Commentary on the Gospels and Acts

Verse 1. And came into the coasts of Judea. ]

VPon the news of Lazarus his friends sickness: with the hazard of his life, he came far on foot to the help of his friend: Much water cannot quench love. And this was our Savior's last journey toward Jerusalem: to the which he steeled his face with fortitude, and was even 〈◊〉 , or pained, till it were accomplished. So was that Martyr, who (because he seemed at his lodging to be somewhat troubled, and was therefore asked by one how he did? ) answered, In very deed I am in prison, till I be in prison.

Verse 2. And great multitudes followed him ]

Though he were then to die. For all that follows from this 19 to Chap. 26. 〈◊〉 to be a relation of the acts of the last three months of his 〈◊〉 . Follow God, was a moral precept of the Heathen Sages; who therein placed the safety and happiness of a man, Magnus est animus qui se Deo tradidit, saith Seneca. He is a brave man that follows God thorough thick and thin, thorough whatsoever hardship.

Verse 3. Is it lawful for a man &c.]

A captious question, purposely to put him to shame or peril afore the people. For if he liked divorce, the better sort would be offended and displeased: if he disliked it, the common sort ( those that followed him, ) for denying them that liberty that Moses had allowed them. One thing that created Jeremy so much trouble among the people of his time was, that he 〈◊〉 them to the yielding up of the City to the 〈◊〉 , which Isaiah had so earnestly dissuaded them, not long before in the days of King 〈◊〉 .

Verse 4. And he answered and said unto them ]

Our Savior would not divide the inheritance, when required to it; but he would decide controversies touching divorces: for in marriagematters many cases of conscience fall out fit to be determined by the 〈◊〉 , whose lips should both preserve and 〈◊〉 knowledge to the people, whose house for this cause should be always 〈◊〉 , as the Ediles house in Rome was to all comers.

Verse 5. And said, For this cause &c.]

Dixit, 〈◊〉 , 〈◊〉 , 〈◊〉 three things are said by Moses to have been done by God in the institution, and for the honor of marriage: to the which still (saith a Divine,) God beareth so great respect, as that he is pleased to bear with, cover, and not impute the many frailties, follies, vanities, weaknesses and wickednesses, that are found betwixt man and wife.

Verse 6. They are no more twain ]

A man's wife is himself, Eph. 5. 28. (as is likewise a man's country, Luk 4 23. to cure his country is to cure 〈◊〉 ) and they twain, saith our Savior in the former verse, shall be 〈 in non-Latin alphabet 〉 , into one flesh. The man misseth his rib, and the woman would be in her old place again, under the man's arm or wing: Hence no rest, till they be 〈◊〉 and concorporated, Ruth. 3. 1. My daughter, said Naaman to Ruth, 〈◊〉 I not seek rest for thee, that it may be well with thee? Why then should there be divorces for light matters? why should there 〈◊◊〉 of wives, and laying upon them (as some) with their unmanly fists? Did ever any man hate his own flesh, Ephes. 5. 29. or but hide his eyes from it, Isa. 58. 7? how much less tear it with his teeth, and pull it away piece-meal, unless it were mad demoniacs and rash divorcers? Christ, the best husband, hates putting away, Mal. 2. 16. yea though never so much provoked to it ( 〈◊〉 . 3. 1. John. 13. 1.) he will not do it.

Verse 7. Why did Moses then command &c.]

Sophister-like they oppose Moses to God, Scripture to Scripture, as if God were 〈◊〉 himself. This is still the guise of 〈◊〉 heretics; 〈◊〉 also to mingle and jumble together truths with falsehoods, that falsehoods may pass the more 〈◊〉 . See it in these Pharisees. It was true that Moses commanded (for the honor of the woman, and disgrace of the man,) that he should give her an Abscessionale, a bill of divorcement. But it was not true that Moses commanded to put her away. He permitted such a thing indeed as a civil Magistrate by divine dispensation (better an inconvenience then a mischief) but that makes little for its lawfulness.

Verse 8. Moses, because of the hardness of your hearts ]

Ob duricordiam 〈◊〉 , saith 〈◊〉 . For the relief of the 〈◊〉 , questionless, was this permitted by Moses, not as a Prophet, but as a Law-giver; so he suffered them to exercise usury upon strangers. And, at this day, they are by the States where they live permitted, to strain up their usury to 18. in the hundred upon the Christians: And so they are used, as the Friers, to suck from the meanest, and to be sucked by the greatest. But what saith our Statute? 〈◊〉 as all usury, being forbidden by the Law of God, is a sin and 〈◊〉 , &c. And what 〈◊◊〉 Homilybook? Verily so many as increase themselves by usury— they have their goods of the devils gift, &c. And what saith blind Nature? Aristotle in one page 〈◊〉 both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the 〈◊〉 and the Dicer. And Agis the Athenian General, set fire upon all the usurers books and bonds in the market-place: then which fire Agesilaus was wont to say, he never saw a fairer. But to return to the 〈◊〉 : Moses noteth the hatred of a man's wife to be the cause of much mischief, 〈◊〉 . 22. 13, 14. Hence a divorce 〈◊◊〉 in that case, Chapt. 24. 3. lest the husbands hatred, should work the wives ruth or ruin, in case he should be 〈◊〉 to 〈◊〉 her. He might put her away therefore, but not without a double 〈◊〉 to himself. 1. By his writing of divorce, he should give 〈◊〉 to her honesty, and that she was put away meetly 〈◊〉 his hard-heartedness toward her. 2. If she were again 〈◊◊〉 by a second husband, the first might not take her to wife 〈◊〉 , as having once sor ever judged himself 〈◊〉 of her further fellowship. Husbands should be gentle to their wives, because of their weakness: glasses are not hardly handled; a small knock soon breaks them. But here are a number of Nabal's, a brood of Chaldeans, a bitter and furious nation that have little 〈◊〉 in their 〈◊〉 but wormwood; they have a true gall of bitterness in them, Col. 3. 20. whereas the very heathens at their weddings, pulled the gall out of all their good cheer, and cast it away; teaching thereby the married couples what to do. And God Almighty professeth that he hates putting away: threatening 〈◊〉 cut off such unkind husbands, as by their harshness caused 〈◊〉 wives when they should have been cheerful in God's services, 〈◊〉 cover the Altar of the Lord with tears, with weeping and with crying out, so that he regarded not the offering anymore. Picus 〈◊◊◊〉 mariti, saith Melancthon. The Pyanit is an emblem of an unkind husband: for in autumn he casts off his 〈◊〉 , lest he should be forced to keep her in winter: afterwards, in the spring, he allures her to him again, and makes much of her.

Verst 9. Except it be for 〈◊〉 . ]

This sin dissolves the marriage-knot, and directly fights against human society. See the 〈◊〉 on 〈◊〉 . 15. 32. and on Joh. 8. 5. The Apostle adds the 〈◊〉 of willful desertion, 1 Cor 7. 15. The civil Laws of the Empire permitted divorce for divers other causes. In Turkey the woman may sue a divorce only then, when her husband would abuse her 〈◊〉 nature, which she doth, by taking off her shoe before the Judges, and holding it the sole upward, but speaking nothing for 〈◊◊〉 of the fact.

Verse 10. If the case of a man be so with his wife ]

viz. That 〈◊〉 may not rid his hands of her when he will; better be married to a 〈◊〉 ague then to a bad wife, said Simonides.

Verse 11. All men cannot receive this saying ]

Nor may we simply pray for the gift of continency, but with submission, since it 〈◊〉 not simply necessary to salvation: but only of expediency: inasmuch 〈◊〉 he that can keep himself unmarried, hath little else to care for but how he may please the Lord, and attend upon his work without distraction, sitting close at it (as the Greek word signifies) and not taken off by other 〈◊〉 . An instance whereof was clearly to be seen in George Prince of Anhalt, whose family is said to 〈◊〉 been 〈◊〉 , Academia, Curia, a Church, an University and a Court; whose sanctity and chastity in the single 〈◊〉 to his dying day was such, that Melancthon publicly delivered it of him, that he was the man, that of any then alive, might most certainly expect the promised reward of eternal life: But this is not every man's happiness: and where it is, the pride of virginity, is no 〈◊〉 foul a sin then impurity, 〈◊〉 Augustine. And 〈◊〉 a single man and a 〈◊〉 in the Primitive Church 〈◊〉 , that the marriage-bed undefiled was true chastity. Those Popish votaries, that boasted so much of the gift of continency in themselves, and exacted it of others, have (for a punishment of 〈◊〉 arrogance and violence) been oft given up to notorious filthiness: as the Cardinal of Cremona, after his stout replying in the Council of London against Priests marriage, was shamely taken, the night following, with a notable whore. 〈◊〉 〈◊◊〉 Canterbury, a great enemy to Priests marriage, for all his gay show of Monkish virginity and single life, had a son called 〈◊〉 Monachus Cadonensis, whom he so gladly preferred to be Abbot of S ^t Albons. D ^r Weston ( 〈◊〉 in the disputation at Oxford against Cranmer, 〈◊〉 and Ridley, who also 〈◊◊〉 upon them, inveighing against Cranmer, for that he had been, sometimes a married man,) was not long after taken in adultery, and for the same was by Cardinal Poole put from 〈◊〉 his spiritual livings.

Verse 12. Which were so born ]

Of a frigid constitution of body and unapt for generation. This is not continency but 〈◊〉 , 〈◊〉 , a defect in nature.

Verse 13. Then 〈◊〉 there brought unto him little ones ]

By their parents careful of their 〈◊〉 good. We must also 〈◊〉 ours, as we can, to Christ. And 1. By praying for them before, at, and after their birth. 2. By timely bringing them to the ordinance of baptism with faith, and much joy in such a privilege. 3. By training them up in God's holy fear; 〈◊〉 God to persuade their hearts, as Noah did for his son Japheth. We may speak persuasively, but God only 〈◊〉 : as Rebekah might cook the 〈◊〉 , but it was Isaac only, 〈◊〉 gave the 〈◊〉 .

Verse 14. For of such is the Kingdom ]

That is, all the blessings of heaven and earth comprised in the covenant, belong both to these and such as these, Matth. 18. 3. Let them therefore have free recourse to me, who will both own them, and crown them with life eternal.

Verse 15. And he laid his hands on them ]

So putting upon them his fathers blessing, as Jacob did upon Joseph's sons, whom by this symbol he adopted for his own. And albeit our Savior baptized not these infants (as neither did he those that were bigger,) yet for as much as they were confessedly capable of Christ's gifts, they were doubtless capable of the signs and seals of those gifts: if capable of imposition of Christ's hands, of his benediction, and kingdom, then capable also of baptism, which saveth us, 〈◊〉 S ^t Peter, in the time present, because the use thereof is permanent (though the act transient) so long as one liveth. Whensoever a sinner repents and believes on the promises, Baptism (the seal thereof) is as powerful and effectual, as if it were then presently administered. The 〈◊〉 , and book of sentences say, that Confirmation is of more value then Baptism, and gives the holy Ghost more plentifully and 〈◊〉 . And the Papists generally 〈◊〉 this text, to establish their Sacrament of Confirmation, or 〈◊〉 of children. But 1. These were little infants, not led but brought in their mothers arms. 2. 〈◊〉 , as they use it, was never commanded to Christ's Ministers, nor 〈◊〉 by his 〈◊〉 .

Verse 16. And be hold one came ]

One of good rank, a Ruler, Luk. 18. 18. of good estate, for he was rich, and had great revenue ( 〈 in non-Latin alphabet 〉 , saith Luke, 〈 in non-Latin alphabet 〉 , saith Matthew, he had a good title to that he had, and he lived not beside it.) He was also a young man, in the prime and pride of his age, and had been well bred; both for point and civility, he came congeeing to our Savior, Mark. 10. 17. And for matter of piety, he was no Sadducee, for he 〈◊〉 after eternal life, which they denied. And although but young, he hearkens after heaven: and though he were rich, he comes running to Christ, thorough desire of information: whereas great men 〈◊〉 not to run, but to walk leisurely, so to maintain their authority. Lastly, he knew much of God's Law, and had done much: so that he seemed to himself to want work, to be aforehand with God. Christ also looked upon him and loved him, as he was a tame creature, a moral man, and fit to live in a common-wealth.

Verse 17. Why callest thou me good? ]

And if I be not good, much less art thou, what good conceits soever thou hast of thyself. Here then our Savior learns this yonker, 〈◊〉 , and selfannihilation.

Verse 18. Thou shalt do no murder ]

Our Savior instanceth the Commandments of the second table only, as presupposing those of the first: for the second table must be kept in the first: and the whole Law, say the Schools, is but one copulative. The two tables of the law (saith a Reverend Divine) are, in their object answerable to the two natures of Christ: For God is the object of one, man of the other. And as they meet together in the person of Christ, so must they be united in the affections and endeavors of a Christian.

Verse 19. Thou shalt love thy neighbor, &c.]

Which because thou doest not (as appears because thou wilt not part with thy possessions to relieve the poor,) 〈◊〉 much less doest thou love God, and therefore art not the man thou takest thyself forCivil men overween themselves, and boast of their moral 〈◊〉 : yet make no conscience of the lesser breaches of the second table, nor yet of contemplative wickedness, which yet angreth God, Gen 6. 6. and lets in the devil, 2 Cor. 10. And these are the worlds very honest men, for lack of better: as a cab of doves-dung was dear meat in the famine of Samaria, where better could not be come by.

Verse 20. All these things have I kept ]

Lie and all: as now the Popish Pharisees dream and brag that they can keep the Law, and spare. They can do more then, then any that ever went before them, Psal. 143. 3. Job 15. 14. Jam. 3. 2. Oecolampadius saith, that none of the 〈◊〉 lived out a full thousand years (which is a number of perfection) to teach us, that here is no perfection of 〈◊〉 . David's heart smote him for doing that which 〈◊〉 highly r commended him for.

Verse 21. If thou 〈◊〉 be perfect ]

As thou boastest and aimest: and which never yet any man was, nor can be here. The 〈◊〉 of this text made some of the Ancients count and call it consilium perfectionis, a counsel of perfection: such as whosoever did observe should do something more then the law required: and so merit for themselves an higher degree of glory in heaven then others had. Hence Bernard writeth, that this sentence of our Savior filled the Monasteries with Monks, and the deserts with Anchorites.

Verse 22. He went away sorrowful ]

That 〈◊〉 should require that, which he was not willing to perform. If heaven be to be had upon no other terms, Christ may keep his heaven to himself; he'l have none. How many have we now 〈◊〉 , that must be gainers by their religion, which must be another Diana to the 〈◊〉 . They are resolved howsoever to loose nothing, suffer nothing, but rather kick up all: Jeroboamo gravior 〈◊〉 regionis quam religions. The King of Navarre told 〈◊〉 , that in the cause of Religion he would launch no further into the sea, then he might be sure to return safe to the haven. A number of such Politick professors we have, that come to Christ (as this young man did) hastily, but depart heavily, when once it comes to a whole-sale of all for Christ, which yet is the first lesson, the removens prohibens.

Verse 23. A rich man shall hardly enter ]

With that burden of thick clay, that camels-bunch on his back: heaven is a stately palace with a narrow portall; there must be both stripping and 〈◊〉 , ere one can get through this strait gate. The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God. Vermis divitiarum est superbia, saith Augustine, Pride breeds in wealth, as the worm doth in the apple, and he is a great rich man indeed, and greater then his riches, that doth not think himself great, because he is rich. Charge those that are rich that they be not high-minded (for the devil will soon blow up such a blab in them, if they watch not) and that they trust not in uncertain riches, so as to make their gold their God, as all worldlings do, and worse: for could we but rip up such men's hearts we should find written in them The God of this present world. They that mind earthly things have destruction for their 〈◊〉 , Philip. 3. Have them we may and use them too, but mind them we may not, nor love them, 1 John 2. 15. that's spiritual 〈◊〉 , such as God's soul hateth, and he smiteth his hands at, 〈◊〉 22. 13.

Verse 24 It is easier for a camel, &c.]

Or, cable. rope, as some render it. Either serves; for it is a proverbial speech, setting forth the difficulty of the thing. Difficile est, saith S ^t Jerome, ut praesentibus bonis quis fruatur & futuris, ut 〈◊〉 ventrem 〈◊〉 mentem 〈◊〉 , ut de 〈◊〉 ad delicias transeat, ut in coelo & in terrâ gloriosus appareat. Pope Adrian the sixth said that nothing befell him more unhappy in all his life, then that he had been head of the Church, and Monarch of the Christian commonwealth. When I first entered into orders, said another Pope, I had some good 〈◊〉 of my salvation; when I became a Cardinal, I doubted of it: but since I came to be Pope, I do even almost despair. And well he might, as long as he sat in that chair of pestilence, being that man of sin, that son of perdition, 2 Thes. 2. 3. Ad hunc statum venit Romana Ecclesia, said Petrus Aliacus long since, ut non esset dignareginisi per reprobos. The Popes, like the devils, are then thought to do well, when they cease to do hurt, saith Johan. Sarisburiensis. They have had so much grace left we see (some of them howsoever,) as to acknowledge, that their good and their blood rose together, that honors changed their manners, and that they were the worse men for their great wealth: and that as Shimei seeking his servants lost himself; so they, by reaching after riches and honors, lost their souls. Let rich men often 〈◊〉 this terrible text, and take heed. Let them untwist their cables, that is, their heart, by humiliation, James 5. 1. & 1. 10. till it be made like small threads as it must be, before they can enter into the eye of a needle, that is, eternal life.

Verse 25. They were exceedingly amazed ]

Because they knew that all men either are or would be rich; and that of rich man, scarce any but trusted in their riches. Therefore, though our Savior told them, Mark. 10 24. that he meant it of those only that relied upon their riches, yet they remained as much unsatisfied as before, and held it an hard case that so many should miss of heaven. We have much ado to make men believe that the way is half so hard as Ministers make it.

Verse 26. With men this is impossible ]

Because rich men's 〈◊〉 are ordinarily so wedded and wedged to the world, that they will not be loosened, but by a powerful touch from the hand of heaven. Think not therefore, as many do, that there is no other hell but poverty, no better heaven then abundance. Of rich 〈◊〉 they say, What should such a man ail? The Irish ask, what they mean to die, &c. The gold ring and gay clothing carried it in S ^t James his time. But he utterly 〈◊〉 ked 〈◊〉 partiality: and 〈◊〉 us that God hath chosen the poor in this world, rich in faith to be heirs of his kingdom; In which respect he bids the brother 〈◊〉 low degree, 〈◊〉 in that he is exalted in Christ.

Verse 27. Behold we have forsaken all, &c.]

A great All sure, a few broken boats, nets, household stuff: and Christ maintained them too: and yet they ask, what shall we have? Neither is it without an emphasis, that they begin with a Behold. Behold we have forsaken all, as if Christ were therefore greatly beholden to them, and if the young man were promised treasure in heaven, doing so, and so, then they might challenge it, they might say with the Prodigal Give me the portion that pertains unto me.

Verse 28. Ye which have followed me in the Regeneration ]

As if our Savior should have said, to forsake all is not enough 〈◊〉 ye be regenerate: So some sense it. Others by Regeneration understand the estate of the Gospel, called elsewhere a new heaven, and a new earth, 2 Pet. 3. 13. the world to come, Heb. 2. 5. for God plants the heavens, and lays the foundation of the earth, that he may say to Zion, thou art my people. There are that understand by regeneration the general resurrection (of which 〈◊〉 some think Plato had heard, and therefore held, that in the revolution of so many years men should be just in the same estate, wherein they were before.) These that follow this latter sense, read the text thus by an alteration of points, Ye which have followed me, shall, in the regeneration (when the Son of man shall sit in his glory) fit upon twelve thrones, &c.

Verse 29. Shall receive an hundred sold ]

In reference to Isaac's hundred-fold increase of his seed. Gen. 26. 12. or that best of. grounds. Mat. 13, Those that do pillage us they do but husband us, sow for us, when they make long forrowes on our backs Psal. 126. and ride over our heads. Psal. 66, 12, Gordius the Mattyr said; It is to my loss, if you bate me anything in my sufferings. Crudelitas vestra nostra gloria, said they in Tertullian, your cruelty is our glory: and the harder we are put to it, the greater shall be our reward in heaven. Nay on earth too; the Saints shall have their losses for Christ recompensed, either in money or monies-worth either in the same, or a better thing. Job had all doubled to him, Valentinian, for his tribuneship, the Empire cast upon him, 〈◊〉 〈◊〉 the Apostate, who had put him out of office, for his religion. Q. Elizabeth (whose life 〈◊〉 a long while had been like a ship in the midst of an Irish sea) after long restraint was exalted from misery to 〈◊〉 , from a prisoner to a 〈◊〉 . Optanda nimirum est jactura quae lucro majore pensatur, saith Agricola. It is, 〈◊〉 a lovely loss, that is made up with so great gain. 〈◊〉 Q. Elizabeth forknown, whiles she was in prison, what a glorious reign she should have had for 44 years, she would never have wished herself a milk maid. So, did but the Saints understand what great things abide them both here and hereafter, they would bear anything cheerfully. An hundred 〈◊〉 here, and 〈◊◊〉 life hereafter: On who would not then turn spiritual purchaser? Well might S ^t Paul say, godliness is profitable to all things. Well might the Psalmist say, In doing (in suffering) thy will, there is great reward. Not for doing it only, but in doing it: for Righteousness is its own reward. S ^t Mark hath it thus, He that leaveth house, brethren, sisters, father, &c. shall receive the same in kind: house, brethren, 〈◊〉 , father, &c. That is, 1. He shall have communion with God and his consolations, which are better then them all; as 〈◊〉 that Italian Marquess that left all for Christ avowed them: and as 〈◊◊〉 , when his City was taken by the Barbarians, 〈◊◊〉 us to God, Lord let me not be troubled at the loss of my gold and silver, for thou art all in all unto me. 2. He many times gives his suffering servants here such supplies of their outward losses, in raising them up other friends and means, as 〈◊〉 abundantly countervail what they have parted with. Thus, though David was driven from his wife, and she was given to another, God gave him a friend Jonathan, whose love was beyond the love of women. So though Naomi lost her husband and children; Boaz, 〈◊〉 , and Obed became to her instead of all. The Apostles left their houses, and housholdstuffe to follow Christ: but then they had the houses of all godly people open to them and free for them: and happy was that Lydia, that could entertain them: so that having nothing, they yet possessed all things. They left a few friends, but they found 〈◊〉 more where ever they came. Wherefore it was a 〈◊〉 sarcasme of Julian the Apostate, when reading this text, he jearingly demanded, whether they should have an hundred wives also, for that one they had parted with? 3. God commonly exalts his people to the contrary good to that evil they suffer for him: as Joseph of a slave became a ruler: as Christ that was judged by men, is Judge of all men. The first thing that Gaius did, after he came to the Empire, was to 〈◊〉 Agrippa, who had been imprisoned for wishing him Emperor. Constantine embraced Paphnutius, and kissed his lost eye. The King of Poland sent 〈◊〉 his enerall, who had lost his hand in his wars, a golden hand instead thereof. God is far more liberal to those that serve him, suffer for him. Can any son of Jesse do for us as he can?

Verse 30. But many that are first, &c]

Because Peter and the rest had called for their pay, (almost afore they had been at any pains for Christ) he therefore quickeneth them in these words: bidding them bestir themselves better, left others, that are now hindermost, should get beyond them, and carry the crown. Lay hold on eternal life, saith Paul: intimating that it is hanged on high as a garland, so that we must reach after it, strain to, it. So run that ye may obtain; Look you to your work, God will take care of your wages: you need never trouble yourselves about that matter.

Verse 1. For the Kingdom of heaven &c.]

THat last sentence Christ further illustrateth and enforceth by this following parable. Peter and the rest were in danger to be puffed up with the preconceit of their abundant reward 〈◊〉 , chap. 19 28, 29. This to prevent, and that they might not stand upon their terms and tiptoes, they are again and again given to know, that 〈◊〉 that are first shall be last, and last first.

Verse 2. For a penny a day. ]

Not for eternal life, (for this those murmuring merit-mongers never had, who yet had their penny) but something (what ever it were) that gave the laborers good content: that it was for which each of them followed Christ, whether for meat perishing, or enduring.

Verse 3. Others standing idle. ]

For any good they did, or could do, till sent into the vineyard, and set a work by God. Till then we are mere excrements of human society. Nos numerus sumus, &c.

Verse 4. Go 〈◊〉 also into the Vineyard. ]

God hath his times to call men in: Only let them stand in God's way, wait at the posts of wisdoms gates, at the pool of 〈◊〉 , &c. 〈◊〉 & 〈◊〉 est adgratiam vocatio, Ephes. 1. 11. The separation of the Saints is wonderful, Exod. 33. 16.

Verse 5. About the sixth and ninth hour. ]

God hath his servants of all sexes and sizes, calling when and whom he pleaseth. And they have the comfort and credit of it that are first called, so they walk worthy of their time and that vocation wherewith they are called, Ephes. 3. 1. Thus it was an honor to Mnason, that he was an old Disciple; and to 〈◊〉 and Junia, that Paul should say of them, Who also were in Christ before 〈◊〉 .

Verse 6. And about the eleventh hour. ]

About five a clock in the afternoon. When it was well-nigh time to leave work. 〈◊〉 sero, si serio. Howbeit delays are dangerous, 〈◊〉 are abrupt, and headlong, and if once past, irrecoverable. If 〈◊〉 ye will inquire, inquire, 〈◊〉 , 〈◊〉 , Isa. 21. 12. 〈◊〉 that say, men may repent hereafter, say truly, but not safely. They that allege these here that came in at the eleventh hour, 〈◊〉 consider that these were never called till then. But now God 〈◊〉 , yea commandeth all men everywhere to repent, Act. 17. 30. And now he is more peremptory, 〈◊〉 , then ever heretofore, See Heb. 2. 3. How many are daily taken away in their offers and eslayes, before they have prepared their hearts to cleave to God?

Verse 7. Go ye also 〈◊〉 the Vineyard. ]

At this hour the 〈◊◊〉 was sent in, and he 〈◊〉 him: for he justifies Christ, condemns himself, chides his fellow for railing, prays for a part in Paradise, &c. he lived much in a little time. Howbeit 〈◊〉 is a singular example, one of the miracles wherewith Christ would honor the ignominy of his cross. Neither is it often seen 〈◊◊〉 of, that old men are converted. They are usually so set in 〈◊◊〉 they are hardly removed: such an hoof they have over their hearts, that scarce anything will affect them. Abraham in the Old Testament, and Nicodemus in the New, were called in their 〈◊〉 age. Name a third he that can.

Verse 8. Saith unto his steward. ]

That is, to his Son Christ whom he hath made judge of all, to give unto every man according to his works. This he will do with demonstration of his 〈◊〉 both justice (so that none shall receive less then was promised him) and mercy, (so that all shall receive more then they 〈◊〉 .) For although their penny be here called their hire, 〈◊〉 elsewhere 〈◊〉 reward, yea their wages, yet all is of 〈◊〉 .

Verse 9. And when they came. ]

These last 〈◊〉 were first 〈◊〉 , because they trusted not to the worth of their own works, 〈◊〉 to God's free grace and goodness: when the other are turned off in displeasure, with Tolle quod tuum est & vade: Take thy penny and be packing.

Verse 10. They supposed that they, &c.]

Good works are 〈◊〉 Regni caelestis, saith Bellarmine. But God is no such merchant. Caelum gratis non accipiam, I will not have heaven for nothing, saith Vega. Thou shalt never have it therefore; 〈◊〉 give thee that gift.

Verse 11. They murmured, &c.]

They had that they agreed for, some temporal blessings, which is all that carnal men commonly care for. Or if they seek after spiritual things, it is not for any beauty he seeth, or taste he findeth in them, but only as a bridge to bring them to heaven; as Spira confessed of himself. It is not good therefore to indent and bargain with God how much he shall give us, either of temporals or spirituals: for so you may have your penny, and yet be discontented, that it is 〈◊〉 a penny and no more. Profits, pleasures, honors, appear to be but empty things, when men are to go into another world.

Verse 12. Thou hast made them equal. ]

Loe this is the guise of 〈◊〉 hypocrites to be quarrelling, and contending with God and man, as unworthily 〈◊〉 withal. Thus those Jewish 〈◊〉 , Isa. 58. 3. hit God in the teeth with their good services, and small thanks. So the proud 〈◊〉 sets forth not his wants, but his worth. 〈◊〉 , Jacob cries out in a low language, Domine non sum dignus, Gen. 30. 10. So doth Paul, 1 Cor. 15. 9. the Centurion, Matth. 8. 6. the Baptist, Mat. 3. 11. S ^t August 〈◊〉 , Non sum dignus, quem tu 〈◊〉 , Domine, Lord, I am 〈◊〉 worthy of thy love.

Verse 13. Friend, I do thee no wrong. ]

Friend he is called, not 〈◊〉 , though he were a 〈◊〉 , a merit-monger. In arguing the case with others, use hard arguments, but in a soft language; This will soonest work: for man is a crosle crabbed creature, and if roughly dealt with, will sooner slight you for your passion, then regard your reason, though never so convincing, because not well managed. There are a generation whose words are swords, whose tongues are rapiers to run men thorough with, upon every small occasion, and their throats as a gaping grave to bury them in.

Verse 14. Take that thine is, and 〈◊〉 . ]

A 〈◊〉 sentence. David blesseth himself from those men of God's hand: which have their portion here, and that's all they are to look for. Valde protest at us sum, said Luther when great 〈◊〉 were offered him, me nolle sic a Deo satiari. A gracious spirit 〈◊〉 rest satisfied with low things. The Turkish Empire, as big as it is, saith the same Luther, is nothing else but a crust of bread, which the good man of the house casteth to his dogs.

Verse 15. It is not lawful for me, &c.]

This is God's speech (who is the great proprietary of all) it may not be ours who have nothing of our own, but all in trust: So that when we present anything to God, we must say as David did, 1 Chron. 29. 14. and afterwards Justinian the Emperor, 〈 in non-Latin alphabet 〉 Of thine own we give thee: for all that is in the heaven and the earth is thine: S ^t Bernard reports of Pope Eugenius, that meeting with a poor but honest Bishop, he secretly gave him 〈◊〉 jewels where with he might present him. If God did not first furnish us, we should have nothing wherewith to honor him, or do good to others.

Verse 16. So the last shall be first, &c.]

This is the purport of the preceding parable. Application is the life of preaching.

Verse 17. Took the twelve Disciples. ]

To rouse them and raise them out of their carnal fears and dejections. Jerusalem was the 〈◊〉 slaughter house, Luk. 13. 33. (as Rome is now, which therefore is spiritually called Jerusalem, Egypt, Sodom, &c) Hither our Savior bent his course: hereupon they were amazed and afraid, Mark. 10. 32. and gave him counsel to go back rather into Galilee for his own and their safety, Joh. 11 8. He takes them therefore apart, and tells them as followeth, what they must trust to: and that though he be brought to the dust of death, he will rise again gloriously, to their great comfort.

Verse 18. Behold we go up to Jerusalem. ]

Behold, as it requires attention (and this was no more then need, for S ^t Luke tells us that they understood none of these things, &c. ) so it sets forth our Savior's forwardness, to go this dangerous voyage.

Verse 19. To mock, and to scourge, and to crucify him. ]

What are all our sufferings to his? and yet we think ourselves undone, if but touched: and in setting forth our calamities, we add, we multiply, we rise in our discourse, like him in the Poet. I am thrice miserable, nay ten, twenty, an hundred, a thousand times unhappy. And yet all our sufferings are but as the 〈◊〉 and chips of that cross, upon which Christ, nay many Christians have suffered. In the time of Adrian the Emperor, ten thousand Martyrs are said to have been crucified in the mount of Ararath, crowned with thorns, and thrust into the sides with sharp darts, after the example of the Lord's passion. The chief of whom were Achaicus, Heliades, Theodorus, Carcerius, &c.

Verse 20. Then came to him, &c.]

Then, most unseasonably when Christ had by the parable been teaching them humility, and now was discoursing of his death and passion, then came these sons of Zebedee to beg a principality in Christ's imaginary earthly Monarchy. And this is not the first time of their so foul mistake, so unseasonable a suit to him, or strife among themselves. The leprosy was cured at once in Naaman: so is not 〈◊〉 in the Saints, but by degrees, and at times.

Verse 21. What wilt thou? ]

We may not over-hastily engage ourselves by promise of this or that to our best friends, but hold off and deliberate. Alioqui saliens antequam videat, cafurus est 〈◊〉 debeat.

Verse 22. Ye know not what ye ask ]

Ye ask and miss, because ye ask 〈◊〉 . A prayer for things not lawful, begs nothing but a denial, as Moses did, in praying to enter into the land, Deut. 3. 25. as Job did in that peevish request of his that God would let loose his hand and cut him off; as the Disciples did in that over-curious enquiry, Lord, wilt thou at this time restore the Kingdom to Israel? Our Savior answers, that that's not fit for them to know. But a better thing he could tell them, that they should shortly after be clothed which the holy Ghost. God sometimes in much mercy crosseth the prayers of his poople, as he did David's for the childes life, who if he had lived, would have been but a standing monument of David's shame. Was it not better for him to have a Solomon? The Saints have their prayers out, either in money or moneys-worth: provided they bring lawful petitions and honest hearts.

Verse 23. Ye shall drink indeed of my cup ]

Illud solum quod 〈◊〉 est, & limpidius. The Saints sip of the top of God's cup: as for the dregs, the wicked shall wring them out, and drink them up.

Verse 24. They were moved ]

They were angry at that ambition in their fellows, that themselves were deeply guilty of. So Diogines trampled Plato's pride, but with greater pride. So Crassus earnestly inveighed against covetousness in others, when there was not a more covetous caitiff then he upon the earth. So Gregory the great stomaked the title of universal Bishop to the Patriarch of Constantinople, which yet himself affected, and his successor Boniface arrogated and usurped.

Verse 25. Jesus called them to him and said ]

We must (by Christ's example) advance, cherish concord all we can, amongst ministers especially, by casting out those make-bates, emulation and ambition. Pareus was wont to say, that the only cause of all Church-dissensions was, Ministers reaching after rule and preeminence, as did Diotrephes. And that if this evil humor could possibly be purged 〈◊〉 , there would be a sweet symmetrie, an happy 〈◊〉 of all hearts.

Verse 26. But it shall not be so amongst you ]

How express is that against Papal primacy and Lordly prelacy? When the Duke shall be damned, what will become of the Bishop, said the clown to the bishop of Cullen? M ^r Whithead refused a Bishopric because he liked not to be Lorded. And M ^r Coverdale being deprived of his Bishopric in Q. Mary's days, would not (for the same cause) be reinvested in Q. Elizabeth's, but taught a school.

Verse 27. Let him be your servant ]

This is the ready way to rise. Neither may any think himself too good to serve the Saints, to wash their feet, to minister to their necessities. Christ came out of the bosom of his Father to fetch them to heaven. The holy Ghost disdains not to dwell in their hearts. Angels are desirous to do them any good office. Prophets think not much to minister to them, 1 Pet. 1. 12. Paul and Apollo and Cephas are theirs, public servants to the Church; accounting it a far greater matter prodesse quàm praeesse, to seek men's salvation, then to exercise dominion.

Verse 28. And to give his life a ransom ]

A redemptory, a valuable rate, for it was the blood of God wherewith the Church was purchased, Acts 20. 28. silver and gold could not do it, 1 Pet. 1. 18, 19. nor anything else but that counter-price given by Christ, 1 Tim. 2. 6.

Verse 29. And as they departed from Jericho ]

Christ cured one blind man as he went into Jericho, Luk. 18. and two as he went out; for all the haste he had to go to Jerusalem. Hence such multitudes followed him, to make up his ensuing triumph.

Verse 30. When they heard that Jesus passed by ]

Happy it was for them that, though blind, yet they were not d eaf. For as death came in by the ear, so doth life. Hear and your souls shall live Isa 55. 3. a heavy ear is a singular judgment, Isa. 6. 10. a 〈◊〉 ear a special favor, Prov. 20. 12. when God struck Zaechary, 〈◊〉 . 1. he made him dumb, but not deaf. When God struck Saul, he made him blind, but not deaf. When God struck Mephibosheth he made him lame, but not deaf. There is a deaf devil, and a deaf adder, and deaf man, that yet want for no ears, Isa. 43, 8. But he that heareth instruction is in the way of life, saith Solomon. These two blind beggars had heard of Christ by the hearing of the ear, but that satisfied them not, unless their eyes also might see him, Job 42. 5. They way-lay therefore the Lord of light, who gives them upon their suit, both sight and light, irradiates both organ and object, cures them of their both outward and inward 〈◊〉 at once.

Verse 31. And the multitude rebuked them ]

In prayer, we must look to meet with many rubs, and 〈◊〉 ; but God's spirit is heroike, and gets over them all. The 〈◊〉 will interrupt us, as the 〈◊〉 did Paul, Act. 16. 16. as the birds did 〈◊〉 , Gen. 15. 11. as those Samaritans did the Jews in building the Temple, Nehem. 6. Hence we are bid Strive in prayer, Colos. 4. 2. and watch in prayer: for Satan will be at our right hand as at Iehoshuahs, Zach. 3. 1. watching his time to cast in, if not a 〈◊〉 , yet an impertinent thought, thereby to bereave us of the benefit of our prayers: besides our own natural indevotion through hardness of heart, heaviness of body, multiplicity of worldly distractions and 〈◊〉 . All which we must break through and cry the more earnestly as Bartimaeus here did, though checked by the multitude. Have mercy on us, o Lord, &c. Daniel would not be kept from his God for any danger of death, 〈◊〉 〈◊〉 6: nor the French Protestants restrain prayer, though King Henry 3. made a law to forbid them to pray with their families. The sun shall sooner stand still then the trade of godliness, and that continual intercourse that is betwixt God, and the Christian soul.

Verse 32. And Jesus stood still ]

See the admirable power of fervent prayer. Christ stands and 〈◊〉 (for all the haste of his journey to Jerusalem, which till he had finished, oh how was he 〈◊〉 Luk. 12. 50?) to hear the blind beggars petition. So the sun once stood still in Gibeon, and the moon in the valley of 〈◊〉 upon the prayer of worthy Joshua, who set the trophies of 〈◊〉 victory in the very orbs of heaven.

Verse 33. Lord, that our eyes might be opened ]

Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun, 〈◊〉 . 11. 7, And yet how little is this mercy 〈◊〉 , because common. Our corrupt natures heed nothing that we enjoy, as the eye seeth nothing that lies on it: but things at a distance it discerns clearly. Bona a tergo formosissima. Copy of good things breeds satiety, and makes them no dainties, till God for our folly many times makes us see the worth of them by the want of them, and so commends and indears his favors to us. But what a blindness is this, worse then that of Bartimaeus, never to see the face, but the back only of benefits?

Verse 34. And Jesus had compassion on them ]

He made their case his own. Misericordia sounds as much as misery laid to heart. Christ's bowels sounded upon the sight and suit of these blind beggars: and this was beyond all alms, should he have done no more for them. For when one gives an alms, he gives somewhat without himself, but by compassion we relieve another by somewhat within and from ourselves, whiles we draw out 〈◊◊〉 (not our sheaf only) to the hungry, Isa. 58. 10.

Verse 1. And when they drew nigh to Jerusalem ]

IN this one verse, our Evangelist closely compriseth all that S ^t John sets down of our Savior's oracles and miracles from his seventh chapter to chap. 12. 12. viz. the history of five months and ten days: for Christ rode not into the city till the fifth day before his last Passover, Joh. 12. 12. having the day before been 〈◊〉 by Mary at Bethany, Joh. 12. 1. called here Bethpage, or the Conduit-house.

Verse 2. An Ass tied and a colt with her ]

There are that by the Ass understand the Jews laden with the Law: and by her foal, the Gentiles that wandered whither they would. That Canonist made the most of it, that said that children are therefore to be baptized, because the Apostles brought to Christ not only the 〈◊〉 , but the colt too.

Verse 3. The Lord 〈◊〉 need of them ]

The Lord of all, both beasts and hearts: for else how could he so soon have obtained the Ass, of her master? Some read the text thus. The Lord hath 〈◊〉 of them, and 〈◊〉 presently send them back 〈◊〉 : to teach us to be no further burdensome or beholden to others, then needs must.

Verse 4. All this was done that, &c.]

Here is the mystery of the history: which would otherwise seem to some ridiculous and 〈◊〉 little purpose. He hereby declared himself that King of his Church forepromised by the Prophets, how poor and despicable 〈◊〉 , as the world accounts it.

Verse 5. Tell ye the daughter of Zion ]

Here was that also of the Psalmist fulfilled, God is my King of old working salvation in the midst of the earth, Psal. 74. 12. For Jerusalem is by the Fathers observed to stand in the very center and navel of the habitable earth, as if it were fatally founded to be the city of the great King.

Verse 6. And the Disciples went ]

With a certain blind obedience they went on Christ's errand, though not very likely to speed. Their Masters sole authority 〈◊〉 them on against all difficulties and absurdities. When 〈◊〉 commands us anything, we may not dispute but dispatch, argue but agree to it, captivate our 〈◊〉 , exalt our faith.

Verse 7. And put on them their clothes ]

Teaching us to honor God with the best of our substance, and to 〈◊〉 ourselves wholly to the Lord our God. 〈◊〉 stripped himself, for his friend David, of the robe that was upon him and his 〈◊〉 , even to his sword and his girdle. Christ suspended his glory for a season, laid aside his rich and royal robes, 〈◊〉 a cast suit of 〈◊〉 , that he might cloth us with his righteousness: And shall we think much to cloth him in his naked members? &c. to part with anything, for his 〈◊〉 and service?

Verse 8 And a very great multitude ]

Bondinus saith, he was met at this time by three-hundred-thousand Jews, some whereof went afore Christ, some followed after, according to the solemn rites and reverence used to be given to earthly Kings, in their most pompous triumphs. This was the Lord's own work.

Verse 9. 〈◊〉 to the Son of David ]

So they acknowledge Christ to be the true Messiah, and congratulate him his kingdom over the Church; and yet a few-days after, these same, at the instigation of the Priests and Pharisees, cry 〈◊〉 : dealing by Christ as Xerxes did by his steersman, whom he crowned in the morning, and then took off his head in the afternoon of the same day: or as the fickle Israelites dealt by David, 2 Sam 20. where we shall find the same hands that erewhile fought for David to be all theirs, do now fight against him under the son of 〈◊〉 , to be none of theirs.

Verse 10. Who is this? ]

Why? could not they tell after so 〈◊〉 miracles done among them? Were they such strangers at 〈◊〉 ? Many live and die very 〈◊〉 , 〈◊〉 in 〈◊〉 places where they have had line 〈◊〉 line, precept upon 〈◊〉 , &c. and yet they are no wiser then the child new weaned from the breast, Isa. 29. 8. their wits serve them not in spirituals, though otherwise shrewd enough.

Verse 11. The Prophet of Nazareth, &c.]

The Archprophet they acknowledge him; but of Nazareth, of Galilee. They had not profited 〈◊〉 much, or made so far 〈◊〉 in the mystery of Christ as to know him to have 〈◊〉 born a 〈◊〉 . And to nourish this error in the people it was, that the devil, that old Impostor, Mark. 1. 24. though he confessed Christ to be the Holy 〈◊〉 of 〈◊〉 , yet he calleth 〈◊〉 Jesus of Nazareth. Satan 〈◊〉 semel videatur verax, 〈◊〉 est mendax & semper fallax. Satan 〈◊〉 speaks truth, but with a mind to deceive.

Verse 12. And 〈◊〉 out all them that sold ]

The zeal of God's house did ever eat him up. And (as revenge 〈◊〉 zeal 2 Cor. 7. 11.) he mars their markets, and drives them 〈◊〉 of the 〈◊〉 with Procul o procul este 〈◊〉 . And this deed of our Savior's was altogether divine; whiles, as another Sampson, he 〈◊〉 〈◊〉 upon heaps (yet without bloodshed) with the 〈◊〉 of an 〈◊〉 . S ^t Jerome extolleth this 〈◊〉 above the raising of Lizarus, restoring the blind to their sight, the lame to their limbs, &c. and adds this mystical sense of 〈◊〉 text. 〈◊◊〉 ingreditur Templum Patris, & ejicit 〈◊〉 tam Episcopos & Presbyteros, quam 〈◊〉 & 〈◊〉 turbam de Ecclesia sua, & 〈◊〉 criminis habet, vendentes pariter & 〈◊〉 . Christ is every day casting out of his Church all these money-merchants, 〈◊◊◊〉 , both ministers and others, that make sale of holy things, which the very Heathens abhorred, and others long since complained, that benefices were bestowed non ubi optime, sed ubi 〈◊〉 , as if a man should bestow so much bread on his 〈◊〉 , 〈◊〉 he is to ride on him.

Verse 13. Shall be called the house of prayer ]

A principal piece of God's 〈◊〉 worship, and 〈◊〉 put 〈◊〉 the whole. Christ 〈◊〉 never came into this house, but he preached 〈◊〉 as 〈◊〉 . In the Sanctuary was the incense-Altar in the middle, a type of prayer, the table of show-bread on the oneside, 〈◊〉 the 〈◊〉 tribes; and the candlestick, a type of the word, on the other: To teach us that there is a necessity of both ordinances to all God's 〈◊〉 .

Verse 14. Came to him in the Temple, and he healed them ]

So true was that testimony given of our Savior, Luke 24. 19. that he was a Prophet mighty in deed, as well as in word, before God and all the people. Nos non eloquimur magna, sed vivimus, said the Primitive Christians. Our lives as well as our lips should speak us right and real in Religion: As Christ here, by his cures, gave a real answer to that question, ver. 10. Who is this? Let us learn to lead convincing lives: these are the best apologies when all's done.

Verse 15. And the children crying, &c.]

To the great grief and regret of those cankerd carls the Priests and Scribes: but to the singular commendation of their parents, who had so well taught and tutoured them. So the children of Merindoll answered the Popish Bishop of Canaillon with such grace and gravity as was admirable. So, when John Lawrence was burnt at Colchester, the young children came about him, and cried in the audience of the persecutors, Lord strengthen thy servant, and keep thy promise.

Verse 16. Thou hast perfected praise ]

〈 in non-Latin alphabet 〉 , thou hast given it all its parts, and proportions; thou hast completed and accomplished it. The Hebrew saith, Fundasti, thou hast founded praise, and well bottomed it. Quae enim perfecta, sunt firmissima. Now there is no mouth so weak, into which God cannot put words of praise. And how oft doth he choose the sillysimples of the world, to confound the wise and learned? See my notes on Psal. 8. 2. And here it is observable that our Savior answers warily to the captious question; so as he may neither offend 〈◊〉 , by taking upon him to be a King, nor stumble the people, who took him for no less, and he was well pleased there with. Let our columbine simplicity be mixed with serpentine subtlety, that we run not ourselves heedlessly into unnecessary dangers.

Verse 17. And he left them ]

As not willing to loose his labor, to cast away his cost upon men so unthankful, intractable.

Verse 18. As he returned into the city ]

There his work lay chiefly: thither therefore he repairs betimes, and forgot, for haste, to take his breakfast, as it may seem: for ere he came to the city he was hungry, though it were but a step thither. A good man's heart is where his calling is: Such a one, when he is visiting friends or so, is like a fish in the air: whereinto if it leap for recreation or necessity, yet it soon returns to his own element.

Verse 19. He came to it and found nothing ]

He thought then to have found something: there was some kind of ignorance, we see in Christ as man (but not that that was sinful.) His soul desired the first ripe fruits; yea though they had not been ripe and ready; hard hunger would have made them sweet and savoury, as the shepherds bread, and onions were to Hunniades, when he was put to flight by the Turks: So well can hunger season homely cates, saith the Historian. Or this promising fig tree our Savior might say, as Alciat of the Cypress.

Verse 20. They marvelled, saying &c.]

And well they might, for no conjurer, with all his skill, could have caused this fig tree so suddenly to whither, with a word speaking. For the fig tree is the most juicefull of any tree: and bears the brunt of winterblasts. Yea Plutarch tells us that there issueth from the fig tree such a strong and most vehement virtue, as that if a bull be tied unto it for some while, he becomes tame and tractable, though he were never so fierce and fell before. No wonder therefore though the Disciples wondered at so sudden an alteration.

Verse 21. If ye have faith and doubt not ]

Or dispute not the matter as probable only and somewhat uncertain, but not altogether undoubted. He that doubteth debateth it, as it 〈◊〉 , with himself, 〈◊〉 the case to and fro, sometimes being of one mind, sometimes of another. Now let not such a man think that he shall receive anything of the Lord, I am. 1. 7. If ye will not believe, surely ye shall not be 〈◊〉 .

Verse 22. What soever ye shall ask in prayer, believing ]

Faith is the foundation of prayer, and prayer is the fervency of faith. Cast thy burden upon the Lord, or thy request, thy gift upon the Lord. Psal. 55. 22. that is, whatsoever thou desirest that God should give thee in prayer, cast it upon him by faith, and it shall be effected. Fidei mendica manus. Faith and prayer are the souls two hands, whereby she begs and receives of God all good things both for this and a better life. Hence of old when the Saints prayed they spread out the palms of their hands, as to receive a blessing from God, 1 Kings 8. 22. Exodus 9. 29. Psalm 143. 6.

Verse 23. And when he was come into the Temple ]

Not into the Inn or victualing-house, though he had been so hungry by the way. He forgot that; the zeal of God's house had eaten him up: it was his meat and drink to do the will of his heavenly father: this he preferred before his necessary food. And truly a man would wonder what a deal of work he did up in these three- 〈◊〉 , before his apprehension. All those Sermons and discourses set down by Matthew from this place to chap. 26. by Mark from chap. 11. to chap. 14. by Luke from chap. 20. to chap. 22. and by John, from the 12. to 18. chap. were delivered by him in these three last days of his liberty. He dispatched them with speed, as if he had been loath to have been taken with his task undone. To teach us to get up our work, and to work out our salvation: Not work at it only; Lazy spirits 〈◊〉 not to immortality. The twelve tribes served God instantly day and night, and found all they could do little enough, Act. 26. 7.

Verse 24. I also will ask you one thing ]

Our Savior could have answered them roundly that what he did, he did by the will and appointment of his heavenly father. But 〈◊〉 he had avouched that so oft, and they believed him not, 〈◊〉 he took another course. We must be ready to 〈◊◊〉 on of 〈◊〉 faith; but then it must be when we see it will be to 〈◊〉 good purpose; as if otherwise, forbear, or untie one knot with another as Christ here 〈◊〉 .

Verse 25. The baptism of John whence was it? ]

That is, the whole ministry of John. As if our Savior should have 〈◊〉 , know ye not by what authority I do these things? have ye not heard John's testimony for me? And can ye deny that he had his authority for what he spake, from God? How is it then that ye ask me any 〈◊〉 idle question as this? do ye not go 〈◊〉 to your 〈◊◊〉 ?

Verse 26. We fear the people ]

Lest they should be stoned, and the 〈◊〉 feared them, lest they should be excommunicated. Thus they were mutual executioners one to another: for all fear 〈◊〉 torment, 1 Joh. 4. 18.

Verse 27. We cannot tell ]

Lie and all: they could tell, and would 〈◊〉 . Their reasonings within themselves, verse. 25. testify that they knew the truth, but would not acknowledge it; they 〈◊〉 their ignorance rather: And such dealing we have from many learned Papists. Thus Bellarmine 〈◊〉 that he never read in all the Bible a promise of pardon made to 〈◊〉 that 〈◊〉 their sins to Almighty God. Baronius cannot see that Peter was in fault at Antioch, but Paul a great deal more, for taking him up for halting, Gal. 2. The wit of heretics will 〈◊〉 〈◊〉 them to 〈◊〉 a thousand shifts to delude the truth, then their pride will suffer them once to yield and subscribe to it.

Verse 28. But what think you? ]

Christ reporteth himself to 〈◊〉 own consciences, whiles he proveth John Baptists ministry to be from heaven, by the happy 〈◊〉 he had in converting the vilest sinners, see Ier. 23. 22. 1 Cor. 9. 2. The people's fruitfulness is the Ministers testimonial, 2 Cor. 3. 2. If but one of a city, or two of a family be gained to God, it is a sign that the Pastors are according to God's own heart, Ier. 3. 14, 〈◊〉 .

Verse 29. I will not ]

This is the language of most men's hearts, when pressed to duty: and, as 〈◊◊〉 , 〈◊〉 discover an headstrong 〈◊〉 in 〈◊〉 , that is uncouncellable. As Pharaoh 〈◊〉 not down under the miracle, but 〈◊〉 for Magicians: so do these, 〈◊〉 the word comes 〈◊〉 to their 〈◊〉 , send for carnal arguments. And though the word doth eat up all they can say, as Moses rod did: yet they harden their 〈◊〉 with Pharaoh, they 〈◊〉 their brows with him in the 〈◊〉 , that 〈◊〉 I will not: 〈◊〉 said the Israelites but we will have a King. And as for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee, said those, Ier 44. 16.

Verse 30. I go Sir ]

I, but when Sir? Stultus semper incipit 〈◊〉 . Hypocrites purpose oft, and promise fair to do better, but drive off and fail in the performance, their morning cloud is soon dispersed, their earthly dew is quickly dried up, 〈◊◊◊〉 come to nothing, 〈◊〉 & modo 〈◊〉 habent 〈◊〉 . The 〈◊〉 liked not such as are semper victuri, always about to live better, but never begin.

Verse 31. Go into the Kingdom of heaven before you ]

And it were an arrant 〈◊〉 to be 〈◊〉 behind by such: as that's a very 〈◊〉 , we 〈◊〉 , that will not follow, though she will not lead the way. But 〈◊〉 proud Pharisees hated to be in the same heaven with penitent Publicans. And, as Quintilian said of some in his time, that they might have proved excellent scholars, had they not been so persuaded of their own scholarship already. In like 〈◊〉 , these over-weeners of themselves might have had place in heaven, had they not taken up their 〈◊〉 in heaven afore-hand.

Verse 32. John came unto you in a way of right ]

Which he both 〈◊〉 and lived. Nos non eloquimur 〈◊〉 , 〈◊〉 vivimus. Johns practice was a transcript of what he preached: he burned within himself, he shone forth to others, Joh. 5. 35.

Verse 33. Planted a vineyard, and hedged it ]

Of all possessions, saith Cato, Nulla majorem operam requirit, None requires more pains then that of a vineyard. 〈◊〉 comes up and 〈◊〉 alone, Mark 4. 28. Injussa 〈◊〉 gramina, saith the Poet: but 〈◊〉 must be dressed, supported, 〈◊〉 , sheltered every day almost, 〈◊〉 . 15. 2. 〈◊〉 Church is God's continual care, 〈 in non-Latin alphabet 〉 , 〈◊〉 , 〈◊〉 , &c. Isa 27. 3. and he looks for an answerable return offruits, Act. 12. 48. Regnum Angliae, regnum Dei, said Polydor Virgil long since. The Kingdom of England, is the Kingdom of God. It may weil be said so, since the Reformation 〈◊〉 : neither is there anything more threateneth us then our 〈◊◊〉 . 〈◊〉 . The Cypress tree, the more it is watered, the less fruitful; so many of us, the more taught, the more untoward.

Verse 34. He sent his servants ]

seil. His Prophets and Ministers, whom the Lord sendeth to his people continually, not to teach them only, but to take account of their 〈◊〉 , to urge and exact of them growth in grace, according to the means, 〈◊〉 they receive not the grace of God in vain.

Verse 35. Beat one, and killed another ]

This is the worlds wages; this is the measure God's Ministers meet with from the sons of men: never have any, out of hell, suffered more then such. Persecution is, 〈◊〉 genius, saith Calvin, the evil Angel that dogs the Gospel at the heels. And, Praedicare nihil aliud est, quàm derivare in se 〈◊〉 , &c. saith Luther. To preach faithfully is to get the ill will of all the world, and to subject a man's self to all kind of deaths and dangers.

Verse 36. Again 〈◊〉 sent other servants ]

O the infinite goodness and long sufferance of Almighty God! Jonas upbraided him with it most unworthily, in that brawl of his, chap. 4. 2. Paul admires it, Rom. 9. 22. teaching us to improve it to the practice of repentance, 〈◊〉 . 2. 4. Ezekiel describes it by God's lying on one side for three hundred and 〈◊〉 years together, which must needs be very troublesome. We cannot lie for a few hours, on one side, but we must turn us. David, for the abuse of his 〈◊〉 , fell 〈◊〉 foul on the Ammonites. Rehoboam for one 〈◊〉 of his slain by the ten 〈◊〉 , raised a mighty army to chastise them. But God bears with men's evil manners, though he 〈◊〉 power enough in his hand to deal with them at his 〈◊〉 .

Verse 37. They will reverence my son ]

They will 〈◊〉 another way for shame (so the word imports) they will never be able to look him in the face, they will be so abashed of their former villainies. But it fell out far otherwise: for these frontlesse fellows, past grace, as we say, had faces hatched all over with impudency, and that could blush no more then a sackbut. Sin had woaded shamelesnes in their fore-heads, and they were as good 〈◊〉 resisting the holy Ghost, as 〈◊〉 their fathers were,

Verse 38. This is the heir, Come, &c.]

So that these husband-men the Pharisees knew, and yet crucified the Lord of glory: And all this out of desperate malice, which had debauched their reason, and even Satanized or transformed them into so many breathing devils: they fell into that unpardonable sin, 〈◊〉 , 12. 31.

Verse 39. Cast him out of the vineyard, and slew him ]

By wicked hands, Act. 2. 23. and are therefore abhorred of God and men, and exiled out of the world, as it were, by a common consent of Nation, for their inexpiable guilt. 〈◊〉 in Constantinople and Thessalonica (where are many thousand Jews at this day) if they but stir out of 〈◊〉 at any 〈◊〉 time between Maunday-Thursday at Noon, and Easter-eve at night, the Christians, among whom they dwell, will stone them, because at that time they derided, 〈◊〉 and crucified our blessed Savior.

Verse 40. What will he do, &c.]

Nay, what will he not 〈◊〉 ? God will 〈◊〉 upon them, even on their neck, upon the thick bosses of their bucklers. They that would kill their enemy, strike not where he can defend himself. But so doth God, he strikes thorough all, yea thorough the loins, Deut. 33. 11. even to the very soul, 〈◊〉 . 4. 10. This made Moses cry out, Who knoweth the power of 〈◊〉 anger? Ps. 90. 11. Surely it is such, as none can either avoid or abide.

Verse 41. They say unto him, he will 〈◊〉 , &c.]

Here they 〈◊〉 read their own destiny, as David 〈◊〉 did his, 2 Sam. 12. 5, 6. The wicked are presently self-condemned, Tit. 3. 11. and 〈◊〉 at last day stand speechless, Matth. 21. 12. out of the conviction of their own 〈◊〉 .

Verse 42. Did ye never read in the Scriptures? ]

Yes, full oft, but never applied such a place as this to themselves. A godly man 〈◊〉 the Scriptures as he doth the Statute- 〈◊〉 : he holds 〈◊◊〉 in all that he reads: he finds his own name written in every passage, and lays it to heart, as spoken to him. The wicked on the other side, put 〈◊〉 all they like not, and dispose of it to others, as if themselves were none such. God forbid, said these to our Savior, Luk. 20. 16. But he convinceth them out of their own reading, to be the men he meant. Men may make some 〈◊〉 shift, and 〈◊〉 for a while from side to side, as 〈◊〉 Ass did, but there is no averting or avoiding the dint of God's displeasure, otherwise then by falling down, as the Ass did, and afterwards her master, being rebuked for his in quity, The dumb Ass speaking with man's voice, forbad the madness of the Prophet, 2 〈◊〉 . 2. 16,

Verse 43. The kingdom of God shall be taken 〈◊〉 you ]

An heavy sentence. We had better, saith one, be without meat, drink, light, air, earth, all the elements, yea life itself, then that one sweet saying of our Savior, Come unto me, all ye that are weary and heavy laden, and I will refresh you. The Gospel is that inhetitance we received from our godly fore fathers, the 〈◊〉 : and it must be our care to transmit the same to our posterity, earnestly contending for the faith which was once delivered, 〈◊〉 3. once for all: for if lost, or any way corrupted, it will hardly be ever given again. Look to it therefore: unfruitfulness forfeits all; as the Merchants non-payment of the Kings custom forfeits all his goods.

Verse 44. And whosoever shall fall on this stone ]

Christ is a stone of stumbling to his enemies, who stumble at his 〈◊〉 , and a rock of offense, 1 Pet. 2. 8. but like that rock, Judge. 6. 21. cut of which fire wcnt and consumed them, Nemo me impune 〈◊〉 , saith he. The Corinthians abused certain Roman 〈◊〉 , and were therefore burnt to the ground by L. Mummius. For irasci populo Rom. nemo sapienter possit, saith Livy thereupon. Christ is wise in heart, and mighty in strength; whoever hardened himself against him and prospered? Who ever bragged of the last blow? If his wrath be kindled, yea but a little, woe be to his opposites: but if he fall upon them with his whole weight, he will crush them to pieces, yea grind them to powder. They can no more stand before him, then can a glass-bottle before a Cannon-shot.

Verse 45. They 〈◊〉 that he spake of them ]

Who told them so, but their own guilty consciences? Every man hath a 〈◊〉 Chaplain within his own bosom, that preacheth over the Sermon to him again, and comes over him with, Thou art the 〈◊〉 . Conscience is said to accuse or excuse in the mean while, 〈◊〉 . 2. 15. In the 〈◊〉 betwixt 〈◊〉 and Sermon, conviction and conviction. So that personal and nominal application is therefore needless, 〈◊〉 every man hath a 〈◊〉 faculty within him, applying several truths to every man's particular 〈◊〉 . And, 〈◊〉 gener 〈◊〉 de 〈◊◊〉 est, ibi 〈◊◊◊◊〉 , saith 〈◊〉 ; Where the discourse against vice is 〈◊〉 , no man can justly complain of 〈◊〉 personal injury. By 〈◊〉 , Christ many times smites the earth, Isa. 11. 4. that is, the 〈◊〉 of carnal men glued to the earth, God's words 〈◊〉 them full in the teeth, and makes them spit 〈◊〉 . Now if they rage, as Tygres tear themselves at the noise of a drum, if they flee in the faces of their teachers, and 〈◊◊〉 upon them, they 〈◊◊〉 cast into a 〈◊◊〉 , and 〈◊〉 escape the visible 〈◊〉 of God.

Verse 46, But when they 〈◊〉 to lay 〈◊〉 on him ]

And so shown themselves to be the same our Savior spake of, ver. 39, 42. As the Pope and his emissaries do well approve 〈◊〉 to be that false prophet, and 〈◊〉 locusts, 〈◊〉 forth in the Revelation. Their daily practice is a clear Commentary upon that obscure prophecy, which the ancient Fathers, that lived 〈◊〉 to see it fulfilled, could not tell what to say to. 〈◊◊〉 are best understood by their events.

Verse 1. Spake 〈◊◊〉 again ]

THat by one 〈◊〉 he might peg in another. He had but a 〈◊〉 to be with men, and see how he bestirs him. 〈◊◊〉 is more swift and violent toward the end of it. It was as 〈◊〉 to Christ to seek men's salvation, as it is to the devil to 〈◊〉 their 〈◊〉 : who therefore doth his utmost, because he 〈◊〉 that he hath but a short time, Rev. 12. 12. his malevolence is 〈◊〉 to his 〈◊〉 .

Verse 〈◊〉 . 〈◊〉 unto a 〈◊〉 King ]

God is a great King, and 〈◊◊◊〉 his 〈◊〉 , Mal. 1. 8. will be served of the best, and curseth that cosener, that doth 〈◊〉 , verse 14. He scorneth to drink the devils 〈◊〉 , to take his leavings.

Verse 3. They would not come ]

They proved Recusants, and this rendered them unworthy of eternal life, Act. 13. 46. God's Ministers sent to call them, must turn them over to him, with a Non 〈◊〉 , and let him deal with them.

Verse 4. Behold, I have prepared my dinner ]

Luke calleth it a supper. The Kingdom of heaven is compared to both, to show that the Saints do both dine and sup with Christ; 〈◊◊〉 at his table continually, as 〈◊〉 did at ` David's, yea they have, as 〈◊〉 had, a continual 〈◊〉 from the King every day, a certain, all the 〈◊〉 of their lives.

Verse 5. But they made light of it ]

God's rich offers are still slighted and vilipended: and most men turn their 〈◊〉 upon those blessed and bleeding embracements of his, as if heaven were not worth 〈◊〉 after;

Verse 6. Intreated them spitefully, and slew 〈◊〉 ]

This is that sin that brings ruin without remedy, 2 Chron. 36. 16. Josiah's humiliation could not expiate Manasseh's blood-shed. Our Popish Prelates in less then four years sacrificed the lives of eight hundred innocents to their idols here in Queen 〈◊〉 days. That precious blood doth yet cry to heaven for vengeance against us. And it was a pious motion that one made in a Sermon to this present Parliament, That there might be a day of public humiliation, purposely set apart, and solemnly kept throughout the Kingdom, for the innocent blood shed 〈◊〉 in those Marian days of most abhorred memory.

Verse 7. But when the King 〈◊〉 thereof ]

And Kings have long ears, this King of heaven especially, Cui 〈◊〉 muta 〈◊◊〉 . — Ut taceant homines, jumenta loquentur. In case of the abuse of God's 〈◊〉 , a bird of the air shall carry the voice, and that which hath wings shall tell the matter, Eccles. 10. 20. John Baptist was beheaded in the prison, as if God had known nothing of the matter, said that Martyr. But when he maketh inquisition for bloods (which he oft doth with great secrecy and severity) he 〈◊〉 such to purpose, Ps 9 12. as he did 〈◊〉 , 〈◊〉 , Charles the ninth of France, Felix of 〈◊〉 , and sundry other bloody 〈◊〉 .

Verse 8. They which were bidden were not worthy ]

Who were then? Such as came from the high ways and hedges, verse. 9. that is, such as sit and show their sores to God, as the cripples and others do by the high-way-side to every passenger, to move pity. Such sensible sinners shall walk with Christ in white, for they are worthy.

Verse 9 Go ye therefore to the high-ways ]

Those sinners of the Gentiles, Gal 2. 15. who wandered in their own ways, Act. 14. 16. and were, till now, without God in the world, Ephes. 4. 18. These are those other husbandmen, to whom the householder would let out his vineyard, chap. 21. 41, 43. which truth to illustrate this parable is purposely uttered, and principally as it may seem intended.

Verse 10. Both bad and good, &c.]

Such a mixture there ever hath been, and will be here in the Church. Doeg sets his foot as far within the Sanctnary, as David. There are sacrificing 〈◊〉 , Isa. 1. 10. sinners in Zion, Isa. 33. 14. We cannot avoid the company of those from whom we shall be sure to carry guilt or grief.

Verse 11. And when the King came in to see ]

He is in the assemblies of his Saints to observe their carriage, and to add measure unto them in blessing, as they do to him in preparation: he goes down into his garden to see whether the vinc flourish, and the pomgranats bud, Cant. 6. 11. he 〈◊〉 in the midst of the seven golden Candlesticks, &c. Now therefore we are all here present before God, said 〈◊〉 , Act. 10. 33.

Verse 12. 〈◊〉 , how camest? &c.]

Not wretch, 〈◊〉 , 〈◊〉 . Hard reproofs administered in soft language break the bones. See the Notes above on 〈◊〉 . 20. 13.

Verse 13. 〈◊〉 him hand and foot ]

He that comes in to Christ's table without a wedding garment on his back, shall not go out without fetters on his feet. Neither shall it help him, that he hath eat and drunk in Christ's presence. For his meat is sawced, and his drink spiced with that bitter wrath of God, Job 〈◊〉 . 〈◊〉 . He shall be taken as here, from the table to the tormenter. Look to it therefore, and come not hand over head. The very Heathens saw, and could say, That God was not to be served slightly or slubberingly, but with all possible preparation 〈◊〉 ; hand.

Verse 14. For many are called, &c.]

With 〈◊〉 outward calling: but outward privileges profit not, where the hidden man of the heart is not right, where the power and practice of 〈◊〉 is wanting. Many a ship hath been called Safe guard, and 〈◊〉 , which yet hath split upon the rocks, or fallen into the 〈◊〉 of pirates.

Verse 15. Then went the 〈◊〉 ]

They 〈◊〉 , as one saith, 〈◊〉 & repuncti, minime 〈◊〉 ad resipiscentiam compuncti. They were stung with the former parables, and grew more enraged. It is a 〈◊〉 persuasion for any godly man to think, by any discretion 〈◊〉 to still and escape the clamours and hates of wicked 〈◊〉 : Christ himself could not do it.

Verse 16. With the 〈◊〉 ]

i. e. Such as were of 〈◊〉 religion, as the Melchites, a kind of mongrel-Christians in the 〈◊〉 : so called of Melech, as one would say, Of the Kings 〈◊〉 , because they followed the decrees and examples of the 〈◊〉 . Some think these 〈◊〉 were the same with the Publicans, or toll-takers (so Origen and Cyril ) whom the Pharisees took with them to our Savior, as if the one 〈◊〉 tribute, the other refused to pay, and both came to our Savior, as to an impartial Judge, to end the quarrel, and decide the controversy.

Verse 17. Is it lawful? ]

They make it a case of conscience. 〈◊〉 sanctity is double iniquity. Covetousness goes cloaked or coloured, 1. Thess. 2. 5. So doth malice 〈◊〉 times: but God will wash off it's varnish with rivers of brimstone.

Verse 18. Why tempt ye me, ye hypocrites? ]

Hypocrites pretend Nathanael in the skin of a Nicodemus, saith one, of a 〈◊〉 rather, who made fair weather for a while, 〈◊〉 at length forsook Paul, and became an idolatrous Priest at Thessalonica, if Dorotheus may be believed. Jesus perceived these men's 〈◊〉 , and detected it. So dealt Peter by 〈◊〉 Magus. whom Philip took for a very honest man, and baptized him. All will out at length; Quod sis esse velis, 〈◊〉 malis.

Verse 19. They brought unto him a penny ]

Monachi pecunias attingere pro piaculo ducunt. No Cappucine among the Papists may take or touch silver. This metal is as very 〈◊〉 to these, as the wedge of gold to Achan; at the 〈◊〉 whereof he starts back, as Moses from the Serpent. Yet he carries a boy with him that takes and carries it, and never complains of either metal or measure.

Verse 20. Whose is this image, &c.]

Not that he knew not whose it was, but that he might refell them by their own answers, judge them out of their own mouth; and that the people (into whose hatred they thought by 〈◊〉 captious question to draw him) might see that this was not more his, then the Pharisees own sentence.

Verse 21. Render therefore unto Caesar ]

Not Give, but Render: As who should say, Ye give him but what belongs to him; ye do him but right, ye help him but to his own, and that which he 〈◊〉 justly require of you, In 〈◊〉 patrocinij & 〈◊〉 , in lieu of his care toward you.

Verse 22. They marvelled and left him, and 〈◊〉 their way. ]

With a flea in their ear, as we say. Confounded they were that they were so disappointed. Christ shaped them such an answer, as they could neither dislike nor digest. The 〈◊〉 man's eyes are in his head, but the fool walketh in 〈◊〉 , 〈◊〉 . 2. 14. Ad 〈◊〉 properat, cito qui judicat. He that precipitates a 〈◊〉 , shall soon see cause to repent him. How oft doth an open mouth prove a man's purgatory? We had great need therefore 〈◊〉 a pair of balances betwixt our lips, left we be entangled in our talk. For,

Verse 23. The same day came to him the Sadducees ]

〈◊◊〉 possunt 〈◊◊〉 , 〈◊〉 tamen caudae in face eadem 〈◊〉 . Heretics may differ as much from one another, as they all 〈◊〉 from the truth. Both Pharisees and Sadducees can conspire against Christ, though they cannot consent among themselves. These Sadducees were a brutish sect and sort of Jews, that held many 〈◊〉 opinions. Some of them are set down, Act 23. 8. Divers other more gross may be 〈◊〉 of in 〈◊〉 , who also 〈◊〉 us, that they were but 〈◊〉 of them, yet of the chief among the people. And no wonder: for even at this day Atheists 〈◊〉 Epicures are rife; and among the great ones especially, who 〈◊〉 think or 〈◊〉 wish at least, there would be no resurrection, &c.

Verse 24. 〈◊〉 , Moses said ]

They pretend Scripture: so did the devil, Mat. 4. So do heretics all; Sed sensum afferunt, 〈◊◊〉 , but they fetch not the meaning from the Scripture, but 〈◊〉 a sense (even that of their own devising) on the Scripture: Cadem 〈◊〉 faciunt ad materiam 〈◊〉 , saith 〈◊〉 , They taw the text, as Shoemakers do their over-leathers, saith Polydor Virgil, that they may bring them to serve their 〈◊〉 : They lay the dead child of their own corrupt glosses in the bosom of holy Scripture, and then cry out, It is hers, and not 〈◊〉 .

Verse 25. When he had married a wife, deceased. ]

Thus they that will marry shall have trouble, I, and that in the flesh, wherein they haply promised themselves most comfort and contentment. How many are there that seek an happiness here: and, when to enjoy it might seem an happiness indeed, they die, and 〈◊〉 all their thoughts perish. 〈◊〉 we have in Alexander the great, Julius Caesar, Tamberlain, who making great preparation for the Conquest of the Turkish Empire, died of an ague in the midst of his great hope, and greatest power. The like might be shown of many learned men, that died, when they might have been most useful, as Keckerman, Perkins, Preston, Pemble, young Drusius, &c. All our learning is soon refuted with one black Theta, which understanding us not, 〈◊〉 us unrespectively without distinction, and putteth at once a period to our writing and to our being.

Verse 26. And third unto the seventh ]

Happy it was, if seeing their brethren 〈◊〉 so fast, themselves were warned to number their own days, and provide for deaths coming. But this is not easily done; for we naturally dream of an immortality, Psal. 49. 11. and it is death to us to think of death, though we see so many daily die before us. It fareth with us for the most part, as with fatting Cattle. The Butcher comes today, and fetcheth away one, tomorrow and fetcheth away another, &c. The rest that are left behind do neither mifse their fellows, nor dread their own destiny. So here, this is brutish stupidity, shake it off.

Verse 27. And last of all the woman, &c.]

It is 〈◊〉 credible that one woman should out-live seven husbands. But grant she did, yet impartial death, that had so ofttimes cut 〈◊〉 her head, 〈◊〉 her heart at last. Death as an archer aiming at us, misseth us 〈◊〉 , and hitteth haply some beyond us, some short of us, some on either hand of us; now our 〈◊〉 , now our inferiors, now our equals, till at length we also are wounded; and the longer deaths hand is exercised, the more skillful it grows. 〈◊〉 de Temporibus, who is said to have lived in France above 300. years, died at length: So did the old, old, the very old man, Anno 1635.

Verse 29. Ye do err, not knowing ]

Ignorance is a breeder. All sins are seminally 〈◊〉 ignorance. S. Paul thanks it for all his 〈◊〉 , 1 Tim. 1. 13. Aristole makes it the mother of all the 〈◊〉 in the world. All heresies, saith Chemnitz are known to have proceeded, Velex 〈◊◊〉 velex 〈◊〉 dialectica, velex AEtij 〈 in non-Latin alphabet 〉 , from 〈◊〉 , sophistry, or ignorance.

Verse 30. For in the resurrection they neither marry ]

Therefore our condition then shall be better then that of Adams in paradise, where he had need of a meet help, Chenegdo, such another as himself, a second-self. S. Luke adds the reason, why men shall not marry in the resurrection, viz. They can die no more; and therefore need not marry for propogation of their kind, and immortalizing of their name. Mahomet, as he professed that himself had a special license given him by God to know what women he would, and to put them away when he would: so he promised to all his votaries and adherents the like carnal pleasures at the resurrection. Sensualists cast God and the things of God into a dishonorable mould: they rise not above their spring.

Verse 31. Have ye not read ]

In Moses, whose writings only they received, 〈◊〉 the rest. And the superstitious Jews at this day are said in 〈◊◊〉 to read two lessons, one out of the law, which is read by some chief person, another out of the Prophets, which is read by some boy or mean companion. For, savouring somewhat of these old Sadducees, they will in no sort do honor, neither attribute 〈◊〉 that authority to any 〈◊〉 of the Bible that they do to their 〈◊〉 , which they do usually carry about their Synagogue at the end of the service in procession, with many ornaments of Crowns and Scepters; the children kissing it, as it passeth by them.

Spoken unto you by God It is God that speaketh in the holy Scriptures: It is the express mind of God that is there set forth unto us. See my True treasure, p. 10 &c.

Verse 32. God is not the God of the dead ]

That is, in the Sadducees sense, utterly dead and extinct forever, but in S. Paul's sense, Rom. 14. 9. He is the God of the dead. For the dead bodies also of the faithful, whiles they lie rotting in the grave, and resolved into dust, are united to Christ; by means whereof a substance is preserved, sin only is 〈◊〉 with it's concomitant infirmities. But the rotting of the body is but to refine it: it is but as the rotting of corn under the earth, 1 Cor. 15. 36. that it may 〈◊〉 more glorious. Once, death to the Saints is neither total, but of the body only; nor yet perpetual, but for a time only. See both these together, Rom. 8. 10, 11. Further, from this verse we may learn, That there is a twofold knowledge to be gotten from holy Scriptures. 1. Express, I am the God of Abraham, &c. 2 By due deduction and firm inference, God is the God of the living.

Verse 33. They were astonished at his doctrine ]

This was well: But S. Luke adds, that which was more strange. 1. That certain of the Scribes said, Master, 〈◊〉 hast well said: No 〈◊〉 had ever so much ingenuity. 2. That the Sadducees were thenceforth 〈◊〉 , and 〈◊〉 no more. 〈◊〉 her 〈◊〉 dare, quam turpiter pugnare. Those Romish frogs the Jesuits will never have done, though never so much set down, but be still up with their hateful Brekekekex. 〈◊〉 -coax.

Verse 34. But when the Pharisees ]

Nunquam bella bonis, nunquam certamina de sunt. Truth never wants an adversary. Christ had many conflicts all his life long, but most and sharpest at last cast. At death, Satan will muster up all his forces against a Christian: that last encounter is like to be the sharpest; as Israel in the wilderness met with much hardship, but when they entered the Land, all the Kings of Canaan combined against them.

Verse 35. Then one of them which was a Lawyer ]

Pareus gathereth out of Mark, chap. 12. 28. that this Lawyer was one of them, that had applauded Christ for his conquest over the Sadducees in the last conflict, Luk. 20. 39. and that, for a penance he was enjoined by his fellow-Pharisees, to undertake this following disputation with Christ.

Verse 36. Which is the great Commandment ]

The Rabbins reckoned up 613. Commandments of the Law: and distinguished them into the greater, and the lesser. These later they thought might be neglected or violated with little or no guilt. The Romish Pharisees have also their venial sins, their peccadillo's, as we know; but the Scripture makes all sin mortal and destructory. A little strange fire might seem a small matter, yet it was such a sin, as made all Israel guilty, as appears by the sacrifices offered for that sin. Levite. 16.

Verse 37. Thou shalt love the Lord ]

God must be loved and honored by us, 〈 in non-Latin alphabet 〉 , saith one, truly, that there be no halting, and totally that there be no halving: he will not divide with the devil, as the Circassians are said to divide their whole life between rapine and religion. God's service must be the totum hominis: Eccles. 12. 13. and the bonum hominis, Mic. 6. 8. We should love him infinitely: which, because we cannot, we must love him unfeignedly: but how far short we come of loving him with all our heart, soul, strength, &c. (which yet the Papists affirm feisable) appears by our lives, which, do what we can, are fuller of sins, then the firmament is of stars, or the furnace of sparks.

Verse 38. This is the first and great Commandment ]

In respect of order, quantity and dignity. The second table is fulfilled in the first, and Luther is bold to say, Primo praecepto reliquorum omnium observantia praecipitur, In the first Commandment is commanded the keeping of all the rest. We rightly love our very selves no further then we love God: And for others, we are bound to love our friends in him, our foes for him.

Verse 39. And the second is like unto it ]

For it hath, 1. The same author. God spake all these words. 2. The same tie. 3. The same sanction and punishment of the violation. 4. It requires the same kind of love and service: for the love of our neighbor is the service of God.

Verse 40. Hang all the Law and Prophets ]

Yea and the Gospel too: for love is both the complement of the Law, and the supplement of the Gospel, Rom. 13. 10. John. 13. 34. It is the filling up of the Law (as the word signifieth,) for that it clotheth the duties of the Law with the glory of a due manner, and seateth them upon their due subjects, with unwearied labors of constant well-doing. The Prophets also hang upon the same nail of love with the Law, so some frame the Metaphor here used: As some others rather think, that our Savior, in this expression alludeth to the Jewish Phylacteries, Heb. Totaphoth, which were scroules of parchment, having the Commandments written in them, which the Pharisees ware about their heads and arms, to mind them of obedience to the Law.