole life of an unbeliever is sin, though Spira the Popish Postiller censure that saying for a cruel sentence.

Verse 36. That every idle word, &c.]

Idle and waste words are to be accounted for: what then evil and wicked? Therefore let thine own words grieve thee, as David somewhere hath it, thy frivolous and fruitless speeches: for among a thousand talents of common communication (saith Cassiodore ) a man can scarce find an hundred pence of spiritual speeches, imo nec decem quidem obolos, nay not ten halfpence truly. It may be observed saith another, that when men get into idle company (which perhaps they like not) the very complement of discoursing, extracteth idle, if not evil speaking, to fill up the time. Plato and Xenophon, thought it fit and profitable, that men's speeches at meals, and such like meetings should be written. And if Christians should so do, what kind of books would they be?

Verse 37. For by thy words thou shalt be justified ]

Our Savior 〈◊〉 upon this subject, because by words they had sinned against the holy Ghost. A man's most and worst sins be his words. S ^t Paul making the anatomy of a natural man, stands more on the organ of speech, then all the other members. Rom. 3. S ^t James saith, that the 〈◊〉 is not a city or country, but a world of iniquity, Jam. 3. 6. It can 〈◊〉 all the world over, and bite at everybody, when the devil fires it especially. Peraldus reckons up four and twenty several sins of the tongue: he might have made them more. God hath set a double hedge afore it, of teeth and lips, to keep it up: he hath also placed it between the head and heart, that it might take counsel of both. Children he will not suffer to speak, till they have understanding and wit: and those that are deaf, are also dumb, because they cannot hear instruction, nor learn wisdom, that they may speak advisedly.

Verse 38. Then certain of the Scribes and Pharisees ]

〈◊〉 not these, as one said of Nero, Os ferreum, cor plumbeum, an iron face, a leaden heart, that could call for a sign after so many signs? But it is a sign from heaven they would have (as Moses called for Manna from thence, Samuel for rain, Elias for fire, &c. ) and much the near they would have been, should our Savior have gratified them. But he never meant it. They were now so clearly convinced of their blasphemy, that they had nothing to say for themselves, but fawningly to call him Master, whom before they had called Beelzebub: and to pretend themselves to be willing to learn, if they might see a sign. They could not see wood for trees, as they say. And who so blind as he that will not see. Sic fit, ubi homines majorem vitae, partem in 〈◊◊〉 , ut 〈◊〉 solemn quafi supervacuum fastidiant, saith Seneca. Men that have lived long in the dark, may think the Sun 〈◊〉 ;

Verse 39. An evil and adulterous generation, &c.]

Spuria soboles, a bastardly brood. So he calleth them, because utterly degenerate from their forefathers faith and holiness.

Verse 40. For as Ion as was three days, &c.]

In the history of Jonah, Christ found the mystery of his death, burial and resurrection: teaching us thereby to search the Scriptures, to search them to the bottom; as those that dig for gold, content not themselves with the first or second oar that offers itself, but search on till they have all. This we should the rather do, because we need neither climb up to heaven with these Pharisees, nor descend into the deep with Jonah: since the word is nigh thee, even in thy mouth, and in thine heart, &c. Rom. 10. 7. 8.

Verse 41. They repented at the preaching of Jonas ]

At one single Sermon of a mere stranger, who sang so doleful a dity to them, as the destruction of their Town: And yet they repented. What will become of us? Vae torpori nostro. If M. Bradford so complained of his own unprofitableness under means, in those dim days, what cause have we now much more? Here in London, saith he, be such godly, goodly and learned Sermons, which these uncircumcised ears of mine do hear, at the least thrice a week, which were able to burst any man's heart, to relent, to repent, to believe, to love and fear that omnipotent gracious Lord. But mine adamantine, obstinate, most unkind, unthankful heart, hearing my Lord so sweetly calling and crying unto me, now by his Law, now by his Gospel, now by all his creatures, to come, to come even to himself: I hide me with Adam, I play not only Samuel running to Eli, but I play Jonah running to the sea, and there I sleep upon the hatches, until he please to raise up a tempest, to turn and look upon me as he did upon Peter, &c.

Verse 42. The Queen of the South, &c.]

The Ethiopian Chronicles call her Mackeda, and further tell us, that she had a son by Solomon, whom she named David. 〈◊〉 it is that she came from a far country to hear Solomon, and was so taken with his wisdom, that she could have been content to have changed her Throne for his footstool. Now our Savior took it ill (and well he might) that men came not as far, and set not as high a price upon him and his doctrine, as she did upon Solomon and his wisdom, how much more that these hard-hearted Jews esteemed it not, though brought home to their doors?

Verse 43. When the unclean spirit ]

Unclean the devil is callen, 1. Affectione (saith Jacobus de Voragine ) because he loveth uncleanness. 2. Persuasione, because he persuades men to it. 3. Habitatione, because he inhabits unclean hearts: he finds them soul, he makes them worse. Wheresoever the great Turk sets his foot once, no grass grows, they say, ever after. Sure it is, no grace grows where the devil dwells. Pura Deus men's est, saith one: And Religion loves to lie clean, saith another. The holy Spirit will be content to dwell in a poor, but it must be a pure house. The devil, on the contrary, delights in spiritual sluttishnesse: Harpylike, he defileth all he toucheth: and Camel-like, drinks not of that water, that he hath not first fouled with his feet.

Verse 44. He findeth it empty ]

That is, idle and secure, swept of grace, garnished with vice, the devils fairest furniture.

Verse 45. And taketh seven other spirits ]

As the Jailor 〈◊〉 more load of irons on him, that had escaped his 〈◊〉 , 〈◊〉 is now recovered.

Verse 46. Desiring to speak with him ]

Either out of curiosity or ambition, as Ambrose thinks: certain it is, at a most unseasonable time. Now as fish and flesh, so, everything else is naught out of season.

Verse 47. Behold thy mother and thy brethren ]

This was 〈◊〉 weakness in his mother, though otherwise full of grace, yet 〈◊〉 without original sin, as the Sorbonists contend, but had need of a Savior, as well as others, Luk. 1. 47. Scipio permits not a 〈◊〉 man so to do amiss once in his whole life, as to say, non putaram. How much better Crates the Philosopher, who said that in every Pomegranate there is at least one rotten kernel to be found: intimating thereby, that the best have their blemishes, their faults and follies.

Verse 48. Who is my mother, and who, &c.]

This 〈◊〉 lamb was stirred with a holy indignation at so absurd an interruption, and sharpes him up that delivers the message. Great is the honor that is due to a mother. Solomon set Bathsheba at his right hand, and promised her anything with reason. 〈◊◊〉 unicam matris 〈◊〉 omnes istius 〈◊〉 posse delere? Knows not Antipater, that one tear of my mothers, can 〈◊〉 blot out all his accusations against her, said Alexander the Great? Brethren also, or near-allyes (as these were to our Savior) are dearly to be respected, and greatly gratified, as were Josephs brethren by him in his greatness. But when these relations, or their requests, come in competition with God's work or glory, they must be neglected, nay rejected and abominated. For is there any friend, to God? or any foe like him? Men be they pleased or displeased, he must be obeyed, and his business dispatched, be the 〈◊〉 occasions never so urgent in show, the pretences 〈◊〉 so specious and plausible.

Verse 49. Behold my mother, and my brethren ]

Sanctior est 〈◊〉 cordis quam corporis. Spiritual kindred is better then eternal: There is a friend that sticketh closer then a brother, Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements. Oh then the dignity and safety of a Saint! And oh the danger and disaster of such as either by hand or tongue malign or molest them! What? will they wrong Christ's mother to his face? Will they force the Queen also in the house? &c. If Jacob's sons were so avenged for the indignity done to their sister Dinah, 〈◊〉 Absalom for Tamar, what will Christ do, or rather what will 〈◊〉 not do 〈◊〉 his dearest relations? How will this greater then Solomon arise off his throne, at the last day, to meet his mother halfway, and to do her all the honor that may be in that great Amphitheatre? How sweetly will he accost, his brethren that have been long absent from him in the flesh, though present ever in spirit, with 〈 in non-Latin alphabet 〉 , Come ye blessed, &c. q. d. where have you been all this while? They also shall be bold to say to him as Ruth die to Boaz, Spread thy skirt over us, for thou art our near kinsman, or, one that hath good right to redeem.

Verse 50. For whosoever shall do the will ]

Loe here's the right way of becoming akin to Christ: and can we better prefer ourselves? It was an honor to Mark, that he was 〈◊〉 his sisters son. David durst not in modesty think of being son in law to a King. Elymas the 〈◊〉 , affected to be held allied to Christ, and therefore styled himself Barjesus: as Darius in his proud 〈◊〉 to Alexander, called himself King of Kings, and 〈◊〉 of the God's. But the right way to be ennobled indeed, and inrighted to Christ and his Kingdom is, to believe in his Name, and 〈◊〉 his 〈◊〉 . This, this is to become Christ's brother, and sister, and mother. Sister is named, to show that no sex is excluded. And mother last mentioned, that the prerogative of the flesh may be set aside and disacknowledged.

Verse 1. The same day ]

WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon, he sat and taught the people (as it may seem) in the afternoon. A 〈◊〉 of preaching twice a day. Chrysostom's practice was to Preach in the afternoon, and by candle-light; as appears by his Note on, 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by. Luther likewise preached twice 〈◊〉 day: which because one Nicolas White commended in him, he was accused of heresy in the reign of Hen. 8. And this commendable course began to be disgraced and cried down in our days as Puritanical and superfluous. A learned Bishop was highly extolled in print for saying that when he was a Lecturer in London he preached in the morning but prated only in the after-noon. A fair commendation for him.

Verse 2. He went into a ship and sat ]

Thinking, perhaps, there to repose himself, after his hard conflict with the 〈◊〉 . But the sight of a new audience, incites him to a new pains of preaching to them And as he held no time unseasonable, so no place unfit for such a purpose. We find him 〈◊〉 teaching, not in the Temple only and synagogues on the Sabbath day (as he did constantly) but in the mountains, in cities, in private houses, by the sea-side, by the way side by the wells side, anywhere, everywhere, no place came 〈◊〉 to him, no pulpet displeased him.

Verse 3. And he spake many things to them in parables ]

A parable, saith Soudas, is 〈 in non-Latin alphabet 〉 , a setting forth of the matter by way of similitude from something else that differs in kind, and yet in some sort resembleth and illustrateth it. Christ, the Prince of preachers, varieth his kind of teaching, according to the nature and necessity of his audience, speaking as they could hear, as they could bear, saith S ^t Mark. Ministers, in like sort, must turn themselves, as it were into all shapes and fashions both of spirit and speech, to win people to God.

Verse 4. And when he sowed, some seed, &c.]

The word is a seed of immortality. For, 1. As seeds are small things, yet produce great substances, as an acorn an oak, &c. so by the foolishness of preaching souls are saved, like as by the blowing of ramshorns the walls of Jericho were subverted. 2. As the seed must be harrowed into the earth, so must the word be hid in the heart, ere it 〈◊〉 . 3. As the seedsman cannot make an harvest without the influence of heaven: so, let us to the wearing of our tongues to the stump (as that Martyr expressed it) preach and pray never so much, men will on in their sins, unless God give the blessing, Paul may plant, &c. 4. As good seed if not cast into good ground yields no harvest: so the word preached, if not received into good and honest hearts, proves 〈◊〉 . The Pharisees were not a but on the better for all those heart piercing Sermons of our Savior, nay, much the worse. 5. As the harvest is potentially in the seed: so is eternal life in the word preached, Rom. 1. 16. As the rain from heaven hath a fatness with it, and a 〈◊〉 influence more then other standing waters, so there is not the like life in other ordinances, as in Preaching. None to that, as David said of Goliath's sword.

Verse 5, 6, 7, 8. Some fell upon stony places, &c.]

Our Savior, his own best interpreter, explains all this to his Disciples, verse. 18. 19. The intent of these several parables seems to have been, to confirm that which he had said in the former chapter, verse. 50. that they that do the will of his heavenly Father, shall be owned and crowned by him, as his dearest relations and alliences. As also to teach the people not to rest in hearing, since three parts of four hear and perish. Which loss is yet sweetly repaired by the fruitfulness of the good hearers, some whereof bring forth an hundred fold, some sixty, some thirty, the fertilty of one grain making amends, for the barrenness of many; so that the sower repents not of his pains; It's well worth while, if but one soul 〈◊〉 to God by a whole life's-labor.

Verse 9. Who hath ears to hear, &c]

q. d. Some have ears to hear, some not. So he divideth his hearers into Auritos & surdos. All men have not faith, saith S ^t Paul. Men's ears must be bored as David's, their hearts opened, as Lydia's, ere the word can enter, Pray we that Christ would say Epphata unto us, and that when he opens our ears, and by them our hearts, that he would make the bore big enough: since with what measure we meat, it shall be measured to us, and unto us that hear, shall more be given, 〈◊〉 4 24. The greater diligence we use in hearing, the more apparent shall be our profiting.

Verse 10. And his Disciples came and said unto him ]

They came to him for satisfaction. Note this against those captious and capricious hearers, that maliciously relate to others, that which to them seems not so well or wisely said by the Preacher, and come not to the Preacher himself, who can best unfold his own mind (all cannot be said in an hour) and make his own apology. Some sit behind the pillar, as Eli dealt by Hannah, to watch and catch what they may carp and cavil at. They content themselves to have exercised their criticismes upon the Preacher, and that's all they make of a Sermon, 〈◊〉 never so savoury and seasonable. These are 〈◊〉 hearers.

Verse 11. Because it is given to you ]

Plutarch thinks that life is given to men merely for the getting of knowledge. And the Greeks call man 〈 in non-Latin alphabet 〉 for the inbred desire of light and knowledge, that is naturally in all. But desire we never so much, none can attain to sound and saving knowledge, but those only to whom it is given from above: into whose hearts Christ lets in a 〈◊〉 of heavenly light. Hence Prov. 30. 3. 4. to know heavenly things, is to ascend into heaven. And Luk. 12. 48. to know the Masters will, is the great talent of all other: there is a [ Much ] set upon it.

Verse 12. For whosoever hath, to him shall be given ]

sc. If he have it for practice, not else, Zach. 11. 17. Men, to the hearing of the word, must bring with them the loan and advantage of former doctrine communicated to them, if they mean to do any good of it. And then, as Manoah believed (before the Angel vanished in the sacrifice) and sought no such sign to confirm him, yet had it: so God will heap favors upon them, and every former shall be a pledge of a future. God gives grace for grace, that is, say 〈◊〉 , where he finds one grace he gives another.

Verse 13 Therefore speak I to them in parables ]

Because their willful blindness and stubborness deserves I should do it. They are sinuers against their own souls, let them rue it therefore.

Verse 14. In 〈◊〉 is fulfilled ]

〈 in non-Latin alphabet 〉 is again fulfilled. q. d. It is 〈◊〉 with 〈◊〉 now, as it was with those then. The same fable is acted, 〈◊◊〉 only changed. Men's hearts are as hard as ever they were, 〈◊〉 grace of the Gospel hath not mended them a whit, nor ever will do, till God strike the stroke.

Verse 15. For this people's heart, &c.]

A fat heart is a fearful plague. Their heart is fat as grease, but I delight in thy law, Psal. 119 70. None can delight in God's law that are fat hearted. Feeding cattle we know, are most brutish and blockish. And Phyfiognomers observe, that a full and fat heart, betokens a dull and doltish disposition. Eglons fat paunch would not part with the ponyard: and Pliny tells of bears so fat that they felt not the tharpest prickles.

Verse 16. But blessed are your eyes, &c.]

Demarathus of Corinth was wont to say that those Grecians lost a great part of the comfort of their lives, that had not seen great Alexander sitting on Darius his throne. S ^t Austin wished but to have seen three sights, Romam in flour, Paulum 〈◊〉 , Christum in corpore, Rome in the flourish, Paul in the pulpet, Christ in the 〈◊〉 .

Verse 17. Desired to see those things that ye see, &c.]

They saw them and saluted them only a far off, and in the dark glass of the ceremonies. But we all with open face, &c. 2 Cor. 3. 18. The sea about the altar was brazen, and what eyes could pierce thorough it. Now our sea about the throne is glassie, like to crystall, clearly conveying the light and sight of God to our eyes. All God's ordinances are now so clear, that you may see Christ's face in them. Yea, as the glass set full against the Sun, receives not only the beams, as other dark bodies do, but the image of the Sun: so the understanding with open face beholding Christ, is transformed into the image and similitude of Christ.

Verse 18. Hear ye therefore the Parable, &c.]

The Disciples had asked him concerning the multitude, verse. 10. Why speakest thou to them in Parables? They pretended that the multitude understood him not, and therefore he should do well to show them the meaning. They were ashamed, belike, to bewray their own ignorance: but our Savior calls to them also to hear the Parable explained. We are all willing to make the best of our own case, to hide our crooked legs with long garments, &c. Nature need not be taught to tell her own tale.

Verse 19. The word of the Kingdom ]

So called, because it points to, and paints out the way to the Kingdom: and is therefore also called, The word of life, the power of God to salvation: Heaven is potentially in it, as the harvest is in the seed, as above I noted.

Verse 20. And anon with joy receiveth it ]

Anon, or immediately. Temporaries are too sudden: and, or ere they be soundly humbled, will be catching at the comforts, as children do at sweet-meat, stuffing themselves pillows with the promises, that they may sin more securely: Praesumendo sperant, & sperando pereunt, as one saith. These are your 〈◊〉 -Christians, so hot at first that they can never hold out. Swift at hand gives in ere night, when soft and fair goes far.

Verse 21. Yet hath he not root in himself ]

These fleshy 〈◊〉 have not principles to maintain them, and therefore come to nothing. They are enlightened only as by a 〈◊〉 of lightening, and not by the Sun-beam; they do no more then taste of the good Word of God, as Cooks do of their 〈◊〉 , they 〈◊〉 nothing down, they digest it not. A good man is satisfied from himself, saith Solomon, hath a spring within his own breast. Hic sat 〈◊〉 , said Oecolampadius, clapping his hand upon his heart: This the temporary cannot say, He is moved by some external principle, as are Clocks, Wind-mils, and the like: The root of the matter is not in him: He wants depth of earth. 〈 in non-Latin alphabet 〉 , saith another Evangelist, the plow hath not gone deep enough; and therefore, though the earth be good, and the seed good, yet being uncovered, unburied, it miscarries. Exoriuntur, sed exuruntur, His roots are dried up beneath, and above is his bud cut off, Job 18. 16.

Verse 22. He that received the seed among thorns ]

So the love of money is called, because it chokes the word, pricks the conscience, harbours vermin lusts. Magna 〈◊〉 , ut rei 〈◊〉 nominis, 〈◊〉 & vitiis. Let rich men look to it, saith Gregory, that they handle their thorns without pricking their fingers; that whiles they load themselves with earth, they lose not heaven, as Shimei seeking his servants lost himself. Set not thy heart upon the Asses (said Samuel to Saul ) since to thee is the desire of all Israel. Set not your hearts, say I, on this worlds trash, since 〈◊〉 things abide you. Martha was troubled about many things, but neglected that one thing necessary, to sit, as her 〈◊〉 did, at Christ's feet, and hear his word. This Christ checks her for.

Verse 23. But he that received seed, &c.]

Which is but a fourth part, if so much, of those that have the word purely and powerfully preached unto them. As at Ephesus, so in our Church-assemblies, the more part know not wherefore they are come together. They will say, to serve God, and hear his Word, but who this God is, or how his Word is to be heard, they neither know nor care. If the belly may be filled, the back fitted, &c. They have as much as they look after. And of such dust-heaps as these, 〈◊〉 corners are full: Our Church is as much pestered, and 〈◊〉 dark with these Epieures and Atheists, who yet will not miss a Sermon, as Egypt was with the Grashoppers. These are those last and loosest times, wherein, by reason of the over-flow of iniquity, The love of many is waxen cold, but he that endureth to the end shall be saved. Where note that for many that lose their love to God's word, it is but a He in the singular number that holds out therein to the end.

Verse 24. The Kingdom of heaven ]

viz. Here on earth. For we have eternal life already. 1. In pretio. 2. Promisso. 3. 〈◊〉 , in the price, promise, first-fruits. As God prepared Paradise for Adam, so he hath heaven for his. Howbeit he reserves not all for hereafter; but gives a grape of Canaan in this wilderness, where, by righteousness, and peace, and joy in the holy Ghost, God's people do even eat, and drink, and sleep eternal life, as it was once said of a reverend Divine of Scotland.

Verse 25. But while men slept ]

Christ the Lord of the husbandry neither slumbereth nor sleepeth: but the under-laborers and land-holders, to whom he lets out his vineyard, are frequently 〈◊〉 to be supine and secure, Zech. 4. 1. It fared with the good Prophet, as with a drowsy person; who, though awake and set to work, is ready to sleep at it. And albeit we watch against greater, yet lesser evils are ready to steal upon us at unawares, as Austin hath it.

Verse 26. Then appeared the tares also ]

Hypocrites are sure 〈◊〉 or later to be detected. All will out at length. Sacco solute apparuit argentum. When God turns the bottom of the bag upwards, their secret sins will appear; They shall find themselves in all evil, in the midst of the Congregation and Assembly. They that turn aside unto their crooked ways, shall be led forth with the workers of iniquity.

Verse 27. So the servants of the householder, &c.]

Godly Ministers are much vexed at hypocrites, and 〈◊〉 hearers. So was our Savior at the Pharisees, Mark 3. 5. he looked on them with anger, being 〈◊〉 at the hardness of their hearts. So was Paul at Elymas the sorcerer: he set his eyes upon him, as if he would have looked 〈◊〉 him; after which lightning, 〈◊〉 that terrible thunder-clap, O full of all subtlety, &c. So was Peter at Simon Magus, and S. John at 〈◊〉 , I would they were even cut off that trouble you. Mihi certe Anxentius nunquam aliud quàm diabolus erit, quia Arrianus, saith Hilarius, who also called Constantius Antichrist.

Verse 28. Wilt thou then that we go, &c.]

This was zeal indeed, but rash and unseasonable, and is therefore to be moderated by prudence and patience. Those two sons of thunder had over quick and hot spirits, 〈◊〉 9. 55. Luther confessed before the Emperor at Wormes, that in his books against private and particular persons, he had been more vehement then his religion and profession required. And he that writes the history of the Trent -Council tells us, if we may believe him, that in Colloquio 〈◊〉 , 〈◊〉 , speaker for the Protestants, entering into the matter of the Eucharist, spake with such heat, that he gave but ill satisfaction to those of his own party; so that he was commanded to conclude. Zeal should eat us up, but not eat up our discretion, our moderation.

Verse 29. Lest whilst ye gather up the tares ]

Those that are now tares, hypocrites, may become good corn, good Christians. Iether an Ish 〈◊〉 by nation, may prove an Israelite by religion. Simon Magus may perhaps have the thoughts of his heart forgiven him. In the year 1553. a Priest at Canterbury, said Mass on one day; and the next day after he came into the Pulpit, and desired all the people to forgive him: for he said he had betrayed Christ, yet not as Judas did, but as Peter: and so made a long Sermon against the Mass.

Verse 20. Bind them in bundles, &c.]

This shall be the Angels office at the last day, to bundle up swearers with swearers, drunkards with drunkards, &c. that they may suffer together, as they have sinned together, and pledge one another in that cup of fire and brimstone that shall then be poured down their throats, Psal. 11. 6. As in the mean, brimstone is here scattered upon their habitation, Job 18. 15. every moment ready to take fire, if God but lighten upon it, with the arrows of his indignation, Psal. 18. 14

Verse 31. Is like to a grain of mustard-seed ]

Which soon pierceth the nostrils and brain, as Pliny noteth, and hurteth the eyes, as the very name in Greek importeth. But that which our Savior here observeth and applieth in it is, the smallness of the seed, the greatness of the stalk or tree that comes of it, and the use of the branches, for birds to build in. This grain of mustard-seed sowed, is the word preached: which though it seem small and contemptible, proves quick and powerful: Hitherto flee the birds of the air, God's elect for shade in prosperity, for shelter in adversity. Yea as the trees of America, but especially of Brazil, are so huge, that several families are reported to have lived in several 〈◊〉 of one tree, to such a number as are in some petty village, or 〈◊〉 here: So is the growth of the Gospel, it runs and is glorified, 2 Thess, 3. 1. as the Jerusalem-Artichoke overruns the ground, wheresoever it is planted. It was a just wonder how it was carried, as on Angels wings, over all the world by the preaching of the Apostles at first, and now again, in the late Reformation, by Luther and some few other men of mean rank, but of rare success. These were those Angels that 〈◊〉 flying with the 〈◊〉 Gospel (no new doctrine as the Adversaries slander it) in the midst of heaven, or betwixt heaven and earth; because their doctrine at first was not so clearly confirmed to others, 〈◊〉 so fully 〈◊〉 by themselves. Melancthon confesseth, Quod 〈◊〉 habemus, sc. 〈◊〉 : quos 〈◊〉 , non 〈◊〉 . And Cardinal 〈◊〉 (saith the same Melancthon ) reading the Ansborough-Confession, saith, that our cause concerning the righteousness of faith, was stronger in the confirmation, then in the confutation of the contrary opinion. Quod verum est, as he there yieldeth, quia facilius 〈◊〉 in sophisticis quam destruere: In Physicis contra. But our John Wycliffe, long before Luther, wrote more then two hundred volumes against the the Pope. The Lady Anne, wife to K. Richard the second, sister to Wence slaus K. of 〈◊〉 , by living here was made acquainted with the Gospel. Whence also many Bohemians coming hither, conveyed 〈◊〉 book into Bohemia; whereby a good foundation was laid for a 〈◊〉 Reformation. After this, were stirred up there by God, John Hus and Jerome of Prague; who so propagated the 〈◊〉 in that Kingdom, that in the year of Christ 1451. the Church of God at Constantinople, congratulated to the University of 〈◊〉 〈◊〉 happy 〈◊〉 , and exhorted them to 〈◊〉 . For before the Hussites, by the mediation of 〈◊〉 Sophia, who 〈◊〉 them, had obtained of the King the 〈◊〉 exercise of their Religion 〈◊〉 Bohemia. Howbeit, soon after this, they 〈◊◊〉 persecution by the Popish party, who yet could say no worse of them then this; In their lives they are modest, in their 〈◊◊〉 , in their 〈◊〉 one towards another servant; but their 〈◊〉 is 〈◊〉 and stark naught, saith 〈◊◊〉 the 〈◊〉 . And why stark naught? 〈◊〉 another of 〈◊◊〉 shall tell you: Their 〈◊〉 , saith he, is 〈◊◊〉 , 1. Because of so long standing. 2. Because so far 〈◊〉 . 3. 〈◊〉 their show of purity, &c. This paved a way for the great work which Luther began in Germany, the last of October 1617. And it was strangely carried on; 1. By diligent preaching. 2. Printing good books. 3. Translating the holy Scriptures into vulgar tongues. 4. Catechising of youth. 5. Offering public disputation. 6. Martyrologies. Here in England was a great door opened at the same time, but many 〈◊〉 . The establishing of that Reformation, how unpersit soever; to be done by so weak and simple means, yea by casual and cross means (saith one) against the force of so puissant and politick an enemy, is 〈◊〉 miracle, which we are in these times to look for. It is such a thing (saith another) as the former age had even despaired of, the present age admireth, and the future shall stand amazed at. K. Henry the eighth, whom God used as an Instrument in the work, had first written against Luther, and afterwards established those six sacrilegious Articles. And sitting in Parliament, he thus complained of the stirs that were made about religion. There are many, saith he, that are too busy with their new Sumpsimus, and others that dote too much upon their old Mumpsimus. The new religion though true, he and they all, for most part, envied: the old, though their own, they despised. John Frith withstood the violence of three of the most obstinate amongst them, Rochester, Moor and Rastall: Whereof the one by the help of the doctors, the other by wresting the Scriptures, and the third by the help of natural Philosophy had conspired against him. But he, as another Hercules (saith M ^r Fox ) fighting with all three at once, did so overthrow and confound them, that he converted Rastall to his part: Rochester and Moor were afterwards both beheaded for denying the Kings supremacy. Reformation hath ever met with opposition, and never more then now, men fighting for their lusts, which they love as their lives, and are loath to part with. But Christ shall reign when all's done: and those golden times are now at hand, that the new 〈◊〉 , which signifies the state of the Church in this world, when it hath passed the furnace of 〈◊〉 , presently upon it, shall be all of fine gold. Let us contribute thereunto our earnest prayers and utmost pains; not abiding among the sheepfolds with Reuben, nor remaining in ships with Dan, &c. Judge. 5. 16, 17. not standing off, and casting perils, as the Priests and Levites in 〈◊〉 days; but beginning the Reformation as Gideon did at 〈◊〉 own hearts and houses, lest with 〈◊〉 , instead of making up the breach, we prove makers of breaches. Were our dangers greater, thy single reformation may do much to prevent them, Ier. 5. 1. As, were our hopes greater, thy sin and security may unravell them and undo all, Eccles. 9. 18. One sianer destroyeth much good: Be moving therefore in thine own orb, and bestir thee as Nehemiah did, trading every talent wherewith divine providence hath entrusted thee for Jerusalem's welfare: giving no rest either to thyself or to God, as his remembrancer until he have established, and made her a praise in the whole earth, Isa. 62. 6, 7.

Verse 32. Which indeed is the least of all seeds ]

That is, one of the least; for there is as little, or less then it, as Poppy-seed, &c. Cypress seeds are said to be so small, that they can hardly be seen asunder; and yet of them grows so great and tall a tree, Nusquam magis tota natura quam in minimis, saith Pliny. Tremellius testifieth, that things almost incredible are related of the wonderful growth of the Jewish mustard-seed. Maldonado also telleth us, that in Spain he had seen little woods of mustard-seed-trees; and that the bakers therehence fet fuel to heat their ovens, and do other offices. The word of God (a thing worth observation, saith a modern Divine) is in the Gospel compared to mustard-seed; which (as one gathereth out of Pythagoras ) of all seeds is most in ascent, taketh deepest root, and being mixed with vinegar is sovereign against serpents. Right so the word of God worketh effectually in us, begets an ascent in our affections, lays in us a sure foundation, and though it touch us sharply as vinegar, yet is a most powerful preservative against that old serpent.

Verse 33. The Kingdom of heaver is like unto leaven ]

Which soon diffuseth itself into the whole lump. The word of God is not bound, though the Preacher, haply, be in bonds, 2 Tim. 2. 9. but runs, and is 〈◊〉 , 2 〈◊〉 . 2. 1. In the beginning of Q. Mary's reign, almost all the prisons in England (saith M ^r Fox ) were 〈◊〉 right Christian schools and Churches. During the time of M ^r Bradfords imprisonment in the Kings-bench and Counter in the Poultry, he preached twice a day continually, unless sickness hindered him: where also the 〈◊〉 was administered. And through his means (the 〈◊〉 so well did bear with him) such resort of good people was daily at his lecture, and ministration of the Sacrament, that commonly his chamber was well-nigh filled there with. Concerning the Christian Congregation (saith the same Author) in Q. Mary's time, there were sometimes 40, sometimes 100, sometimes 200 met together. I have heard of one, who being sent to them to take their names, and to espy their doing, yet in being among them was converted, and cried them all mercy.

Verse 34. And without a parable spake he not, &c.]

A singular judgment of God upon them for their contumacy and contempt of the Gospel: So is it now upon many people, that God taketh sometimes from their most illuminate teachers; clearness and perspicuity of expression, for a punishment of their unthankfulness and rebellion against the light. Thieves and malefectors that affect darkness (because the light discovers their evil deeds) are worthily cast into a dark dungeon: so here, Ezekiel, by the just judgment of God upon them, was no more understood by his hearers, then if he had spoken to them in a strange language. Heraclitus, for his obscurities, was called the Dark Doctor, and it seems he affected it; for he oft commanded his scholars to deliver themselves darkly. A minister is studiously to shun obscurity in his doctrine. But if nevertheless he prove obscure and hard to be understood, let the people see a hand of God in it, and rather accuse their own impiety, then the preachers inability.

Verse 35. I will utter things, &c.]

I will freely and plentifully eventilate them, as a fountain casteth out her waters constantly and without spare. Charity is no churl: True goodness is communicative and a counts that it hath not that good thing that it doth not impart: as that Bishop of Licoln never thought he had that thing which he did not give. It is not pouring out, but want of pouring out, that dries up the streams of grace, as of that oil, 2 King. 46. The liberal soul shall be made fat: and he that watereth shall be watered also himself. Prov. 11. 25.

Verse 36. Declare unto us the parable ]

Private conference hath incredible profit. The Minister cannot possibly say all in an hour: seek settlement from his lips, who both must preserve, and present knowledge to the people: Junius was converted by conference with a country-man of his, not far from Florence, Galeacius Caracciolus, by a similitude of Peter Martyrs in his public lectures on, 1 Corinth. seconded and set on by private discourse. David was more affected by Nathan's Thou art the man, then by all the lectures of the law, for a twelvemoneth before.

Verse 37. Is the Son of man ]

i.e. Signifies the Son of man: as Circumcision is the covenant: that is, the sign of the covenant. And as Christ 〈◊〉 of the Sacramental bread. This is my body, which Luther interprets synecdochically, for in, or, under this is my body. Calvin, after Tertullian and Augustine, interprets it metonimically, for this is the sign or the figure of my body. Hence the Jesuits presently cry out: The spirit of God disagreeth not with itself. But these interpretations 〈◊〉 disagree: Therefore they are not of the spirit. But let them first agree among themselves, before they quarrel our disagreements: for their own Doctors are exceedingly divided even about this very point of the Eucharist, and know not what their holy Mother holdeth. Bellarmine teacheth, that the substance of the bread, is not turned into the substance of Christ's body Productive, as one thing is made of another, but that the bread goes away, and Christ's body comes into the room of it Adductive, as one thing succeeds into the place of another, the first being voided: And this, saith he, is the opinion of the Church of Rome, himself being Reader of Controversies at Rome. But Suarez, Reader at 〈◊〉 in Spain consutes Bellarmine's opinion, terming it Translocation not Transubstantiation, and saith it is not the Churches opinion.

Verse 38. The field is the world ]

The Christian world, the Church, not the Roman-Catholic Church only, the Popes territories, as he would have it. The Roatian Heretics would needs have made the world believe, that they were the only Catholics. The Anabaptists have the same conceit of themselves. Muncer their Chieftain in his book written against Luther and dedicated to Christ the most Illustrious Prince (as he styleth him) inviegheth bitterly at him as one that was merely carnal, and utterly void of the spirit of Revelation. And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued. The field is the world, therefore not the Church: that by the same reason they might deny, that 〈◊〉 breed in the Church. But tares are and will be in the visible Church, as our Savior purposely teacheth by this parable.

Verse 39. The enemy that sowed them, &c.]

As Esther said, the adversary and enemy is that wicked Haman; so Satan, Why then have men so much to do with him? The Jews as often as they hear mention of Haman in their synagogues, they do with their fists and hammers beat upon the benches and 〈◊〉 , as if they did knock upon Haman's head. We have those also that can bid defiance to the devil, spet at his name, curse him haply: but in the mean space listen to his illusions, entertain him into their hearts by obeying his lusts. These are singularly foolish. For it is as if one should be afraid of the name of fire, and yet not fear to be burnt with the flame thereof.

Verse 40. So shall it be in the end of this world ]

As till then there can be no perfect purgation of the Church. Nevertheless Magistrates, and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome: whom Luther fitly compared to foxes, that came to sweep a dusty house with their tails, and instead of sweeping the dust 〈◊〉 , sweep it all about the house, so making a great smoke for the time, but when they were gone the dust falls all down again.

Verse 41. All things that offend ]

Gr. All scandals, pests, botches, blocks to others in the way to heaven. Scandalum est reinon bonae sed malae exemplum, aed 〈◊〉 ad 〈◊〉 , saith Tertullian. Such were those proud, contentious, covetous Prelates in the Primitive Church, that Ammianus Marcellinus stumbled and stormed at. Such were those loose and ungirt Christians of whom Lactantius complaineth in his time, that they dishonored their profession, to the scandal of the weak, and the scorn of the wicked. Such was Pope Clement the fifth, who so ill governed the Church, that Fridericke King of Sicily began to call the truth of Christian Religion into question, and had fallen utterly off from it, had he not been settled and satisfied by Arnoldus de Villa nova, a learned man of those times. Forasmuch as Christians (the Papists he meant) do eat the God whom they adore, Sit anima 〈◊〉 cum Philosophis, said Averoes the Mahometan, let my soul be with the Philosophers rather. Nothing more stumbleth that poor people the Jews, and hindereth their conversion, then the Idolatry of Papists, and blasphemies of Protestants. Oh that God would once cut off the names of those idols, and cause the unclean spirit to pass out of the land, according to his promise, Zach. 13. 2! Fiat, Fiat.

Verse 42. And shall cast 〈◊〉 into a furnace of fire ]

Loe the good Angels are executioners of God's judgments. 〈◊〉 cannot be a better and more noble act then to do justice upon 〈◊〉 malefactors: Howbeit at Rome they would not 〈◊◊〉 common executioner to dwell within the City, nay not so much as 〈◊〉 to be seen in it, or draw breath in the air of it: 〈◊〉 was very strict in them, and that was very just in God, that 〈◊〉 which was executioner of 〈◊〉 , Bayfield, Bainham, 〈◊〉 , Lambert, and other good men, died rotting above ground, 〈◊〉 that none could abide to come near him.

Verse 43. Then shall the righteous shine ]

Those that have here lain among the pots, smucht and sullied, shall then outshine the Sun in his strength. Shine they shall in their bodies, which shall be clarified, and conformed to Christ's most glorious body the standard, Philip. 3. In their souls, those spirits of just men made perfectly holy and happy. And in their whole person, as the spouse of Christ. Vxor fulget radijs mariti, she shall shine with the beams of his beauty. Three glimpses of which glory were seen, in Moses face, in Christ's transfiguration, in Stevens countenance.

Verse 44. Like unto treasure hid, &c.]

A treasure is an heap of precious things laid up for future uses. By the treasure in this text, we are to understand either Christ, or life eternal gotten for us by Christ, or the Gospel that 〈◊〉 unto us Christ, and with him eternal life. The field wherein this 〈◊〉 treasure lies hid, is the Church. The spades and mattocks, wherewith it is to be digged up and attained unto, are hands and eyes, not poring in the earth, but praying toward heaven.

Verse 45. The kingdom of heaven, &c.]

The wise merchant, besides the pearl of price, seeks out other goodly pearls, common 〈◊〉 , which also have their use and excellency: but he rests not in them as Philosopers, Politicians, and Temporaries. These, as 〈◊〉 , who though they miss of their end, yet find many excellent things by the way: so though they failed of the glory of God, yet they have many commendable good parts and properties. The wise merchant so seeks after these, that he minds 〈◊〉 the main, the one thing necessary, in comparison whereof he counts all things else, though never so specious, 〈◊〉 , and dogs meat.

Verse 46. 〈◊〉 when he had found one pearl, &c.]

Of far greater price then that precious Adamant, that was found about Charles Duke of 〈◊〉 , slain in battle by the Swissors at Nants Anno 1476. This Adamant was first sold by a soldier that found it, to a Priest for a crown: the Priest sold it for two crowns: Afterwards it was sold for 7000 〈◊〉 , then for 12 thousand duekets, and last of 〈◊〉 for 〈◊〉 thousand duckets, and set into the Popes triple-crown, where also it is to be seen at this day. Christ is a commodity far more precious: surely he is better then rubies, saith Solomon, and all the things that may be desired, are not to be compared unto him. No mention shall be made of corall or of pearls: for the price of wisdom (this essential Wisdom of God) is above rubies. Pearls are bred in shelfishes of a celestial humor or 〈◊〉 : So was Christ by heavenly influence in the Virgins womb. 〈◊◊〉 vitreum? 〈◊〉 verum 〈◊◊〉 ? Christ is to be sought and bought with any pains, at any price. We cannot buy this gold too dear. 〈◊〉 , the jewel of the world, was far more precious, 〈◊〉 the 〈◊〉 Merchants known so much, then all the 〈◊〉 and myrrhs they transported. So is Christ; as all will yield that know him.

Verse 47. Again the kingdom, &c.]

Christ is an 〈◊〉 teacher: learn then for shame; lest he turn us off for non- 〈◊〉 . Let one Sermon peg in another, and every second 〈◊◊〉 the first a work.

Verse 48. And cast the bad 〈◊〉 ]

Algam, silices, 〈◊〉 , sordes. Here was of both sorts, till the separation was made. The visible Church resembles the 〈◊〉 , which was full of creatures of divers kinds, but most unclean: Fair she is, but as the Moon, which is not without her blemishes. Separatists that leave her therefore, yea deny her, and remain obstinate for trifles, are not unfitly by one 〈◊〉 to the hedge-hog, which, saith Pliny, being laden with nuts and 〈◊〉 , if the least fillbeard fall off, will fling down all the rest in a pettish humor, and beat the ground for anger with 〈◊〉 bristles.

Verse 49. The Angels shall come forth and sever ]

But how shall the Angels know them a 〈◊〉 , may some 〈◊〉 ? By that signum salutare, that God hath set upon them, that mark in their fore-heads, 〈◊〉 . 9. 〈◊〉 , by the lightsomeness of their looks shall the elect be known, lifting up their heads, because their redemption then draweth nigh; when reprobates shall look 〈◊〉 and uggly, being almost mad with the sight of their eyes, that they shall see, and the fear of their hearts wherewith they shall 〈◊〉 , Deut. 28. 34. 67.

Verse 50. And shall cast them into the furnace ]

An exquisite torment is hereby 〈◊〉 . This our Savior 〈◊〉 said in the same words, but a little 〈◊〉 , verse. 42. He here 〈◊〉 it, that men may the better observe it. And I would to God, saith 〈◊〉 , that men would every day, and everywhere discourse of hell torments, that they would take a turn in hell 〈◊〉 and 〈◊〉 by their meditations. Certainly did men believe the torments of hell, that weeping for extremity of 〈◊〉 , and that 〈◊〉 of 〈◊〉 that's there for extremity of cold, they 〈◊〉 not but be 〈◊〉 innocent: they would never 〈◊〉 to fetch profits or pleasures out of those flames. It was a speech of Gregory Nyssen: He that does but hear of hell is without any further labor or study taken off from sinful pleasures. Thus he then: but 〈◊◊〉 hearts are grown harder 〈◊〉 : they can hear of 〈◊〉 , and be no more moved, then they are to handle a painted 〈◊〉 .

Verse 51. Have ye 〈◊〉 all these things? ]

See here the ancient use of catechizing in the Christian Church. So 〈◊〉 , Credis? Credo. 〈◊〉 ? 〈◊〉 were the 〈◊◊〉 and Answer. Origen and 〈◊〉 were 〈◊〉 . 〈◊〉 the 〈◊〉 , catechizing of youth, was one main means of propagating the Gospel. And the Jesuits 〈◊〉 as much, 〈◊〉 the same course for the propagating of their superstition, and have set forth divers, Catechisms. I remember, saith 〈◊〉 , that 〈◊〉 , the good Duke of Wittemberg, 〈◊◊〉 hear the young Gentlemen about the 〈◊〉 once a week 〈◊〉 their Catechisms; which, if any, did not well, he was well whipt in the presence of the Duke and his Courtiers. Bishop Ridley, in a 〈◊〉 of his to the brethren; I hear, saith he, that the Catechism in English is now (after Q Mary came in) condemned in every Pulpit. O devilish malice, and most spitefully injurious to 〈◊〉 salvation of man-kind! Indeed Satan could not long 〈◊〉 , that so great light should be spread abroad in the world. He saw well enough that nothing was able to 〈◊〉 his kingdom so much, as if children being godly instructed in 〈◊〉 should learn to know Christ, whiles they are yet young. Whereby, not only children, but the elder sort also and aged, that before were not taught in their child-hood to know Christ, should now even with children and babes be forced to know him.

Verse 52. Therefore every Scribe, ]

i. e. Every teacher of the Church must be both learned and apt to teach. He must give attendance to reading first, and then to exhortation and doctrine, 1 Tim. 4 13. Bishop Latimer, notwithstanding, both his years, and other pains in preaching, was every morning ordinarily both Winter and Summer about two of the clock at his book most diligently. And as the Rabbins have a proverb, Lilmod lelammed, Men must therefore learn that they may teach, so did he. The Hebrew word Shachal signifieth, 1. To understand. 2. To teach. 3. To prosper. They that therefore learn, that they may teach others, shall find that the pleasure of the Lord shall prosper in their hands, Isa. 53. 10.

Verse 53. He departed thence ]

As wanting and yet waiting the next opportunity to glorify God, and edify others. Ministers may hence learn, after their hardest labor, not to be weary of well-doing, but to be instant (or to stand close to their work) in season and out of season, even then when that good Word of God, that seasons all things, to some seems unseasonable. Si decimus quis{que}, si unus persuasus fuerit, ad consolationem abunde sufficit, as Chrysostom hath it. Say but the tithe of our hearers be persuaded, say but someone of them, it is sufficient encouragement. But what if not one? yet our labor is not in vain in the Lord. The Physician is both thanked and paid though th • patient recover not: And though Israel be not gathered (as here Christ's countrymen would not be reclaimed) yet I shall be glorious (saith he by his servant Isaiah) in the eyes of the Lord, and my God shall be my strength.

Verse 54. And when he was come into his own country ]

Which naturally draws our hearts to it by a kind of magnetick power and property. Egypt was but a miserable home to Moses, and yet his heart hangs after it, whiles he lived in Midian; and therefore in reference to it, he calls his eldest son Gershom, or a stranger there, to wit, where he now was. Patriam quis{que} amat, non quia pulchram, sed quia suam, saith Seneca. Bishop Jewel, when he first began to preach, chose there first to break the bread of life, where he first had breathed the breath of life.

Verse 55. Is not this the Carpenters son? ]

Why? but was he not Architect of the world? S ^t Mark hath it, Is not this the Carpenter? Why yes; it may be so. Justin Martyr an ancient Writer testifieth, that our Savior ere he entered upon the Ministry, made ploughs, yokes, &c. But was not that an honest occupation? And did not this Carpenter make a coffin for Julian that persecutting Apostate, as a Christian Schoolmaster fitly answered Libanus, sarcastically demanding: what the Carpenters son was now a doing? Thus those three miscreants, Saul, Shimei and Sheba, took occasion to despise David, as the son of Jesse, who was vir bonus & honestus, minùs tamen clarus. as one saith of him, a good honest man, but there's little said of him.

Verse 56. Whence then hath this man, &c.]

Hath he not got his skill by ill arts? yea by the black art, doth he not work these wonders? sure he never came by all these things honestly, and in God's Name. Think it not much to be miscensured.

Verse 57. A Prophet is not without honor: &c.]

This was an ordinary saying of our Savior's, recorded by all four Evangelists, and is therefore much to be marked. How common is it, for familiarity to breed contempt? for, men to scorn their own 〈◊〉 , because at hand, though never so excellent and useful, to admire foreign things, though nothing comparable. Our corrupt 〈◊◊〉 nothing we enjoy, as the eye seeth nothing that lies on it. Copy of the best things breeds satiety. God therefore usually teacheth us the worth of them by the want. Bona a tergo fere formosissima. Good things are most beautiful on the backside.

Verse 58. He did not many mighty works ]

Mark saith he could not do much for them. Christ, that could do all things by his absolute power, could hardly do anything by his actual power (could not because he would not) for unbelievers. Note here that this journey of his to Nazareth, must be distinguished from that set down, Luk 4. though the same things are said of both: his countrymen, we see, were no changelings, but continued as bad as before, not a jot the better for that former visit.

Verse 1. At that time, &c]

WHen he was cast out by his countrymen, he was heard of at the 〈◊〉 . The Gospel, as the 〈◊〉 , what it 〈◊〉 in one place, it getteth in another. But what? had not Herod heard of Christ till now? It is the misery of many good Kings, that they seldom hear the truth of things. 〈◊〉 King of Aragon bewailed it. And of M. Aurelius, one of the best 〈◊〉 〈◊〉 , it is said, that he was even bought and sold by his 〈◊〉 . As for Herod, he may seem to have been of 〈◊〉 religion, even a mere irreligon. He lay 〈◊〉 in filthy 〈◊〉 , and minded not the things above. Whoredom, wine and new wine had taken away his 〈◊〉 . S. Luke adds, that he 〈◊〉 to 〈◊〉 Christ, but yet never stirred out of doors to go to him; Good mo ions make but a thorough- 〈◊〉 of wicked men's hearts: they pass away as a flash of lightning, that dazleth the eyes only, and 〈◊〉 more 〈◊〉 behind it,

Verse 2. And said unto his servants ]

So seeking a diversion of his inward terrors and torments. Perplexed he was and could find no way out, as S. Luke's word importeth. Conscience will hamper a guilty person, and fill him 〈◊〉 with unquestionable conviction and horror. As those that were condemned to be crucified, 〈◊〉 their cross, that should soon after 〈◊〉 them: So God hath laid upon evil-doers the 〈◊〉 of their own consciences, that thereon they may suffer afore they suffer: and their greatest enemier, need not wish them a greater mischief. For assuredly, a body is not so torn with stripes, as a mind with the remembrance of wicked actions. And here 〈◊〉 runs to building of Cities, Saul to the delight of music, 〈◊〉 to quaffing and carrousing, Herod to his minions and Catamites; so to put by, if possible, their melancholy dumps and heart-qualms, as they count and call 〈◊〉 terrors. But conscience will not be pacified by these sorry Anodynes of the devil. Wicked men may skip and leap up and down for a while, as the wounded dear doth: sed haeret lateri lethalis arundo, the deadly dart sticks fast in their sides, and will do, without true repentance, till it hath brought them, as it did Herod, to desperation and destruction, so that he 〈◊〉 violent hands upon himself at Lions in France, whether he and his curtizan 〈◊〉 banished by Augustus.

Verse 3. For Herod had laid hold 〈◊〉 John ]

If John touch Herads white fin (And who will stand still to have his eyes picked out?) John must to prison, without bail or mainprise; and there not only be confined, but bound 〈◊〉 a 〈◊〉 , as a stirrer up of sedition ( 〈◊◊◊〉 qui 〈◊◊〉 , as Lipsius noteth upon Tacitus. ) Neither bound only, but beheaded without any law, right, or reason, as though God had known nothing at all of him, as that Martyr expresseth it. All this befell the good Baptist, for telling the truth. Veritas odium parit. If conscience might but judge, how many of our hearers would be found to have an Herod's heart towards their faithful Ministers? Were there but a sword (of authority) in their hand, as he said to his Ass, they would surely slay them. They would deal by them no better then Saul did by David, 1 Sam. 18. 10. whiles he was playing upon his harp to ease Saul's distracted mind, he cast a 〈◊〉 at him. The most savoury salt (if they can do withal) must be cast out, and trodden underfoot; as Calvin and other faithful Ministers were driven out of Geneva at the first: whereupon he uttered these gracious words. Truly, if I had served men, I had been ill rewarded: but it is well for me that I have served him who never 〈◊〉 his, but will approve himself a liberal paymaster, a 〈◊〉 rewarder.

Verse 4. For John had said unto him, It is not lawful ]

Others knew it to be so, but none durst tell him so but John. In like sort Elijah told Ahab, that he had troubled Israel (those times, and these did very much suit: John was another Elias, Herod and Herodias answered to Ahab and Jezebel. ) So Latimer presented, for a New-years gift to K. Henry the eight, a New Testament with a napking, having this posy about it, Whore 〈◊〉 and 〈◊〉 God will judge. He also wrote a letter to the King, after the Proclamation for abolishing English books: where we may see and marvel at his great boldness and stoutness, who as yet being no Bishop, so freely and plainly durst to so mighty a Prince, in such a dangerous case, against the Kings Proclamation set 〈◊〉 in such a terrible time, take upon him to write, and to admonish that which no Counselor durst once speak unto him, in defense of Christ's Gospel. King Asa, though a godly Prince, imprisoned the Prophet for dealing plainly with him. Archbishop Grindall lost Q. Elizabeth's favor, and was confined, for favoring Prophecies, & c. as it was pretended: but in truth, for condemning an unlawful marriage of Iulio an Italian Physician with another man's wife, 〈◊〉 Leicester in vain opposed against his proceedings therein. God's truth must be told, however it be taken, and not be betrayed (as it is too too oft,) by a cowardly silence.

Verse 6. But when Herod's birth-day was 〈◊〉 ]

All this was a mere plot, as S ^t Mark also intimateth, in those words of his, chap. 6 21, And when a convenient day was come. This birthday then was the day appointed long before by Herod and his Harlot for the acting of this tragedy. A great feast must be prepared, the states invited, the damsel must dance, the King swear, the Baptists there upon be beheaded, that the Queen may be gratified. And this tragedy was new-acted at Paris 〈◊〉 1572. when the French 〈◊〉 was committed under pretence of a wedding royal. Cardinal Lorraine gave a great sum of 〈◊〉 to him that brought the first news thereof to Rome, and the Pope caused it to be painted in his palace.

Verse 7. He promised with an oath ]

He not only swore rashly, but confessed himself bound thereby to perform his oath (as the Greek word signifieth) to give her whatsoever she would ask; as Judah did Tamar, and as wantons use to do, to their sweet-hearts. Ask me never so much dowry and gift, saith 〈◊〉 , and I will give according as ye shall say unto me: but give 〈◊〉 the damsel to wife.

Verse 8. And she being before instructed, &c.]

Partus sequitur ventrem, the birth follows the belly. Here was like mother like daughter, neither good bird nor good egg as they say. The mother and daughter both had an aking tooth at the Baptist, and sought an opportunity to be meet with him: which now having gotten they pursued to the utmost. The damsel came with haste to the King, saith S ^t Mark. chap. 6. 25. when once she had her 〈◊〉 , as fearing, belike, she should come too late. Such another housewife as this, was Dame Alice Pierce concubine to our Edward the third. For when as at a Parliament in the fiftieth year of that Kings reign, it was petitioned that the 〈◊〉 of Lancaster, the Lord Latimer Chamberlain, and this 〈◊〉 Alice might be a moved from Court, and the Petition was vehemently urged by their speaker S ^t Peter la Mare; this Knight afterwards, 〈◊〉 the suit of that impudent woman (working upon the Kings impotencies) was committed to perpetual imprisonment at Nottingham. And another such history we have of one Diana Valentina, Mistress to Henry 2. King of France, whom she had so subdued, that he gave her all the confiscations of goods made in the Kingdom, for cause of 〈◊〉 . Whereupon many were burned in France for Religion, as they said, but indeed to maintain the pride, and satisfy the covetousness of that lewd woman. This was in the year 1554. And in the year 1559. Anne du Bourge, a 〈◊〉 of state, was burnt also for crime of 〈◊〉 ; not so much by the inclination of the Judges as by the resolution of the Queen provoked against him: because, forsooth, the Lutherans gave out that the King had been slain, as he was running at tilt, by a wound in the 〈◊〉 , by the providence of God, for a punishment of his words used against Du Bourge, that he would see him burnt.

Verse 9. And the King was sorry ]

John's innocence might 〈◊〉 so triumph in Herod's conscience, as to force some grief upon him at the thought of so soul a fact. But I rather think otherwise, that all was but in hypocrisy. For laciviousnesse usually sears up the conscience (till the time of reckoning for all comes) and brings men to that dead and dedolent disposition, Ephes. 4. 19. Only this fox fains himself sorry for John, as his father 〈◊〉 himself willing to worship the Lord Christ, Matth. 2. as Tiberius ( Herod's Lord and 〈◊〉 ) would seem very sorry for those, whom, for his pleasures sake only, he put to death, 〈◊〉 Germanicus, Drusus, &c. And as Andronicus the Greek Emperor, that deep dissembler, would 〈◊〉 over those whom 〈◊〉 had for no cause caused to be executed, as if he 〈◊〉 been the most sorrowful man alive. Dissimulat mentis suae malitiam 〈◊〉 homicida. This cunning murderer craftily hides his malice, saith S ^t Jerome, and seeming sad in the face, is glad at heart to be 〈◊〉 of the importunate Baptist, that he may sin uncontrolled.

Verse 10. And he sent and beheaded John ]

Put him to death in hugger-mugger, as the Papists did and do still (in the bloody Inquisition-house especially) many of the Martyrs. Stokesby Bishop of London caused M ^r John Hunne to be thrust in at the nose with hot burning needles, whiles he was in the prison, and then to be hanged there; and said he had hanged himself. Another Bishop having in his prison an innocent man, because he could not overcome him by scripture, caused him privily to be snarled, and his flesh to be torn and pluct away with pinsers; and bringing him before the people, said the rats had eaten him. And, I have heard of a certain Bishop, saith Melanchthon, that so starved ten good men whom he held in prison for religion, that before they died, they devoured one another. Quis unquam hoc audivit in Thalaridis historiâ, saith he? whoever heard of such a cruelty? But so it pleaseth God, for excellent ends to order that all things here come alike to all, yea that none out of hell suffer more then the Saints. This made Erasmus say, upon occasion of the burning of Berquin a Dutch-Martyr, Damnari, dissecari, suspendi, exuri, decollari pijs cum impijs sunt communia. 〈◊〉 , dissecare, in crucemagere, exurere, decollare, bonis judicibus cum pirat is ac tyrannis communia sunt. Varia sunt hominum 〈◊〉 ; ill foelix, qui judice Deo absolvitur. The Athenians were very much offended at the fall of their General Nicias, discomfited and slain in Sicily; as seeing so good a man to have no better fortune. But they knew not God, and therefore raged at him. But we must lay our hands upon our mouths when God's hand is upon our backs or necks: and stand on tiptoes, with Paul, to see which way Christ may be most magnified in our bodies, whether by life or by death, Philip. 1. 20.

Verse 11. And his head was brought, &c.]

This was merces 〈◊〉 , the worlds wages to lohn for all his pains in seeking to save their souls. Surely as Caesar once said of Herod the great, (this man's father) It were better to be Herod's 〈◊〉 then his son: So (saith one) many Ministers have, through the corruption of the time, cause to think, It were better to be Herod's Ministrell then Minister, Player then Preacher, Dauncer then Doctor.

Verse 12. And his Disciples came and took ]

A 〈◊〉 and courteous office, such as Joseph of Arimathca boldly 〈◊〉 to Christ, and those devout men to Steven, making great lamentation over him. Good blood will not bely itself: fire will not long be hid, S ^r Anthony Kingston came to Bishop Hooper a little before he was burnt, and said, I thank God that ever I knew you, &c. And another Knight came to George 〈◊〉 field when he was at the stake, and taking him by the hand, said, good brother be strong in Christ, &c. Oh sir, said he, I thank you, I 〈◊〉 so, I thank God. It is an high praise to One siphorus that he sought out Paul the prisoner, and was not ashamed of his chain. And to David's brethren, that they came down to him to the cave of Adullam, though to their great danger; to the good women in the Gospel, that they came to the sepulcher to 〈◊〉 Christ's body, though it were guarded by a band of soldiers: And to those Christians in Chrysostom's time, that would not be kept from visiting the Confessors in prison, though it were straitly forbidden them, upon pain of many 〈◊〉 and dangers.

Verse 13. When Jesus heard of it, &c.]

Dangers must be declined, where they may be with a safe 〈◊〉 . 〈◊〉 and Peter (who had both paid for their learning) say both, what 〈◊〉 is he that loveth life, and would see good (or quiet) days?

Verse 14. Was moved with compassion, and healed their sick ]

Christ's mercy was not a mouth-mercy: such as was that of 〈◊〉 in S ^t James his time, that said to their necessitous neighbors, Depart in peace, be warmed: But with what? with a fire of words. Be filled: but with what? with a mess of words. For they gave them not those things that were needful to the body. But our Savior, out of deep commiseration, both pitied the people, and healed them on both sides, within and without. Oh how well may he be called a Savior, which in the Original is a word so full of Emphasis, that other tongues can hardly find a fit word to express it by.

Verse 15. His Disciples came to him ]

Not the multitudes. They forgot their bodily necessities, to 〈◊〉 upon Christ, to hang upon his honey lips, preferring his holy word before their 〈◊〉 food, as did Job, chap. 23. 12. Not only before his dainties and superfluities, but his substantial food, without which he could not long live and subsist. These hearers of our Savior came out of their cities, where they had everything at full, into the desert, where they thought nothing was to be had, to hear him. I had rather live in hell, with the word, said Luther, then in Paradise without it. Our forefathers gave five marks, some of them (which is more money then ten pound is now) for a good book: and some others of them gave a load of hey for a few chapters of S ^t Paul, or S ^t James in English. To hear a Sermon they would go as many weary steps, as those good souls did, Psal. 84. 7. or as these in the text; and neglect or hazard their bodies, to save their souls. How far are they from this that will not put themselves to any pain or cost for heaven? and if held a while beyond the hour of a Sermon are as ill settled, as if they were in the stocks, or in a fit of an ague: they go out of the Church as out of a goal.

Verse 16. They need not depart ]

Whither should they go from the great house-keeper of the world, the All-sufficient God? Habet certe omnia, qui 〈◊〉 habentem omnia. Christ hath a cornucopia, a horn of salvation, plenteous redemption, &c. And if he give us a crown, will he deny us a crust? The earth is the Lord's and the fullness thereof. He feeds the ravens, and clothes the lilies. If meat be denied, he can take away our stomachs. He can feed us by a miracle, as he did 〈◊〉 of old, and the Rochellers alate.

Verse 17. And they say unto him, we have here ]

And were therefore ready to say with Nicodemus, How can this be? Christ had said, Give ye them to eat, to try them only, as S ^t John hath it. And, upon trial, he found them full of 〈◊〉 , as appears by their answer. But the comfort is, he hath promised to try his people indeed, but not as silver; Iest they should not bear any 〈◊◊〉 a trial, as having more dross in them then good oar. And, where he finds any the least grain of true grace, he cherisheth, and inhanceth it, by a further partaking of his holiness. The Disciples here were as yet very carnal, and spake as men: They were ready to limit the Holy one, and to say with those of old, Can he prepare 〈◊〉 table in the wilderness? They measured him by their model, and looked as Naaman did, upon Jordan with Syrian eyes. This was their fault, and must be our warning; that when we think of God, we 〈◊〉 out Hagar, and set up Sarah, silence our reason, and 〈◊〉 our 〈◊〉 ; which 〈◊〉 and quelleth distrustful fear, and 〈◊〉 against sense in things invisible, and against reason in things incredible.