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. XVII.

Verse 1. And after six 〈◊〉〈◊〉]

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

Jesus 〈◊〉〈◊〉 Peter James and John]

So Matth. 9. when he raised the damosell he took with him these three only: haply as best beloved, because bold: 〈◊〉〈◊〉, more zealous then the rest: or the better to fit them for further triall: great feelings oft precede great afflictions. Howsoever, it is no small favour of God to make us witnesses of his great works, and so let us take it. As all Israel might see Moses go toward the Rock of Rephidim: None but the Elders might see him strike it. That God 〈◊〉〈◊〉 his Sonne before us, that he fetcheth the true water of life out of the Rock in our sight, is an high prerogative. And no lesse surely, that we are 〈◊〉〈◊〉 transported in prayer, carried out of the bo∣dy in divine meditation, and lost in the endlesse maze of spirituall ravishments; that we returne from the publike ordinances as Moses did from the mount, with our faces shining; that we are transfigured and transformed into the same image from glory to glory, and that the Angell of the covenant doth wondrously, du∣ring the time of the sacrifice, whiles Manoah and his wife look on, &c. These are speciall priviledges communicated to none but the communion of Saints.

And bringeth them up into 〈◊〉〈◊〉 high mountain]

The name of this mountain no 〈◊◊〉〈◊◊〉: but by common con∣sent it was mount Tabor (which Josephus calleth 〈◊〉〈◊〉) whereof Hierom writeth copiously and elegantly in his commen∣tary upon the fifth of Hosea. Our Saviour, when he had some speciall work to do, went usually up into a mountain; to teach us to soar a 〈◊〉〈◊〉 in great performances especially, and to be heavenly∣minded, taking a 〈◊〉〈◊〉 or two ever and anon, with Christ in mount Tabor, treading upon the Moon, with the Church, Rev. 12. 1. having our feet at least where other mens heads are, on things on earth, (Prov. 15. 24. The way of life is above to the wise) delighting our selves in high flying, as Eagles, never merry till gotten into the aire or on the top of trees, with the lesser birds.

Zacheus could not see Christ till he had climbed the figtree. Nor can we see the Consolation of Israel till elevated in divine contem∣plation, till gotten up into Gods holy hill. The people tasted not Mannah, till they had left the leaven of Egypt.

And was transfigured before them]

This was whiles he was praying, as S^t Luke noteth. Prayer rightly performed, is a parling with God, 1 Tim. 2. 1. a standing upon Intergatories with him, 1 Pet. 3. 21. a powring out of the heart unto him, Psal. 62 8. a familiar conference with him; wherein the soul is so carried 〈◊〉〈◊〉 it self other whiles, 〈◊〉〈◊〉 ut caro est penè nescia carnis, as S^t 〈◊〉〈◊〉 speaks of certain holy women in his time, that they seemed in place only remote, but in affection to joyn with that holy com∣pany of heaven. So D^r Preston on his death-bed said, he should change his place, but not his company. Peter praying fell into a trance. 〈◊〉〈◊〉 praying saw heavenly visions. M^r Bradford, a little before he went out of the Counter, praid with such plenty of tears and abundant spirit of prayer, that it ravished the mindes of the hearers. Also when he shifted himself in a clean shirt made for his burning, he made such a prayer of the wedding garment, that the eies of those present were as truly occupied in looking on him, as their ears gave place to here his prayer. Giles of Brussels 〈◊〉〈◊〉, was so ardent in his prayers, kneeling by himself in some secret place of the prison, that he seemed to forget himself. Be∣ing called many times to meat, 〈◊〉〈◊〉 neither heard nor saw them that stood by him, till he was lift up by the armes: and then gent∣ly he would speak unto them, as one awaked out of a deep sleep. Amor Dei est ecstaticus — sui nec se sinit esse juris. - -

Verse 3. Moses and Elias appeared]

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

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

〈◊〉〈◊〉 plura absurda

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

Claudicat ingenium, delir at lingua{que}, mens{que}.

It is as impossible to comprehend heavens joyes, as to compasse the heaven with a span, or contain the Ocean in a 〈◊〉〈◊〉. No wonder then though Peter cry out, it is good being here: Or it is better being here then at 〈◊〉〈◊〉, (〈◊〉〈◊〉 S^t Chrysostom senleth it) whither our Saviour had said he must go, and suffer many things of the Elders, and be killed, &c. That S^t Peter liked not; but would build here rather. All men would have heaven, but not the rough way that leads to it: they would enter into Paradise but not through that narrow portall of afflictions: they would sit in the seat of honour with Zebedees children, but not drink of Christs cup, much lesle be baptized with his baptisme, that is, be dowzed over head and eares in the waters of miseries. They would feed on manchet, tread on roses, and come to heaven, as 〈◊〉〈◊〉 at sea do many times to the haven, whiles they are sleeping, or before they are a ware. But this is no lesse a folly then a delicacy, thus to think to divide between Christ and his crosse, to pull a rose with∣out pricks, to have heaven without hardship.

One for thee, one for Moses, one for Elias]

He never thought of one for himself, he was so transported: but he had provided 〈◊〉〈◊〉 for himself and us, if Christ had taken his 〈◊〉〈◊〉: for so he should have declined death, whereby life and immortality was brought to light to the Saints. And this unadvised advie was so much the worse in Peter, because but six daies before he had been sharply shent by our Saviour, and called Satan for such carnall counsell: and besides that, even then he heard Moses and Elias 〈◊〉〈◊〉 with Christ about his departure, confirming him a∣gainst it. It's hard to say how oft we shall fall into the same fault (though foul) if left to our selves.

Verse 5. Whiles he yet spake]

But had no answer (because he deserved it not) to so foolish a proposition. Only the Father answereth for the Sonne, by the oracle out of the cloud, accor∣ding to that, I bear not witnesse to my self, but the Father that

sent me, he it is that beareth witnesse of me.

A bright cloud over shadowed them]

As a eurtain drawn be∣twixt them and the heavenly glory; to the contemplation where∣of they were not yet sufficient. Hereby also their senses were drawn off from beholding Christs glory, to hear the voice from Heaven, which by the cloud, as by a charet, was carried into their ears with greater sound and solemnity. Non loquendum de Deo sine lumine, was a saying of Pythagoras: God may not be men∣tioned without a light.

This is my beloved Son, in Whom]

Here God maketh use of three diverse passages and places of his own book, Psal. 2. 7. Isa. 42. 1. 〈◊〉〈◊〉. 18. 18. to teach us when we speak, to speak as the Oracles of God, to inure our selves to Scripture language. The voice also which Christ heard from heaven at his baptisme, in his first inauguration is here repeated totidem verbis in his transfigu∣ration, which was no small confirmation to him doubtlesse: as it was also to Peter and the rest, that this voice was the same in es∣fect with his and their confession of Christ in the former Chap∣ter, ver. 16. Thou art Christ the Sonne of the Living God.

In Whom I am Well pleased]

In whom I doe 〈◊〉〈◊〉, and have perfect and full complacency, singular contentment. And as in him, so in us thorow him, Zeph. 3. 17. he rests in his love 〈◊〉〈◊〉 his, he will seek no further; effecit nos sibi dilectos in 〈◊〉〈◊〉 Dilecto, he hath made us accepted in that beloved one. Here we have Gods ac∣quittance for our better security.

Hear ye him]

As the Archprophet of the Church, Deut. 18. 15. that Palmoni hammedabber, as Daniel calleth him, that ex∣cellent speaker, that master of speech that came out of the 〈◊〉〈◊〉 of his father, and hath his whole minde at his fingers ends, as we say, Hear ye him, Hear none but him, and such as come in his name, and word. Haec vox [hunc audite] summam authoritatem arrogat Christo (saith Erasmus) At nunc videmus passim dormitari ad Christi doctrinam 〈◊〉〈◊〉 crassam acrudem, & concionis auribus in∣culcari quid dixerit Scotus, quid Thomas, quid Durandus &c. But what said S. Augustine? when Manicheus, contesting 〈◊〉〈◊〉 him for audience said, Hear me, Hear me: Nay, said that Father, Nec egotu, nec tume, sed ambo audiamus Apostolum, &c. Nei∣ther heare thou me, 〈◊〉〈◊〉 I thee, but let us both hear Christ. Cyril saith, that in a synod at Ephesus, upon an high throne in the Temple, there lay sanctum Evangelium, to shew that Christ was both 〈◊〉〈◊〉

and President there. He is Rabbenu Doctor 〈◊〉〈◊〉 Padre Cerephino, &c. And if Popish Votaries so observe there Go∣vernours, that if they command them a voyage to China or Peru, they presently set forward, to argue or debate upon their Supe∣riours Mandates they hold presumption, to disobey them, sacri∣ledge: how much more should we give this honour, audience and obedience, to Christ the Wisdom and Word of God?

Verse 6. They fell on their face]

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

Verse 7. 〈◊〉〈◊〉 came and touched them]

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

Verse 8. Save 〈◊〉〈◊〉 alone]

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

Verse 9. Tell the vision to no man]

Tacitus, we say, is a good 〈◊〉〈◊〉. Taciturnity, we are sure, is in some cases a great vertue, an high commendation. Consus the God of Counsel, had his Temple in Rome, under coverture, saith Servius, ut ostenderet 〈◊〉〈◊〉 debere esse tectum. There is a time to be silent, saith Sola∣mon. Q. 〈◊〉〈◊〉 Motto was, Video, Taceo, I see and say no∣thing A fit Motto for a maid, In earth the first, in Heaven the second Maid, as one Poet calleth 〈◊〉〈◊〉. Ministers should know when, and to whom, and in what order to set forth Gods truths; to time a word with a learned tongue, as Esay hath it, to set a word upon its wheels as Solomon, to circumstantiate it so as the people can hear, can bear, as our Saviour did. This is surely an high

point of heavenly husbandry. As it is also in all sorts of Chri∣stians to be sober in prayer, 1 Pet. 4. 7. that is, as one saith, to keep Gods counsel, not to be proud, or boast of successe, or speak of the secret sweetnesse of Gods love without calling: it is, to conceal the familiarity of God in secret.

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

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

Verse 11. And restore all things]

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

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

〈◊〉〈◊〉 that is like∣ly to come, however the Papist (as it were to thwart. Christ) by

depraving that Prophesie in the Revelation touching the two wit∣nesses, which they say are Henoch and Elias, will needs perswade 〈◊〉〈◊〉 and others, that Elias the Thisbite must come ere An∣tichrist be revealed. Their arguments I recite not; their Authour is Papias, who 〈◊〉〈◊〉 devised and divulged this fable. Now Papias that ancient Millenary, scholar to S ^t Iohn, was a man much respe∣cted for opinion of his 〈◊〉〈◊〉 and learning, but yet homo 〈◊◊〉〈◊◊〉, saith Eusebius, not much opprest with wit. But had he been never so absolute otherwise, he was surely out in this. And herein we may truly say of him as the Papists fasly 〈◊〉〈◊〉 of another, Berengarius cum esset multùm peritus, muliùm erravit. But if Patias or any other Ancient or modern Writer should have said so much against the Popish dotages, as this man hath done for them, Bellarmine, likely, would have answered, as in like case he did, to 〈◊〉〈◊〉, Tertullian, Eusebius and Luther, I answer, They are all arrant hereticks.

And they knew him not]

As neither did they the Lord of glo∣ry, because God had hid him under the Carpenters son. Christians are all glorious within, like the Tabernacle, which was gold with∣in, and goats-hair without: like Brutus his staffe, which as 〈◊〉〈◊〉 reporteth, was gold within, horn without. They are Princes in all lands, but as Princes in forrain land, they are 〈◊〉〈◊〉 and therefore unkist, as the Northern proverb hath it. But as, had they known, they would never have crucified the Lord of glory: so, did the world know the worth of a Saint, of such a one as was the Baptist especially, they would have given him but too much ho∣nour, as Cornelius did Peter, as Chrysostom did Babylas, and as Tertullian did some other Martyrs, to whom writing he sayes, 〈◊◊〉〈◊◊〉 sum ut vos 〈◊〉〈◊〉, I am not worthy once to 〈◊〉〈◊〉 unto you.

Verse 13. Then the Disciples understood]

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

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

That was, the next day after the transfiguration, Luk 9. and in that nick of time, when the 〈◊〉〈◊〉 could neither cure the lunatick, nor

answer their adversaries, who had now sport enough to see them brought into the briers, and therefore jeered them before the people to some purpose. Most opportunely therefore if ever, comes Christ to their succour, as it were out of an engine, and both cures the childe and confounds the Pharisees. His late honour hindred him not from doing his office: his incomparable felicity made him not forget poor Josephs misery. He knew he was much 〈◊〉〈◊〉 and waited for, and therefore makes haste from the mount to the multitude.

Kneeling down to him]

Some understand the word of such an humble gesture of catching the party petitioned by the knees or feet, as the Shunammite used to the Prophet, the Shulamite to her spouse, and Thetis to Iupiter, when she sued to him in her sons behalf.

Verse 15. For he is lunatick]

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

For oft times he falls into the fire, &c.]

The devil pushing him in, as it were, to destroy him, but could not. He is limited, and 〈◊〉〈◊〉 doe as he would, else he would soon end us. If God chastise us with his own bare hand, or by men like ourselves, whip us as it were privately and at home, let's thank him, and think our selves far better dealt with, then if he should deliver us up to the 〈◊〉〈◊〉 officer, to this tormentour to be scourged with 〈◊〉〈◊〉 at his pleasure. The wicked he oft casts into the fire of lust, and water of drunkenesse, and they complain not: like a sleepy man (fire burn∣ing in his bedstraw) he cries not out, when others haply lament his case that see afar 〈◊〉〈◊〉, but cannot help him. It hath set him on fire round about, yet 〈◊〉〈◊〉 knew it not: and it burned him, yet he layed it 〈◊〉〈◊〉 to 〈◊〉〈◊〉, Isa. 42. 25. See Prov. 23. 34. 35.

Verse 16. And they could not cure him]

The prayer of faith would have healed the sick, Iam. 5. 15. as Luthers prayer reco∣vered a godly Divine (that was far gone in a 〈◊〉〈◊〉, and gi∣ven up for a dead man by the 〈◊〉〈◊〉) beyond all expecta∣tion. Iste vir potuit quod voluit, saith one of him. That man by the force of his faith, could doe whatsoever he would with God.

Fiat mea voluntas, Let my will be done, said one in his prayer: and then sweetly falls 〈◊〉〈◊〉, My will, Lord, because thy will, and he had his request. But let not the unbeleever 〈◊〉〈◊〉 that he shall receive any thing of the Lord, Iam. 1. 7. sith he shuts heaven gates against his own prayers; and by the evil operation of a misgi∣ving 〈◊〉〈◊〉, denies them before he 〈◊〉〈◊〉 them.

Verse 17. O faithlesse and perverse generation]

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

And perverse generation]

Depraved, distorted, dislocated. Homo est inversus decalogus. Man now stands acrosse to all good∣nesse, is born with his back towards heaven, a perverse and croo∣ked creature, Deut. 32. 5. having his upper-lip standing where his nether-lip should, Pro 19 1. and all parts else out of frame and joint, Rom. 3.

How long 〈◊〉〈◊〉 I suffer you?]

As they doe, that willingly bear a burden, and are content to continue under it. Christ bears with our evil manners, Acts 13. 18. as a loving husband bears with a froward wife: but yet he is sufficiently sensible, and therefore complains of the pressure, Amos 2. 13. and once cried 〈◊〉〈◊〉 under the importable weight of it, My God, my God, why hast thou 〈◊〉〈◊〉 me. The earth could not bear Korah and his company, but clave under and swallowed them up: as it soon after 〈◊〉〈◊〉 out the Canaanites, who had filled it with filthinesse from 〈◊〉〈◊〉 to cor∣ner, Ezra 9. 11. Consider, how oft thou hast 〈◊〉〈◊〉 over the mouth of the bottomlesse pit, and art 〈◊〉〈◊〉 yet 〈◊〉〈◊〉 into the boy∣ling caldron, that fiery furnace. Oh stand and wonder at Gods 〈◊〉〈◊〉, and be abrupt in thy 〈◊〉〈◊〉, 〈◊〉〈◊〉 abused mercy turn into fury.

Verse 18. And he departed out of him]

Though with a very ill will, for he tore the childe, and well-nigh 〈◊〉〈◊〉 him. So when we doe, by the prayer of faith, conjure and charm the devil out of our 〈◊〉〈◊〉 (〈◊〉〈◊〉 is called a charm, Isa. 26. 16.) he will 〈◊〉〈◊〉 all the

hutly-burly he can: but out- he must, though never so ill-wil∣ling.

And the childe was cured]

By his Fathers faith. What won∣der then, that the parents faith be beneficiall to the baptized infant?

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

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

Verse 20. Because of your unbelief]

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

If ye have faith as a grain of, &c.]

The Disciples might object, If no faith, but that which is entire and perfect can do such cures as this, then we may despair of ever doing any. 〈◊〉〈◊〉 Saviour an∣swers, that the least measure of true faith (fitly compared to mu∣stard-〈◊〉〈◊〉, for it s acrimony and vivacity) if exerted and exerci∣sed, will work wonders. Neither is justifying faith beneath mi∣raculous in the sphear of its own 〈◊〉〈◊〉, and where it hath war∣rant of Gods Word, to remove mountains of guilt and grief. A weak faith is a joint 〈◊〉〈◊〉, though no faith can be a joint purchaser of sins remission: And a man may have faith enough to bring him to heaven, though he want this or that faith, as to rely upon God without failing, Luk 18. 1, 8. without feeling, Psal. 22. 1, &c. as resolved, that God neverthelesse will hear him, in that very thing 〈◊◊〉〈◊◊〉 for.

Verse 21. This kinde goeth not out]

Some devils then are not so 〈◊〉〈◊〉, politike, vile, villainous, as others: so neither 〈◊◊〉〈◊◊〉 men all alike wicked; Some stigmaticall 〈◊〉〈◊〉 face the heavens, burden the earth, please not God, and are contrary to all men. Others are more tame and tractable, as the young

man on whom Christ looked and loved him. Yet, as when one commended the 〈◊〉〈◊〉 Legate at the Councel of Basil, Sigismund the Emperour answered, Tamen Romanus 〈◊〉〈◊〉: So though the de∣vil or his slaves seem never so fair conditioned, they are neither to be liked nor trusted: he is a devil still, and will do his kinde: they are wicked still, and 〈◊〉〈◊〉 proceedeth from the wicked, as saith the Proverb of the Ancients. I have read of one that would 〈◊〉〈◊〉 the 〈◊〉〈◊〉, theatres and whore-houses in London all day, but he 〈◊〉〈◊〉 not go forth without private praier in the morning, and then would say at his departure, Now devil do thy worst: and so used his praiers as charms and spels against the weak, cowardly devil. This was not that praier and fasting our Saviour here speaks of; men must not go forth to this spirituall fight, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with their break-fast, as the Grecians in Homer, but praying and fasting from sin especially: for otherwise they do but light a can∣dle afore the devil, as the Proverb hath it.

Verse 22. The Sonne of man shall be betray'd]

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

Verse 23. And they were exceeding sorry]

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

profits, preferments, more then lovers of God (which ends it.)

Verse 〈◊〉〈◊〉. They that received tribute money]

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

〈◊〉〈◊〉 not your Master pay tribute?]

Is he either born or bought free? See Act. 22. 28. But if neither, they might (had they had any 〈◊〉〈◊〉 in them) have spared him, so publike, so profita∣ble a person, that had so well deserved of the whole Nation, so well merited an immunity, an indemnity. But all is lost that is laid out upon ungratefull persons, or people. Covetousnesse hath no respect to any thing, but to its own profit, and knows no o∣ther language then the horse-leeches, Give, Give, Rem, rem, 〈◊〉〈◊〉 modo rem, without any respect of persons, how well 〈◊◊〉〈◊◊〉.

Verse 25. He saith, Yes]

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

with fire, a punishment fore prophecied and well befitting so foul 〈◊◊〉〈◊◊〉.

Verse 26. Then are the children free]

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

Verse 27. Lest we should offend them]

Better it is that a man part with his right, then give just 〈◊〉〈◊〉 to any. This was S. Pauls great 〈◊〉〈◊〉, 1 Cor 9. and his constant counsell to o∣thers, Rom. 14. 13, 14, 15. Let no man put a stumbling block, much l sse a scandall in his brothers way, that is, neither a light∣er, nor greater offence, but rather abridge himself of his 〈◊◊〉〈◊◊〉. This is to expresse Christ to the world, to be made like unto him.

Go thou to the Sea]

Here Hierom cries out, Quid primum 〈◊〉〈◊〉 in hoc loco nescio, I knew not 〈◊◊〉〈◊◊〉 here to wonder at, whether Christs prescience or greatnesse. His prescience, that 〈◊〉〈◊〉 knew that the fish had money in 〈◊〉〈◊〉 mouth, and that that fish should come first to 〈◊〉〈◊〉. His greatnes and power, that could create such a piece of mony by his bare word, and cause it so to be, by com∣manding it so to be. Who would not fear this Lord of hosts? Who would not trust him for necessaries, who can and wil cause all 〈◊〉〈◊〉 to scatter for his? But what a wonderful work of God was it, and a 〈◊〉〈◊〉 warning to us 〈◊〉〈◊〉 these 〈◊〉〈◊〉 daies of war, had we 〈◊〉〈◊〉 so wise as to have made good use of it, that God should send 〈◊〉〈◊〉 Friths Preparation to the Crosse, in the fish-belly, to the 〈◊〉〈◊〉 of Cambridge, a little before the Commencement, 〈◊〉〈◊〉 few years since. That such a book (〈◊〉〈◊〉 the reverend man that rela∣teth it) should be brought 〈◊〉〈◊〉 such a manner, and to such a place, and at such a time, when by reason of peoples 〈◊〉〈◊〉 cut of all parts, notice might be given to all places of the Land, in my apprehension 〈◊〉〈◊〉 can 〈◊◊〉〈◊◊〉 for no lesse then a divine 〈◊〉〈◊〉, and to have this voice with it, England prepare for the crosse.

Give it unto them for me and thee]

Upon this place, Papists

would foolishly found their Popes primacy and Clergies privi∣ledge of immunity from paiments to civil Princes and Magistrates: because Christ and Peter are set together. But in what trow? In paying of homage, not in receiving of honour. Christ paid tribute, to free us from the servitude of Satan that rigid tax-ma∣ster. Peter paid, because he had here an house and family, Chap. 8. 5. and further to let his successours know, that they paid 〈◊〉〈◊〉 in Peter, and should learn in all due humility, to submit to Magistracy: and not to with-draw from publike impositions and taxations, further then of favour they shall be exempted and priviledged.

Notes

• Luk. 9. 〈◊〉〈◊〉.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 cap. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• In 〈◊〉〈◊〉. sanct.
• See the 〈◊〉〈◊〉 to his 〈◊〉〈◊〉 of Gods Attri∣butes.
• Act and Mon. fol. 1458.
• Ibid 〈◊〉〈◊〉. 811.
• 〈◊〉〈◊〉. 12. 2.
• 2 〈◊〉〈◊〉. 1. 12.
• 〈◊〉〈◊〉 9. 31.
• Joh. 8.
• 〈◊〉〈◊〉 Pet. 4. 11.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Dan. 8. 13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• 〈◊◊〉〈◊◊〉
• B 〈◊〉〈◊〉 on 1 〈◊〉〈◊〉. 1 pag. 267.
• Rev. 1.
• Heb. 12. 2.
• Rom 9 28.
• Zech. 13. 2.
• 〈◊〉〈◊〉. 〈◊〉〈◊〉 P. R. 〈◊〉〈◊〉 3. cap. 〈◊〉〈◊〉.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• 〈◊〉〈◊〉. 9. 15.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈◊〉〈◊〉. 12. 25.
• Joh S de 〈◊〉〈◊〉 Curialium, lib. 3. cap. 6.
• 1 〈◊〉〈◊〉. 〈◊〉〈◊〉. 15.
• 〈◊〉〈◊〉 Sam. 24. 13.
• M. 〈◊◊◊〉〈◊◊◊〉, p. 23 a.
• 〈◊〉〈◊〉 9. 32.
• Luk. 9. 45.
• Godvv 〈◊〉〈◊〉. Heb. ex 〈◊〉〈◊〉. de bel. l. 7. c. 27.
• Horat.
• 1 〈◊〉〈◊〉. 2. 13.
• Mat. 22. 21.
• Rom. 12. 7.
• Hortus 〈◊〉〈◊〉 & puteus 〈◊◊〉〈◊◊〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉
• 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉 〈1 line〉〈1 line〉