A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.

CHAP. X.

Verse 1. And when he had called the twelve.]

HE had set them to pray, and now he sets them to work. Ora* 1.1 & labora, is an old proverb. And 〈◊〉〈◊〉 â manu invocanda est Minerva, said the heathens. To pray to pray, is to mock God, and lose ones labour. Solomon saith, we must as well dig as beg 〈◊〉〈◊〉 knowledge, Prov. 2. 3, 4. Else, to beg is bootlesse. The talk 〈◊〉〈◊〉 the lips onely brings want, Prov. 14. 23. Christ seemed here to say to his praying Disciples, as once he did to Moses: Why* 1.2 cryest thou unto me? speak unto the children of Israel, that they goe forward.

Verse 2. Now the names of the twelve, &c.]

Their names are registred and had in honour; when the Grandees of the earth, those men of renown in their generation, 〈◊〉〈◊〉 either buried in ob∣livion, or wrapt up in the sheet of shame; their memory, haply is preserved, but stinks in the keeping, as that rich glutton, Luk. 16. who is not so 〈◊〉〈◊〉 as named, as poor Lazarus 〈◊〉〈◊〉.

Peter and Andrew his brother, &c.]

I hey goe coupled, two and two together. And this first for their own sakes, Two are better* 1.3 then one, 〈◊〉〈◊〉 Solomon. For first if they fall, the one will lift up his fellow, as that which is stronger, shoreth up that which is weaker. 2. If two lie together, then they have heat. When Silas came, Paul burnt in spirit: whiles Iehojada lived, Ioash was* 1.4

free and forward for God: he was the first that complained of* 1.5 the negligence of his best officers in 〈◊〉〈◊〉 the Temple. Whiles Bradford was alive, he kept up Ridley, and so did Latimer Cran∣mer, from thinking upon revolt. 3. If one prevail, two shall withstand him. The enemy is readiest to assault, where none is by to assist: and much of our strength is lost in the losse of a faith∣full friend: Whence Paul so rejoiced, that Epaphroditus recovered, Phil. 2. 27. For their own mutuall help and comfort was it there∣fore,* 1.6 that they were sent out by 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the* 1.7 Poet speaks of his Ulysses and Diomedes, sent to fetch in the Pal∣ladium. Secondly for the sake of others, that the bad might be the sooner set down and covinced; the better confirmed and set∣led in the truth; sith in the mouth of two or three witnesses, &c. For this it was, that God set forth those noble pairs, Moses and Aaron, 〈◊〉〈◊〉 and Jehoshuah, Paul and Barnabas; the two faithfull witnesses, Revel. 11. 3. Luther and Melancthon, Zuinglius and Oeco lampadius, &c.

Verse. 3. Bartholomew.]

This, say some, was that Nathaniel, Joh. 1. He is by Dionysius quoted to have said of Divinity, Et Magnam esse & minimam: that it was large in a little room.

Matthew the Publican.]

See here, as in a mirrour, Christs free grace in such a choice, 〈◊〉〈◊〉 Matthews true grace in not dissembling his old trade, but shaming himfelf that God might be glorified: and thankfully crying out with Iphicrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from how sinfull and 〈◊〉〈◊〉, to how high and honourable a calling and course of life am I advanced?

Verse 4. Simon the Canaanite.]

〈◊〉〈◊〉 a man of Cana in Galilee, (as Judas Escariot) that is, a man of Kerioth; See Josh. 15. 25.)* 1.8 Simon the Zelot, St Luke calls him. Christ, when he called him* 1.9 to the Apostleship, either found him, or made him 〈◊〉〈◊〉: Tar∣dis mentibus virtus non facile committitur.

—〈◊〉〈◊〉 osse Poetis Non Dij non homines, non concessêre columnae.

Verse 5. 〈◊〉〈◊〉 twelve Jesus sent forth]

Out of deep commise∣ration* 1.10 of those poor scattered sheep, that lay panting for life, and* 1.11 well nigh gasping their last. Saul, that ravening wolf of Benja∣min, and his fellow-Pharisees, not onely breathed out threatnings,* 1.12 but worried Christs sheep, that bore golden 〈◊〉〈◊〉. Now, be∣cause he could not goe to them all himself in person, he sends out the twelve. There by also to teach them and us, that no Minister

is so thorowly 〈◊〉〈◊〉 to all good works, but that he may need the* 1.13 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of his fellow-labourers. And this I conceive, was at 〈◊〉〈◊〉 the end of erecting Colledges and Cathedrals.

Verse 6. To the lost sheep]

This is the common condition of* 1.14 us 〈◊〉〈◊〉. All 〈◊〉〈◊〉 like sheep have gone astray. The Prophet saith not, like dogs: 〈◊〉〈◊〉 these, though 〈◊〉〈◊〉, will finde their way home a∣gain. Nor 〈◊〉〈◊〉 swine: for these also when lugd, or against a storm, will 〈◊〉〈◊〉 to their home. But like sheep, that silly crea∣ture: then the which as none is more apt to wander, so neither any more unable to return.

Verse 7. The kingdom of heaven is at hand.]

Repent therefore. Men will doe much for a kingdom. And, nothing 〈◊〉〈◊〉 then a Kingdom, and that of Heaven, can buy men out of their sweet 〈◊〉〈◊〉 How many 〈◊〉〈◊〉 we daily making answer to the motion of this 〈◊〉〈◊〉 kingdom 〈◊〉〈◊〉 them by God, as the Olive and vine did in Jothams parable? Shall I leave my fat and sweet sins* 1.15 to 〈◊〉〈◊〉, though 〈◊〉〈◊〉 God? And yet every man must be either a King or a caytiffe: raign in heaven, or roar for ever in hell. And this the 〈◊〉〈◊〉 were bid, where ever they came to preach, not to sing masse, which is the chief office of Priests among the Papists. And for the people, they are taught to believe, that the 〈◊〉〈◊〉 only is a 〈◊〉〈◊〉 of duty: but the going to Sermons a matter 〈◊〉〈◊〉 conveniency, and such as 〈◊〉〈◊〉 left free to mens leisures, and op∣portunities,* 1.16 without imputation of sin.

Verse 8. Heal the sick.]

God glorifies 〈◊〉〈◊〉 by the fruits of our sin, and the 〈◊〉〈◊〉 of his own wrath. This great Alchimist 〈◊〉〈◊〉 how to extract good out of evil. He can make golden 〈◊〉〈◊〉, 1 Pet. 1 7. medicinall 〈◊〉〈◊〉; fetch his own ho∣nour out of the depths of our 〈◊〉〈◊〉, as wine draws a 〈◊〉〈◊〉 vertue from the 〈◊〉〈◊〉 of vipers, and as scarlet pulls out the vipers 〈◊〉〈◊〉.

Freely ye have received.]

And so have we in some sort, and in 〈◊◊〉〈◊◊〉: sith no pains we take, no cost we are at, can possibly 〈◊〉〈◊〉 so great a 〈◊〉〈◊〉, as is 〈◊〉〈◊〉 unto us.

Verse 9. Provide neither gold, &c.]

To wit, for this present 〈◊〉〈◊〉 (for at other times our Saviour had money, and he put it 〈◊〉〈◊〉 in a 〈◊〉〈◊〉-pouch, but in a bag so big, as that it needed a 〈◊〉〈◊〉) 〈◊〉〈◊〉 now 〈◊〉〈◊〉 would 〈◊〉〈◊〉 them, by experience of his 〈◊◊〉〈◊◊〉 in feeding and securing them, to trust him for ever.

Verse 10. Neither two coats]

That may be a burden to you.

Neither shooes]

But sandals, a lighter kinde of wearing.

Nor yet staves]

Either for offence or defence: a dog shall not wag his tongue at you: Or not a staff, that may cumber you. But take a staff (as S^t Marke hath it) sc. that may ease and relieve you* 1.17 in your hard toil and travel.

The workman is worthy of his meat]

Of his wages, saith S^t Marke; of both, as labourers in Gods 〈◊〉〈◊〉; of double ho∣nour, saith S^t Paul, both countenance and maintenance.

Verse 11. Enquire, who in it is worthy]

That is, faithfull, as Lydia was, Acts 16. 15. and Philip the Evangelist, Acts 21. 8. and Mary the mother of Mark, Acts 12. 12. Lo here whither Mi∣nisters should resort, and where should be their Rendevouz, Psal. 26.4 & Psal. 16. 3. In the excellent ones of the earth should be their delight. I forget Lords and Ladies, said good M. Fox, to re∣member Gods poor Saints.

Verse 12. And when ye come into an house,]

Into the Syna∣gogues and other places of publike meeting, our Saviour sends them not as yet, because they were but young beginners, and wanted 〈◊〉〈◊〉 and other abilities: but bids them teach privately, cate∣chize from house to house, and not stretch the wing beyond the nest, till better fledged, and fitted for flight.

Verse 13. If that house be worthy]

The Saints are the only Worthies, of whom the world is not worthy. These shall walk* 1.18 with Christ, for they are worthy. But the heart of the wicked is lit∣tle* 1.19 worth, Prov. 10. 20.

Let your peace come upon it]

Christian salutations are effectuall benedictions. We 〈◊〉〈◊〉 you in the Name of the Lord.* 1.20

Let your peace return unto you]

Something will come of your good wishes; if not to others, to your selves: you shall be paid* 1.21 for your pains as the Physitian is, though the patient dies; as the Lawyer hath his fee though his clients cause miscarry. God will* 1.22 reward his Ministers. though Israel be not gathered, secundum 〈◊〉〈◊〉, non 〈◊〉〈◊〉 proventum, as Bernard hath it.

Verse 14. And whosoever shall not receive you]

Two sure signes of reprobate goats, 1. Not to receive Christs Ministers to house and harbour, accounting themselves happy in such an enter∣tainment. 2. Not to hear their words. The most good is done by Gods Ministers commonly at first coming. Then some receive the word with admiration, others are daily more and more hardned:

as fish, though fearfull, stir not at the great noise of the sea, where∣unto they are accustomed: and as birds that build in a belfree, star∣tle not at the tolling of the bell.

Shake off the dust of your feet]

In token that you sought not theirs, but them, and that you will not carry away so much as any of their accursed dust: that you will not have any communion at all with them, wait no longer upon them: that the dust of those feet (that should have been beautifull) shall be fatall and ferall to them; that God shall hence-forward beat them here as small as dust with his heavy judgements, as with an iron-mace, and that hereafter he shall shake them off as dust, when they come to him for* 1.23 salvation, at the last judgement.

Verse 15. It shall be more tolerable]

God can better bear any thing, then the abuse of his free grace in the offers of mercy. Pro∣fligate professours and Profane Gospellers, shall one day wish, Oh that I had been a Sedomite, that I had neuer heard a Sermon! or oh that I might hear but one Sermon more, &c. Should Solemon forsake that God that had appeared unto him twice? Good turns aggrauate unkindnesses: and nothing more torments those in hell, then to think that they might have been happy, had they been wor∣thy their years, as they say.

Verse 16. Bebold I send you forth, &c.]

This might seem in∣credible to the Disciples, sith they were sent among the lost sheep of Israel. But strange though it seem, 'tis not so strange as true. Look for it therefore. Behold. Christ was in no such danger from Herod that fox, as from those wolves the Pharisees.

As sheep in the midst of wolves]

Who would make it their work to worry the flock, and suck their bloud, as did Saul that wolfe of the Tribe of Benjamin, and the Primitive Persecutours.* 1.24 Under Dioclesian, seventeen thousand Christians are said to have been slain in one moneth, amongst whom also was Serena the Em∣presse. Those ten Persecutions were so cruel, that S^t Hierom writes in one of his Epistles, that for every day in the year were murdered 5000. excepting only the first day of January. S^t Paul fell into the hands of that Lion Nero, qui orientem fidem primus Romae cruentavit, as Tertullian hath it, who therefore also cal∣leth him, Dedicatorem damnationis Christianorum. All the rest of the Apostles are reported to have died by the hands of tyrants, save only S^t Iohn: who, in contempt of Christianity, and of Christ (that is, by interpretation, Gods Anointed) was cast by Domi∣tian

into a vessel of scalding oyl, but came forth fresh and unhurt,* 1.25 by a miracle. After this, the Arrian hereticks raged extreamly, and made great havock of the innocent Lambs of Christ. Gie∣zerichus an Arrian King of Vandals, is said to have exceeded all that went afore him in cruelty towards the Orthodox side, of both sexes. In that Laniena Parifiensis 30000. Protestants were basely butchered in one moneth, 300000. in one year. Stokesly Bishop of London, boasted upon his death-bed, that he had been the death of fifty hereticks in his time. His successour Bonner, was called the common cut-throat, and flaughter-slave generall to all the Bi∣shops of England. And therefore (said a good woman that told him so in a Letter) it is wisdome for me, and all other simple sheep of the Lord, to keep us out of your butcherly stall, as long as we can. Especially, seeing you have such store already, that you are not able to drink all their bloud, lest you should break your belly; and 〈◊〉〈◊〉 let them lye still, and die for hunger. Thus she. But that a∣bove all is most horrid and hatefull, that is related of the Christians in Calabria, Anno 1560. For, being all thrust up in oue house to∣gether* 1.26 (saith M. Fox) as in a sheepfold, the Executioner comes in, and among them takes one and blindfolds him with a muffler about his eyes, and so leadeth him forth to 〈◊〉〈◊〉 larger place, where he commandeth him to kneel down. Which being so done, he cutteth his throat, and so 〈◊〉〈◊〉 him half dead. Then, taking his butchers* 1.27 knife, and muffler all of gore bloud, he cometh again to the rest: and so leadeth them one after another, and dispatcheth them all, to the number of 88. All the aged went to death more chearfully: the younger were more timerous. I tremble and shake (saith a Romanist, out of whose Letter to his Lord all this is 〈◊〉〈◊〉) 〈◊〉〈◊〉 to remember how the 〈◊〉〈◊〉 held his bloudy knife be∣tween his teeth, with the bloudy mufler in his hand, and his arms all in gore bloud up to the elbows, going to the fold, and taking every one of them, one after another, by the hand, and so dispatch∣ing them all, no otherwise, then doth a butcher kill his calves and sheep.

Be ye therefore wise as serpents, &c.]

Let 〈◊〉〈◊〉 be mixt* 1.28 with warinesse, saith 〈◊〉〈◊〉, that it 〈◊〉〈◊〉 be the meeknesse of wisdome, Jam. 3 13. We must be neither foxes, nor yet asses. Meeknesse many times brings on injuries: a crow will stand upou a sheeps back, pulling off wool from her side. Now therefore as we must labour for columbine simplicity, and be no horned beasts,

to pelt or gore others (as the word here signifies,) so for serpentine* 1.29 subtilty too, that we cast not our selves upon needlesse dangers. The Roman rule was, nec fugere, nec sequi, Christianity callethus not to a weak simplicity; but allowes us as much of the serpent as of the dove. The dove without the serpent is easily caught: the serpent, without the dove stings deadly. Religion without policy is too simple to be safe: Policy without Religion is too subtle to be good. Their match makes themselves secure, and many happy. A serpents eye is a singular ornament in a doves head.

Harmlesse as doves]

That neither provoke the hawke, not project revenge: but when pursued, they save themselves, if they can by flight, not by fight. Sometimes they sit in their dove∣cotes,* 1.30 and see their nests destroyed, their young ones taken away, and killed before their eyes: neither ever do they offer to rescue or revenge, which all other fouls doe seem in some sort to doe.

Verse 17. But beware of men]

Absurd and wicked men, saith Paul, bruitish men, skilfull to destroy, saith the Prophet, Men∣eaters,* 1.31 saith the Psalmist, Cannibals, that make no more conscience* 1.32 to mischief Gods people, then to eat a meals meat when they are* 1.33 hungry. These be those Lycanthropi, those wolves mentioned in the former verse. These are those mankinde men, that S^t Paul met with at Ephesus, 1 Cor. 15. 32. He fought wiih beasts after the manner of men, that is (as some interpret it) men fought with him, after the manner of beasts. Such a man was that monster of Millain in Bodin: de Repub. Such were the Primitive Perse∣cutours, and such are the Pseudo-Catholicks of these times. A* 1.34 Dutch-woman they buried alive for religion, with thorns un∣der her. Another they shamefully defiled in the sight of her hus∣band, and then forced her to draw a sword, and give her husband a deadly wound, her hands being ordered by them. The Town of Barre in France being taken by the Papists, all kinde of cruelty* 1.35 was there used. Children were cut up, the guts and hearts of some of them pulled out, which in rage they gnawed with their teeth. The Italians which served the King, did for hatred of religion* 1.36 break 〈◊〉〈◊〉 into such fury, that they did rip up a living childe, and took his liver, being as yet red hot, and eat it as meat. John Bur∣geolus President of Turon, an old man, being suspected to be a Protestant, and having bought his life with a great summe of mo∣ney, was not withstanding taken and beaten cruelly with clubs and staves. And being stript of his clothes, was brought to the bank of

the river Liger, and hanged, his feet upward, and head downward in the water, up to his breast. Then, he being yet alive, they opened* 1.37 his belly, pull'd out his guts, and threw them into the river. And taking his heart, they put it upon a spear, carrying it with contu∣melious words, about the City. Were these men? or rather devils in the shape of men? What should I instance further in those late Irish unheard of cruelties, so well known, and so much written of? such as whereof the devil himself might be ashamed, had he any shame in him. Lithgow a Scot, after he had with K. James his letters travelled thorow the greatest part of the known world, was, as he returned through Spain, in the City of Maligo suprized by nine Sergeants, and carried before the Governour. By whose appointment, they stripped him of his clothes, robbed him of his money, put him into a dark dungeon, shackled him, starved him,* 1.38 wounded him, &c. In ten hours, he received seventy severall tor∣ments: At last, all the Lords Inquisitours commanded him to re∣ceive eleven strangling torments at midnight, and to be burnt bo∣dy and bones to ashes, though they had nothing against him but suspition of religion. And yet after this, God wonderfully deli∣vered him: He was brought on his bed to our King, wounded and broken, and made this relation to the face of Gundamor, the Spa∣nish Ambassadour.

They will scourge you]

John Fortune, a Martyr in Q. Maries dayes, was thus threatned by one M^r Foster: You shall be whipt* 1.39 and burned for this year, I trow: His answer was, I should be full glad of that. For it is written, They will scourge you in their sy∣nagogues. And since the time that the sword of tyranny came into your hand, I heard of none that were whipt. Happy were I, if I had the maidenhead of that persecution.

Verse 18. And ye shall be brought before Governours]

Yea they offered themselves to them, crying Christiani sumus, and so tyring them thereby, that one of them in a great chafe cryed out, O miseri, si libet perire, num vobis rupes aut restes de sunt? Can* 1.40 ye finde no other way to dispatch your selves, but that I must be troubled with you?

And before Kings, for my sake. As Paul before Agrippa, and afterwards Nero; Luther before Charles 5. Lambert before Hen. 8.

Verse 19. Take no thought how, or what ye shall speak]

Be not anxious about either matter or manner of your apology for your

selves. Ye shall be supplied from on high both with invention and elocution. Demosthenes, that great Oratour, was many times 〈◊〉〈◊〉, when he spake to King Philip, and sometimes so amated that he had not a word more to say. Moses, that great scholar, feared he should want words when he was to stand before Pharaoh, and professeth, that since God had called him to that service, he found lesse freedom of speech then before. Latomus of Lovain, a very learned man, having prepared an eloquent Oration to Charles the fifth Emperour, was so confounded in the delivering of it, that he came off with great discredit, and fell into utter despair. No won∣der therefore though the Apostles, being ignorant and unlettered men, were somewhat troubled how to doe when brought before Kings and Kesars. Our Saviour here cures them of that care, by a promise of helpe from heaven: And they had it, Acts 2. & 4. & 5. & 7. And so had the Confessours and Martyrs in all ages of the Church. Nescio unde veniunt istae meditationes, saith Luther of* 1.41 himself in a letter to his friend. And in his book of the Babylonish captivity he professeth, that whether he would or no, he became every day more learned then other. How bravely did Anne As∣kew, Alice Dri••er, and other poor women answer the Doctours, and put them to a nonplus? Was not that the spirit of the Father speaking in them?

Verse 20. But the Spirit of your Father]

Who borroweth your mouth for present, to speak by. It is he that forms your speeches for you, dictates them to you, filleth you with matter, and furnisheth you with words. Fear not therefore your rude∣nesse to reply. There is no mouth into which God cannot put words: And how oft doth he chuse the weak and unlearned to confound the wise and mighty, as he did Balaams Asse to confute his master?

Verse 21. And the brother shall d••liver up the brother]

As* 1.42 Alphonsus Diarius did his own brother John at Neoberg in Germany. So, Doctour London, made Filmer the Martyrs own* 1.43 brother witnesse against him, cherishing him with meat and mo∣ney,* 1.44 and telling him he should never lack as long as he lived: &c. So, one Woodman was delivered by his own brother into his ene∣mies* 1.45 hands. Of him and other Martyrs burnt with him, White, Bishop of Winchister after Gardiner, falsly affirmed in a Sermon,* 1.46 Good people, these men deny Christ to God, and the holy Ghost to be God, &c. In the civil warres of France, the sonnes fought

against their fathers, and brothers against brothers, and even wo∣men* 1.47 took up arms on both sides, for defence of their religion. This is the effect of the Gospel of peace, but by accident.

And the father the childe]

As Philip K. of Spain; who said he had rather have no subjects then hereticks, as he called them: And, out of a bloudy zeal, suffered his eldest son Charles to be mur∣dered* 1.48 by the cruel Inquisition, because he seemed to favour the Pro∣testant-side.

Verse 22. And ye shall be hated.]

〈◊〉〈◊〉 perinde crimine in∣cendij quam odio humani generis convicti sunt, saith 〈◊〉〈◊〉 of those poor Christians, that by Nero wore haled to death for set∣ting the City of Rome on fire, which was done by himself. 〈◊〉〈◊〉* 1.49 telleth us, that their name, and not their crime was punish∣ed in Christians. So Luther complaineth that there was in his* 1.50 dayes no crime comparable to that, of professing the Gospel.

But he that endureth to the end]

Apostacy looseth the things that it hath wrought, 2 Joh. 8. Non quaeruntur in Christianis ini∣tia, sed finis, saith 〈◊〉〈◊〉. It is the evening that crowneth the day, and the last scene that commends the enterlude.

Verse 23. Flee ye into another.]

That is, make all the haste that* 1.51!* 1.52 may be, as Cant. 8. 14. Fuge, fuge Brenti, citò, citius, citissimè,* 1.53 so friendly did a Senatour of Hala advise Brentius. He did so, and thereby saved his life. There was one Laremouth, Chaplain to Lady Aane of Cleve, a Scotch man, to whom in prison it was said, as he thought, Arise, and go thy wayes. Whereto when he gave no great heed at first, the second time it was so said. Upon this, as he 〈◊〉〈◊〉 to his prayers, it was said the third time likewise to him: which was half an hour after. So he arising upon the same, im∣mediatly a peece of the prison wall fell down; and as the Officers* 1.54 came in at the outer gate of the prison, he leaping over the ditch* 1.55 escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the sea-shore, where he found a ves∣sel ready to go over, was taken in, and escaped the search, which was straitly laid for him, all the countrey over. Tertullian was* 1.56 too rigid in condemning all kinde of flight in time of persecution.

Ye shall not have gon over the cities of Israel]

This is another comfort to the Apostles and their successors, that though forced to 〈◊〉〈◊〉 from city to city, yet they shall still finde harbour, and places of employment. They shall not have finished, that is taught and converted all the cities of Gods Israel, both according to the flesh,

and according to the faith, till the Sonne of man be come to judge∣ment, see Matth. 24. 30. Luk. 21. 27.

Verse 24. The Disciple is not above his Master]

Sweeten we the tartnesse of all our sufferings, with this sentence, as with so* 1.57 much sugar. Blandina the Martyr being grievously racked and tor∣tured, cryed out ever and anon Christiana sum I am a Christian;* 1.58 and with that consideration was so relieved and refreshed, that all her torments seemed but a pastime to her.

Verse 25. It is sufficient for the Disciple, &c.]

And a fair 〈◊〉〈◊〉 too, Joh. 21. 18. Peter thinks much that himself should be destined to die a Martyr, and not John. What shall he do? saith Peter. Follow thou me, saith our Saviour. I shall shew thee the* 1.59 way to an ignominious suffering, what ever bocomes of John; though he shall suffer his part too. For if the head be crowned with thornes, should not the members feel the pain of it?

If they have called the master of the house Beelzebub]

That is* 1.60 Master-fly, such as Pliny calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The men of Elis sacri∣ficed* 1.61 to Iupiter Muscarius. He is otherwise called Iupiter ster∣corar* 1.62 us, this Beelzebub: as the Scripture cals all the vanities of* 1.63 the Heathen Gelulim, excrements, dunghill-Deityes: A name too good for them. David would not do them so much honour, 〈◊〉〈◊〉 once to name them. And Absit (saith Hierom) ut de ore Chri∣stiano* 1.64 sonet Iupiter omnipotens, & Meherculè, & Mecastor, &* 1.65 catera magis portenta quam numina. Beelzehub was the god of Ekron, that is the devil of hell (for of Ekron comes Acheron.) How prodigiously blasphemous then were these Miscreants, that called Christ 〈◊〉〈◊〉? Wonder it was, that at the hearing thereof, the heaven sweat not, the earth shook not, the sea swelled not above all her book.

How much more shall they call, &c.]

So they called 〈◊〉〈◊〉 Sathanasius, Cyprian Coprian, Calvin Cain, 〈◊〉〈◊〉, devil. When he came first to Geneva, and began the Reformation there, he was haled 〈◊〉〈◊〉 the Bishop, and set upon in this sort: Quid 〈◊〉〈◊〉 diabole 〈◊〉〈◊〉 quissime ad hanc civitatem perturb 〈◊〉〈◊〉 accessisti?* 1.66 What a devil meanst thou to meddle with the Scriptures (and Ste∣ven Winchester to Marbeck) seeing thou art so stuborne and wil∣full,* 1.67 thou 〈◊〉〈◊〉 go to the 〈◊〉〈◊〉 for me.* 1.68

Verse 26. Fear them not therefore]

Be not reviled out of your Religion, but say, If this be to be vile, 〈◊◊〉〈◊◊〉 yet more vile. 〈◊◊〉〈◊◊〉 morsum non est remedium, saith Seneca. Didicit

ille maledicere, & ego contemnere, said he in Tacitus. If I cannot be master of another mans tongue, yet I can be of mine own eares. Dion writes of Severus, that he was carefull of what he should do, but carelesse of what he should hear. Do well, and hear ill, is* 1.69 written upon heaven gates, said that Martyr. Ill mens mouthes are as open sepulchres, saith David, wherein good mens names are often buried: but the comfort is, there shall be a resurrection as∣well of names as of bodies, at the last day.

For there is nothing hid, that shall not be known]

q. d. Deal not unfaithfully in the ministry: conceal not the truth in unrighte∣ousnes, betray not the cause of God by a cowardly silence. For (whatsoever you may plausibly plead and pretend for your false∣play) all shall out at length: and well it shall appear to the world, that you served not the Lord Christ, but your own turnes upon Christ: and, so your selves might sleep in a whole skin, let what would become of his cause and kingdome. Fearfull men are the first in that black bill, Reve. 21. 8. And God equally hateth the ti∣morous as the treacherous.

Verse 27. What I tell you in darkenesse, &c.]

q. d. See that ye be valiant and violent for the truth: declare unto the world all the counsel of God, which you have therefore learned in private that ye may teach in publike; not fearing any colours, much lesse stealing* 1.70 from your colours, Heb. 10. 38, Quas non oportet mortes praeli∣gere, quod non supplicium potiùs ferre, immo in quam profundam* 1.71 inferni abyssum non intrare, quám contra conscientiam attestari? 〈◊〉〈◊〉 Zuinglius. A man had better endure any misery then an en∣raged conscience.

Verse 28. And fear not them which kill the body]

That cru∣elly kill it (as the word signifies) that wittily tortute it, as those* 1.72 Primitive Persecutors, with all the most exquisite torments that the wit of malice could devise: that kill men so, that they may feel themselves to be killed, as Tiberius bad. Odull Gemmet suffered a strange and cruel death in France for Religion. For when they had bound him, they took a kinde of 〈◊〉〈◊〉 which live in horse∣dung,* 1.73 called in French Escarbots, and put them unto his navell,* 1.74 covering them with a dish, the which, within short space, 〈◊〉〈◊〉 into his belly, and killed him. The tragicall story of their 〈◊〉〈◊〉 handling of William Gardner Martyr in Portugall may be read in M^r Foxes Martyrologie, fol. 1242. At th elosse of Heydelberg, Monsieur Millius an ancient Minister and man of God, was taken

by the bloudy Spaniards, who having first abused his daughter be∣fore* 1.75 him, tied a small cord about his head, which with 〈◊〉〈◊〉 they wreathed about, till they squeezed out his brains. So they 〈◊〉〈◊〉 roasted then burnt many of our Martyrs, as B. Ridley and o∣thers: neither would they let the dead rest in their graves, as 〈◊◊〉〈◊◊〉, whose bones they digd up and burnt: so they raged ex∣ceedingly upon the dead body of Zuinglius, after they had slain* 1.76 him in battle, &c. Now these that cruelly kill the body we must not 〈◊〉〈◊〉. Our Saviour saith not that can kill the body, at their plea∣sure, for that they cannot: but that do kill it, when God permits them to do it. And then too, occidere possunt, 〈◊〉〈◊〉 non possunt, as he told the tyrant: they may kill the Saints but cannot 〈◊〉〈◊〉* 1.77 them, because their souls are out of gunshot. S^t Pauls sufferings reached no further then to his flesh, Col 1. 25. his soul was un∣touched, he possessed that in patience amidst all 〈◊〉〈◊〉 per∣turbations.

But are 〈◊〉〈◊〉 able to kill the soul]

As they would do fain, if it were in their power. David oft complains that they 〈◊〉〈◊〉 after 〈◊〉〈◊〉 soul, that they 〈◊◊◊〉〈◊◊◊〉, &c. Now we commit thy soul to the 〈◊〉〈◊〉, said the Persecutors to Iohn 〈◊〉〈◊〉. The Popish Priests perswaded the people here at the burning of the Martyrs, that when the gunpowder (that was put under their 〈◊〉〈◊〉 for a readier dispatch of them) gave a burst, then the devil fetcht away their souls. When 〈◊〉〈◊〉 often cryed in the fire Lord 〈◊〉〈◊〉 receive 〈◊〉〈◊〉 spirit, a Spanish Monk ran to a Noble-man then* 1.78 present, and would have perswaded him that those were words of despair, and that he was now entring into hell. Vpon the patient and pious death of 〈◊◊〉〈◊◊〉, many of the people said, he died a Martyr, which caused the Bishop shortly after to make a Sermon in the Cathedrall, and therein he affirmed, that the 〈◊〉〈◊〉 Marsh* 1.79 was an 〈◊〉〈◊〉, burnt like an heretick, and a fire-brand in hell. Of Nicolas Burton Martyr in Spain, because he embraced death for Christ with all gladnesse and patience, the Papists gave out that the devil had his soul, before he came to the fire, and therefore they said his senses of 〈◊〉〈◊〉 were past already.* 1.80

But rather fear him]

As one fire, so on fear drives out another. Therefore, in the second Commandment, lest the fear of mens 〈◊〉〈◊〉 should keep us from worshipping of God, great pun∣nishment is threatned, to them that worship him not. If I for∣sake my profession, I am sure of a worse death then Judge Hales

had, said that Martyr. There is martiall law for those that forsake their captain, or else (under a colour of discretion) fall back into the rereward. They that draw back, do it to perdition, Heb. 10. 39. And is it nothing to lose an immortall soul? to purchase an ever∣living death? Should servants fear their masters, because they have power over the flesh, 〈◊〉〈◊〉. 3. 23. and should not we fear him that can destroy both body and soul in hell? Biron Marshall of France 〈◊〉〈◊〉 the Earl of Essex his piety at his death, as more befitting a silly Minister then a stout warrier: as if the fear of hell were not* 1.81 a Christian mans fortitude; as if it were not valour but madnesse to fight with a flaming fire, that is out of our power to suppresse. This Biron, within few moneths after, underwent the same death that Essex did, and then if he feared not 〈◊〉〈◊〉, he was sure to feel it.

Verse 26. Are not two sparrows, &c.]

Birds flying seem to be* 1.82 at liberty, yet are guided by an over-ruling hand: they flie freely, yet fall by divine dispose, and not as the fowler will: But we are better then many 〈◊〉〈◊〉. Gods providence is punctuall, and particular, extending even to the least and lightest circumstan∣ces of all our occurrances; whatever 〈◊〉〈◊〉 thought to the con∣trary, and Pliny with his Irridendum verò curam agere rerum* 1.83 〈◊〉〈◊〉 illud quicquid est 〈◊〉〈◊〉: It is a rediculous thing saith he to imagine that God takes care of our particular affaires. How much better S^t Augustine, Deus sic curat universos quasi singulos, 〈◊〉〈◊〉 singulos, quasi solos. Gods providence extends to eve∣ry particular, both person and occurance.

Verse 30. 〈◊〉〈◊〉 the very haires of your head, &c.]

As things of price, and suce as God sets great store by. Hence he enjoyned his* 1.84 Nazarites, when they had acomplished their vow, to shave their heads, and put the hair in the fire, under their peace-offering, for a sacrificeto the Lord. The Ammonites paid dear for the hair they shaved off the heads and beards 〈◊〉〈◊〉 Davids messengers. So hath* 1.85 Bonner I believe, ere this, for the 〈◊〉〈◊〉 beard he pull'd off part* 1.86 of it, causing the other part 〈◊〉〈◊〉 to be 〈◊〉〈◊〉, left his manly act* 1.87 should be seen to the world. The three Worthies were taken out of the fiery furnace with their haires in full number, not one of* 1.88 them singed.

Verse 31. Fear not therefore]

This is the third time in six ver∣ses, that they and we are bid to banish this cowardly base passion, this causelesse, fruitlesse, harmfull, sinfull fear of men. He that fears

God, needs fear none else. Moses feared not Pharaoh, nor Mica∣iah, Ahab, when they had once seen God in his Majesty. 〈◊〉〈◊〉 will not budge or alter his tale; as the Lion fiercely pursued, will not alter his gate, they say, though he die for it. Doctour Tailour, Martyr, when being sent for by Steven Gardiner, his friends perswaded him not to appear, but fly, Fly you, said he, and do 〈◊〉〈◊〉 your conscience leads you, I am fully determined, with Gods grace, to go to the Bishop, and to his beard to tell him that he doth nought. This he resolved to do, and this he did ac∣cordingly. For at his first appearance, Art thou 〈◊〉〈◊〉, thou vil∣lain, said the Bishop? How darest thou look me in the face for shame? Knowest thou not who I am? Yes, I know who you are (said he again) Doctour Gardiner Bishop of Winchester, and Lord Chancellour, yet but a mortall man, I trow. But if I should be afraid of your lordly looks, why fear you not God the Lord of us all? How dare you for shame look any Christian man in the face, seeing you have forsaken the truth, denied your Master Christ, and his Word, and done contrary to your own oath and writing? With what countenance will 〈◊〉〈◊〉 appear before the Judgment seat* 1.89 of Christ, and answer to your oath, &c?* 1.90

Ye are of 〈◊〉〈◊〉 value then many sparrows.]

Yea then many other men, as one pearl is more worth then many pibbles, one little Lark then many carrion-Kites. Noab found more favour with* 1.91 God, then all the world besides. The Saints are called 〈◊〉〈◊〉 things, Golos. 1. 20. Tabor and Hermon are put for the East and West 〈◊〉〈◊〉* 1.92 the world, as if there were no world but Judaea, that pleasant Land, that Land of delight, so stiled, because in Judah, was God* 1.93 known, and there were those excellent ones, in whom is all Gods delight. He reckons of men by their 〈◊〉〈◊〉, and* 1.94 accounts such more excellent then their neighbours, whomsoever 〈◊〉〈◊〉 dwell by.

Verse 32. Whosoever therefore shall confesse me.]

A bold and wise 〈◊〉〈◊〉 of Christ is required of all his, who are therefore said to be marked in their fore 〈◊〉〈◊〉 (Revel. 7. 3.) an open place: And they that will not professe him, shall be sorted with such as through 〈◊〉〈◊〉 of pain, and defect of patience gnaw their own tongues, Revel. 16. 10. Antichrist takes it in as good part, if his bond-slaves receive his mark in their hand only; the which, as oc∣casion serveth, they may cover or discover, Revel. 13. 16. He lets his, use what cousenage they will, so it may help to 〈◊〉〈◊〉 his

Kingdom. It was a watch-word in Gregory 13^th his time in Q. Elizabeths time, My sonne, give me thy heart. Dissemble, go to Church, do what ye will, but Da mihi cor: be in heart a Papist, and go where you will. Christ will endure no such deal∣ing. He will have heart and tongue too, Rom. 10. 9. he will be worshipped truly that there be no halting, and totally that there* 1.95 be no halving. We may as well (saith Zuinglius) do worship at the altar of Jupiter or Venus, as hide our faith for fear of Antichrist. He that is not with me is against me, saith our Saviour. He likes not these politick Professours, these neuterpassive Christians, that have fidem menstruam, as Hilary said of some in his time, that have religionem 〈◊〉〈◊〉, as Beza saith of Baldinus the French Apostate, that can turn with the times, comply with the com∣pany, be (as the planet Mercury) good in conjunction with good, and bad with 〈◊〉〈◊〉. These are they that do virtutis stragulam 〈◊〉〈◊〉, put honesty to an open shame, as the Philosopher could say:* 1.96 And shall these mens faith 〈◊〉〈◊〉 found to praise, and honour, and glory? It is not likely.

Verse 33. But 〈◊〉〈◊〉 shall deny me]

Not only utterly to re∣nounce Christ, but out of 〈◊〉〈◊〉 respects to dissemble him, is to de∣ny him. Peter denied his Master as well in saying, I wot not what 〈◊◊〉〈◊◊〉, as in swearing he never knew the man. The people of 〈◊〉〈◊〉, 〈◊〉〈◊〉 King. 18. 11. that held their peace only, when the Pro∣phet had said, If the Lord be God, follow him, are blamed, and worthily, for their detestable indifferency. Indeed they spake not against the Prophet, but they durst not speak with him. Many such cold friends religion hath now adaies. This they will dear∣ly 〈◊〉〈◊〉 and rue, when they come to give an account, with the world all on a light flame about their ears, and the e∣lements falling upon them, as scalding lead, or running 〈◊〉〈◊〉.

Him will I also deny before my Father]

And the Father will en∣tertain none, but such as come commended to him by his Son Christ. He will 〈◊〉〈◊〉 cashier all others, as the Tirshatha did 〈◊〉〈◊〉 proud 〈◊〉〈◊〉, that grew ashamed of their profession, and could not finde their register, Ezr. 2 62.

Verse 34. Think not that I came to send peace.]

Peace is two∣fold, Temporis & pectoris, of Countrey and of Conscience. This la∣ter is Christs legacy, and the Saints are sure of it. But the former, they seldom finde here; In the 〈◊〉〈◊〉 ye shall 〈◊〉〈◊〉 trouble, 〈◊◊〉〈◊◊〉

Saviour. Should we look for fire to quench our thirst? saith a Martyr: And as soon shall Gods true servants finde peace and fa∣vour* 1.97 under Christs regiment. This world is to the Saints as the* 1.98 Sea called Pacifique, then the which there is nothing more trou∣blesom and tumultuous: Or as the straits of Magellan, where, which* 1.99 way soever a man bend his course, he shall be sure to have the winde against him.

Verse 35. For I am come to set a man at variance, &c.]

By ac∣cident it fell out so, thorow mens singular corruption, cau∣sing them as Bats to fly against the light of the Gospel, to hate it as thieves doe a torch in the night; or, as the Pan∣ther, which so hates man, that he tears his picture wherever he findes it.

Verse 36. And a mans foes shall be they, &c.]

Nicolas of 〈◊〉〈◊〉,* 1.100 a young man newly come from Geneva, was condemned and* 1.101 set in the Cart. His own father coming with a staff, would have beaten him, but that the officers kept him off. Iulius 〈◊〉〈◊〉, Martyr, coming to his mother, and asking her blessing, 〈◊〉〈◊〉* 1.102 〈◊〉〈◊〉, said she, have Christs curse and mine where ever thou goest. Iohn Fetty, Martyr, was accused and complained of by his own* 1.103 wife, and she was thereupon struck mad. Another like exam∣ple* 1.104 there is to be read of an unnaturall husband, witnessing a∣gainst his own wife, and likewise of children against their own mother, &c. So this saying of our Saviour is fulfilled. And it was not for nothing that Antigonus praid so hard to be delivered from his friends; that Q 〈◊〉〈◊〉 complained, That in trust she had* 1.105 found treason.

Verse 37. He that loveth father or mother.]

Levi said unto his father and his mother, I have not 〈◊〉〈◊〉 him: neither did he acknow∣ledge* 1.106 his brethren, in that cause of God, nor knew his own children. If the Lord Christ call me to him, saith 〈◊〉〈◊〉, although my fa∣ther should lie in my way, my mother hang about my neck to hinder me, I would go over my father, shake off my mother, &c. Nazianzen was glad that he had something of value (to wit, his Athenian learning) to part with for Christ. Nicolas Shetterden, Martyr, in a letter to his mother, wrote thus, Dear mother em∣brace the counsel of Gods Word with hearty affection, read it with obedience, &c. So shall we meet in joy at the last day;* 1.107 or else I bid you farewell for evermore. Away from me Satan, said Rebezies a French Martyr, when Satan set before him his parents,* 1.108

to stop him in his course. And I know not by what reason, they so called them my friends (said Borthwick, a Scotch Mar∣tyr) that so greatly laboured to convert (indeed to pervert me:) neither will I more esteem them then the Midianites, which* 1.109 in times past called the children of Israel to do sacrifice to their Idols.

He that loveth son or daughter, &c.]

As did Eli, who honour∣ed* 1.110 his sons above God. This the Lord took so hainously, that he swore that this iniquity of Elies house should not be purged with* 1.111 sacrifice nor 〈◊〉〈◊〉 for ever. 〈◊〉〈◊〉, who brought the old Priest this 〈◊〉〈◊〉 tidings, was afterwards unhappy enough in his two sons; and succeeded Eli in his crosse, as well as his place. It can hardly be imagined, that he succeeded him in his sin, after so fair a warning. But good David was surely too fond a father, and therefore smarted in his children, whom he cockered. God will have us to hold him to be better to us then ten sons: and to bestow all our love upon him, as most worthy. What he gives us back again, we may bestow upon others; loving our friends in God, and our enemies for God. But the love of Christ must con∣strain us to part with all, 〈◊〉〈◊〉 never 〈◊〉〈◊〉 dear and near unto us,* 1.112 〈◊〉〈◊〉 his sake. M. Bradford, whiles 〈◊〉〈◊〉 was a prisoner, wrote ear∣nestly* 1.113 to his mother to pray God to make him worthy to suffer, not only imprisonment, but even very death for his truth, religion and Gospel. Femella 〈◊〉〈◊〉, a 〈◊〉〈◊〉 godly woman, un∣derstanding that her son went heavily on to his death for Christ, 〈◊〉〈◊〉 him, and encouraged him, bidding him look up to heaven,* 1.114 and behold the Sun in his glory. Which when he 〈◊〉〈◊〉 done,* 1.115 Knowest thou not, my son, said she, that thou shalt shortly be in that heavenly 〈◊〉〈◊〉, and there out-shine the Sun it self? 〈◊〉〈◊〉 Hunter, the Martyrs mother, 〈◊〉〈◊〉 unto him, standing at the stake, That she was glad that ever she was so happy, as to bear such a childe, as could finde in his heart to lose his life for Christs Name sake. Then 〈◊〉〈◊〉 said to his mother, For my little pain* 1.116 which I shall 〈◊〉〈◊〉, which is but for a short braid, Christ hath* 1.117 〈◊〉〈◊〉 me a crown of joy: May not you be glad of that, mo∣ther? With that his mother kneeled down on her knees, saying, I pray God strengthen thee, my son, to the end: Yea, I think thee as well bestowed, as any childe that ever I bare. John Clark of 〈◊〉〈◊〉 in France, being, for Christs sake, whipped three se∣verall daies, and afterward having a mark set in his fore-head,

as a note of infamy, 〈◊〉〈◊〉 mother beholding it (though his fa∣ther* 1.118 was an adversary) encouraged her son, crying with a loud voice, Blessed be Christ, and welcome be these his prints and marks.

Is not worthy of me.]

viz. Because he holdeth not me worthy of more love, then his best friends. Eli, for 〈◊〉〈◊〉 to please his sonnes, Moses, his wife, had like to have lost a friend of God, who had much adoe to forbear killing him, Exod. 4. 24.

Verse 38. And he that taketh not up his crosse]

Omnis Christia∣nus crucianus, saith Luther. Every Christian is sure of his crosse; but first it 〈◊〉〈◊〉 be (his) crosse, such as God hath laid upon him, not such as he hath created to himself (as Baals Priests, who cut* 1.119 themselves with knives and launcers, the Circumcelliones of old, and the Monks at this day, with their voluntary pennances, &c.) Next, he must take it, and not stay till it be laid upon him; or then bear it, as an asse doth his burden, because he can neither will nor chuse: But he must 〈◊〉〈◊〉 active in suffering, and take Gods part against himself. Nay he must (as he may) be chearfull under his crosse, and thankfull for it, as a favour, an honour, Act. 5. 41. & 20. 24. The very beasts take blows from their keepers. Turks, when cruelly lasht by their officers, give them thanks, and go their waies. Porters go singing under their burdens, &c. Levius fit pati∣entiâ quicquid corrigere est nefas.* 1.120

And followeth after me]

〈◊〉〈◊〉 cometh not behinde me: and this* 1.121 not aloof off, as Peter, Mat. 26. 58. but close at heels, as Caleb, Numb. 14. 24. walking in Christ, Col. 2. 6. as Christ, 1 Joh. 2. 6. put∣ting* 1.122 him on in his 〈◊〉〈◊〉, as Constantines sons did their father, and preaching forth his praises, 1 Pet. 2 9. He is a Saviour to none, but those to whom he is a samplar: neither have any his redemption, but they that take his direction.

Verse 39. He that findeth his life shall lose it]

This is a strange expression, a riddle to the world, a seeming contradiction; such* 1.123 as naturall reason can never reconcile. But if the paradoxes of the Stoicks might be proved, much more may those of the Gospel. He that findeth his life, that is, redeemeth it with the forfeiture of his faith, with the shipwrack of his consci∣ence makes a 〈◊〉〈◊〉 bargain, makes more haste then good speed; whiles in 〈◊〉〈◊〉 from death as farre as he can, he runnes to it as fast as he can. Christ will kill him with death,

〈◊〉〈◊〉. 2. 23. and sentence him, as an apostate, unto double 〈◊〉〈◊〉.

He that loseth his life for my sake, &c.]

For else all's lost: sith it is not poena, but causa that makes a Martyr. Christ and the thieves were in the same condemnation: Samson and the 〈◊〉〈◊〉 in the same destruction, by the downfall of the house: 〈◊〉〈◊〉 poena, dissimilis causa, saith Augustine. Martyrdom is a crown, as old age, if it be found in the way of righteous∣nesse. One Martyr cried out, Blessed be God that ever I was born to this happy hour. To another, when it was said, Take* 1.124 〈◊〉〈◊〉; it is an hard matter to burn: Indeed, said he, it is for* 1.125 him that hath his soul linked to his body, as a thiefs foot in a pair of fetters.

Shall finde it]

For the line of his lost life shall be hid in the endlesse 〈◊〉〈◊〉 of Gods surest mercies. The passion-daies of the Martyrs, were therefore anciently called, Natalilia 〈◊〉〈◊〉, the birth daies of salva∣tion, the day-break of eternall brightnes. Those poor seduced souls* 1.126 that lost theirlives in the holy Wars, as they called them, and were perswaded that thereby they made amends to Christ for his death, were much to be pittied.

Verse 40. He that receiveth you, 〈◊〉〈◊〉 me]

And who would not be glad to entertain the Lord Christ? 〈◊〉〈◊〉 held it a great matter that the mother of her Lord should come to her, Luk. 1. 43. Behold Christ comes to us in his servants, in his Mi∣nisters especially. Receive them therefore, as so many Angels, yea, as Christ himself, Gal. 4 14. accounting their very 〈◊〉〈◊〉 (how much more their faces?) beautifull. We know with what great respect Cornelius entertained Peter. Non tantus sum, ut vos allo∣quar, said Tertullian to certain Martyrs. He tels us also that it was a custom of some in those times, to creep to the 〈◊〉〈◊〉* 1.127 bonds in way of honour to them: which perhaps, was more then was meet.

Receiveth him that sent me.]

The Heathens held it a great ho∣nour to entertain their gods; and the Poets tell us of much evil that 〈◊〉〈◊〉 those that refused to do so. That which we have heard* 1.128 and seen, saith S. John, declare we unto you, that ye also may have fel∣lowship with us. But what so great matter is that, might some say? You and your fellows are but men of mean condition. True, saith the 〈◊〉〈◊〉, but as mean as we are, our fellowship is with the Faether, and with his Sonne Jesus Christ, who will also come in and sup with

such, as receive his servants. And may they not be glad of such guests?

Verse 41. He that receiveth a Prophet in the Name, &c.]

Though, haply, he be no Prophet. This takes away the excuse of such as say, They would do good, if they knew to whom, as worthy.

Shall receive a Prophets reward]

Both actively that which the Prophet shall give him, by teaching him the faith of the Gospel, casting pearls before him, &c. And passively, that reward that God gives the Prophet, the same shall he give his host. Gaius lost no∣thing by such guests as Iohn; nor the Shunamite or Sareptan by the Prophets. Of such, Christ seems to say, as Paul did of Onesimus, If he owe thee ought, put that in mine account: I will repay it: And* 1.129 he, I can tell you, is a liberall pay-master. Saul and his ser∣vant* 1.130 had but five-pence in their purse, to give the Prophet: The Prophet, after much good chear, gives him the Kingdom. Such is Gods dealing with us. Seek out therefore some of his receivers, some Mephibosheth to whom we may shew 〈◊〉〈◊〉.

He that receiveth a righteous man]

Though not a Minister, if for that he is righteous, and for the truths sake that dwelleth in him, 2 Ioh. 2. The Kenites in Sauls time, that were born many ages after Iethro's death, receive life from his 〈◊〉〈◊〉, and favour from his hospitality. Nay, the AEgyptians, for harbouring (and, at first, deallng kindely with) the Israelites, though without any respect to their righteousnesse, were preserved by Ioseph in that sore famine, and kindely dealt with ever after by Gods speci∣all command.

Verse 42. Unto one of these little ones]

So the Saints are called, either because but a little flock, or little in their own eyes, or lit∣tle set by in the world, or dearly respected of God, as little ones are by their loving parents.

A cup of cold water]

As having not fuell to heat it, saith Hie∣rom, nor better to bestow then Adams ale, a cup of water, yet* 1.131 desirous some way to seal up his love to poor Christ. Salvian saith, That Christ is, mendicorum maximus, the greatest beggar in the world, as one that shareth in all his Saints necessities. Re∣lieve him therefore in them: so shall you lay up in store for your selves a good foundation against the time to come; yea, you shall lay hold on eternall life, 1 Tim. 6. 19. Of Midas it is fabled, that whatever he touched, he turned into gold. Sure it is

that whatsoever the hand of charity toucheth, be it but a cup of cold water, it turns the same, not into gold, but into heaven it self. He is a niggard then to himself, that is niggardly to Christs poor. If heaven may be had for a cup of cold water. what a bodkin at the churles heart will this be one day? Surely the de∣vil will keep holy-day, as it were in hell, in respect of such

Verely, I say unto you, he shall in no wise, &c.]

By this deep asse∣veration, out Saviour tacitely 〈◊〉〈◊〉 the worlds unbelief, whiles they deal by him, as by some patching companion or base bank∣rupt, trust him not at all, withoute ther ready money, or a sufficient pawn. But what saith a grave Divine? Is not mercy as sure a grain as vanity? Is God like to break, or forget? Is there not a book of remembrance written before him, which he oftner 〈◊〉〈◊〉, then Ahasuerus did the Chronicles? The Butler may forget Joseph, and Ioseph his fathers house: but God is not un∣righteous to forget your work and labour of love, which ye have shewed toward his name, in that you have ministred to the Saints, and doe minister, Heb. 6. 10.

Notes

• * 1.1

  〈◊〉〈◊〉 9. 38.
• * 1.2

  〈◊〉〈◊〉. 14. 15.
• * 1.3

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 9, 10, 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.4

  Act. 18. 5.
• * 1.5

  2 Chron. 24. 4, 5. 6.
• * 1.6

  Hom. Ilias.
• * 1.7

  Divisae his 〈◊〉〈◊〉 sed mens su∣it 〈◊〉〈◊〉, pavit ore Lutherus oves, flore 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  〈◊◊〉〈◊◊〉. Cic. 5 Tusc. Hor. de art po∣et.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Mat. 9. 〈◊〉〈◊〉.
• * 1.12

  Act. 91.
• * 1.13

  2 〈◊〉〈◊〉. 3. 17.
• * 1.14

  〈◊〉〈◊〉. 53. 6.
• * 1.15

  〈◊〉〈◊〉 Paris 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.16

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.17

  Mark. 6. 8, 9.
• * 1.18

  Heb. 11.
• * 1.19

  Rev. 3.
• * 1.20

  Psal. 129. 8.
• * 1.21

  Isa. 49. 4, 〈◊〉〈◊〉.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  Psal. 2.
• * 1.24

  〈◊〉〈◊〉. Chro. nol. pag. 333.
• * 1.25

  In dolum olei immissum fe∣runt ludibrij causa, quia Christiani à Christo, & 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈◊〉〈◊〉. in Apoc. 1. 9. Funo. Chronol. In lesse then four years they 〈◊〉〈◊〉 the lives of 800. inno∣cents here, to their Idols in Q. Maries 〈◊〉〈◊〉.
• * 1.26

  Act. and Mon. sol. 〈◊〉〈◊〉.
• * 1.27

  Act. and Mon. sol. 859.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  〈◊〉〈◊〉 columba caret, rost ro non 〈◊〉〈◊〉, & 〈◊〉〈◊〉 Possidet inno∣cuos, 〈◊〉〈◊〉 grana 〈◊〉〈◊〉.
• * 1.31

  1 Thes 3. 2.
• * 1.32

  Ezek. 21. 31.
• * 1.33

  〈◊〉〈◊〉. 14. 4.
• * 1.34

  Act. and Mon 〈◊〉〈◊〉. 8 18.
• * 1.35

  Ibid. 1951.
• * 1.36

  Ibid..
• * 1.37

  Thuanus.
• * 1.38

  Lithgo••s Trav.
• * 1.39

  Act. and Mon.
• * 1.40

  Artias Antoni∣nus apud Ter∣tull.
• * 1.41

  〈1 line〉〈1 line〉.
• * 1.42

  〈◊〉〈◊〉 lib. 17.
• * 1.43

  Act. and Mon.
• * 1.44

  sol 1112.
• * 1.45

  Ibid 1801.
• * 1.46

  Ibid 1813.
• * 1.47

  Hist. 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉 fol. 647.
• * 1.48

  Hieron. 〈◊〉〈◊〉.
• * 1.49

  Tertull. in Apolog.
• * 1.50

  〈◊◊〉〈◊◊〉 bodiè par est 〈◊〉〈◊〉 uni & 〈◊〉〈◊〉 sacri∣legio, 〈◊〉〈◊〉. Evan∣gelion Dei confiteri. Luth.
• * 1.51

  Epist. ad 〈◊〉〈◊〉.
• * 1.52

  〈◊〉〈◊〉.
• * 1.53

  Melch 〈◊〉〈◊〉 in vita 〈◊〉〈◊〉.
• * 1.54

  Act. and Mon.
• * 1.55

  〈◊〉〈◊〉. 1945.
• * 1.56

  〈◊〉〈◊〉. de 〈◊◊〉〈◊◊〉.
• * 1.57

  Sub 〈◊〉〈◊〉 Philosopho in Gallia, &c.
• * 1.58

  〈◊〉〈◊〉.
• * 1.59

  Non decet 〈◊〉〈◊〉 sub capite spinis coronato vi∣vant membra in delicijs.
• * 1.60

  〈◊〉〈◊〉.
• * 1.61

  lib. 10. cap. 28.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  Clem. Alexan.
• * 1.64

  〈◊〉〈◊〉.
• * 1.65

  〈◊〉〈◊〉.
• * 1.66

  〈◊〉〈◊〉. 〈◊〉〈◊〉. pag 〈◊〉〈◊〉 6
• * 1.67

  〈◊〉〈◊〉 and 〈◊〉〈◊〉.
• * 1.68

  〈◊〉〈◊〉. 〈◊〉〈◊〉 09.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 steal from his Captain.
• * 1.71

  Epist. tertia.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.73

  Act. and Mon.
• * 1.74

  fol. 878.
• * 1.75

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.76

  〈◊〉〈◊〉 corpus 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 &c. 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 apud 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.78

  〈◊◊◊〉〈◊◊◊〉 in 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.79

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.80

  〈◊〉〈◊〉 1866.
• * 1.81

  Camd. 〈◊〉〈◊〉. fol. 〈◊〉〈◊〉.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 est 〈◊◊〉〈◊◊〉.
• * 1.83

  lib. 〈◊〉〈◊〉. cap. 7.
• * 1.84

  Numb. 6. 18.
• * 1.85

  〈◊〉〈◊〉. Tomkins.
• * 1.86

  Act. and 〈◊〉〈◊〉.
• * 1.87

  〈◊〉〈◊〉 1394.
• * 1.88

  〈◊〉〈◊〉. 3. 27.
• * 1.89

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉.
• * 1.90

  〈◊〉〈◊〉 1. 〈◊〉〈◊〉.
• * 1.91

  Psal 〈◊〉〈◊〉 12.
• * 1.92

  〈◊〉〈◊〉 10.
• * 1.93

  Psal. 16 3.
• * 1.94

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 26.
• * 1.95

  Ad 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 ado∣rare ac sub An∣tiobristo fidem occultare.
• * 1.96

  〈◊〉〈◊〉 Pet. 1. 7.
• * 1.97

  Act. and Mon.
• * 1.98

  〈◊〉〈◊〉. 1491.
• * 1.99

  〈◊〉〈◊〉 Geog. pag. 80 〈◊〉〈◊〉
• * 1.100

  Act. and 〈◊〉〈◊〉.
• * 1.101

  fol. 837.
• * 1.102

  Ibid. 1761.
• * 1.103

  Ibid 1864.
• * 1.104

  Ibid. 1163.
• * 1.105

  〈◊〉〈◊〉.
• * 1.106

  Deut. 33. 9.
• * 1.107

  Act. and Mon fol. 〈◊〉〈◊〉.
• * 1.108

  Ibid 〈◊〉〈◊〉.
• * 1.109

  Ibid 〈◊〉〈◊〉.
• * 1.110

  1 Sam. 2. 29.
• * 1.111

  1 Sam. 3. 14.
• * 1.112

  Act, and Mon.
• * 1.113

  fol. 1504.
• * 1.114

  〈◊◊〉〈◊◊〉.
• * 1.115

  Geogr.
• * 1.116

  Act. and 〈◊〉〈◊〉.
• * 1.117

  sol. 1396.
• * 1.118

  〈◊〉〈◊〉 Christ us, 〈◊◊〉〈◊◊〉. S. 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.119

  1 King. 18. 2.
• * 1.120

  〈◊〉〈◊〉.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.122

  I 〈◊〉〈◊〉 post me. Trem.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.124

  Iulius Palmer.
• * 1.125

  Act. and Mon.
• * 1.126

  Hist. of holy∣Warre.
• * 1.127

  Reptare ad vin∣cula 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.128

  1 Joh. 1. 3.
• * 1.129

  〈◊〉〈◊〉. 18. 19.
• * 1.130

  1 Sam. 9. 8.
• * 1.131

  〈◊〉〈◊〉. ad eceles Cathol. l. 4.