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. XIII.

Verse 1. The same day]

WHerein Christ had had a sharp bout and bickering with the Scribes and Pharisees in the forenoon, he sat and taught the people (as it may seem) in the afternoon. A 〈◊〉〈◊〉 of preaching twice a day. Chrysostoms practise was to* 1.1 Preach in the afternoon, and by candle-light; as appears by his Note on, 1 Thes. 5. 17. where he fetcheth a similitude from the lamp he was preaching by. Luther likewise preached twice 〈◊〉〈◊〉 day: which because one Nicolas White commended in him, he* 1.2 was accused of heresie in the raigne of Hen. 8. And this commen∣dable course began to be disgraced and cryed down in our daies as Puritanicall and superfluous. A learned Bishop was highly ex∣tolled in print for saying that when he was a Lecturer in London* 1.3 he preached in the morning but prated only in the after-noon. A fair commendation for him.

He sat by the sea-side]

As waiting an oppertunity of doing good to mens souls: which was no sooner offered, but he readily laid hold on. So S^t Paul took a text of one of the Altars in A∣thens, and discourseth on it to the superstitious people. A mini∣ster* 1.4 must stand ever upon his watch-tower, prompt and present, ready and speedy to every good work (as the bee so soon as ever the sun breaks forth, flyes abroad to gather hony and wax) ac∣counting employment a preferment, as 〈◊〉〈◊〉 Saviour did, Iohn 17. 4.

Verse 2. He went into a ship and sat]

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

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

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

Behold a sower went forth]

Our Saviour stirrs them up to 〈◊〉〈◊〉 by a Behold. Which though it might seem not so need∣full to be said to such as came far, and now looked throw him, as it were, for a Sermon: yet he, well knowing how dull men are to conceave heavenly mysteries, how weak to remember, hard to believe, and slow to practise, calls for their utmost attention to his divine doctrine, and gives them a just reason thereof in his ensuing discourse. It fares with the best; whiles they hear, as with little ones, when they are saying their lesson; if but a bird flie by, they must needs look after it: besides the devils malice striving to distract, stupifie, or steal away the good seed, that it may come to nothing.

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

The word is a seed of immortallity. For, 1. As seeds are small things, yet produce great substances, as an acorn an oak, &c. so by the fool∣ishnes of preaching souls are saved, like as by the blowing of rams∣horns the wals of Iericho were subverted. 2. As the seed must be harrowed into the earth, so must the word be hid in the heart, ere it 〈◊〉〈◊〉. 3. As the seedsman cannot make an harvest without the influence of heaven: so, let us to the wearing of our tongues to the stump (as that Martyr expressed it) preach and pray never* 1.5 so much, men will on in their sins, unlesse God give the blessing, Paul may plant, &c. 4. As good seed if not cast into good ground yeelds no harvest: so the word preached, if not received into good and honest hearts, proves 〈◊〉〈◊〉. The Pharisees were not a but on the better for all those heart piercing Sermons of our Saviour, nay, much the worse. 5. As the harvest is poten∣tially in the seed: so is eternall life in the word preached, Rom. 1. 16. As the rain from heaven hath a fatnesse with it, and a 〈◊〉〈◊〉 influence more then other standing waters, so there is not the like life in other ordinances, as in Preaching. None to that, as Da∣vid said of Goliahs sword.

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

Our Savi∣our, his own best interpreter, explains all this to his Disciples, vers. 18. 19. The intent of these severall parables seems to have been, to confirm that which he had said in the former chapter, vers. 50. that they that do the will of his heavenly Father, shall be owned and crowned by him, as his dearest relations and alliences. As also to teach the people not to rest in hearing, sith three parts of four hear and perish. Which losse is yet sweetly repaired by the fruitfullnesse of the good hearers, some whereof bring forth an hundred fold, some sixty, some thirty, the fertilty of one grain ma∣king amends, for the barrennesse of many; so that the sower re∣pents not of his pains; It's well worth while, if but one soul 〈◊〉〈◊〉 to God by a whole lifes-labour.

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

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

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

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

Verse 11. Because it is given to you]

Plutarch thinks that* 1.6 life is given to men meerly for the getting of knowledge. And the Greeks call man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the inbred desire of light and know∣ledge, that is naturally in all. But desire we never so much, none can attain to sound and saving knowledge, but those only to whom it is given from above: into whose hearts Christ lets in a 〈◊〉〈◊〉 of

heavenly light. Hence Prov. 30. 3. 4. to know heavenly things, is to ascend into heaven. And Luk. 12. 48. to know the Masters will, is the great talent of all other: there is a [Much] set upon it.

But to them it is not given]

By a secret, but most just judge∣ment of God, who hath mercy on whom he will, and whom he will he hardneth. The reason of many things now hid from us, we shall see at the last day. Have patience, and be content in the mean while, with a learned ignorance.

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

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

From him shall be taken away even that he hath].

That he seems to have, saith S^t Luke, for indeed all he hath is but a seem∣ing, a semblance, he walketh in a vain shew, he hath only the var∣nish of vertue, which God shall wash of with rivers of brimstone. Albeit hypocrites are commonly detected even in this life: how else should their names rot, as every wicked mans must.

Verse 13 Therefore speak I to them in parables]

Because their willfull blindenesse aad stubbornesse deserves I should* 1.7 do it. They are sinuers against their own soules, let them rue it therefore.

And hearing they hear not]

Audientes corporis sensu, non 〈◊◊◊〉〈◊◊◊〉, saith Augustine.

Verse 14. In 〈◊〉〈◊〉 is fulfilled]

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

And shall not understand]

Deus ijs in lingua sua 〈◊〉〈◊〉, qui in Christo, suis Atticus, their wit serves them not in spiritualls.

Seeing ye shall see, and not perceive]

As Hagar saw not the* 1.8 fountain that was afore her, till her eies were opened.

Verse 15. For this peoples heart, &c.]

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

Their ears are dull of hearing]

So were the believing Hebrews,* 1.9 for the which they are much taxed and 〈◊〉〈◊〉 by the Apostle. Surdaster erat M Crassus: sed illud pejus, quid malè audiebat,* 1.10 saith Tully. These here hear very ill, for their no better hearing.* 1.11

Their eies they have closed]

Or they wink hard with their eies: they shut the windowes lest the light should come in: 〈◊〉〈◊〉 liberiùs peccent libentèr ignorant, they do not, what they might, toward the work.* 1.12

Lest at any time they should see]

See we may here (in that which they should have seen and done) the right order of repen∣tance to salvation, never to be repented of. The blinde eie is o∣pened, the deaf eare unstopped, the dull heart affected, &c. God first puts his lawes into mens mindes, that they may know them, and then writes the same in their hearts, that they may have the comfort, feeling and 〈◊〉〈◊〉 of them: And then it is, I will be to them a God and they shall be to me a people Heb. 8. 10.

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

Demarathus of Corinth was wont to say that those Grecians lost a great part of* 1.13 the comfort of their lives, that had not seen great Alexander sitting on Darius his throne. S^t Austin wished but to have seen three sights, Romam in flore, Paulum 〈◊〉〈◊〉, Christum in corpore, Rome in the flourish, Paul in the pulpet, Christ in the 〈◊〉〈◊〉.

And your 〈◊〉〈◊〉, for they hear]

The turtles voice, the joyfull sound, the 〈◊〉〈◊〉 Oracles, the precious promises of the word, there∣fore called the word, by a specialty, because our ears should listen after no other word but that. Origen chides his hearers for no∣thing so much, as for this that they came so seldom to hear Gods word: and that when they came, they heard it so carelessely, rectè judicans, saith Erasmus, hinc esse praecipuum pietatis pro∣fectum* 1.14 aut defectum, as one that well knew that mens growth

in grace, is according to their heed in hearing.

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

They saw them and saluted them only a farre off, and in the dark glasse of the ceremonies. But we all with open face, &c. 2 Cor. 3. 18. The* 1.15 sea about the altar was brazen, and what eyes could pierce thorow* 1.16 it. Now our sea about the throne is glassie, like to crystall, clear∣ly conveying the light and sight of God to our eyes. All Gods or∣dinances are now so clear, that you may see Christs face in them. Yea, as the glasse set full against the Sun, receives not only the beams, as other dark bodies do, but the image of the Sun: so the understanding with open face beholding Christ, is transformed in∣to the image and similitude of Christ.

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

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

Verse 19. The word of the Kingdom]

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

And understandeth it not]

Considereth it not, as the Syriack here hath it, using the same word that David doth, Psal. 41. 1.* 1.17 Blessed is the man that wisely considereth the poor and needy. Consideration 〈◊〉〈◊〉 on the Word when it hath been heard* 1.18 (which else lies loose, and is driven away as chaff before the winde) maketh it to become 〈◊〉〈◊〉 ingraffed Word, as the science graffed into the stock, or as a tree rooted by the rivers side, that removes not.

Then cometh the wicked one]

The troubler of Israel, the master* 1.19 of misrule; he's one at Church, whosoever is the other. A Doeg,* 1.20 a devil, may set his foot as far within the Sanctuary, as a David. The sons of God cannot present themselves before the Lord, but Satan comes also amongst them, to do ill offices.* 1.21

And catcheth away that which was sown in his heart]

That is, up∣on

his heart: for into his heart the seed never came, because the devil had made a path-way over it. People are now so Sermon∣trodden many of them, that their hearts, like foot-paths, grow hard by the Word, which takes no more impression, then rain doth upon a rock: they have brawny brests, horny heart-strings, dead and dedolent dispositions. Hence they become a prey to the devil, as Abrahams sacrifice would have been to the fowls of the air, had he* 1.22 not huffed them away.

Verse 20. And anon with joy receiveth it]

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

With joy receiveth it]

Or with grief, if the nature of the do∣ctrine require it. For by one affection we are to understand the rest also. There's no grace but bath a counterfeit; Faciunt & 〈◊〉〈◊〉 favos, & simiae imitantur homines. The Sorcerers seemed to doe as much as Moses. Many Apostates have had many melt∣ings, and much sudden strong joy, so as they have 〈◊〉〈◊〉 the joy they have found at the hearing of the Word, hath been so great, that if it had continued but a while, they could not have lived, but their spirits would have expired. Many exam∣ples there are of such. Howbeit in these flashings, 〈◊〉〈◊〉 truths of God (saith a Divine) passe by them, as water thorow a* 1.23 conduit, and leave a dew; but soak not, as water into the 〈◊〉〈◊〉.

Verse 21. Yet hath he not root in himself]

These fleshy 〈◊〉〈◊〉 have not principles to maintain them, and therefore come to nothing. They are enlightned only as by a 〈◊〉〈◊〉 of lightening, and not by the Sun-beam; they do no more then taste of the good Word* 1.24 of God, as Cooks do of their 〈◊〉〈◊〉, they 〈◊〉〈◊〉 nothing down,* 1.25 they digest it not. A good man is satisfied from himself, saith Solo∣mon, hath a spring within his own brest. Hic sat 〈◊〉〈◊〉, said Oeco∣lampadius, clapping his hand upon his heart: This the temporary cannot say, He is moved by some externall principle, as are Clocks, Winde-mils, and the like: The root of the matter is not* 1.26 in him: He wants depth of earth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith another E∣vangelist,

the plow hath not gone deep enough; and there∣fore, though the earth be good, and the seed good, yet be∣ing uncovered, unburied, it miscarries. Exoriuntur, sed exu∣runtur, His roots are dried up beneath, and above is his bud cut off, Job 18. 16.

For when tribulation or persecution ariseth]

As it will, for 〈◊◊〉〈◊◊〉 crucis, saith one. And opposition is, Evangelij 〈◊〉〈◊〉,* 1.27 saith another. It is but a delicacy to go about to divide Christ and his crosse.

By and by he is offended,]

〈◊〉〈◊〉 Christus cum suo 〈◊〉〈◊〉, saith he. Let Christ keep his heaven to himself, if it can be had upon no other terms; he is resolved to suffer nothing. When it comes to that once, he kicks up profession, and may 〈◊〉〈◊〉 prove a spitefull adversary of the same ministry, which he once ad∣mired, as Herod, and a proud contemner of the same remorse, with which himself was sometime smitten, as Saul.

Verse 22. He that received the seed among thorns]

So the love of money is called, because it chokes the word, pricks the con∣science, harbours vermine lusts. Magna 〈◊〉〈◊〉, ut rei 〈◊〉〈◊〉 nominis, 〈◊〉〈◊〉 & vitiis. Let rich men look to it, saith Gregory, that they* 1.28 handle their thorns without pricking their fingers; that whiles they load themselves with earth, they lose not heaven, as Shimei seeking his servants lost himself. Set not thy heart upon the Asses (said Samuel to Saul) sith to thee is the desire of all Is∣rael. Set not your hearts, say I, on this worlds trash, sith 〈◊〉〈◊〉 things abide you. Martha was troubled about many things, but neglected that one thing necessary, to sit, as her 〈◊〉〈◊〉 did, at Christs feet, and hear his word. This Christ checks her for.

And the deceitfulnesse of riches]

The world is a subtill, sly e∣nemy,* 1.29 that doth easily insinuate and dangerously deceive. We may safely say of it, as he sometimes did of an Historian, Both it's words and shews are full of fraud. As the Panther hides his de∣formed head, till the sweet sent have drawn other beasts into his danger: so deals the world, alluring men by the deceitfulnesse of riches, and masking the monstrous and deformed head, the end thereof, under the gilded shew of good husbandry, or dis∣guised shape of sin. In a word, these outward things, 〈◊〉〈◊〉 as hosts they welcome us into our Inne with smiling countenance, yet, unlesse we look better to them, they will cut our 〈◊〉〈◊〉 in our beds.

And he becometh unfiu it full]

Because the 〈◊〉〈◊〉 over-top the corn; whereas the good ground, though it hath many thorns, yet the corn ascends above them, grace is superiour to corruption,* 1.30 the fruit springs up and encreaseth, as S. Mark hath it. These thorny-ground-hearers, though they stood out persecution, and shranck not in the wetting, as the stony-ground did, yet, because the plow had not gone so low as to break up the roots, whereby their hearts were fastened to earthly contents, they proved also unfruitfull. See how far a man may go, and yet be never the near after all. The stony and thorny ground were nearer to the nature of the good ground, then that of the high-way, and yet fell short of heaven.

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

Which is but a fourth part, if so much, of those that have the word purely and power∣fully preached unto them. As at Ephesus, so in our Church-assem∣blies,* 1.31 the more part know not wherefore they are come together. They will say, to serve God, and hear his Word, but who this God is, or how his Word is to be heard, they neither know nor care. If the belly may be filled, the back fitted, &c. They have as* 1.32 much as they look after. And of such dust-heaps as these, 〈◊〉〈◊〉 cor∣ners are full: Our Church is as much pestered, and 〈◊〉〈◊〉 dark with* 1.33 these Epieures and Atheists, who yet will not misse a Sermon, as AEgypt was with the Grashoppers. These are those last and loos∣est times, wherein, by reason of the over-flow of iniquity, The love of many is waxen cold, but he that endureth to the end shall be sa∣ved. Where note that for many that lose their love to Gods word, it is but a He in the singular number that holds out therein to the end.

Some an hundred fold]

As Isaac's seed did, that he sowed in the land of Canaan. This is not every mans happinesse: yet we must propound to our selves the highest pitch. And let as many as are 〈◊〉〈◊〉 be thus minded. That man for heaven, and heaven for him, that sets up for his mark, The resurrection of the dead, Phil 3. 11. that is, that perfection of holines that accompanieth the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉.

Some sixty, some thirty]

It befals not every man to excell, but it behoves every man to exact of himself such a growth in grace, 〈◊◊〉〈◊◊〉 profiting may appear to all, and that he is neither barren, 〈◊〉〈◊〉 unfruitfull in the knowledge of Iesus Christ. The vine is the* 1.34 weakest of plants, yet bears abundantly. Thyatira had but a lit∣tle* 1.35

strength, yet a great door opened. The Colossians were but* 1.36 〈◊〉〈◊〉, and not born, yet preciously esteemed of God. He ac∣cepteth according to that a man hath, be it more or lesse, he bles∣seth* 1.37 our buds. Courage therefore, though not so fruitfull, as thou 〈◊〉〈◊〉 be. 〈◊〉〈◊〉 earnest pantings, inquietations and desires of better cannot but commend thee much to God. Prima sequentem,* 1.38 〈◊〉〈◊〉 est in 〈◊〉〈◊〉 tertiis{que} consistere, faith one. And Summum* 1.39 〈◊〉〈◊〉 affectantes, satis honestè vel in secundo fastigio conspiciemur, faith another. Aspire to the highest pitch, but be not discoura∣ged, though ye fall somewhat short of it. Every man cannot excell.

Verse 24. The Kingdom of heaven]

viz. Here on earth. For we have eternall life already. 1. In pretio. 2. Promisso. 3. 〈◊〉〈◊〉, in the price, promise, first-fruits. As God prepared Pa∣radise for Adam, so he hath heaven for his. Howbeit he reserves not all for hereafter; but gives a grape of Canaan in this wilder∣nesse, where, by righteousnesse, and peace, and joy in the* 1.40 holy Ghost, Gods people doe even eat, and drink, and sleep eternall life, as it was once said of a reverend Divine of Scotland.

Which sowed good seed in his field]

Among the Romans it was,* 1.41 〈◊〉〈◊〉 censorium agrum malè colere, a fault punishable by the* 1.42 Censors, to be an ill seedsman. And when they would high∣ly commend any, they would say, He is an honest man, and a good plow man.

Verse 25. But while men slept]

Christ the Lord of the husban∣dry neither slumbereth nor sleepeth: but the under-labourers and land-holders, to whom he lets out his vineyard, are frequently 〈◊〉〈◊〉 to be supine and secure, Zech. 4. 1. It fared with the good* 1.43 Prophet, as with a drowsie person; who, though awake and set to work, is ready to sleep at it. And albeit we watch against great∣er, yet lesser evils are ready to steal upon us at unawares, as Austin hath it.

His enemy came]

This is the Ministers misery: Other men finde their work as they left it; but when Ministers have done* 1.44 their best 〈◊〉〈◊〉 one Sabbath-day, the enemy comes ere the next, and 〈◊〉〈◊〉. They sleep and are fearlesse, he wakes for a mischief, and is restlesse. Learn for shame of the devil (said father Latimer* 1.45 to carelesse Minister) to watch over your flocks. God will shortly send out summons for sleepers; and the devil waketh and

walketh, seeking whom to devour. His instruments also are won∣derous* 1.46 active in evil. O pray (said a dying man in the beginning of the German Reformation) that God would preserve the Go∣spel: for the Pope of Rome and the Councel of Trent do bestirre themselves wonderfully! May not we say as much and more now-adaies?

And sowed tares among the wheat]

〈◊〉〈◊〉 it were rendered, blasted corn, that yeelds nothing better at harvest then 〈◊〉〈◊〉 and chast; though it be in all things like the good corn, and the con∣trary appeareth not till towards harvest, when the dust is dri∣ven away by the winde, the chaff cast into the fire. Here∣by are meant hypocrites and heretikes, Qui 〈◊〉〈◊〉 in 〈◊〉〈◊〉* 1.47 esse possunt, in area non possunt, who shall be sifted out* 1.48 one day.

And went his way]

As if he had done no such thing. Satan hides his cloven 〈◊〉〈◊〉, as much as he can, and would seem no other then an angel of light. Or abijt, idest, latuit, saith one: he went away, that is, he lurked, as his imps use to do, under the fair pent∣house of zeal and seeming devotion, under the broad leaves of for∣mall 〈◊〉〈◊〉.

Verse 26. Then appeared the tares also]

Hypocrites are sure 〈◊〉〈◊〉 or later to be detected. All will out at length. Sacco solute apparuit argentum. When God turns the bottom of the bag up∣wards, their secret sins will appear; They shall finde themselves in* 1.49 all evil, in the middest of the Congregation and Assembly. They that* 1.50 turn aside unto their crooked waies, shall be led forth with the workers of iniquity.

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

Godly Mini∣sters are much vexed at hypocrites, and 〈◊〉〈◊〉 hearers. So was our Saviour at the Pharisees, Mark 3. 5. he looked on them with anger, being 〈◊〉〈◊〉 at the hardnesse of their hearts. So was Paul at Elymas the sorcerer: he set his eies upon him, as if he would have looked 〈◊〉〈◊〉 him; after which lightning, 〈◊〉〈◊〉* 1.51 that terrible thunder-clap, O full of all subtilty, &c. So was Peter at Simon Magus, and S. John at 〈◊〉〈◊〉, I would they were even cut off that trouble you. Mihi certè Anxentius nunquam aliud quàm di∣abolus erit, quia Arrianus, saith Hilarius, who also called Constantius Antichrist.

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

This was zeal indeed, but rash and unseasonable, and is therefore to be moderated by

prudence and patience. Those two sons of thunder had over quick and hot spirits, 〈◊〉〈◊〉 9. 55. Luther confessed before the Emperour* 1.52 at Wormes, that in his books against private and particular per∣sons, he had been more vehement then his religion and profession required. And he that writes the history of the Trent-Councell tells us, if we may beleeve him, that in Colloquio 〈◊〉〈◊〉, 〈◊〉〈◊〉, speaker for the Protestants, entring into the matter of the Eu∣charist,* 1.53 spake with such heat, that he gave but ill satisfaction to those of his own party; so that he was commanded to con∣clude. Zeal should eat us up, but not eat up our discretion, our mo∣deration.

Verse 29. Lest whilst ye gather up the tares]

Those that are now tares, hypocrites, may become good corn, good Christians. Iether an Ish 〈◊〉〈◊〉 by nation, may prove an Israelite by religion. Simon Magus may perhaps have the thoughts of his heart for∣given* 1.54 him. In the year 1553. a Priest at Canterbury, said Masse on one day; and the next day after he came into the Pulpit, and de∣sired all the people to forgive him: for he said he had betrayed Christ, yet not as Iudas did, but as Peter: and so made a long Ser∣mon* 1.55 against the Masse.

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

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

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

Which soon pierceth the nostrils and brain, as Pliny noteth, and hurteth the eyes, as the very name in Greek importeth. But that which our* 1.56 Saviour here observeth and applieth in it is, the smallnesse of the seed, the greatnesse of the stalk or tree that comes of it, and the use of the branches, for birds to build in. This grain of mustard-seed sowed, is the word preached: which though it seem small and contemptible, proves quick and powerfull: Hitherto flee the birds of the ayr, Gods elect for shade in prosperity, for shelter in adver∣sity. Yea as the trees of America, but especially of Brasile, are so huge, that severall families are reported to have lived in severall* 1.57

〈◊〉〈◊〉 of one tree, to such a number as are in some petty village,* 1.58 or 〈◊〉〈◊〉 here: So is the growth of the Gospel, it runs and is glo∣rified, 2 Thess, 3. 1. as the Jerusalem-Artichoke overruns the* 1.59 ground, wheresoever it is planted. It was a just wonder how it was carried, as on Angels wings, over all the world by the preach∣ing of the Apostles at first, and now again, in the late Reformation, by Luther and some few other men of mean rank, but of rare suc∣cesse. These were those Angels that 〈◊〉〈◊〉 flying with the 〈◊〉〈◊〉 Gospel (no new doctrin as the Adversaries slander it) in the middest of heaven, or betwixt heaven and earth; because their doctrine at first was not so clearly confirmed to others, 〈◊〉〈◊〉 so fully 〈◊〉〈◊〉 by themselves. Melancthon confesseth, Quod 〈◊〉〈◊〉 habemus, sc. 〈◊〉〈◊〉: quos 〈◊〉〈◊〉, non 〈◊〉〈◊〉. And Cardinall 〈◊〉〈◊〉 (saith the same Melancthon) reading the Ansborough-Confession, saith, that our cause concern∣ing* 1.60 the righteousnesse of faith, was stronger in the confirmation,* 1.61 then in the confutation of the contrary opinion. Quod verum est, as he there yeeldeth, quia facilius 〈◊〉〈◊〉 in sophisticis quam* 1.62 destruere: In Physicis contra. But our John Wickliffe, long be∣fore Luther, wrote more then two hundred volumes against the the Pope. The Lady Anne, wife to K. Richard the second, sister to Wence slaus K. of 〈◊〉〈◊〉, by living here was made acquaint∣ed* 1.63 with the Gospel. Whence also many Bohemians coming hither, conveyed 〈◊〉〈◊〉 book into Bohemia; whereby a good founda∣tion was laid for a 〈◊〉〈◊〉 Reformation. After this, were stirred up there by God, John Husse and Hierom of Prague; who so pro∣pagated the 〈◊〉〈◊〉 in that Kingdom, that in the year of Christ 1451. the Church of God at Constantinople, congratulated to the University of 〈◊〉〈◊〉 〈◊〉〈◊〉 happy 〈◊〉〈◊〉, and exhorted them to 〈◊〉〈◊〉. For before the Hussites, by the mediation of 〈◊〉〈◊〉 Sophia, who 〈◊〉〈◊〉 them, had obtained of the King the 〈◊〉〈◊〉 exercise of their Religion 〈◊〉〈◊〉 Bohemia. Howbeit, soon after this, they 〈◊◊〉〈◊◊〉 persecution by the Popish party, who yet could say no worse of them then this; In their lives they are modest, in their 〈◊◊〉〈◊◊〉, in their 〈◊〉〈◊〉 one towards another servent; but their 〈◊〉〈◊〉 is 〈◊〉〈◊〉 and stark naught, saith* 1.64 〈◊◊〉〈◊◊〉 the 〈◊〉〈◊〉. And why stark naught? 〈◊〉〈◊〉 another of 〈◊◊〉〈◊◊〉 shall tell you: Their 〈◊〉〈◊〉, saith he, is 〈◊◊〉〈◊◊〉, 1. Because of so long standing.* 1.65 2. Because so far 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉 their shew of purity, &c. This* 1.66

paved a way for the great work which Luther began in Germany, the last of October 1617. And it was strangely carried on; 1. By diligent preaching. 2. Printing good books. 3. Translating the holy Scriptures into vulgar tongues. 4. Catechising of youth.* 1.67 5. Offering publike disputation. 6. Martyrologies. Here in England was a great door opened at the same time, but many 〈◊〉〈◊〉. The establishing of that Reformation, how unpersit so∣ever; to be done by so weak and simple means, yea by casuall and crosse means (saith one) against the force of so puissant and politick an enemy, is 〈◊〉〈◊〉 miracle, which we are in these times to look for. It is such a thing (saith another) as the former age had even de∣spaired of, the present age admireth, and the future shall stand a∣mazed at. K. Henry the eighth, whom God used as an Instru∣ment in the work, had first written against Luther, and afterwards* 1.68 established those six sacrilegious Articles. And sitting in Parlia∣ment, he thus complained of the stirs that were made about reli∣gion. There are many, saith he, that are too busie with their new Sumpsimus, and others that dote too much upon their old Mump∣simus. The new religion though true, he and they all, for most* 1.69 part, envyed: the old, though their own, they despised. John Frith withstood the violence of three of the most obstinate amongst them, Rochester, Moor and Rastall: Whereof the one by the helpe of the doctours, the other by wresting the Scriptures, and the third by the help of naturall Philosophy had conspired against him. But he, as another Hercules (saith M^r Fox) fighting with all three at once, did so overthrow and confound them, that he converted Ra∣stall to his part: Rochester and Moor were afterwards both be∣headed for denying the Kings supremacy. Reformation hath ever met with opposition, and never more then now, men fighting for their lusts, which they love as their lives, and are loth to part with. But Christ shall raigne when all's done: and those golden times are now at hand, that the new 〈◊〉〈◊〉, which signifies the state of the Church in this world, when it hath passed the furnace of 〈◊〉〈◊〉, presently upon it, shall be all of fine gold. Let us contribute thereunto our earnest prayers and utmost pains; not abiding a∣mong the sheepfolds with Reuben, nor remaining in ships with Dan, &c. Judg. 5. 16, 17. not standing off, and casting perils, as the Priests and Levites in 〈◊〉〈◊〉 daies; but beginning the Re∣formation* 1.70 as Gideon did at 〈◊〉〈◊〉 own hearts and houses, lest with 〈◊〉〈◊〉, in stead of making up the breach, we prove makers of

breaches. Were our dangers greater, thy single reformation may doe much to prevent them, Ier. 5. 1. As, were our hopes greater, thy sin and security may unravell them and undo all, Eccles. 9. 18. One sianer destroyeth much good: Be moving therefore in thine own orb, and bestir thee as Nehemiah did, trading every ta∣lent wherewith divine providence hath entrusted thee for Ieru∣salems welfare: giving no rest either to thy self or to God, as his re∣membrancer untill he have established, and made her a praise in the whole earth, Isa. 62. 6, 7.

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

That is, one of* 1.71 the least; for there is as little, or lesse then it, as Poppy-seed, &c.* 1.72 Cypresse seeds are said to be so small, that they can hardly be seen asunder; and yet of them grows so great and tall a tree, Nus∣quam magis tota natura quam in minimis, saith Pliny. Tremellius testifieth, that things almost incredible are related of the wonder∣full growth of the Jewish mustard-seed. Maldonat also telleth us, that in Spain he had seen little woods of mustard-seed-trees; and that the bakers therehence fet fuell to heat their ovens, and doe o∣ther offices. The word of God (a thing worth observation, saith a modern Divine) is in the Gospel compared to mustard-seed; which (as one gathereth out of Pythagoras) of all seeds is most in* 1.73 ascent, taketh deepest root, and being mixt with vineger is so∣veraign* 1.74 against serpents. Right so the word of God worketh effe∣ctually in us, begets an ascent in our affections, layes in us a sure foundation, and though it touch us sharply as vineger, yet is a most powerfull preservative against that old serpent.

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

Which soon diffuseth it self into the whole lump. The word of God is not bound, though the Preacher, haply, be in bonds, 2 Tim. 2. 9. but runnes, and is 〈◊〉〈◊〉, 2 〈◊〉〈◊〉. 2. 1. In the beginning of Q. Ma∣ries raign, almost all the prisons in England (saith M^r Fox) were 〈◊〉〈◊〉 right Christian schools and Churches. During the* 1.75 time of M^r Bradfords imprisonment in the Kings-bench and Counter in the Poultrey, he preached twice a day continually, unlesse sicknesse hindred him: where also the 〈◊〉〈◊〉 was ad∣ministred. And through his means (the 〈◊〉〈◊〉 so well did bear with him) such resort of good people was daily at his lecture, and* 1.76 ministration of the Sacrament, that commonly his chamber was well-nigh filled there with. Concerning the Christian Congrega∣tion (saith the same Authour) in Q. Maries time, there were

sometimes 40, sometimes 100, sometimes 200 met together. I* 1.77 have heard of one, who being sent to them to take their names, and to espie their doing, yet in being among them was converted, and cryed them all mercy.

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

A sin∣gular judgement of God upon them for their contumacy and con∣tempt of the Gospel: So is it now upon many people, that God taketh sometimes from their most illuminate teachers; clearnesse and perspicuity of expression, for a punishment of their unthank∣fullnesse and rebellion against the light. Theeves and malefectors that affect darknesse (because the light discovers their evil deeds) are worthily cast into a dark dungeon: so here, Ezekiel, by the just judgement of God upon them, was no more understood by his hearers, then if he had spoken to them in a strange language.* 1.78 Heraclitus, for his obscurities, was called the Dark Doctour, and it seems he affected it; for he oft commanded his schollers to de∣liver themselves darkly. A minister is studiously to shun obscuri∣tie* 1.79 in his doctrine. But if neverthelesse he prove obscure and hard to be understood, let the people see a hand of God in it, and rather accuse their own impiety, then the preachers inability.

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

I will freely and plenti∣fully eventilate them, as a fountain casteth out her waters con∣stantly and without spare. Charity is no churle: True goodnesse is communicative and a counts that it hath not that good thing that it doth not impart: as that Bishop of Licoln never thought* 1.80 he had that thing which he did not give. It is not powring out, but want of powring out, that dryes up the streams of grace, as of that oile, 2 King. 46. The liberall soul shall be made fat: and he that watereth shall be watered also himself. Prov. 11. 25.

Verse 36. Declare unto us the parable]

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

Verse 37. Is the Sonne of man]

i.e. Signifies the Sonne of man: as Circumcision is the covenant: that is, the signe of the

covenant. And as Christ 〈◊〉〈◊〉 of the Sacramentall bread. This is my body, which Luther interprets synecdochically, for in, or, under this is my body. Calvin, after Tertullian and Augustine, inter∣prets it metonimically, for this is the signe or the figure of my body. Hence the Jesuites presently cry out: The spirit of God disagreeth not with it self. But these interpretations 〈◊〉〈◊〉 disagree: Therefore they are not of the spirit. But let them first agree among themselves, before they quarrel our disagreements: for their own Doctors are exceedingly divided even about this ve∣ry point of the Eucharist, and know not what their holy Mother holdeth. Bellarmine teacheth, that the substance of the bread, is not turned into the substance of Christs body Productivè, as one thing is made of another, but that the bread goes away, and Christs body comes into the room of it Adductivè, as one thing succeeds into the place of another, the first being voyded: And this, saith he, is the opinion of the Church of Rome, himself being Reader of Controversies at Rome. But Suarez, Reader at 〈◊〉〈◊〉 in Spain consutes Bellarmines opinion, tearming it Translocati∣on not Transubstantiation, and saith it is not the Churches o∣pinion.

Verse 38. The field is the world]

The Christian world, the Church, not the Roman-Catholike Church only, the Popes terri∣tories, as he would have it. The Roatian Hereticks would needs have made the world believe, that they were the only Catholicks. The Anabaptists have the same conceit of themselves. Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince (as he stileth him) inviegh∣eth bitterly at him as one that was meerly carnall, and utterly void of the spirit of Revelation. And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argu∣ed. The field is the world, therefore not the Church: that by the same reason they might deny, that 〈◊〉〈◊〉 breed in the Church. But tares are and will be in the visible Church, as our Saviour pur∣posely teacheth by this parable.

The tares are the children of that wicked one]

So called part∣ly in respect of their serpentine nature, those corrupt qualities, whereby they resemble the devil: And partly because they creep into the Church by Satans subtilety, being his agents and 〈◊〉〈◊〉 ries. Agnosco te primogenitum diaboli said S^t Iohn of that Here∣tike* 1.81 Cerinthus. And Hypocrites are his sonnes and heires, the

very free-holders of hell, and other sinners but their tenants, which have their part or lot with hypocrites.

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

As Esther said, the adversary and enemy is that wicked Haman; so Satan, Why* 1.82 then have men so much to do with him? The Jews as often as they hear mention of Haman in their synagogues, they do with* 1.83 their fists and hammers beat upon the benches and 〈◊〉〈◊〉, as if they did knock upon Hamans head. We have those also that can bid defiance to the devil, spet at his name, curse him haply: but in the mean space listen to his illusions, entertain him into their hearts by obeying his lusts. These are singularly foolish. For it is as if one should be afraid of the name of fire, and yet not fear to be burnt with the flame thereof.

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

As till then there can be no perfect purgation of the Church. Neverthelesse Magistrates, and all good people must do their utmost within their bounds to further a 〈◊〉〈◊〉 a little otherwise then the Cardinals and Prelates of Rome: whom Luther fitly compared to foxes, that came to sweep a dusty house with their tailes, and* 1.84 instead of sweeping the dust 〈◊〉〈◊〉, sweep it all about the house, so making a great smoke for the time, but when they were gon the* 1.85 dust falls all down again.* 1.86

Verse 41. All things that offend]

Gr. All scandals, pests, botches, blocks to others in the way to heaven. Scandalum est reinon bonae sed malae exemplum, aed 〈◊〉〈◊〉 ad 〈◊〉〈◊〉, saith Ter∣tullian. Such were those proud, contentious, covetous Prelates in the Primitive Church, that Ammianus Marcellinus stumbled and stormed at. Such were those loose and ungirt Christians of* 1.87 whom Lactantius complaineth in his time, that they dishonour∣ed their profession, to the scandall of the weak, and the scorn of the wicked. Such was Pope Clement the fifth, who so ill go∣verned the Church, that Fridericke King of Sicily began to call the truth of Christian Religion into question, and had fallen ut∣terly off from it, had he not been settled and satisfied by Arnol∣dus de Villa nova, a learned man of those times. Forasmuch as Christians (the Papists he meant) do eate the God whom they adore, Sit anima 〈◊〉〈◊〉 cum Philosophis, said Averoes the Maho∣metan, let my soul be with the Philosophers rather. Nothing more stumbleth that poor people the Iews, and hindreth their conversion, then the Idolatry of Papists, and blasphemies of* 1.88

Protestants. Oh that God would once cut off the names of those idols, and cause the unclean spirit to passe out of the land, according to his promise, Zach. 13. 2! Fiat, Fiat.

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

Loe the good Angels are executioners of Gods judgements. 〈◊〉〈◊〉 can∣not* 1.89 be a better and more noble act then to do justice upon 〈◊〉〈◊〉 malefactors: Howbeit at Rome they would not 〈◊◊〉〈◊◊〉 common executioner to dwell within the City, nay not so much as 〈◊〉〈◊〉 to be seen in it, or draw breath in the aire of it: 〈◊〉〈◊〉 was very strict in them, and that was very just in God, that 〈◊〉〈◊〉 which was executioner of 〈◊〉〈◊〉, Bayfield, Bainham, 〈◊〉〈◊〉, Lambert, and other good men, died rotting above ground, 〈◊〉〈◊〉* 1.90 that none could abide to come near him.

Verse 43. Then shall the righteous shine]

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

Who hath ears to hear, let him hear]

q. d. This is worth hearing. Lend both your ears to such a bargain as this is. What shall we say to these things, saith the Apostle after he had spoke of glorification, Rom. 8. 31? q.d. We can never satisfie our selves in speaking, you should never shew your selves 〈◊〉〈◊〉 in hearing.

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

A treasure is an heap* 1.91 of precious things laid up for future uses. By the treasure in this text, we are to understand either Christ, or life eternall gotten for us by Christ, or the Gospel that 〈◊〉〈◊〉 unto us Christ, and with him eternall life. The field wherein this 〈◊〉〈◊〉 treasure lies hid, is the Church. The spades and mattocks, wherewith it is to be digged up and attained unto, are hands and eies, not poring in the earth, but praying toward heaven.

He 〈◊〉〈◊〉 it]

Nequis eum antevertat, that none remove it, ere he hath made himself master of it. Holding fast that he hath, that no man take his crown from him. This he ensures to himself, and cannot rest till he hath done it. He likes not to have with the

〈◊〉〈◊〉 an estate hanging upon ropes, and depending upon 〈◊〉〈◊〉* 1.92 windes, but makes sure work for his soul.

Selleth all that he hath]

Ever when justifying faith is infused there is a through-sale of all sinne: the pearl of price will never 〈◊〉〈◊〉 be had. And for outward comforts and contentments, eve∣ry true sonne of Israel will be glad to purchase the birthright with 〈◊〉〈◊〉, spirituall favours with earthly; as did 〈◊〉〈◊〉, the Marquesse of Vico, Martinengus Earl of Barcha, &c.

And buyeth that field]

Accounting it an excellent penny∣worth, what ever it stand him in. Other faint-hearted chapmen 〈◊〉〈◊〉 heaven only, being loth to go to the price of it. A price they have in their hands, but they, like fooles, looke upon their mony and have no minde to lay it out upon any such commo∣dity. Oh what mad men are they that bereave themselves of a roome in that city of pearl, for a few paltry shillings or dirty 〈◊〉〈◊〉!

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

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

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

Of farre greater price then that precious Adamant, that was found about Charles Duke of 〈◊〉〈◊〉, slain in battel by the Swissors at Nants Anno 1476. This Adamant was first sold by a souldier that found it, to a Priest for a crown: the Priest sold it for two* 1.93 crowns: Afterwards it was sold for 7000 〈◊〉〈◊〉, then for 12 thousand duekets, and last of 〈◊〉〈◊〉 for 〈◊〉〈◊〉 thousand duckets, and set into the Popes triple-crown, where also it is to be seen at this day. Christ is a commodity farre more precious: surely he is better then rubies, saith Solomon, and all the things that may be* 1.94 desired, are not to be compared unto him. No mention shall be* 1.95 made of corall or of pearls: for the price of wisdome (this essen∣tiall Wisedome of God) is above rubies. Pearls are bred in shel∣fishes

of a celestiall humour or 〈◊〉〈◊〉: So was Christ by heaven∣ly* 1.96 influence in the Virgins womb. 〈◊◊〉〈◊◊〉 vitreum? 〈◊〉〈◊〉 verum 〈◊◊〉〈◊◊〉? Christ is to be sought and bought with any pains, at any price. We cannot buy this gold too dear. 〈◊〉〈◊〉, the jewell of the world, was farre more precious, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Merchants known so much, then all the 〈◊〉〈◊〉 and myrrhs they transported. So is Christ; as all will yeeld that know him.

Verse 47. Again the kingdom, &c.]

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

Is like unto a net &c.]

An elegant comparison, wherein the Fishers are the Ministers, the Sea the World, the Net the Word, the Ship the Church, the Fishes the Hearers. 〈◊〉〈◊〉 comparing 〈◊〉〈◊〉 Gospel to a net, makes fear to be the lead that 〈◊〉〈◊〉 it, and 〈◊〉〈◊〉 it steady, and hope to be the cork, which keepeth it 〈◊〉〈◊〉 above water. Without the lead of fear, faith he, it would be carried hi∣ther and thither; as without the cork of hope, it would utterly sink down.

Verse 48. And cast the bad 〈◊〉〈◊〉]

Algam, silices, 〈◊〉〈◊〉,* 1.97 sordes. Here was of both sorts, till the separation was made. The visible Church resembles the 〈◊〉〈◊〉, which was full of crea∣tures of divers kindes, but most unclean: Fair she is, but as the Moon, which is not without her blemishes. Separatists that* 1.98 leave her therefore, yea deny her, and remain obstinate for tri∣fles, are not unfitly by one 〈◊〉〈◊〉 to the hedge-hogge, which, saith Pliny, being laden with nuts and 〈◊〉〈◊〉, if the least fillbeard fall off, will fling down all the rest in a pet∣tish humour, and beat the ground for anger with 〈◊〉〈◊〉 bri∣stles.

Verse 49. The Angels shall come forth and sever]

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

From 〈◊〉〈◊〉 the just]

Amidst whom they might haply hope to hide 〈◊〉〈◊〉, laying hold upon 〈◊〉〈◊〉 skirt of a 〈◊〉〈◊〉, inwardly. But it will not be: for then, even their best friends will 〈◊〉〈◊〉 them for ever, Moses in whom ye trust shall judge you, Joh. 12.

Verse 50. And shall cast them into the furnace]

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

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

See here the ancient use of catechising in the Christian Church. So 〈◊〉〈◊〉, Credis? Credo. 〈◊〉〈◊〉? 〈◊〉〈◊〉 were the 〈◊◊〉〈◊◊〉 and Answer. Origen and 〈◊〉〈◊〉 were 〈◊〉〈◊〉. 〈◊〉〈◊〉 the 〈◊〉〈◊〉, catechising of youth, was one main means of propagating the Gospel. And the Jesuites 〈◊〉〈◊〉 as much, 〈◊〉〈◊〉 the same course for the propagating of their superstiti∣on, and have set forth divers, Catechismes. I remember, saith 〈◊〉〈◊〉, that 〈◊〉〈◊〉, the good Duke of Wittemberg, 〈◊◊〉〈◊◊〉 hear the young Gentlemen about the 〈◊〉〈◊〉 once a* 1.99 week 〈◊〉〈◊〉 their Catechismes; which, if any, did not well, he was well whipt in the presence of the Duke and his Courtiers. Bishop Ridley, in a 〈◊〉〈◊〉 of his to the brethren; I hear, saith he, that the Catechisme in English is now (after Q Mary came in) condemned in every Pulpit. O devilish malice, and most spite∣fully injurious to 〈◊〉〈◊〉 salvation of man-kinde! Indeed Satan could not long 〈◊〉〈◊〉, that so great light should be spread abroad in the world. He saw well enough that nothing was able to 〈◊〉〈◊〉 his kingdom so much, as if children being godly instructed in 〈◊〉〈◊〉 should learn to know Christ, whiles they are yet

young. Whereby, not only children, but the elder sort al∣so* 1.100 and aged, that before were not taught in their childe-hood to know Christ, should now even with children and babes be for∣ced to know him.

Verse 52. Therefore every Scribe,]

i. e. Every teacher of the Church must be both learned and apt to teach. He must give at∣tendance to reading first, and then to exhortation and doctrine, 1 Tim. 4 13. Bishop Latimer, notwithstanding, both his years,* 1.101 and other pains in preaching, was every morning ordinarily both Winter and Summer about two of the clock at his book most dili∣gently. And as the Rabbins have a proverb, Lilmod lelammed, Men must therfore learn that they may teach, so did he. The Hebrew word Shachal signifieth, 1. To understand. 2. To teach. 3. To prosper. They that therefore learn, that they may teach others, shall finde that the pleasure of the Lord shall prosper in their hands, Isa. 53. 10.

That bringeth forth out of his treasury]

Extrudit copiosè & al••∣criter. That throweth out his store without spare, and dealeth* 1.102 forth his soul to the hungry hearer, desirous to spend and be spent for him. That hath a treasury of his own, and steals not all out of others. Non libro sacerdotis, sed labro conservatur scientia. He laies up good things into his heart, that therewith after they have been well fried for a while, he may feed many: according to that, Psal. 45. 1. MY heart is ••••diting, or frying, a good matter; my tongue shall be the pen of a ready Writer. They are empty vines that* 1.103 bear fruit to themselves: a wholsome tongue is a tree of life, Pr•••• 15. 4. God hath purposely put honey and milk under their* 1.104 tongues, that they may bring forth, as occasion requires their new and old, that they may look to lip-feeding, that they may be in company, like full clouds or paps, that pain themselves with fulnesse, till eased of their milk; or like Aromaticall trees that sweat out their soveraign oils.

Verse 53. He departed thence]

As wanting and yet waiting the next opportunity to glorifie God, and edifie others. Mini∣sters may hence learn, after their hardest labour, not to be weary of well-doing, but to be instant (or to stand close to their work)* 1.105 in season and out of season, even then when that good Word of* 1.106 God, that seasons all things, to some seems unseasonable. Si* 1.107 decimus quis{que}, si unus persuasus fuerit, ad consolationem abundè sufficit, as Chrysostom hath it. Say but the tithe of our hearers be perswa∣ded, say but some one of them, it is sufficient encouragement.

But what if not one? yet our labour is not in vain in the Lord. The Physitian is both thanked and payed though th•• patient recover not: And though Israel be not gathered (as here Christs coun∣trymen would not be reclaimed) yet I shall be glorious (saith he* 1.108 by his servant Esay) in the eyes of the Lord, and my God shall be my strength.

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

* 1.109

Which naturally draws our hearts to it by a kinde of magnetick power and property. Egypt was but a miserable home to Moses, and yet his heart hangs after it, whiles he lived in Midian; and therefore in reference to it, he calls his eldest son Gershom, or a stranger there, to wit, where he now was. Patriam quis{que}* 1.110 amat, non quia pulchram, sed quia suam, saith Seneca. Bishop* 1.111 Jewel, when he first began to preach, chose there first to break the bread of life, where he first had breathed the breath of life.

Insomuch that they were astonished]

It's a lamentable thing that men should hear, rejoice and wonder at the word, and for matter of practice, leave it where they found it. And yet what more ordinary? Men look round about a Minister: and though they cannot but admire his doctrine, yet, if they can finde ever a hole in his coat, thorow which to slip out, as here, be it but the meannesse of his birth, or the unsightlinesse of his person, or the ••••••omnesse of his deliuery, &c. it is enough

Verse 55. Is not this the Carpenters son?]

Why? but was he* 1.112 not Architect of the world? S^t Mark hath it, Is not this the Car∣penter? Why yes; it may be so. Justin Martyr an ancient Writer testifieth, that our Saviour ere he entred upon the Mini∣stry, made ploughs, yokes, &c. But was not that an honest occu∣pation? And did not this Carpenter make a coffin for Iulian that persecutting Apostate, as a Christian Schoolmaster fitly answered Libanus, sarcastically demanding: what the Carpenters son* 1.113 was now a doing? Thus those three miscreants, Saul, Shimei and Sheba, took occasion to despise David, as the son of Iesse, who* 1.114 was vir bonus & honestus, minùs tamen clarus. as one saith of him, a good honest man, but there's little said of him.

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

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

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

This was

an ordinary saying of our Saviours, recorded by all four Evangelists, and is therefore much to be marked. How common is it, for fa∣miliarity to breed contempt? for, men to scorn their own 〈◊〉〈◊〉, because at hand, though never so excellent and usefull, to admire forrein things, though nothing comparable. Our corrupt 〈◊◊〉〈◊◊〉 nothing we enjoy, as the eye seeth nothing that lyes on it. Copy of the best things breeds satiety. God therefore usually teacheth us the worth of them by the want. Bona a tergo ferè for∣mosissima. Good things are most beautifull on the backside.

Verse 58. He did not many mighty works]

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

〈◊〉〈◊〉 of their unbelief]

A sin of that venomous nature, that it 〈◊〉〈◊〉, as it were, a dead palsie into the hands of 〈◊〉〈◊〉. This infectious sorceresse can make things exceeding good, to prove exceeding evil.

Notes

• * 1.1

  Quench not 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Act and Mon. 〈◊〉〈◊〉. 950.
• * 1.3

  B. 〈◊〉〈◊〉.
• * 1.4

  Tit. 3. 1.
• * 1.5

  M. 〈◊〉〈◊〉 serm. of step. 〈◊〉〈◊〉 est 〈◊〉〈◊〉, vest 〈◊◊〉〈◊◊〉, Dei 〈◊〉〈◊〉. Cyril.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈◊〉〈◊〉. de corr: & gratia, c. 7.
• * 1.8

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈◊〉〈◊〉. 5. 11.
• * 1.11

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.12

  〈◊〉〈◊〉.
• * 1.13

  〈◊〉〈◊〉.
• * 1.14

  〈◊〉〈◊〉. 〈◊〉〈◊〉: 〈◊◊〉〈◊◊〉. opera.
• * 1.15

  1 King. 7. 23.
• * 1.16

  〈◊〉〈◊〉. 4. 6.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  Jam. 1. 21.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Job 1. 6.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  〈◊〉〈◊〉. 15. 11.
• * 1.23

  M. 〈◊〉〈◊〉.
• * 1.24

  Heb. 〈◊〉〈◊〉 4, 〈◊〉〈◊〉.
• * 1.25

  〈◊〉〈◊〉. 〈◊〉〈◊〉 14.
• * 1.26

  〈◊〉〈◊〉 19. 28.
• * 1.27

  〈◊〉〈◊〉.
• * 1.28

  Dum 〈◊〉〈◊〉 par as per 〈◊〉〈◊〉 parta peris. Viderint divites quomo 〈◊〉〈◊〉 spinas sine punctione 〈◊〉〈◊〉.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. de Herodoto.
• * 1.30

  Mark 4 8.
• * 1.31

  〈◊◊〉〈◊◊〉.
• * 1.32

  〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉.
• * 1.33

  〈◊◊〉〈◊◊〉, 13.
• * 1.34

  〈◊◊◊〉〈◊◊◊〉.
• * 1.35

  〈◊〉〈◊〉. 3.
• * 1.36

  Col. 〈◊〉〈◊〉. 13.
• * 1.37

  Isa. 44. 3.
• * 1.38

  〈◊〉〈◊〉 de 〈◊〉〈◊〉.
• * 1.39

  〈◊〉〈◊〉 lib. 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.40

  M. Whitfields 〈◊〉〈◊〉 to 〈◊〉〈◊〉 converted
• * 1.41

  Plin lib. 18.
• * 1.42

  Majores 〈◊〉〈◊〉 siquem 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, virum 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 Varro
• * 1.43

  〈◊〉〈◊〉 majo∣ra 〈◊〉〈◊〉, 〈◊◊◊◊〉〈◊◊◊◊〉. Aug.
• * 1.44

  Ut jugulem 〈◊◊〉〈◊◊〉 de nocte 〈◊〉〈◊〉.
• * 1.45

  Ut 〈◊〉〈◊〉 ser∣ves non exper∣giscere?
• * 1.46

  〈1 line〉〈1 line〉.
• * 1.47

  〈1 line〉〈1 line〉.
• * 1.48

  〈1 line〉〈1 line〉.
• * 1.49

  〈◊〉〈◊〉. 5. 14.
• * 1.50

  〈◊〉〈◊〉. 125. 5.
• * 1.51

  Act. 13. 9, 10. 〈◊〉〈◊〉 6.
• * 1.52

  Act. and Mon. sol 777.
• * 1.53

  〈◊〉〈◊〉. of Counc. 〈◊〉〈◊〉 〈◊〉〈◊〉 453.
• * 1.54

  Acts 8. 21.
• * 1.55

  Act. and Mon. sol. 1330.
• * 1.56

  Sublimis fer∣tur, quando non aliud magis in nares & 〈◊〉〈◊〉 penetrat. 〈◊〉〈◊〉 l. 〈◊〉〈◊〉 〈◊〉〈◊〉 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.57

  Heb. 4.
• * 1.58

  〈◊〉〈◊〉 Geog. pag. 〈◊〉〈◊〉.
• * 1.59

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.60

  Rev. 146, 7.
• * 1.61

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.62

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Joh. Manl. in 〈◊〉〈◊〉. com. pag. 75.
• * 1.63

  〈◊〉〈◊〉 plus quam 200 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉 in Apoc. 146 〈◊〉〈◊〉. 〈◊〉〈◊〉 pag 375. In 〈◊〉〈◊〉 & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.64

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.65

  2 〈◊〉〈◊〉
• * 1.66

  3 〈◊◊◊◊〉〈◊◊◊◊〉. 〈◊〉〈◊〉. Revius de 〈◊〉〈◊〉. Pont. pag. 151.
• * 1.67

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.68

  〈◊◊〉〈◊◊〉 dec 2 ep 〈◊〉〈◊〉 cat.
• * 1.69

  Act. and 〈◊〉〈◊〉. sol. 943.
• * 1.70

  2 Chro. 〈◊〉〈◊〉. 12.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  〈◊〉〈◊〉 semi∣na adeò sunt minuta, ut 〈◊〉〈◊〉 oculis cer∣nt non possint, & tamen in ijs tanta est arbor, 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉. lib. 11 cap. 1. Tremell. in Test. Syr.
• * 1.73

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉.
• * 1.74

  D. Playsere.
• * 1.75

  Act. and Mon. fol 1381.
• * 1.76

  〈◊〉〈◊〉 1457.
• * 1.77

  〈◊〉〈◊〉. 1881.
• * 1.78

  Ab 〈◊〉〈◊〉 dictu est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.79

  Ad hos etiam 〈◊◊〉〈◊◊〉, cum it. 〈◊◊〉〈◊◊〉〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 eslo. Ioh. Bodin. Eructabo vel Palam proso∣quar
• * 1.80

  〈◊〉〈◊〉 sepu'tae 〈◊◊〉〈◊◊〉, celata virtus. Horat.
• * 1.81

  Matth 24.
• * 1.82

  〈◊〉〈◊〉 Antiq. 〈◊〉〈◊〉.
• * 1.83

  Martinus Papa exector ex An∣glia 〈◊〉〈◊〉, cum a Rege 〈◊◊〉〈◊◊〉 pete∣ret, respondit Rex, 〈◊〉〈◊〉 te ad inferos ducat & per∣ducat, ad mare tanen ei com∣meatum 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.84

  Sleiden: comment.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  Marcell: Epis∣coporum 〈◊〉〈◊〉 luxum regio 〈◊〉〈◊〉, aslum in 〈◊〉〈◊〉 is matronarum ob∣lationibus, &c. taxavit.
• * 1.87

  〈◊〉〈◊〉 malè au∣diunt castigan∣tur{que} 〈◊〉〈◊〉, quod 〈◊〉〈◊〉 quàm 〈◊〉〈◊〉 convenit vivant, & vi∣tia sub obteutu nominis 〈◊〉〈◊〉. Lactant: de o∣pific. dei 〈◊〉〈◊〉. Iac. 〈◊◊◊〉〈◊◊◊〉.
• * 1.88

  Rom. p. 〈◊〉〈◊〉.
• * 1.89

  〈◊〉〈◊〉 leges & 〈◊◊〉〈◊◊〉 & 〈◊〉〈◊〉 & 〈◊◊◊◊◊〉〈◊◊◊◊◊〉, & urbis 〈◊◊〉〈◊◊〉 volunt. Ci. 〈◊◊〉〈◊◊〉
• * 1.90

  〈◊〉〈◊〉 and 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 146.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.92

  Foriunam 〈◊◊〉〈◊◊〉.
• * 1.93

  Alsted. Chronol. pag. 309.
• * 1.94

  Prov. 8 11.
• * 1.95

  Job 28. 18.
• * 1.96

  Tertul.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.98

  Mulae ablacta∣tae matrem 〈◊〉〈◊〉 petunt.
• * 1.99

  Joh. 〈◊〉〈◊〉. loc. com p. 549.
• * 1.100

  Act. and Mon. fol. 1569.
• * 1.101

  Act. and Mon. fol. 1578.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.103

  Hos. 10. 1.
• * 1.104

  Cant 3. 11. with Prov. 10. 22.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  2 Tim. 4 1.
• * 1.107

  Dic 〈◊〉〈◊〉, Tu vis errare, Tu vis perire, 〈◊◊〉〈◊◊〉. Aug.
• * 1.108

  Isa. 49 5.
• * 1.109

  Nescio qua na∣tale solum dul∣cedine cunt••••os Dicit, & im∣memores ••on sinit esse sui.
• * 1.110

  Exod 2. 2••.
• * 1.111

  B. Iewels life prefixed to his Works.
• * 1.112

  Josephus Pater Christi 〈◊〉〈◊〉, putativus. Fabrum suisse 〈◊〉〈◊〉. & 〈◊〉〈◊〉 ac juga, caetera{que}, 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.113

  S••zomen lib. 7. cap 2.
• * 1.114

  Muthes. in Mat. 1.