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. XVI.

Verse 1. The Pharisees also with the Sadduces came.

CAme forth, saith S. Marke, to wit out of the coasts of Mag∣dala,* 1.1 so soon as ever our Saviour arrived there, to quar∣r••ll him, and keep him from doing good. So active are the devils instruments to hinder the Kingdom of God, and the good of souls. Truth never wants an adversary; she goes seldom without a scratcht face, as the Proverbe is. The Pharisees and Sadduces, though at deadly difference betwixt themselves, yet can easily com∣bine against Christ. So at this day, the Priests disparage the Je∣suits, the Jesuits the Priests, the Priests again the Monks, the Monks the Friers, but they can all conspire against Protestants, whom they jointly persecute. Doggs though they fight never so fierce, and mutually entertear one another; yet, if a hare run by, they give over, and run after her. Martial makes mention of a hare on the Sicilian shore, that having hardly escaped the hounds that hunted her, was devoured by a sea dog; whereupon he brings her in thus complaining;

In me omnis terrae{que} avium{que} maris{que} rapina est:* 1.2 For sitan & coeli, si canis astra tenet.

Tempting, desired him]

Or questioned him to and fro, sifted* 1.3 him by interrogatories, pretending to be his friends, and to seek satisfaction only. All this savours strongly of putid hypocrisie,

quae ipsis domestica 〈◊〉〈◊〉 virtus, as one saith of them. Socinus did* 1.4 in like sort set upon Zanchius. He was, saith Zanchius, a learned* 1.5 man, and of unblameable conversation, but full of heresies, which yet he never propounded to me otherwise then by way of question; as seeming desirous to be better informed. By this subtle means, he drew away many, and sought to work upon Zanchius, as did also Matthaeus Gribaldus and some such others. But when they could not prevail, they brake friendship with him, and he with them, for the which he praiseth God from the bottom of his heart.

Shew them a signe]

Them, by all means, as more worshipfull men then the multidude, such as might merit an extraordinary signe. See here their Satanicall arrogance. So Herod would see our Saviour, that he might see a signe from him. He looked upon him no otherwise then upon some common juggler, that would sure shew him his best tricks. Thus these hypocrites here would gladly be gra∣tified, but they were deceived.

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

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

Verse 3. Can ye not discerne the signe of the times?

The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to doe, 1 Chron. 12. 32. A prudent man foreseeth an evil, and hideth himself, Prov. 22. 3. He foreseeth it; not by divination, or starre∣gazing, but by a judicious collection and connection of causes and 〈◊〉〈◊〉: as, if God be the same that ever, as holy, just, power∣full, &c. If sin be the same that ever, as foul, loathsome, pernicious, &c. then such and such events will follow upon such and such 〈◊〉〈◊〉. As God hath given us signes and fore-tokens of a tem∣pest, so he hath also of an ensuing judgement, and blames those that take not notice thereof; sending them to school to the stork and swallow, Jer 87. If Elias see but a cloud as a hand, arising from Carmel, he can tell that a great store of rain will follow, that the whole heaven will anon be covered. Finer tempers are 〈◊〉〈◊〉 sensible of change of weather. Moses, as more acquainted with God, spies his wrath at first setting out: so might we have done

ere it came to this, and have redeemed a great part of our present sorrows, had we had our eyes in our heads, Eccles. 2. 14 had we not been of those wilfull ones, who seek straws to put out their eyes withall, as Bernard hath it, or that wink for the nonce, saith 〈◊〉〈◊〉* 1.6 Martyr, that they may not see, when some unsavoury potion is ministred unto them.

Verse 4. A wicked and adulterous generation]

See the Notes* 1.7 on Chap. 12. 39. The same wedge 〈◊〉〈◊〉, the same knot. They shall have no new answer from Christ, till they have made 〈◊〉〈◊〉 use of the old: Let them return to thee, not thou to them, Jer. 15. 19.

And 〈◊〉〈◊〉 left them, and departed]

Because he saw his sweet words were even spilt upon them. Frustrà lavantur AEthiopes, & certatur cum hypocritis: none are more obstinate and ob∣durate.

Verse 5. They had forgotten to take bread]

As wholly transport∣ed with fervour in following Christ the bread of life. This is the fault of but a few now-adayes: worldly cares eat up heavenly de∣sires, as the lean kine in Pharoahs dream, did the fat.

Verse 6. Take heed and beware of the leaven]

Or take know∣ledge* 1.8 of, and then take heed of false doctrine; which is fitly called leaven, because it sowreth, swelleth, spreadeth, corrupteth the whole lump, and all this secretly, slily, easily, suddenly; neither can our eyes discern it from dowe by the colour, but only our pallate by the tast. Now the 〈◊〉〈◊〉 trieth words, as the mouth trieth meat, Job 343. Try all things before you trust any thing. Those that sow 〈◊〉〈◊〉 doctrine, are somewhere in the Acts called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pests,* 1.9 botches, for their danger of infection: some can carry their col∣lusion so cleanly, that if possible the very elect might be deceived; like serpents, they can sting without hissing; like cur-doggs, suck your bloud without biting. Nota est Arry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith one, quâ* 1.10 〈◊〉〈◊〉 de fide Ni 〈◊〉〈◊〉 elusit examen, by the cogging of a dye, by the adding of one Iota, they corrupted the sense of the* 1.11 whole Synod. The Valentinians had a trick to perswade before they taught. The ancient Antiirinitarians set forth a base book of their doctrines under 〈◊〉〈◊〉 name, and sold it dog-cheap, that men might the sooner 〈◊〉〈◊〉 it, and be led by it, as Ruffinus com∣plains. Take heed and beware of such: ye are not ignorant of their wiles.

Of the Pharisees, and of the Sadduces.]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.12 Never a barrel better herring. Howbeit the Sadduces

affected, by their very name, to be held the only just men; haply* 1.13 because they held, that all the reward that righteous men are to look for, is here in this world. The occasion of this 〈◊〉〈◊〉 is said to be this. When Antigonus taught, that we must not serve God for wages, his scholars understood him, as if he had utterly denied all* 1.14 future rewards or recompence attending a godly life: and thence framed their heresie, denying the Resurrection, world to come, An∣gels, devils, and lived as Epicures and Libertines.

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

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

Verse 8. O ye of little faith!]

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

Why reason ye amongst your selves?]

〈◊〉〈◊〉 likely laid the* 1.15 fault of forgetfullnesse one upon another: but none found fault with himself for his unbelief, and carnall reasoning.

Verse 9. Neither remember]

Tantum didicimus, quantum 〈◊〉〈◊〉. So much we learn as we remember. Our memories* 1.16 are naturally like hour-glasses, no sooner filled with good instru∣ctions and experiments, then running out again. It must be our prayer to God, that he would put his finger upon the hole, and so make our memories like the pot of Mannah, preserving holy truths in the Ark of the soul.

Verse 10. Neither the seven loaves]

Learn to lay up expe∣riences.* 1.17 If we were well read in the story of our own lives (saith a Reverent man) we might have a Divinity of our own. The Philo∣sopher saith, that experience is multiplex memoria, because, of the 〈◊〉〈◊〉 of the same thing often done, ariseth experience, which should be the nurse of confidence.

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

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

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

This chiding then was well bestowed. So was that, Luk. 24, 〈◊〉〈◊〉. upon the two

〈◊〉〈◊〉 going to Emaus, and that upon the Virgin Mary, Joh. 2. 5. she laid her hand upon her mouth and replied not. And that up∣on the Corinthians for conniving at the incestuous 〈◊〉〈◊〉, and that upon the Laodiceans, Rev. 3. 14. for Eusebius telleth us, that in his time it continued to be a flourishing Church. It is said of 〈◊〉〈◊〉,* 1.18 that he took not content in any thing so much, as in a plain and faithfull reproof from his friend. It is a commendation to 〈◊〉〈◊〉 the words of exhortation, Heb. 13.

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

This Question Christ asked, not as tickled with ambition to hear his own commendation* 1.19 (which yet is held and said to be the only sweet hearing) but as ta∣king occasion to make way for their Christian confession, and like∣wise for their further information.

The sonne of man am?]

So he was called. 1. Because a true man. 2. Because he passed for no more then an ordinary man. How can this man give us his flesh to 〈◊〉〈◊〉? Joh. 6. 3. Be∣cause as man born of a woman, he was of few daies and full of trou∣ble: yea, he was the man that had seen affliction by the rod of Gods wrath.

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

His body they saw was not Johns, but they held then (and the Jews at this day hold) the Pythagorean transanimation, or passing of souls out of one body into another. So, because they received not the love of the truth, God gave them up to the efficacy of er∣rour, even the better sort of them: for there were that held* 1.20 Christ neither the Baptist, nor Elias, but a drunkard, a demoni∣ack, &c. Who now can think to escape variety of censures? And why should any stumble at the diversity of opinions touching Christ and his kingdom?

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

q. d. It behoveth you to say something, that is, better to the purpose, 〈◊〉〈◊〉 the vulgar saith and censureth. God will take that of some that he will not of others. Christ would not have his to stand doubtfull, and to 〈◊〉〈◊〉 to nothing certainly: to be in religion as idle beggars are in their way, ready to go which way soever the staff 〈◊〉〈◊〉: but to strive to a plerophory, a full assurance of knowledge, a certain∣ty, as Luke hath it, chap. 1. 4. and to be 〈◊〉〈◊〉 perswaded, vers. 1. A conjecturall confidence, a generall faith, the Colliers faith, 〈◊〉〈◊〉 they call it, sufficeth not, To believe as the Church believes, &c. And yet Thomas Aquinas, that great Schoolman had no better a

faith to support him at the last hour of his life: nor could he have any rest within, till he had taken up the Bible, and clipping it in his arms, said, Lord, I believe all that is written in this holy book.

Verse 16. Simon Peter answered, &c.]

As the mouth of the company, and one that being, haply, 〈◊〉〈◊〉, and surely bolder then the rest, spake thus for them. But what a 〈◊〉〈◊〉 mouth of blasphe∣my opened those two Popes (Peters pretended successours) Leo* 1.21 the first, and Nicolas the third, that boasted, that Peter was taken into fellowship of the individuall Trinity? Neither can that be excused that Hierom commenteth on the former verses (Whom 〈◊◊〉〈◊◊〉 say that I am? But whom say 〈◊〉〈◊〉 that I am?) that our Sa∣viour there purposely opposeth his Disciples to men, to intimate that they were something more then men. This is some thing like that Note of a Latine Postiller upon Exo. 30. 31. where, because it is said, vers. 32. Upon mans flesh the holy ointment shall not be poured, thou 〈◊〉〈◊〉 anoint Aaron and his sonnes therewith, thence infers, that Priests are Angels, and have not humane flesh. These were hu∣mane 〈◊〉〈◊〉, and savoured as little of Gods meaning, as that unsa∣voury speech of Peter, v. 22. of this Chapter, for the which he 〈◊〉〈◊〉, Get thee behinde me, Satan: thou savourest not, &c.

Verse Thou art Christ the Sonne of the living God]

A short* 1.22 confession, but such as in few, containeth whatsoever we be∣lieve concerning the person and osfice of Christ, Brevis & longa plane{que} aurea est baec confessio. 〈◊◊〉〈◊◊〉 we say of it, as S^t Bartholomew (quoted by Dionysius) did of the Doctrine of Divinity, that it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Little and yet large.

Verse 17. Blessed art thou, Simon]

These and the following words of our Saviour to Peter, were meant to all the Apostles also, Joh. 20. 22, 23. Christ took his beginning of one, to teach unity in his Church, in the confession of faith. Note this against the Papists, who miserably wrest, and 〈◊〉〈◊〉 this text, to the pro∣ving of the 〈◊〉〈◊〉 Monarchy. Gregory the great, though he sti∣led himself a servant of Gods servants, and detested the Pope of Censtantinople for arrogating the title of 〈◊◊〉〈◊◊〉, du∣ring the raign of Mauritius: yet when he was 〈◊〉〈◊〉, and succeed∣ed by the traitour Phocas, he ceased not to flatter the same Phocas, to commend unto him the care of the Church of Rome, and to ex∣hort* 1.23 him to remember this saying of our Saviour, Thou art Peter, &c. and for no other end, then that he might extend his power by the favour of the parricide.

Verse 18. Thou art Peter]

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

Upon this Rock]

That is, upon this thy Rocky, thy solid and substantiall confession of me. Austin saith, the rock is Christ, not* 1.24 Peter, But this, saith 〈◊〉〈◊〉, is, humanus lapsus in Augustino.* 1.25 So the Schoolmen say, that S^t Austin stood so much for grace, that 〈◊〉〈◊〉 yeelded too little to free-will. But it was a true saying of learned D. Whitakers in his answer to Campian, Patres in 〈◊〉〈◊〉 sunt nostri, in multis 〈◊〉〈◊〉, in minimis vestri.

I will build my Church]

Christ cals not the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or* 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is properly a convention of Lords and Statesmen, 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an Assembly of the common people, even those of the lower rank and condition according to that 1 Cor. 1. 26. and Luk. 1. 48. he hath regarded the low estate of his 〈◊〉〈◊〉-〈◊〉〈◊〉.

And the gates of hell, &c.]

That is, all the power and policy of hell combined. The devil lendeth his instruments, the Church∣es 〈◊〉〈◊〉, his seven heads to plot, and his ten horns to push. Craft and cruelty go together in them, as the Asp never wanders alone: and as the Scripture speaks of those birds of prey, Isa. 34. 16. None of them wants his mate. But yet all this shall not pre∣vail: the devil may shake his chain at the Saints, not set his 〈◊〉〈◊〉 in them. For why? they stand upon a rock that is higher then they, so that the floods of 〈◊〉〈◊〉 and oppositions cannot come so much as at their feet: or if they reach to the heel, yet they come not at the head, or if they should dash higher upon them, yet they break themselves.

Shall not prevail against it]

No, though the devil should dis∣charge at the Church his 〈◊〉〈◊〉 ordinance: say they were as big* 1.27 as those two cast by Alphonsus Duke of Ferrara, the one whereof he called the earthquake, and the other Grandiabolo, or the great devil.

Whether may the Catholike Church erre in fundamentals?* 1.28

It is answered, that 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Church of Christ,* 1.29 taken for his mysticall to 〈◊〉〈◊〉 upon earth, and complete number of h select, cannot erre in matters fundamentall, yet the externall* 1.30 visible part of the Church may erre, because the truth of God may be locked up within the hearts of such a company, as in competi∣tion

of suffrages, cannot make a greater part in a generall Coun∣cel: so that the sentence decreed therein, may be a fundamentall errour.

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

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

Verse 20. That they should tell no man]

viz. Till the due time. Every thing is beautifull in its season, saith Solomon. Taciturnity in* 1.31 some cases is a vertue, as here. The Disciples might preach that Christ the Son of David was come to save the world: though they might not particularly point himout, as the Son of the living God: which when Pilate himself heard, he was afraid, saith the text, and sought to deliver him.

Verse 21. How that he must go to Jerusalem]

He must, necessi∣tate non simplici, sed ex supposito. It being supposed that God had decreed this way (and no other) to glorifie himself in mans sal∣vation by the death of his dear Son (wherein the naked bowels of his 〈◊〉〈◊〉 were laid open to us, as in an anatomy) it was necessary that Christ should be killed and raised again at the third day, Volun∣tu Dei, necessitas rei.

And be killed and raised again]

That we might live and raign with him for ever, who else had been killed with death, as the 〈◊〉〈◊〉 is, Rev. 2. 23. that is, had come under the 〈◊〉〈◊〉 of the se∣cond death. David wished he might have died for Absolom, such was his love to him. Arsinoe interposed her self between the 〈◊〉〈◊〉 weapons, sent by 〈◊〉〈◊〉 her brother, to kill her children. The 〈◊〉〈◊〉 not only feeds her young with her own bloud, but with invincible constancy abides the flames of fire for their preser∣vation. Christ is that good shepherd, who gave his life for his 〈◊〉〈◊〉. He is that true Pellican, who saw the wrath of God burn∣ing about his young ones, and cast himself into the midst thereof, that he might quench it. He was delivered for our offences, and was raised again for our justification, which began in his death, but* 1.32 was perfected by his resurrection.

Verse 22. Then Peter took him]

Took him by the hand, & led him a∣part, as we do those we are most 〈◊〉〈◊〉 with, in great courtesy and

secrecy, to impart to them things of greatest importance. Peter was strongly possest with a fond conceit of an earthly kingdom; and as Joseph dreamt of his preferment, but not at all of his impri∣sonment: so neither could Peter think or hear of Christs being killed, whom he had even now confessed to be the Christ, the son of the living God. See here how easily we slide, by the deceit∣fulnesse of our hearts, from the mean to the extream. Peter having made a notable profession of his faith, and being therefore much commended by Christ, presently takes oc∣casion to fall from the true holinesse of faith, to the 〈◊〉〈◊〉 of presumption, in advising his Master to decline the crosse.

And began to rebuke him, saying]

No, he did not rebuke him, saith Maldonat the Jesuite, but friendly counselled him only, as* 1.33 if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were not to chide and charge, as masters do their servants, even with threatnings and menaces. But these patrons of Peter (as they pretend) will not abide that he should be blamed for any thing. Baronius blusheth not to say (and so to put the lie upon the holy Ghost himself) that Paul was out in repro∣ving* 1.34 Peter, Gal. 2. 14. and that it had been better manners for him to have held his tongue. Others of them have blasphemously cen∣sured S. Paul in their Sermons, as a hot-headed person, of whose assertions no great 〈◊〉〈◊〉 was to be made by the sober-〈◊〉〈◊〉 and that he was not secure of his preaching, 〈◊〉〈◊〉 by conference with S. Peter, neither durst he publish his Epistles, till S. Peter had al∣lowed them.

Verse 23. Get thee behinde me, Satan]

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

〈◊〉〈◊〉 art an offence unto me]

Thou doest thy good will to 〈◊〉〈◊〉 me in the course of my calling, as Mediatour, wherein, say some, he sinned more grievously then afterwards he did in deny∣ing his Master, and was therefore so sharply rebuked. So when* 1.35 〈◊〉〈◊〉 was sollicited by Criton to break prison, and save his life by flight; Friend Criton, said he, thine earnestnesse herein were much worth, if it were consistent with uprightnesse: but being not so, the greater it is, the more trouble 〈◊〉〈◊〉. I know not (said that 〈◊〉〈◊〉 Martyr) by what reason they so called them my friends, which so greatly laboured to convert (pervert) me. Neither will I more esteem them then the Midianites, which 〈◊〉〈◊〉 times past called the children of Israel to do sacrifice to their Idols.

But the things that be of men]

Erewhile it was of Satan, now of 〈◊〉〈◊〉. How 〈◊〉〈◊〉 is it to descry a devil in our best friends sometimes, as 〈◊〉〈◊〉 the French Martyr did in his parents? Satan suborns such as may do much with us, and works in them effectually for our hurt, as a Smith doth in his forge, Ephes. 2. 2. They were 〈◊〉〈◊〉, and thereby tormented, saith the Apostle of those 〈◊〉〈◊〉, Heb. 11. 37. Satan speaks to us sometimes by our friends, as thorow* 1.36 trunks and canes.

Verse 24. If any man will come after me]

Not step before me, 〈◊〉〈◊〉 to me, as Peter attempted to do, whose fault herein is purposely recorded, that be might not be (as by the Papists, for 〈◊〉〈◊〉* 1.37 respects, he is) over-much magnified, 〈◊〉〈◊〉, as is a∣bove observed, and made collaterall, a very copesmate to Christ himself.

Let him deny himself]

Abdicet seipsum, Let him abrenounce himself flatly, peremptorily, again and again (as the word im∣porteth) with a stout and stiff deniall to so unreasonable a request, as self will be sure to make to a man, his whole 〈◊〉〈◊〉 throughout. Every one hath many a self within himself to say nay to, though never so dear to him. Levi said unto his father and to his mother, I have not seen him, neither did he acknowledge his 〈◊〉〈◊〉, nor knew 〈◊〉〈◊〉 own children, that he might observe Gods Word, and keep his 〈◊〉〈◊〉, Deut. 33 9. This was much. But he that will be Christs Disciple, must do more then this. He must deny himself, his own reason, will, affections, appetite, aims, ends, acts, 〈◊〉〈◊〉, &c. He must utterly renounce himself, as much as if he had nothing at all to do with himself. Yea, he must condemn

and cast away himself, as God doth those reprobates, whom he denieth, disowneth and disavoweth for ever. Horreo quicquid de meo est ut sim meus, saith Bernard. Ita cave tibi ut caveas 〈◊〉〈◊〉, saith another. So take heed to your 〈◊〉〈◊〉, that you take heed of your self. Oh misery! saith a third; we could not suffer a Lord,* 1.38 and yet we sustain to serve our fellow-servant, self. 〈◊〉〈◊〉 the Emperour dying, affirmed, that he was proud of one of his victories only, viz. That he had overcome his own flesh, that worst of enemies. Of all slaveries none so grievous to a good heart, as to be slave to himself. And this yoke of slavery, it is an easie matter to shake off, saith Seneca; but he is fouly deceived. For a man will sooner say nay to all the world, then to himself. This made Robert Smith the Martyr write thus to his wife, Be al∣waies* 1.39 an enemy to the devil and the world, but specially to your own flesh. There are some diseases that will not be cured, till we be let bloud ad deliquium animae, till the patient 〈◊〉〈◊〉; and such is sin: it is corruptio totius substantiae, the sinner must be unmade, ta∣ken all asunder, ere the new creature can be made up in him: he must be stark dead to sin 〈◊〉〈◊〉 he can live to 〈◊〉〈◊〉, as S. Pe∣ter* 1.40 hath it: and the word he 〈◊〉〈◊〉 there implieth, that the old frame must be utterly 〈◊〉〈◊〉, and the whole man done to death, and 〈◊〉〈◊〉 for a whole burnt-offering. Instead of a 〈◊〉〈◊〉, saith Origen, we must kill our 〈◊〉〈◊〉 passions: in stead of a Goat, our unclean affections: in stead of slying fowls, our idle thoughts and evil imaginations. Loe this is that evangelicall sa∣crifice, that rationall service so much commended and called for, Rom. 12. 1. Do this, and thou shale live: leave it 〈◊〉〈◊〉, and thou art undone for ever. Pray therefore with him, Domine, li∣bera me à malo homine, meipso, Lord, free 〈◊〉〈◊〉 from an ill man, my self.

And take up his crosse]

Where 〈◊〉〈◊〉 is renounced, the crosse is 〈◊〉〈◊〉 born. It is self (saith one) 〈◊〉〈◊〉 the crosse pinch. Things puft up with winde, break when they come to the fire: so 〈◊〉〈◊〉 that are puffed up, and filled with self, will 〈◊〉〈◊〉 nothing. Pri∣vation is one of the principles of naturall generation, so is self-de∣niall of holy 〈◊〉〈◊〉. Pain would this flesh make strange of that which the Spirit doth embrace (said M. 〈◊〉〈◊〉, Martyr, in a letter written to his wife out of the prison.) O Lord, how loth is this loitering 〈◊〉〈◊〉 to 〈◊〉〈◊〉 forth in Gods 〈◊〉〈◊〉! It fan∣cieth,* 1.41 forsooth, much fear of fray-bugs, &c. Take up the

crosse, and follow me thorow thick and thin, thorow fire and wa∣ter; Oh this is an hard saying, saith another Martyr. But if there* 1.42 be any way on horse-back to heaven, surely this is the way. On∣ly we must take up our crosse, be active in it, and not stay till it be laid upon us, whether we will or no. And then bear it pati∣ently, not grin under the burden of it, as antick pictures 〈◊〉〈◊〉 to do under the weight of the house-side, 〈◊〉〈◊〉 they are fasten∣ed. Drink 〈◊〉〈◊〉 Gods cup willingly, and at the first (saith M. Brad∣ford)* 1.43 and when it is full: lest peradventure if we linger, we drink at length of the dregs with the wicked, if at the beginning we drink not with his children. We must take up our crosses (saith another) and when God bids us yoke, he is the 〈◊〉〈◊〉 man that* 1.44 yeelds his neck most willingly.

And follow me]

Without sciscitation; let him go blinde-fold* 1.45 whether I lead him, as Abraham did. Neither may he leap over the hedge of the command, for avoiding the foul way of affliction, Sed 〈◊〉〈◊〉 quocun{que} Christus vocârit, 〈◊〉〈◊〉 in ea loca migrandum 〈◊〉〈◊〉

—Pigris ubi nulla campis* 1.46 Arbor 〈◊〉〈◊〉 â recreatur aurâ; Quod 〈◊〉〈◊〉 mundi nebulae, malus{que} Jupiter urget.

God hath 〈◊〉〈◊〉 us to be conformed to 〈◊〉〈◊〉 image of his Sonne, in sufferings also, Rom. 8. 29. Crux pendentis, Cathedra docentis. Plato was crook-backt, and his scholars counted it an ornament to go crooked like him. Aristotle 〈◊〉〈◊〉, and his scholars thought it honour to lisp. Shall not we hold our 〈◊〉〈◊〉 honoured that may suffer with Christ, and then be 〈◊〉〈◊〉 fied also with him?

Verse 25. For whosoever will save his life]

That is 〈◊〉〈◊〉* 1.47 of it, when Christ cals him 〈◊〉〈◊〉 be prodigall of 〈◊〉〈◊〉. Man is natu∣rally* 1.48 a life loving creature. What man is he that desireth life? I doe, and I, and I, as Augustine brings men in, making 〈◊〉〈◊〉 answer. Life is sweet, we say, and every creature makes much of it, from the highest Angel to the lowest worm, as that 〈◊◊〉〈◊◊〉. But life in Gods displeasure is worse then death, as d ath in 〈◊〉〈◊〉 true 〈◊〉〈◊〉* 1.49 is true life, said Bradford to Gardiner: for such a death 〈◊◊◊◊〉〈◊◊◊◊〉 life, as S. Paul hath it, 〈◊〉〈◊〉 Tim. 6. 19. or (as 〈◊◊〉〈◊◊〉 read it) upon life indeed. For, aeterna vita, vera vita, saith Augustine. None to that, as David said of Goliahs 〈◊〉〈◊〉. None

but Christ, none but Christ, as that 〈◊〉〈◊〉 cried in the flames. This love of Christ made them sacrifice their dearest lives to his* 1.50 name, yea professe, as John Ardely did to Bonner, That if every hair of his head were a man, he would suffer death in them all for his sweet Christs sake. My wife and my children are so dearly beloved unto me, that they cannot be bought from me for all the riches and possessions of the Duke of 〈◊〉〈◊〉; But for the love of my Lord God I will willingly forsake them, said George Carpenter, who was burnt at Munchen in* 1.51 Bavaria.

Verse 26. For what is a man profited]

If there could (saith a reverend Divine) be such a bargain made, that he might have the* 1.52 whole world for the sale of his soul, he should (for all that) be a looser by it. For he might (notwithstanding) be a bankrupt, a beggar, begging in vain, though but for a drop of cold water to cool his tongue. Is it nothing then to loose an immortall soul? to purchase an everliving death? The losse of the soul is in this verse set forth to be: 1. Incomparable. 2. Irreparable. If therefore to loose the life for money be a 〈◊〉〈◊〉, what then the soul? What wise man would fetch gold out of a fiery crucible? hazard himself to 〈◊◊〉〈◊◊〉 for a few waterish pleasures? give his soul to the devil, as some Popes did for the short enjoyment of the Papall dignity? What was this but to win Venice, and then to* 1.53 be hanged at the gates thereof, as the Proverb is. In great fires men look first to their jewels, then to their lumber: fo should these, see first to their 〈◊〉〈◊〉, to secure them: and then take care of the outward man. The souldier cares not how his buckler speeds, so his body be kept thereby from deadly thrusts. The Pope perswading Maximilian (King of Bohemia, afterwards Emperour) to be a good Catholike, with many promises of pro∣fits and 〈◊〉〈◊〉, was answered by the King that he thanked his Holinesse: but that his souls health was more dear to him then all the things in the world. Which answer they said in Rome was a Lutheran form of speech, and signified an alienation from the obe∣dience* 1.54 of that Sea: and they began to discourse what would hap∣pen after the old Emperours death.

Or what shall a man give in exchange]

He would give any thing in the world, yea 10000 worlds if he had them, to be delivered. But out of hell there's no redemption. Hath the extortioner pil∣led, or the robber spoiled thy goods? By labour and leisure thou

maist recover thy self again. But the soul once lost is irrecoverable. Which when the guilty soul at death thinks of, oh what a dread∣full shreek gives it, to see it self lanching into an infinite Ocean of scalding lead, and must swim naked in it for ever! How doth it trembling warble out that dolefull ditty of dying Adrian the Emperour.

〈◊〉〈◊〉, vagula, blandula, Hospes comes{que} corporis, Qua nunc abibis in loca Horridula, sordida, tristia, 〈◊〉〈◊〉, ut soles, 〈◊◊〉〈◊◊〉?

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

Great will be the glory of the man Christ Jesus at his second coming. He shall come riding on the clouds (not that he needs them, but to shew* 1.55 his soveraignty) environed with flaming fire, mounted on a stately* 1.56 throne, attended by an innumerable company of Angels (for they shall all come with him, not one of them left in heaven) who shall minister unto him in this great work irresistibly, justly, speedily, Rev. 15. 6. Christ himself shining in the midst of them, with such an exuberancy and excesse of glory, as that the Sun shall seem but a snuff to him. This glory, howsoever it is here called, the glory of the father, because he is the fountain, as of the Deity, so of the di∣vine glory wherewith Christ is crowned, Phil. 2. 9. 1 Tim. 3. 16. yet is it his own glory (as he is one with the Father and the holy Ghost) and so it is called, Mat. 25. 31. Joh. 17. 5. Now if Israel so shouted for joy of Solomons coronation, and in the day of 〈◊〉〈◊〉 e∣spousals,* 1.57 that the earth rang again. If the Grecians so cried out* 1.58 〈◊〉〈◊〉, Soter, to Flaminius the Roman Generall, when he had set them at liberty, that the very birds, 〈◊〉〈◊〉 at the noise, fell down to the earth: Oh how great shall be the Saints joy to see Christ the King in his beauty and bravery at the last judgment?

Verse 28. Which shall not taste of death]

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

Till they see the Son of man, &c.]

This verse is to be referred to the transfiguration recorded in the next Chapter, where some of them had the happines to see Christ in his kingdom, that is in his 〈◊〉〈◊〉 glory, whereof they had a glimpse.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Martial. Epi∣gram
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊◊〉〈◊◊◊〉.
• * 1.4

  Aretius.
• * 1.5

  Homo suit ple∣nus diver sarum 〈◊〉〈◊〉, quas tamen 〈◊◊◊〉〈◊◊◊〉 nisi 〈◊〉〈◊〉 cau∣sâ, & 〈◊◊〉〈◊◊〉 quasi 〈◊〉〈◊〉 doceri. Zanch. 〈◊〉〈◊〉. ad 〈◊〉〈◊〉 operi suo de 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. ipsis. q. solu.
• * 1.6

  Qui 〈◊〉〈◊〉 quaerunt unde oculos 〈◊◊〉〈◊◊〉 Bern.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

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

  Acts 24. 5.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 po∣nentes 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  Habuerunt 〈◊〉〈◊〉 quo 〈◊◊〉〈◊◊〉 quam 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.12

  Erasm. 〈◊〉〈◊〉.
• * 1.13

  Joseph. lib. 17. cap 3. & 18. cap. 1.
• * 1.14

  Godwin. 〈◊〉〈◊〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Disserere 〈◊〉〈◊〉, ac 〈◊〉〈◊〉 interse dis∣ceptare.
• * 1.16

  Discere, voluit Socrates nihil aliud esse 〈◊〉〈◊〉 recordari. Cic. Tusc. 〈◊〉〈◊〉.
• * 1.17

  D. Sibbs.
• * 1.18

  In 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xe∣nopbon.
• * 1.20

  〈◊◊〉〈◊◊〉 2. 11.
• * 1.21

  Petrum in con∣sortium indivi∣duae 〈◊〉〈◊〉 assumptum 〈◊〉〈◊〉 ârunt, Renius
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sin∣gulae 〈◊〉〈◊〉 suos 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adjectos. Arct.
• * 1.23

  〈◊〉〈◊〉. 〈◊〉〈◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.24

  〈◊〉〈◊〉 verb. Dem. Serm 13.
• * 1.25

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 6. c. 3.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 populo age. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.27

  〈◊〉〈◊〉 vally of 〈◊〉〈◊〉. 127.
• * 1.28

  〈◊〉〈◊〉.
• * 1.29

  Ans.
• * 1.30

  D. 〈◊〉〈◊〉.
• * 1.31

  Eccles. 3.
• * 1.32

  Rom. 4 25.
• * 1.33

  Non tantum significat repre∣bend re & in∣crepare, sed etiā 〈◊〉〈◊〉 & interdicere.
• * 1.34

  Gerh. Baron. Annal. Sands his Rel. of West. Relig.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act 〈◊〉〈◊〉 Mon. fol. 1153.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.38

  O 〈◊◊◊◊〉〈◊◊◊◊〉 non 〈◊〉〈◊〉, conservo 〈◊〉〈◊〉. mus. 〈◊〉〈◊〉. 〈◊〉〈◊〉. lib 12.
• * 1.39

  Act. and Mon. 〈◊〉〈◊〉. 1545.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 〈◊〉〈◊〉. 2. 24.
• * 1.41

  Act and 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.42

  Ibid 1494.
• * 1.43

  Ibid. 1483.
• * 1.44

  M. 〈◊〉〈◊〉.
• * 1.45

  〈◊◊◊◊〉〈◊◊◊◊〉 `〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.46

  〈◊〉〈◊〉 lib. 1 Od. 〈◊〉〈◊〉.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.49

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.50

  Act. 〈◊〉〈◊〉 Mon. fol. 438.
• * 1.51

  Ibid 807.
• * 1.52

  M Ley his Mo∣nitour 〈◊◊〉〈◊◊〉.
• * 1.53

  Non magis 〈◊〉〈◊〉, quam qui 〈◊◊〉〈◊◊〉, ipse vero 〈◊〉〈◊〉 ad Portam, ut est in prover bio. Par in 〈◊〉〈◊〉.
• * 1.54

  Hist. of the Coun 〈◊〉〈◊〉 Tren. fol. 419.
• * 1.55

  2 Thess 1. 8.
• * 1.56

  Mat. 25 31.
• * 1.57

  1 King 1.
• * 1.58

  〈◊〉〈◊〉. 3. 〈◊〉〈◊〉.