Commentary on the Gospels and Acts

And the Disciples, to the multitude]

They grudged not of their little to give others some, and it grew in their hands, as the widows oil did in the cruse. Not getting, but giving is the way to thrive. Nothing was ever lost by liberality.

And they took up of the fragments]

Thrift is a great revenue, and good husbandry well pleasing to God, Prov. 27. 26, 27. so it degenerate not into niggardise.

Twelve baskets full]

If we consider what they ate, we may wonder they left anything, as if, what they left, that they ate anything.

Besides women and children]

Which did very much add to the number, and so to the miracle. But they are not reckoned of here (not out of any base esteem of them, as the Jews at this day hold women to be of a lower creation then men, and made only for the propagation and pleasure of men, but) because they eat little in comparison of men.

He sent the 〈◊〉 away]

That he might shun even the suspicion of sedition: We must not only look to our consciences but to our credits. Why should I be as one that turneth aside? saith the Church, or as one that is veiled and covered, which was the habit of an harlot? Why should I seem to be so, though I be none such? We must shun appearances of evil, whatsoever is but evilfavoured.

When the evening was come, he was there alone]

Retire we must sometimes, and into fit places to meet God, as Balaam did, but to better purpose: solacing and entertaining soliloquies with him, as Isaac did in the fields, 〈◊◊〉 upon the way, Ezekiel by the 〈◊〉 Vlai, Peter upon the leads, Christ here upon the mountain. Whiles the Disciples were perilling, and well nigh perishing, Christ was praying for them: so he is still for us, at the right hand of the Majesty on high.

For the wind was contrary]

So it is ever lightly to the Church: This world 〈◊〉 like the straits of Magellan, wherein which way soever a man bends his course, he is sure to have the wind sit 〈◊〉 to him. But the comfort is, that whether North or South blow, they both blow good to a Christian, Cant. 4. ult.

And they cried out for fear]

For fear of him, in whom was laid up all their comfort. But 〈◊〉 in dubijs Augur, Timor.-How oft are we mistaken, and befooled by our fears?

It is I, fear not.]

Quid timet homo in sinu Dei positus? A child that is in his fathers bosom, fears no bugbears.

Verse 1. Then came to Jesus.

THen, when the men of Genne sareth favored and observed him. Satan stomacketh the prosperity of God's Kingdom in any place, and stirreth up his to oppose it. Esau began with Jacob in the womb, that no time might be lost. As soon as ever the Churches child was borne, the devil sought to drown him, Rev. 12.

Verse 2. Transgresse the tradition of the Elders? ]

They cried up aloud Traditions, and the authority of Antiquity. Similem hodie dicam Papistae nobis scribunt. For as the Philosophers fled and hid themselves in the heretics, as one saith, so did the Scribes and Pharisees in the Popish Doctors. Non tam ovum ovo simile: One egg or apple is not so like another, as Pharisees and Papists. The Pharisees deemed it as great a sin to eat with unwashen hands, as to commit fornication. Semblably, the Papists count it worse to deface an Idol, then to kill a man, to eat flesh or eggs on a fasting day, then to commit incest, and for a Priest to have one wife then ten harlots. 〈 in non-Latin alphabet 〉 , say some, is the number of the beast, 666.

Verse 3. He answered and said unto them ]

He shapes them an answer by way of Recrimination: which is a singular means of conviction to the adversary, but hard to be done by us without some mixture of 〈◊〉 , such as was that in David to Michal, 2 Sam. 6. 21.

Verse 4. For God commanded, saying ]

This is called the first Commandment with promise, viz. the first affirmative Commandment, or the first, in the second Table: or the first of all the tea with promise. For that in the second Commandment is rather a 〈◊〉 of God's justice and mercy, and that to the observers of the whole Law: but here is a particular promife made to them, that keep this particular commandment.

Verse 5. But ye say, whosoever, &c.]

The intolerable covetousness of the 〈◊〉 bred this abominable corruption of this Commandment, as it did many other like. See my Notes on John 2. 14, 15. By the same arts at this day the Lady of Loretto, as they call her, hath her Churches so stuffed with vowed presents and memories, as they are fain to hang their cloisters and Churchyards with them. The 〈◊〉 of grace in this Kingdom, had a man within it 〈◊〉 with an hundred wiers to make the image goggle with the eyes, nod with the head, hang the lip, move and shake his jaws according as the value was of the gift that was offered. If it were a small 〈◊〉 of silver, he would hang a frowning lip: if a piece of gold, then should his jaws go merrily. The like was done by the blood of Hales, brought afterwards by the Lord Cromwell to Paul's cross, and there proved to be the blood of a duck.

Verse 6. And honor not his father and his mother ]

Supple, insons erit. Our Savior contents himself to relate 〈◊〉 words only of the tradition, as Lawyers use to do the first words of the Statute or Canon, they 〈◊〉 te or argue upon.

Verse 7. Well did I saias propheey of you ]

Of such as you, and so of you too. The Prophets and Apostles then spake not of them only with whom they lived, and to whom they wrote (as the Jesuits blaspheme) but their oracles and doctrines do extend still to men of the same stamp and making. In the volume of thy book it is written of me, saith David: he found his own name in God's book. And where he spake with Jacob at Bethel, there he spake with us, saith Hosea, Chap. 12. 4. And, Whatsoever was written, was written for our learning, saith Paul, Rom. 14. 4.

Verse 8. This people draweth 〈◊〉 unto me, &c.]

And they are no changelings: For at this day, although they know better, and can 〈◊◊〉 the walls of their Synagogues this sentence, Tephillah 〈◊◊〉 cheguph belo neshamah, that is, Prayer without the intention of the mind, is but as a body without a soul; yet shall not a man anywhere see less intention then in their orisons. The reverence they show (saith S ^r Edwin Sands, who 〈◊〉 it) is in standing up at times, and the gesture of adoration, in the bowing forward of their bodies. For kneeling they use none (no more do the Grecians ) neither stir they their bonnets in their Synagogues to any man: but remain still covered. They come to it with washen hands, and in it they burn lamps to the honor of God: but for any show of devotion or elevation of spirit, that yet in Jews could I never discern: but they are as reverend in their Synagogues, as Grammar-boys are at school, when their master is absent. In sum, their holiness is the very outward work itself, being a brainlesse head, and soullesse body. Thus he.

Verse 9. But in vain do they worship me ]

For they loose their labor, and which is worse, they commit sin. Displeasing service is double dishonor, as dissembled sanctity is double iniquity.

Verse 10. And he called the multitude ]

The Pharisees, those 〈◊◊〉 , 〈◊〉 they would not be charmed, Christ will lose no more sweet words upon them; but turns them up as desperate with this inscription on their fore heads, Noluerunt 〈◊〉 ; I would have healed these hypocrites, but they would not be healed. Yea, When I would have healed Ephraim, then (to cross me) their iniquity was discovered, as the leprosy in their fore-heads. And from such uncouncellable and 〈◊〉 hearers, if a Minister depart, he doth but his duty: the desertion is on their 〈◊〉 , and not on his, The manifestation of the spirit is given to every man to profit withal, 1 Cor. 12. 7.

Verse 11. Not that which goeth into the man, &c.]

Whether with clean or 〈◊〉 hands, taken meat 〈◊〉 not the 〈◊〉 guilty of God's wrath. What? Not if abused to surfeiting and drunkenness? saith Bellarmine, who is angry with Christ for this doctrine (as making against theirs directly) and therefore seeks to disprove him. We answer for and with Christ: that he speaks here of the moderate use of meats, which is indifferent. As for the abuse of it to 〈◊〉 and excess, this is an evil that cometh out of the heart, and defileth the man, as being a flat breach of the law of God, who everywhere condemns it.

Verse 12. Knowest thou that the Pharisees &c.]

q. d. why dost thou then thus call the people to thee, and exclude them? It was a commendable charity in the 〈◊〉 , to desire the better information of those that had 〈◊〉 accused 〈◊〉 , v. 2. and to tender their salvation. Be not overcome of evil, but overcome evil with good. Speciosiùs aliquanto injuriae 〈◊〉 sicijs vincuntur, quam mutni odij pertinacia pensantur, saith a 〈◊〉 .

Verse 13. Every plant which my heavenly Father hath not planted ]

viz. By election, and watered by vocation. These Pharisees were reprobates, designed to detection here, and to destruction hereafter. Therefore as it is no wonder, so it is no matter, though they stumble at the Word, being disobedient, since hereunto they were appointed, 1 Pet. 2. 8. Let them stumble and fall, and be broken, and snared, and taken, Isa 8. 15. Christ is to reprobates a rock of offense: but such a rock as that, Judge. 6. 21. out of which goeth fire and consumeth them.

Verse 14. Let them alone ]

A dreadful doom; like that, Hos. 4. 14. I will not punish your daughters, when they commit whoredom, &c. No so great punishment as not to be punished. And verse. 17. of that same Chapter, Ephraim is joined to idols, let him alone, q. d. He hath made a match with mischief, he shall have his belly-full of it. Never was Jerusalem's condition so desperate, as when God said unto her, My fury shall depart from thee, I will be quiet, and no more angry, Ezek. 16. 42. A man is ever and anon meddling with his fruit-trees, paring and pruning, &c. but for his oaks, and other trees of the forest, he lets them alone, till he comes, once for all, with his axe to fell them.

Verse 15. Declare unto us this parable ]

It was no parable, but a plain 〈◊〉 , and easy to be understood, had not they been dull of hearing, and somewhat soured with the Pharisaical 〈◊〉 of the necessity of washing hands afore 〈◊〉 : though for that time, by a singular providence of God, 〈◊〉 neglected; which both gave 〈◊〉 to the Pharisees quarrel, and to this question, whereto 〈◊〉 Savior maketh a most plain and plenary 〈◊〉 .

Verse 16. Do not ye yet understand? ]

What? Not at these years, and after so long standing? Will ye stand, till ye wax sour again, and not give yourselves wholly to these things, that your profiting may appear to all? Is it not a shame to have no more wit at sixty year old, then at six? to be always learning, yet never 〈◊〉 to the knowledge of the truth? God expects a proportion of skill and 〈◊〉 according to the time and means men have had, Heb. 5 12.

Verse 17. Whatsoever entereth in at the mouth ]

In nature, Animantis cujus{que} vita est fuga: Life, were it not for the repair by daily 〈◊〉 , would be soon extinguished. Hence it is called, The life of our hand, because maintained by the labor of our 〈◊〉 . But that which our Savior here driveth at is, to set forth the ridiculous 〈◊〉 : of the Pharisees, whiles they placed a kind of 〈◊〉 in those things that were evacuated and thrown into the draught. And do not Papists the very 〈◊〉 ? Qui gustavit ovum trahitur in carcerem, cogitur{que} de heresy causam dicere, saith Erasmus. To eat flesh, or but an egg in Lent, is punished with death. Whereas in the year of Christ, 330, Spiridion a godly Bishop in Cyprus, having not what else ready to set before a guest that came to him in the Lent, set him a piece of porke to feed on. And when the stranger made scruple of eating flesh in Lent, saying I am a Christian, and may not do it: Nay therefore thou mayest do it said he, because to the pure all things are pure, and the 〈◊〉 of God consisteth not in meats and drinks, &c.

Verse 18. Come forth from the heart ]

That source of sin, and fountain of folly: for as a fountain casteth forth her waters, so doth the heart of man cast out it's wickedness, Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse, Jam. 2. what is the heart, that seminary of sin, wherein is a 〈 in non-Latin alphabet 〉 as Empedocles saith in Aristotle. In this sea are not only that Leviathan the devil (who there sets up his forts and strong holds, 2 Cor. 10. 4. and doth entrench and incage himself) but creeping things innumerable, Psal. 104. 26. making that which should be the Temple of God a den of thieves, a palace of pride, a slaughter-house of malice, a 〈◊〉 -house of 〈◊〉 , a raging sea of sin, Isa. 57. 20. a little hell of black and 〈◊〉 imaginations. The 〈◊〉 man 〈◊〉 rotting in the grave of corruption, wrapped up in the winding-sheet of hardness of heart, and blindness of mind; and ( 〈◊〉 a 〈◊〉 crawleth with worms) swarming with those 〈◊〉 lusts, that were able to poison up an honest heart.

Verse 19. For out of the heart proceed evil thoughts ]

These are the first and immediate issue of the sinful soul: words and deeds, Borborology and enormity follow in their order. And I dare be bold to say (saith a reverend Divine) that though the act contract the guilt, because the lust is then 〈◊〉 up to an height, so that it is come to an absolute will in execution, yet the act of adultery and murder is not so abhominable in God's 〈◊〉 , as the 〈◊〉 of the spirit: for it is the spirit that he mainly looks to, &c. Think not then that thought is free, for as inward bleeding will kill, so 〈◊〉 concupiscence, whatever the Papists say in favor of it, 〈◊〉 a condition of nature: and 〈◊〉 flow most of their most 〈◊〉 opinions, as justification by works, state of perfection, 〈◊〉 , 〈◊〉 , &c.

Verse 20. These are the things which 〈◊〉 a man ]

Make him a 〈◊◊〉 in God's sight, his heart being a filthy 〈◊〉 of all 〈◊〉 vices, his life a long chain of sinful actions, a very continued web of wickedness. And whereas Repentance is the souls vomit, and Confession the spunge that wipes out all the blots and blurs of our lives, that cunning manslayer holds the lips elose that the heart may not disburden itself by so wholesome evacuation, and doth what he can to hinder the birth of Repentance, that fair and happy daughter of an uggly and odious mother, sin.

Verse 21. Into the coasts of Tyre and Sidon ]

That royal exchange of the world, as one calleth it. Hither retired our Savior, as tired out with the Jews perverseness. And here it's like he did much good, according to that was prophesied, Isa. 23. 18. Sure it is, that whereas here he would have hid himself, he could not, for the woman of Canaan came and fell at his feet as a suppliant for her daughter.

Verse 22. And cried unto him ]

One coppy hath it, And cried behind him: which implies either that Christ had turned his back upon her, seeing her now coming towards him; or 〈◊〉 that she was abashed to come into his presence, as being of an accurfed kindred, devoted to destruction.

Verse 23. But he answered her not ]

Tacet ore, sed loquitur ei spiritu, ut fortiùs clamet, saith an interpreter. Christ answereth her not with his mouth, but speaketh unto her by that sweet and secret voice of his spirit, to cry louder. No man prays heartily but he hath so much comfort at least, that he will come again to God, who secretly supports his suppliants, and by that peace inconceivable guards their hearts and minds that they pray and faint not.

Verse 24 But unto the lost sheep, &c.]

He was properly the Apostle of the Circumcision, Rom. 15. 8. Heb. 3. 1. till the wall of partition was broken down by his resurrection. Then the 〈◊〉 rent, and it was open-tide. Then he became light to lighten the Gentiles, as well as he was the glory of his people Israel.

Verse 25. Then came she and worshipped him ]

She will not be said nay, or set down, either with silence or sad answers; but, like another Gorgonia, she threatens heaven, and is (as her brother speaks of her) modestly impudent and invincible. She will believe, as a man may say with reverence, whether Christ will or no. And to bring her to this it was, that he so long held her off, for, 〈◊〉 dilata crescunt: at 〈◊〉 data, vilescunt. Minnah, that light meat, was but lightly set by, because lightly come by. But they that earn it before they eat it, and that know how they come by that they 〈◊〉 , will set an high price upon it, and know how and why they part with it.

Verse 26. 〈◊〉 to cast it to dogs ]

To whelps, saith S ^t Mark, So he calls her, Bitch, her daughter, whelp. This might have easily 〈◊〉 and discouraged her. But she was that well resolved Christian, whose part Luther saith it is to believe things invisible, to 〈◊〉 for things deferred, and to love God when he shows himself most angry with him, and most opposite to him. Our Savior was no sooner gone from this Canaanitesse but he heals the 〈◊〉 and dumb man (though far weaker in faith then her) at first word, Mark. 7. 33. and verse. 30 of this chapter the Galileans no sooner laid then sick and lame friends at 〈◊〉 feet, but he cured them 〈◊〉 anymore a do. He is a God of judgment, and knows how and when to deal forth his favors. He lays heaviest 〈◊〉 on the strongest backs, and proportions our afflictions to our 〈◊〉 , holding us off for deliverance, till 〈◊〉 finds us 〈◊〉 for it: and giving us hearts to wait, and want it till his time is come.

Verse 27. Truth Lord ]

〈◊〉 〈 in non-Latin alphabet 〉 . This is particula assentientis & obsecrantis. How strangely doth God enable and enlarge his weak people many times in prayer? they are carried beyond themselves in a wonderful manner, and though otherwise rude in speech and 〈◊〉 , yet then they have words at will, far above natural apprehension, and such as they are not able to repeat again: being for the time, lost in the endless maze of spiritual ravishments, and ascending, with the Church, in those pillars of incense, out of this wilderness of the World.

Verse 28. O woman, great is thy faith ]

Our Savior had both reproached and repulsed her. Now he both graceth and gratifieth her; grants her request and more, together with an high commendation of her heroical 〈◊〉 , which is here found 〈◊〉 to praise and honor and glory, 1 Pet. 1. 7.

Verse 29. And came nigh to the sea of Galilee ]

Where though he had lately been tired out, yet he will try again. Ministers must have patience with a perverse people, not resolving, as Jeremiah once in a pelt, to speak no more to them in the name of the Lord, but proving if at any time God will give them repentance to the acknowleging of the truth, &c. 2 Tim. 2. 25. I beseech you (said M ^r Bradford to one with whom he had taken great pains, but to no great purpose) I pray you, I desire you, I crave at your hands with all my very heart; I ask of you with hand, pen, tongue, and mind, in Christ, for Christ, through Christ, for his name, blood, mercy, power and truths sake, my most entirely beloved, that you admit no doubting of God's final mercies toward you, howsoever you feel yourself, &c. Of this good Martyr it is said, that in travelling with his own heart he would never give over till he had made somewhat of it, as in confession, till his heart melted, in seeking pardon till quieted, in begging grace, till warmed and quickened: so in dealing with others he practiced that which S ^t Austin persuadeth every preacher to do, so long to beat upon and repeat the same point, till by the countenance, but especially by the conversation of his hearers, he perceive that they resent and relish it. Knowing the terror of the Lord, saith Paul, 〈◊〉 persuade men; we give them not over till we have prevailed with them and subdued them, though never so knotty and knorly.

Verse 30. Having with them those that were lame, blind, &c.]

All these infirmities are fruits of sin (which hath made the world an Occumeniall Hospital) and accidents of life; for that which befalleth any man, may befall every man. The privative favors that God shows us here (saith Gerson, ) are more then the positive: meaning by privative, God's preserving us from manifold mischiefs and miseries by his manutension, They that are got to heaven are out of the gunshot: for there's no more sickness, nor sorrow, no crying, nor pain, for the former things are passed, Revel. 21. 4. All corruptions, temptations, afflictions, which stand, some above us, some about us (as the insulting Philistines about blind Sampson ) shall end with the same blow, fall with the same clap with ourselves. At Stratford bow were two Martyrs burned at one stake (in the days of Q. Mary) Hugh Laverock an old lame man, and John A Price a blind man. At their death, Hugh, after he was chained, casting away his crutch, and comforting the other, he said to him, Be of good comfort my brother, for my Lord of 〈◊〉 is our good Physician: he will heal us shortly, thee of thy 〈◊〉 , and me of my lameness. And so patiently they suffered.

Verse 31. They glorified the God of Israel ]

They saw God in those miraculous cures, and gave him his due praise. He is content that we should have the comfort of his benefits, so he may 〈◊〉 the glory of them; that's all the rent and return he looks for. All the 〈◊〉 Christ required for his cures was, Go and tell what God 〈◊◊〉 for thee, Go show thyself to the Priest and offer, &c. But we, instead of being temples of God's praise, become many times graves of his benefits. This made good David so oft to put the thorn to his breast, Psal. 103. 1,2,3. and King Alphonsus not so much to wonder at his Courtiers ingratitude to him, as at his own to God.

Verse 32. I have compassion on the multitude ]

My bowels yearn towards them. Neither is he 〈◊〉 loving now that he is in heaven, towards his poor pennilesse 〈◊〉 people on earth: but when they are hardest put toit, and haply have not a cross to bless themselves with, as the proverb is, he so graciously provides, that though the young lions (or the strong ones, as the Septuagint have it) do lack and suffer hunger, yet they that seek the Lord want nothing that's good for them. Aaron though he might not bewail the death of his two sons, Lev. 10. because he was High-priest, yet his bowels of fatherly affection towards them, could not be restrained. Christ retaineth still compassion, Heb. 45. though free from personal passion: and, though freed from feeling, hath 〈◊〉 yet a fellow-feeling. Manet compassio etiam cum impassibilitate, saith Bernard.

Verse 33. Whence should we have &c.]

See their stupidity and diffidence, yet still budging and 〈◊〉 out, upon all occasions. What a life hath Christ with the best of us, ere he can bring us to anything? Corruption will have some slurts, some out-bursts. 〈◊〉 cleaves to us more 〈◊〉 then this evil heart of unbelief: like a fretting leprosy in our cottages of clay, though the walls be well scraped, yet it will never utterly out, till the house be demolished.

Verse 34. Seven, and a few little fishes ]

Before, he had fed five thousand with fewer loaves. God can as easily maintain us with a little, as with more; witness Daniel's pulie, and Elijah's cake on the coals, and cruse of water; Luther's herring, and Junius his one egg a day, when means was short with him, by reason of the civil wars in France, so that he could not hear from his friends. It is not by bread only that man liveth, but by the word of God's blessing, that maketh it nourishable. As if he break the staff of bread, that is, his own blessing, which is the staff whereon bread (that staff of life) leaneth, it can neither feed nor fill, make men neither fuller, nor fatter.

Verse 35. To sit down on the ground ]

He intended them not only a running-banquet, a slightcome-off, but a full feast, a good meal, and therefore bad them sit down, and feed their fill. It was indeed on the bare ground that they sat: but so do the greatest Lord's in Turkey at this day: they sit at meat, with their legs gathered under them, flat upon the ground; and their cheer, when they feast most sumptuously, is only rice and mutton, with fair water out of the river.

Verse 36. And gave to his Disciples ]

So confuting their unbelief, and confirming their faith for the future. And the like he doth for us every time we receive the Sacrament of his Supper. He bespeaks us there, as he did peremptory Thomas, Joh. 20. 27.

Verse 37. They did all eat and were filled ]

They did eat to saturity, as men use to do at feasts, where the tables seem to sweat with variety. The Greek word here is, in its proper signification, used of fatting cattle, that have grass up to the eyes, such as is that in some parts of Ireland, where they are forced to drive out their cattle sometimes from the pastures into the commons, lest they should surfeit and spoil themselves.

Verse 38. And they that did eat ]

See the Notes on Chap. 14 21. Herein was the majesty of the miracle, that there was no proportion between the men, and the meat.

Verse 39. And he sent away the multitude ]

Not without a blessing, and a great deal of good counsel. Labor not for the meat that perisheth &c. Amend your lives, for the Kingdom of heaven is come home to you: Now that you have eaten and are full, beware that you forget not the Lord your God, &c. Be not as children, with whom eaten bread is soon forgotten. This was wholesome counsel, and far better then their good cheer; for this would stick by them. Deal we so by our guests.

Verse 1. The Pharisees also with the Sadducees came.

CAme forth, saith S. Mark, to wit out of the coasts of Magdala, so soon as ever our Savior arrived there, to quarr • ll him, and keep him from doing good. So active are the devils instruments to hinder the Kingdom of God, and the good of souls. Truth never wants an adversary; she goes seldom without a scratched face, as the Proverb is. The Pharisees and Sadducees, though at deadly difference betwixt themselves, yet can easily combine against Christ. So at this day, the Priests disparage the Jesuits, the Jesuits the Priests, the Priests again the Monks, the Monks the Friers, but they can all conspire against Protestants, whom they jointly persecute. Doggs though they fight never so fierce, and mutually entertear one another; yet, if a hare run by, they give over, and run after her. Martial makes mention of a hare on the Sicilian shore, that having hardly escaped the hounds that hunted her, was devoured by a sea dog; whereupon he brings her in thus complaining;

Verse 2. When it is evening, ye say, It will be fair, &c.]

q. d. Are you so weather-wise (which yet is not your profession?) are ye so skillful in nature, and yet so ignorant of scripture, as not to know, that now is the time for the Messias, to come, and that I am He? surely you are either notorious sots, or deep dissemblers, or both, in seeming so curiously to search after the truth, which yet you 〈◊〉 care to know, nor obey.

Verse 3. Can ye not discern the sign of the times?

The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12. 32. A prudent man foreseeth an evil, and hideth himself, Prov. 22. 3. He foreseeth it; not by divination, or starregazing, but by a judicious collection and connection of causes and 〈◊〉 : as, if God be the same that ever, as holy, just, powerful, &c. If sin be the same that ever, as foul, loathsome, pernicious, &c. then such and such events will follow upon such and such 〈◊〉 . As God hath given us signs and fore-tokens of a tempest, so he hath also of an ensuing judgment, and blames those that take not notice thereof; sending them to school to the stork and swallow, Jer 87. If Elias see but a cloud as a hand, arising from Carmel, he can tell that a great store of rain will follow, that the whole heaven will anon be covered. Finer tempers are 〈◊〉 sensible of change of weather. Moses, as more acquainted with God, spies his wrath at first setting out: so might we have done ere it came to this, and have redeemed a great part of our present sorrows, had we had our eyes in our heads, Eccles. 2. 14 had we not been of those willful ones, who seek straws to put out their eyes withal, as Bernard hath it, or that wink for the nonce, saith 〈◊〉 Martyr, that they may not see, when some unsavory potion is ministered unto them.

Verse 4. A wicked and adulterous generation ]

See the Notes on Chap. 12. 39. The same wedge 〈◊〉 , the same knot. They shall have no new answer from Christ, till they have made 〈◊〉 use of the old: Let them return to thee, not thou to them, Jer. 15. 19.

Verse 5. They had forgotten to take bread ]

As wholly transported with fervor in following Christ the bread of life. This is the fault of but a few now-adays: worldly cares eat up heavenly desires, as the lean kine in Pharaoh's dream, did the fat.

Verse 6. Take heed and beware of the leaven ]

Or take knowledge of, and then take heed of false doctrine; which is fitly called leaven, because it soureth, swelleth, spreadeth, corrupteth the whole lump, and all this secretly, slily, easily, suddenly; neither can our eyes discern it from dowe by the color, but only our palate by the taste. Now the 〈◊〉 trieth words, as the mouth trieth meat, Job 343. Try all things before you trust anything. Those that sow 〈◊〉 doctrine, are somewhere in the Acts called 〈 in non-Latin alphabet 〉 , pests, botches, for their danger of infection: some can carry their collusion so cleanly, that if possible the very elect might be deceived; like serpents, they can sting without hissing; like cur-dogs, suck your blood without biting. Nota est Arry 〈 in non-Latin alphabet 〉 , saith one, quâ 〈◊〉 de fide Ni 〈◊〉 elusit examen, by the cogging of a die, by the adding of one Iota, they corrupted the sense of the whole Synod. The Valentinians had a trick to persuade before they taught. The ancient Antiirinitarians set forth a base book of their doctrines under 〈◊〉 name, and sold it dog-cheap, that men might the sooner 〈◊〉 it, and be led by it, as Ruffinus complains. Take heed and beware of such: ye are not ignorant of their wiles.

Verse 7. It is because we have taken no bread ]

Oh the dullness that is in the best to receive or retain heavenly mysteries! Surely, as Owls see best by night, and are blind by day: so in deeds of darkness we are sharpsighted, wise to do evil; but in spirituals, we are blinder then beetles, our wits serve us not, we are singularly 〈◊〉 and stubborn.

Verse 8. O ye of little faith! ]

Fides famem non formidat. It was want of faith that made them fear they should perish in the wilderness for lack of bread: God was better to them then their fears. He makes the best living of it, that lives by faith: Feed on faith: So Tremellius reads that, Psal. 37. 3.

Verse 9. Neither remember ]

Tantum didicimus, quantum 〈◊〉 . So much we learn as we remember. Our memories are naturally like hour-glasses, no sooner filled with good instructions and experiments, then running out again. It must be our prayer to God, that he would put his finger upon the hole, and so make our memories like the pot of Manna, preserving holy truths in the Ark of the soul.

Verse 10. Neither the seven loaves ]

Learn to lay up experiences. If we were well read in the story of our own lives (saith a Reverent man) we might have a Divinity of our own. The Philosopher saith, that experience is multiplex memoria, because, of the 〈◊〉 of the same thing often done, ariseth experience, which should be the nurse of confidence.

Verse. 11. How is it that ye understand not? ]

Ignorance under means is a blushfull sin. The Scripture calls such, Horses, Asses, 〈◊〉 , and sends them to school to unreasonable creatures.

Verse 12. Then understood they how, &c.]

This chiding then was well bestowed. So was that, Luk. 24, 〈◊〉 . upon the two 〈◊〉 going to Emmaus, and that upon the Virgin Mary, Joh. 2. 5. she laid her hand upon her mouth and replied not. And that upon the Corinthians for conniving at the incestuous 〈◊〉 , and that upon the Laodiceans, Rev. 3. 14. for Eusebius telleth us, that in his time it continued to be a flourishing Church. It is said of 〈◊〉 , that he took not content in anything so much, as in a plain and faithful reproof from his friend. It is a commendation to 〈◊〉 the words of exhortation, Heb. 13.

Verse 13. Whom do men say that I, &c.]

This Question Christ asked, not as tickled with ambition to hear his own commendation (which yet is held and said to be the only sweet hearing ) but as taking occasion to make way for their Christian confession, and likewise for their further information.

Verse 14. Some say that thou art John, &c.]

His body they saw was not Johns, but they held then (and the Jews at this day hold) the Pythagorean transanimation, or passing of souls out of one body into another. So, because they received not the love of the truth, God gave them up to the efficacy of error, even the better sort of them: for there were that held Christ neither the Baptist, nor Elias, but a drunkard, a demoniac, &c. Who now can think to escape variety of censures? And why should any stumble at the diversity of opinions touching Christ and his kingdom?

Verse 15. But whom say ye that I am? ]

q. d. It behooveth you to say something, that is, better to the purpose, 〈◊〉 the vulgar saith and censureth. God will take that of some that he will not of others. Christ would not have his to stand doubtful, and to 〈◊〉 to nothing certainly: to be in religion as idle beggars are in their way, ready to go which way soever the staff 〈◊〉 : but to strive to a plerophory, a full assurance of knowledge, a certainty, as Luke hath it, chap. 1. 4. and to be 〈◊〉 persuaded, verse. 1. A conjectural confidence, a general faith, the Colliers faith, 〈◊〉 they call it, sufficeth not, To believe as the Church believes, &c. And yet Thomas Aquinas, that great Schoolman had no better a faith to support him at the last hour of his life: nor could he have any rest within, till he had taken up the Bible, and clipping it in his arms, said, Lord, I believe all that is written in this holy book.

Verse 16. Simon Peter answered, &c.]

As the mouth of the company, and one that being, haply, 〈◊〉 , and surely bolder then the rest, spake thus for them. But what a 〈◊〉 mouth of blasphemy opened those two Popes ( Peters pretended successors) Leo the first, and Nicolas the third, that boasted, that Peter was taken into fellowship of the individual Trinity? Neither can that be excused that Jerome commenteth on the former verses ( Whom 〈◊◊〉 say that I am? But whom say 〈◊〉 that I am?) that our Savior there purposely opposeth his Disciples to men, to intimate that they were something more then men. This is something like that Note of a Latin Postiller upon Exo. 30. 31. where, because it is said, verse. 32. Upon man's flesh the holy ointment shall not be poured, thou 〈◊〉 anoint Aaron and his sons therewith, thence infers, that Priests are Angels, and have not human flesh. These were human 〈◊〉 , and savoured as little of God's meaning, as that unsavory speech of Peter, v. 22. of this Chapter, for the which he 〈◊〉 , Get thee behind me, Satan: thou savorest not, &c.

Verse 17. Blessed art thou, Simon ]

These and the following words of our Savior to Peter, were meant to all the Apostles also, Joh. 20. 22, 23. Christ took his beginning of one, to teach unity in his Church, in the confession of faith. Note this against the Papists, who miserably wrest, and 〈◊〉 this text, to the proving of the 〈◊〉 Monarchy. Gregory the great, though he styled himself a servant of God's servants, and detested the Pope of Censtantinople for arrogating the title of 〈◊◊〉 , during the reign of Maurice: yet when he was 〈◊〉 , and succeeded by the traitor Phocas, he ceased not to flatter the same Phocas, to commend unto him the care of the Church of Rome, and to exhort him to remember this saying of our Savior, Thou art Peter, &c. and for no other end, then that he might extend his power by the favor of the parricide.

Verse 18. Thou art Peter ]

i. e. Thou art a living stone in the spiritual Temple, like as ` Peter saith all other Christians are, 1 Pet. 2. 5. And here Christ tells Peter why at first he gave him that name.

Verse 19. And I will give unto thee the keys ]

i. e. I will make thee and all my Ministers stewards in my house; 1 Cor. 4. 1. such as Obadiah was in Ahab's house, as Eliakim in Hezekiah's, upon whose shoulder God laid the key of the house of David, so that he opened and none shut, and shut and none opened, Isa. 22. 22. Now let a man so think of us Ministers, how mean soever, and we shall not want for respect.

Verse 20. That they should tell no man ]

viz. Till the due time. Every thing is beautiful in its season, saith Solomon. Taciturnity in some cases is a virtue, as here. The Disciples might preach that Christ the Son of David was come to save the world: though they might not particularly point himout, as the Son of the living God: which when Pilate himself heard, he was afraid, saith the text, and sought to deliver him.

Verse 21. How that he must go to Jerusalem ]

He must, necessitate non simplici, sed ex supposito. It being supposed that God had decreed this way (and no other) to glorify himself in man's salvation by the death of his dear Son (wherein the naked bowels of his 〈◊〉 were laid open to us, as in an anatomy) it was necessary that Christ should be killed and raised again at the third day, Voluntu Dei, necessitas rei.

Verse 22. Then Peter took him ]

Took him by the hand, & led him apart, as we do those we are most 〈◊〉 with, in great courtesy and secrecy, to impart to them things of greatest importance. Peter was strongly possessed with a fond conceit of an earthly kingdom; and as Joseph dreamt of his preferment, but not at all of his imprisonment: so neither could Peter think or hear of Christ's being killed, whom he had even now confessed to be the Christ, the son of the living God. See here how easily we slide, by the deceitfulness of our hearts, from the mean to the extreme. Peter having made a notable profession of his faith, and being therefore much commended by Christ, presently takes occasion to fall from the true holiness of faith, to the 〈◊〉 of presumption, in advising his Master to decline the cross.

Verse 23. Get thee behind me, Satan ]

Come behind as a 〈◊〉 ciple, go not before me as a teacher: understand thy distance, and hold thee to thy duty, by moving in thine own sphere; that 〈◊〉 be not thus 〈◊〉 eccentrick, another Satan, who sets thee a work thus to tempt me, as he once did Eve to seduce Adam: here Maldonado is hard put toit, to save 〈◊〉 blameless, and saith, that, Get thee behind me is an Hebrew phrase, and imports no more then Follow me. But when he comes to consider that Christ calls him Satan, and that it would not be 〈◊〉 that Christ should bid Satan follow him, he is 〈◊〉 to confess that it is the speech of one that bids another be packing out of his presence with indignation, like that of Christ to the tempter, Mat. 4. Get thee hence, Satan. Prosit 〈◊〉 sternutatio 〈◊〉 , Maldonado.

Verse 24. If any man will come after me ]

Not step before me, 〈◊〉 to me, as Peter attempted to do, whose fault herein is purposely recorded, that be might not be (as by the Papists, for 〈◊〉 respects, he is) over-much magnified, 〈◊〉 , as is above observed, and made collateral, a very copesmate to Christ himself.

Verse 25. For whosoever will save his life ]

That is 〈◊〉 of it, when Christ calls him 〈◊〉 be prodigal of 〈◊〉 . Man is naturally a life loving creature. What man is he that desireth life? I do, and I, and I, as Augustine brings men in, making 〈◊〉 answer. Life is sweet, we say, and every creature makes much of it, from the highest Angel to the lowest worm, as that 〈◊◊〉 . But life in God's displeasure is worse then death, as d ath in 〈◊〉 true 〈◊〉 is true life, said Bradford to Gardener: for such a death 〈◊◊◊◊〉 life, as S. Paul hath it, 〈◊〉 Tim. 6. 19. or (as 〈◊◊〉 read it) upon life indeed. For, aeterna vita, vera vita, saith Augustine. None to that, as David said of Goliath's 〈◊〉 . None but Christ, none but Christ, as that 〈◊〉 cried in the flames. This love of Christ made them sacrifice their dearest lives to his name, yea profess, as John Ardely did to Bonner, That if every hair of his head were a man, he would suffer death in them all for his sweet Christ's sake. My wife and my children are so dearly beloved unto me, that they cannot be bought from me for all the riches and possessions of the Duke of 〈◊〉 ; But for the love of my Lord God I will willingly forsake them, said George Carpenter, who was burnt at Munchen in Bavaria.

Verse 26. For what is a man profited ]

If there could (saith a reverend Divine) be such a bargain made, that he might have the whole world for the sale of his soul, he should (for all that) be a looser by it. For he might (notwithstanding) be a bankrupt, a beggar, begging in vain, though but for a drop of cold water to cool his tongue. Is it nothing then to loose an immortal soul? to purchase an everliving death? The loss of the soul is in this verse set forth to be: 1. Incomparable. 2. Irreparable. If therefore to loose the life for money be a 〈◊〉 , what then the soul? What wise man would fetch gold out of a fiery crucible? hazard himself to 〈◊◊〉 for a few waterish pleasures? give his soul to the devil, as some Popes did for the short enjoyment of the Papal dignity? What was this but to win Venice, and then to be hanged at the gates thereof, as the Proverb is. In great fires men look first to their jewels, then to their lumber: fo should these, see first to their 〈◊〉 , to secure them: and then take care of the outward man. The soldier cares not how his buckler speeds, so his body be kept thereby from deadly thrusts. The Pope persuading Maximilian (King of Bohemia, afterwards Emperor) to be a good Catholic, with many promises of profits and 〈◊〉 , was answered by the King that he thanked his Holiness: but that his souls health was more dear to him then all the things in the world. Which answer they said in Rome was a Lutheran form of speech, and signified an alienation from the obedience of that Sea: and they began to discourse what would happen after the old Emperors death.

Verse 27. In the glory of his father with his Angels ]

Great will be the glory of the man Christ Jesus at his second coming. He shall come riding on the clouds (not that he needs them, but to show his sovereignty) environed with flaming fire, mounted on a stately throne, attended by an innumerable company of Angels (for they shall all come with him, not one of them left in heaven) who shall minister unto him in this great work irresistibly, justly, speedily, Rev. 15. 6. Christ himself shining in the midst of them, with such an exuberancy and excess of glory, as that the Sun shall seem but a snuff to him. This glory, howsoever it is here called, the glory of the father, because he is the fountain, as of the Deity, so of the divine glory wherewith Christ is crowned, Phil. 2. 9. 1 Tim. 3. 16. yet is it his own glory (as he is one with the Father and the holy Ghost) and so it is called, Mat. 25. 31. Joh. 17. 5. Now if Israel so shouted for joy of Solomon's coronation, and in the day of 〈◊〉 espousals, that the earth rang again. If the Grecians so cried out 〈◊〉 , Soter, to Flaminius the Roman General, when he had set them at liberty, that the very birds, 〈◊〉 at the noise, fell down to the earth: Oh how great shall be the Saints joy to see Christ the King in his beauty and bravery at the last judgment?

Verse 28. Which shall not taste of death ]

The Saints do but taste of death only: they do no more but sip of that bitter cup, which for tasting of that forbidden fruit in the Garden, they should have been swilling and swallowing down forever.

Verse 1. And after six 〈◊〉 ]

LUke saith, about eight days after. It comes all to one. For Matthew puts exclusively those days only that went between, and were finished: but Luke puts the two utmost days also, 〈◊〉 the reckoning.

Verse 3. Moses and Elias appeared ]

Those 〈◊〉 is Candidati, as the 〈◊〉 called them. God had buried Moses, but brought him forth afterwards glorious: the same body which was hid in the valley of 〈◊〉 , appeareth here in the hill of Tabor. Christ by rotting, refines our bodies also: and we know that when he, who is our life, shall appear, then shall we also appear with him in glory, 〈◊〉 3 4. As in the mean space, be not we conformed to this world, but rather transformed by the renewing of our minds: and in whatsoever transfiguration or ravishment we cannot find Moses and Elias and Christ to meet (as here they did in this sacred Synod) that is, if what we find in us be not agreeable to the Scriptures, we may well suspect it as an illusion.

Verse 4. Lord, it is good 〈◊〉 us to be here ]

〈◊〉 plura absurda quam verba. But he knew not what he should say, he was so amused or rather amazed at that blessefull-sight. So Paul, whether in the body or out of the body, when wrapped into the third heaven, he cannot tell, God knoweth, and again he cannot tell, God knoweth, 2 Cor. 12, 2. 3. Only this he can tell, that he heard 〈 in non-Latin alphabet 〉 Wordlesse Words, such things as words are too weak to utter, and at the thought whereof,

Verse 5. Whiles he yet spake ]

But had no answer (because he deserved it not) to so foolish a proposition. Only the Father answereth for the Son, by the oracle out of the cloud, according to that, I bear not witness to myself, but the Father that sent me, he it is that beareth witness of me.

Verse 6. They fell on their face ]

As amazed and amated with that stupendous voice that came from the excellent glory, as S ^t Peter phraseth it, 2 Pet. 1. 17. So Moses and Elias hid their faces when God spake unto them, as not able to bear his brightness: 〈◊〉 entered into their bones. The very Angels cover their faces before him with two of their wings, as with a double scarfe, or as one claps his hands upon his face when it lighteneth, and flasheth suddenly upon him. What a mercy is it then to us, that we are taught by men like ourselves? that we have this treasure in earthen vessels, this pearl of price in a leathern purse? Here lay the three Disciples; and, had not Christ mercifully touched them, and raised them, there they had lain for dead.

Verse 7. 〈◊〉 came and touched them ]

Christ therefore kills his, that he may quicken them; casts them down, that he may revive and raise them in the opportunity of time. Hos. 6. 1. 2. 1 Pet. 5. 6. not so the devil, that destroyer, that hath not his names for naught, Apollyon & Abaddon.

Verse 8. Save 〈◊〉 alone ]

To teach them, that Moses and Elias, the Law and Prophets, veil bonnet to Christ; that there is but one Mediateur, 〈◊〉 the Man Christ Jesus; that there is sufficient in him to 〈◊〉 the soul, to comfort the 〈◊〉 .

Verse 9. Tell the vision to no man ]

Tacitus, we say, is a good 〈◊〉 . Taciturnity, we are sure, is in some cases a great virtue, an high commendation. Consus the God of Counsel, had his Temple in Rome, under coverture, saith Servius, ut ostenderet 〈◊〉 debere esse tectum. There is a time to be silent, saith Solamon. Q. 〈◊〉 Motto was, Video, Taceo, I see and say nothing A fit Motto for a maid, In earth the first, in Heaven the second Maid, as one Poet calleth 〈◊〉 . Ministers should know when, and to whom, and in what order to set forth God's truths; to time a word with a learned tongue, as Isaiah hath it, to set a word upon its wheels as Solomon, to circumstantiate it so as the people can hear, can bear, as our Savior did. This is surely an high point of heavenly husbandry. As it is also in all sorts of Christians to be sober in prayer, 1 Pet. 4. 7. that is, as one saith, to keep God's counsel, not to be proud, or boast of success, or speak of the secret sweetness of God's love without calling: it is, to conceal the familiarity of God in secret.

Verse 10. Why then say the Scribes, &c.]

Christ had answered them this question once afore: but they were unsatisfied by anything he could say, because strongly possessed with the conceit of an earthly Kingdom. But the occasion of the question might be this: Our Savior had forbidden them to tell any man the vision: Hence they might thus debate it. Forasmuch, as Elias must first come (so the Scribes teach, and they have a text for it, Mal. 4. 5) and now he is come, as we have seen in the Mount, why 〈◊〉 thou Lord, forbid us to tell it abroad, since this might be an effectual argument with the Jews, to move them to acknowledge thee for the true Messias? To this our Savior answereth.

Verse 11. And restore all things ]

viz. In Malachies sense, i.e. not simply, absolutely, perfectly: for the royalty of restoring all things so, was reserved for Christ alone, Acts 3. 21. but comparatively to the state of the old Church. So those renowned Reformers, Luther, Farellus, &c. abroad, Cranmer, Cromwell, &c. here at home, freed the Churches from many burdens and bondages, did (for their time) worthily in Ephratah, and are therefore famous in Bethlehem. But as ejusdem non est invenire & 〈◊〉 (it is a praise proper to Christ only, to be Alpha and Omega, 〈◊〉 and Finisher of that he sets about) those brave men left many abuses and disorders in the Church unrectified, unreformed, which either they did not see, or could not help. But now as more light is diffused, so great thoughts of heart, yea and great hopes are conceived, that God will finish the work and cut it short in 〈◊〉 , that he will cut off the names of the Idols out of the land and they shall be no more remembered: yea that he will cause the false Prophets, and with them the unclean spirit, to pass out of the land. We shall read Neh. 8. 17, 18. of a feast of Tabernacles so well kept by the Jews newly come out of captivity, with dwelling in booths, and reading every day out of the Law, &c. as had not been done in many hundred years before, no not 〈◊〉 the reign of David and Solomon.

Verse 12. 〈◊〉 I say unto you that Elias is come ]

〈◊〉 that is likely to come, however the Papist (as it were to thwart. Christ) by depraving that Prophesy in the Revelation touching the two witnesses, which they say are Enoch and Elias, will needs persuade 〈◊〉 and others, that Elias the Thisbite must come ere Antichrist be revealed. Their arguments I recite not; their Author is Papias, who 〈◊〉 devised and divulged this fable. Now Papias that ancient Millenary, scholar to S ^t John, was a man much respected for opinion of his 〈◊〉 and learning, but yet homo 〈◊◊〉 , saith Eusebius, not much oppressed with wit. But had he been never so absolute otherwise, he was surely out in this. And herein we may truly say of him as the Papists falsely 〈◊〉 of another, Berengarius cum esset multùm peritus, muliùm erravit. But if Patias or any other Ancient or modern Writer should have said so much against the Popish dotages, as this man hath done for them, Bellarmine, likely, would have answered, as in like case he did, to 〈◊〉 , Tertullian, Eusebius and Luther, I answer, They are all arrant heretics.

Verse 13. Then the Disciples understood ]

Different measures of light and grace are given at several times, as God pleaseth to dispense, John. 12. 16. John. 2. 22. John. 10 41, 42. Joseph understood not his own dreams, nor the 〈◊〉 what 〈◊〉 read, 〈◊〉 afterwards. Wait at Wisdomes gates, wear out her threshold: then shall we know if we follow on to know the Lord, 〈◊〉 6. 3. Beg, and dig for understanding, and thou shalt be sure of it. Prov. 2. 3, 4 5.

Verse 14. And when they were come to the 〈◊〉 ]

That was, the next day after the transfiguration, Luk 9. and in that nick of time, when the 〈◊〉 could neither cure the lunatic, nor answer their adversaries, who had now sport enough to see them brought into the briers, and therefore jeered them before the people to some purpose. Most opportunely therefore if ever, comes Christ to their succor, as it were out of an engine, and both cures the child and confounds the Pharisees. His late honor hindered him not from doing his office: his incomparable felicity made him not forget poor Josephs misery. He knew he was much 〈◊〉 and waited for, and therefore makes haste from the mount to the multitude.

Verse 15. For he is lunatic ]

Or, he hath the falling sickness, as the symptoms show. A common disease, but (besides that) the devil was in it. The old manslayer makes advantage of our natural humors (which are therefore the bath of the 〈◊〉 , and the bed of diseases) to exercise his cruelty upon the poor creature by divine permission: seeking by the infirmities of the body to bring sin upon the soul.

Verse 16. And they could not cure him ]

The prayer of faith would have healed the sick, I am. 5. 15. as Luther's prayer recovered a godly Divine (that was far gone in a 〈◊〉 , and given up for a dead man by the 〈◊〉 ) beyond all expectation. Iste vir potuit quod voluit, saith one of him. That man by the force of his faith, could do whatsoever he would with God. Fiat mea voluntas, Let my will be done, said one in his prayer: and then sweetly falls 〈◊〉 , My will, Lord, because thy will, and he had his request. But let not the unbeliever 〈◊〉 that he shall receive anything of the Lord, I am. 1. 7. since he shuts heaven gates against his own prayers; and by the evil operation of a misgiving 〈◊〉 , denies them before he 〈◊〉 them.

Verse 17. O faithless and perverse generation ]

He reproves the nine Disciples, but rejects them not. Christ in the very dunghill of unbelief and 〈◊〉 , can find out his own 〈◊〉 of faith and holiness, as we see in Sarah, Gen. 18. 12. That whole speech of hers was vile and profane (besides that for want of faith she laughed at the unlikelihood, and was therefore checked by the 〈◊〉 .) One thing only was praiseworthy in that sinful sentence, that she called her husband Lord: This, God hath taken notice of, and recorded to her eternal commendation, and others imitation, 1 Pet. 3. 6.

Verse 18. And he departed out of him ]

Though with a very ill will, for he tore the child, and well-nigh 〈◊〉 him. So when we do, by the prayer of faith, conjure and charm the devil out of our 〈◊〉 ( 〈◊〉 is called a charm, Isa. 26. 16.) he will 〈◊〉 all the hutly-burly he can: but out- he must, though never so ill-willing.

Verse 19. Why could not we cast him out? ]

They had heard why before, but either heeded it not, or were not willing to hear on that ear. Loth they were to yield that it was any fault of theirs, that the cure was not effected by them, but by some other occasion (the fathers 〈◊〉 , the people's perverseness, &c. ) which what it was, here they make enquiry. How unwilling are we that our penny should be held other then good 〈◊〉 ? How ready to shift off him that 〈◊〉 from heaven, and to mistake ourselves in the 〈◊〉 of our miscarriages?

Verse 20. Because of your unbelief ]

q. d. That's the naked truth of it, never deceive yourselves: there's no 〈◊〉 will serve turn: be content (hard though it be) to hear your own. Veritas aspera est, verùm amaritudo ejus utilior, & integris sensibus gratior, quàm meretricantis 〈◊〉 distillans favus. A smart truth takes better with an honest heart, then a smooth supparasitation.

Verse 21. This kind goeth not out ]

Some devils then are not so 〈◊〉 , politic, vile, villainous, as others: so neither 〈◊◊〉 men all alike wicked; Some stigmaticall 〈◊〉 face the heavens, burden the earth, please not God, and are contrary to all men. Others are more tame and tractable, as the young man on whom Christ looked and loved him. Yet, as when one commended the 〈◊〉 Legate at the Council of Basil, Sigismund the Emperor answered, Tamen Romanus 〈◊〉 : So though the devil or his slaves seem never so fair conditioned, they are neither to be liked nor trusted: he is a devil still, and will do his kind: they are wicked still, and 〈◊〉 proceedeth from the wicked, as saith the Proverb of the Ancients. I have read of one that would 〈◊〉 the 〈◊〉 , theatres and whore-houses in London all day, but he 〈◊〉 not go forth without private prayer in the morning, and then would say at his departure, Now devil do thy worst: and so used his prayers as charms and spells against the weak, cowardly devil. This was not that prayer and fasting our Savior here speaks of; men must not go forth to this spiritual fight, 〈 in non-Latin alphabet 〉 , with their break-fast, as the Grecians in Homer, but praying and fasting from sin especially: for otherwise they do but light a candle afore the devil, as the Proverb hath it.

Verse 22. The Son of man shall be betrayed ]

This our Savior often inculcates, to drive them out of their golden dream of an earthly kingdom: which pleased them so well, that they could hardly forego it. It is no easy matter to be disabused, undeceived: error once admitted is not expelled without much ado. It sticks to our fingers like pitch: take heed how we meddle.

Verse 23. And they were exceeding sorry ]

Out of love to their Lord, saith Jerome, out of ignorance and stupidity, saith Saint Mark and S. Luke: so they grieve where no cause was, as we do oft upon like grounds and causes. How well might our Savior have said to them, as afterwards he did to the women, Grieve not for me, but grieve for yourselves. 〈◊〉 knew well that if Christ 〈◊〉 , they should not scape scot free, Hinc 〈◊◊〉 . We shrink in the shoulder when called to 〈◊〉 the 〈◊〉 , and pretend this and that for excuse, as Moses did the conscience of his own insufficiency, Exod. 4. 10. when the very truth was, he feared Pharaoh, lest he would have revenged the Egyptians quarrel against him, whom he had slain, and hid in the sand: And as 〈◊〉 pretended his dear love to his Master, Matth 16. 22. when it appears, ver. 26. he aimed indeed at the safeguard of his own 〈◊〉 , more then 〈◊〉 Masters 〈◊〉 . 〈◊〉 care be taken, that (what ever we make believe) we be not self- 〈◊〉 (which begins that black-bedroll, 2 Timothy 3. 2.) and lovers of pleasures, profits, preferments, more then lovers of God (which ends it.)

Verse 〈◊〉 . They that received tribute money ]

This 〈◊〉 or half-shekel, was formerly paid by the Israelites every year, after they were twenty year old, toward the Temple, Exod. 30. 13. Caesar, by taking it from the Temple, and turning it to a 〈◊〉 , did indeed take away from God that which was God's. This very tribute was paid afterwards by the Jews toward the Roman Capitol, by virtue of a 〈◊〉 made by 〈◊〉 . How just is it in God, that the spoiler should be spoiled, Isa. 30. 1. that the Roman Emperors, that so robbed and wronged God, should be robbed of their rights, as they are by the Popes usurpations?

Verse 25. He saith, Yes ]

Christ submitted himself to every 〈◊〉 of man for the Lord's sake: and hath bidden us, Give unto 〈◊〉 those things that are Caesar's, tribute to whom tribute is due, custom to whom custom, &c. So doth not that great Heteroclite of 〈◊〉 : he not only detains, but demands Peter -pence, and other 〈◊〉 payments from Kings and States. One Pope said, that he 〈◊〉 never want money so long as he could hold a pen in his 〈◊〉 . This Kingdom was of old called the ` Popes-Ass, for bearing 〈◊〉 burdens and exactions. Innocent the 4 ^t said, that England was the Popes 〈◊〉 , and a pit that could never be drawn dry. What 〈◊〉 sums drained they hence in King Johns days? Otto (one of the Popes Muscipulatores, Mice catchers, as the Story calleth them.) sent hither by Gregory 9. after three years raking together 〈◊〉 money, left not so much in the whole Kingdom, as he either carried with him, or sent to Rome before him. But I hope 〈◊〉 long the Kings of the earth, awakened by their gross abuses put upon them, will 〈◊〉 that withered whore, and burn her flesh with fire, a punishment fore prophesied and well befitting so foul 〈◊◊〉 .

Verse 26. Then are the children free ]

q. d. And much more I (who am the natural, the only begotten 〈◊〉 of that King everlasting, the heir of all) am privileged from payments. Yet because few knew what Peter did, that he was the Christ the son of the living God, the son also of David, according to the flesh, lest by his example he should occasion and encourage either the Jews to deny payment, or the Romans to defy the Gospel as contrary to Monarchy, he would not make use of his 〈◊〉 , but sent to sea for money to make payment.

Verse 27. Lest we should offend them ]

Better it is that a man part with his right, then give just 〈◊〉 to any. This was S. Paul's great 〈◊〉 , 1 Cor 9. and his constant counsel to others, Rom. 14. 13, 14, 15. Let no man put a stumbling block, much l sse a scandal in his brothers way, that is, neither a lighter, nor greater offense, but rather abridge himself of his 〈◊◊〉 . This is to express Christ to the world, to be made like unto him.

Verse 1. At the same time ]

WHen he, by paying tribute, had been teaching them humility and modesty, they most unseasonably discover their folly and ambition: so another time, after he had been washing their feet, and giving them the Sacrament, Luk. 22. See in them the pravity, the canker of our natures, and what cause God had to complain, Hos. 7. 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, as if it had been on purpose to spite me, and spet venom in my face.

Verse 2. And Jesus called a little child ]

Nicephorus saith this was Ignatius, who was afterwards Bishop of Antioch; but I am not bound to 〈◊〉 him. It is well known that he is full of fictions. Christ calling for a little child, who neither 〈◊〉 great things of himself, nor 〈◊〉 great things for himself, rightly and really confutes their 〈◊〉 ambition and 〈◊〉 of primacy, and gives 〈◊〉 such a 〈◊◊〉 as Tarquin did 〈◊〉 son, when, walking in the garden he struck off the heads of the Poppies in the sight of the messenger: and as Periander the 〈◊〉 did Thrasybulus the 〈◊〉 of Athens, when pulling of the upper ears, he made all the standing corn equal, intimating thereby what a tyrant must do, that would live 〈◊〉 and quiet.

Verse 3. Except ye be converted ]

i.e. 〈◊◊〉 turn over a new leaf, and cast away these fond conceits and crotchets, these golden dreams of an earthly Kingdom, and your high 〈◊〉 therein, which, like bullets of lead fastened to the eye-lids of your minds, make you that you cannot look upwards.

Verse 4. Whosoever therefore shall humble, &c.]

Children are 〈◊〉 lifted up with pride, for the great things 〈◊〉 are born to, neither mind they high places: but the child of a Prince will play 〈◊〉 the poorest, and make him his mate. Christians should not mind high things, but condescend to the meanest, and be carried by them, as the word signifieth: especially since we are all born again by the same seed, there is no 〈◊〉 at all in our birth or inheritance. Why then look we so big one upon another? Why do we slight or brow-beat any? Have we not all one father?

Verse 5. And whoso shall receive 〈◊〉 such, &c.]

S. Luke 〈◊〉 it, Whosoever shall receive this child in my Name. 〈◊〉 our 〈◊〉 the child, or those that were humble as that child? Both surely. See here how highly Christ regards and rewards humility, even the picture of it in 〈◊〉 ones. Now if the shadow of this grace have such a healing virtue, what then hath the body? If the leaves be so sovereign, what then the fruit?

Verse 6. But whoso shall offend, &c.]

By false doctrine, or loose life, or making a prey of their simplicity and humility which many times draws on injury. A Crow will stand upon a sheep's back, pulling off wool from her side. She durst not do so to a Wolf or a Mastiff.

Verse 7. Woe to the world, because of offenses ]

〈 in non-Latin alphabet 〉 , proprie tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the • ff • nces they give to the Saints, they give and take much hurt one from another, and so heap up wrath; whiles, besides their own, they bring upon themselves their other men's sins to answer for. I have read of a woman, who living in professed doubt of the God-head, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boils, and thou art ready to run into some reproachful evil, think the name of Christ, and thy poor brothers soul lies prostrate before thee. And wilt thou trample upon that, and thrattle this?

Verse 8. If thy hand or thy foot offend thee &c.]

Chap. 5. 29. 30. Our Savior forbids all his to defile themselves with the filth of sin, here to offend others thereby. See the notes there.

Verse 9. Pluck it out ]

This is the circumcision of the heart, the mortification of earthly members which is no less hard to be done, then for a man with one hand to cut off the other: or to pull out his own eyes, and then rake in the holes where they grew. And yet, hard or not hard, it must be done: for otherwise we are utterly undone forever. Hypocrites, as artificial jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, lays them all dead at his feet, and burns their bones to lime, as the King of Moab d • d the King of Edom, Amos 2. 1. As Joshua put down all the Canaanites, so doth grace all corruptions. As AG deposed his own mother, so doth this, the mother sin. It destroys them not by halves, as Saul, but hews them in pieces before the Lord, as Samuel.

Verse 10. Take heed that ye despise not, &c.]

Gr. Look to it if you do, a foul mischief is towards you. Look to it as you tender your own safety here, or salvation hereafter. Cast not the least contempt upon Christ's little ones. As little as they are, they have a great champion, Isa. 37. 22, 23. and so many Angels to right them and fight for them, that a man had better anger all the witches in the world, then one of these little ones. I tell you, some great ones have been fain to humble themselves, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Isa. 60. 14. If Cain do not lowre upon Abel, God will arraign him for it. Why is thy countenance cast down, &c? Why dost look so doggedly? If Miriam do but mutter against Moses God will spet in her face: And, if Aaron had not made the more hast to make his peace by repentance, he also had tasted of the lame sauce.

Verse 11. For the Son of man came, &c.]

Therefore Angels are so active and officious about them. This the 〈◊〉 Angels could not bring their hearts to yield to, and therefore fell 〈◊〉 envy, from their first estate: and whereas the society 〈◊〉 Angels was much maimed by their fall, their room say some, is supplied by the Saints, whom therefore they take such care of, and content in.

Verse 12. 〈◊〉 he not leave the ninety and nine ]

I am not saith a Divine, of their fond opinion, that think the Angels are here meant by the ninety nine sheep, as if they were 〈◊〉 infinite in number beyond the number of mankind: yet, without question, they are exceeding many, and that number cannot be known of us in this world, Dan. 7. 10. Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels: the Lord is among them as in Sinai, &c. that is, those myriads of Angels make Zion as dreadful to all her enemies, as those Angels made Sinai at the delivery of the law. But the application of this 〈◊〉 makes it plain, that the hundred sheep are God's elect 〈◊〉 ones; all which are set 〈◊〉 by Christ upon the everlasting mountains, and not one of them lost, Joh. 10. Matth. 24.

Verse 13. And if so be that he find it ]

As he will most surely, for none can take them out of his hands: nor can he discharge his 〈◊〉 , should he suffer any one of them to wander and perish, as they will do undoubtedly, if left to themselves, such is their sheepish simplicity, Isa. 53. 6. God hath charged Christ to see to the safe-keeping of every true sheep, Joh. 6. 39 40. and he performed it to the full, Joh. 17. 12. As for that son of perdition there excepted, he was never of Christ's body; yet is excepted, because he seemed to be, by reason of his office,

Verse 14. It is not the will of your father ]

Happy for us, that we are kept by the power of God to salvation, 1 Pet. 1. 5. for else it were possible for us to fall away and perish: an intercision there might be, nay an utter excision from Christ, were not his left hand under us and his right hand over us, and both his hands about us, to clasp and hold us fast to himself. But his right hand is our 〈◊〉 , and his left hand our Boaz. Both which pillars in the porch of Solomon's Temple did show, not only by the matter whereof they were made, but also by the names whereby they were called, what steadfastness the Elect stand in before God, both for present and future. For present they have strength in themselves: for future, God will so stablish them with his grace, that they shall never wholly depart from him. As for reprobates God saith of them, 〈◊〉 that will die, let it die; they shall die in their sins, as the Lord threateneth the Jews; which is a thousand times worse then to die in a ditch or in a dungeon.

Verse 15. If thy brother shall trespass ]

As trespass he will, for it must needs be that offenses come, verse. 7. such is human 〈◊〉 . Two flints may 〈◊〉 smite together, and not fire come out, as two or more men converse together, and not trespasses in one kind or other fall out. A Heathen could say, Non amo 〈◊〉 nisi offendam: for so, I shall know whether he love me or no, by his forbearing of me. And Augustine saith Qui desinit 〈◊〉 , desinit amare. He that ceaseth to bear with me, ceaseth to love me. Here therefore our Savior, after he had deterred his from doing wrong, instructeth them how to suffer wrong. If it be not considerable, it must be dissembled. As if it be, Go and tell him ] 〈 in non-Latin alphabet 〉 Get thee gone to him presently, lest else the sore 〈◊〉 , and thou hate him in thy heart: 〈◊〉 not, he should come to me, &c. but get thee to him with speed. Lech lecha, as God said to Abraham, up and be packing: 〈◊〉 not to strain courtesy with him, when both have haste: but seek peace and ensue it; it is best to be first in a good matter. Remember, said Aristippus to 〈◊〉 (with whom he was fallen out) that though I were the elder mao, yet I first sought to thee. Verily, said 〈◊〉 , thou 〈◊〉 not only an elder, but a better man then I: for I was first in the quarrel; but thou art first in seeking reconciliation.

Verse 16. Then take with thee one or two more ]

Such as are faithful, and able both to keep counsel and to give counsel: that so, if we cannot lead him by the hand to Christ, we may bear him in his bed, as they did the palsy-man, and so bring him to Christ by the help of friends.

Verse 17. Tell it unto the Church ]

That is, unto the ChurchGovernours, the Church representative, as some think. Not the Pope, whom Papists make the Church 〈◊〉 and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fools dagger, 〈◊〉 and snapping withoutan edge. Hence in the year 833. when Pope Gregory the fourth offered to excommunicate Ludivicus Pius the Emperor with his followers, the Bishops that stood for the Emperor affirmed, that they would by no means yield to the Pops pleasure therein, sed 〈◊〉 communicaturus venirit, excommunic atus abiret cum aliter se habeat antiquorum 〈◊〉 authorit as, And in the year 1260. Leonard an English Doctor answered the Popes Legat, who pleaded that all Churches were the Popes, that they were his indeed (so it went then for currant, but) tuitione non fruitione, 〈◊〉 , non 〈◊〉 . If he should cast out Jonas and keep Cham in the Ark, they would decline and disclaim his censures.

Verse 18. Whatsoever ye shall bind ]

Let no man despise your 〈◊〉 , for I will 〈◊〉 it. Whatever you-bind, i.e. forbid, prohibit, &c. As whatever ye loose, that is, command; permit, shall be seconded and settled by me in heaven, so that your word shall surely stand. Further, to bind saith Cameron, is to pronounce a thing profane; to loose is to pronounce it lawful: as when the Jews say that David and Ezekiel bound nothing, that 〈◊◊〉 bound in the Law.

Verse 19. If two of you shall agree ]

How much more then a whole Church full of you: Great is the power of joint prayer, Act. 12. 12. Dan. 2. 18. Those in the Revelation whose prayers went up as a pillar of incense and came before the Lord as the sound of many waters: the thundering legion, the 〈◊〉 in Tertullian's time, that came, an army of them, not more to beseech then to besiege God by their prayers. This made Henry the third, King of France forbid the Protestant-householders in his dominions to pray with their families: And a great Queen said, that she 〈◊〉 more the prayers of John 〈◊〉 and his complices then an 〈◊〉 of thirty thou and men, Act. 4. the house shook where the Disciples were praying. The devil was forced to throw in the obligation to Luther and some others that were praying for a young man, that had yielded himself body and soul to the devil for money, and had written the bond with his own blood. The Popish soldiers that went against the 〈◊〉 in 〈◊〉 , said that the ministers of that town with their prayers conjured and bewitched them, that they could not fight. Whiles Moses Aaron and Hur lift up their hands and minds together in the mount, 〈◊〉 beats 〈◊〉 in the valley. They prevailed precando, more then he did praeliando. Now for the fruit of prayer, said those brave spirits et Edge-hill -battle, where there was never 〈◊〉 seen of man and more of God, as the Noble General thankfully acknowledged.

Verse 20. There am I in the midst ]

As to eye their behavior, so to hear their suits. All that he requireth is that they bring lawful petitions and honest hearts: and then they shall be sure to receive whatsoever heart can wish, or need require. A courtier, that is a favourite, gets more of his Prince by one suit many times, 〈◊〉 a tradesman or husbandman haply doth with twenty-years-labor: So doth a praying Christian get much good at God's 〈◊〉 , as having the royalty of his ear, and the command of whatsoever God can do for him, Isa. 45. 11. Concerning the work of my hands command ye me. Hence that 〈◊〉 rapture of 〈◊〉 in a certain prayer of his, Fiat voluntas mea Domine. 〈◊〉 hence that request of S ^t