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. XVIII.

Verse 1. At the same time]

VVHen he, by paying tribute, had been teaching them hu∣mility and modesty, they most unseasonably discover their folly and ambition: so another time, after he had been wash∣ing their feet, and giving them the Sacrament, Luk. 22. See in them the pravity, the canker of our natures, and what cause God had to complain, Hos. 7. 1. When I would have healed Israel, then the iniquity of Ephraim was discovered, as if it had been on purpose to spite me, and spet venom in my face.

Came the Disciples,]

Peter also with the rest, vers. 21. though 〈◊〉〈◊〉 will needs have it otherwise (as if he were now at 〈◊〉〈◊〉) 〈◊〉〈◊〉 he shall bear no part of the blame: take heed of that, that 〈◊〉〈◊〉 sin, Hos 12. 8.

Who is the greatest]

Quarunt non quaerenda, saith Aretius: they should rather have enquired how to get into heaven, then who should be highest in heaven. Ridiculum illud est, initia igno∣rare, & ultima rimari. But they 〈◊〉〈◊〉 of a distribution of ho∣nours and offices (as once in the daies of David and Solomon) a worldly 〈◊〉〈◊〉, like the Kingdoms of the earth; as after∣wards the Church was, and still is transformed by Antichrist in∣to the image of the beast, that is, of the Roman Empire: yet they call it the kingdom of heaven, because they had heard Christ many times call it so.

In the Kingdom of heaven]

i. e. In the state and condition of the Church Christian. So to this day among the Jews the King∣dom

of the Messiah is called Malcuth hashamajim, the Kingdom of heaven: and rightly so: for, 1. 〈◊〉〈◊〉 King is heavenly. 2. He hath heaven for his throne, whence he puts forth his power. 3. His Subjects are heavenly minded, and trade for heavenly commodities. 4. Their countrey is heaven, though their com∣moration be a while upon earth, where they are pilgrims and stran∣gers. 5. The government of this Kingdom is wholly heavenly and 〈◊〉〈◊〉.

Verse 2. And Jesus called a little childe]

Nicephorus saith this was Ignatius, who was afterwards Bishop of Antioch; but I am not bound to 〈◊〉〈◊〉 him. It is well known that he is full of fictions. Christ calling for a little childe, who neither 〈◊〉〈◊〉 great things of himself, nor 〈◊〉〈◊〉 great things for himself, rightly and really confutes their 〈◊〉〈◊〉 ambition and 〈◊〉〈◊〉 of primacy, and gives 〈◊〉〈◊〉 such a 〈◊◊〉〈◊◊〉 as Tarquin did 〈◊〉〈◊〉 son, when, walking in the garden he struck off the heads of the Poppies in the sight of the messenger: and as Periander the 〈◊〉〈◊〉 did Thrasybulus the 〈◊〉〈◊〉 of Athens, when pulling of the upper ears, he made all the standing corn equall, intima∣ting thereby what a tyrant must doe, that would live 〈◊〉〈◊〉 and quiet.

Verse 3. Except ye be converted]

i.e. 〈◊◊〉〈◊◊〉 turn over a new leaf, and cast away these fond conceits and crotchets, these golden dreams of an earthly Kingdom, and your high 〈◊〉〈◊〉 therein, which, like bullets of lead fastened to the eye-lids of your mindes, make you that you cannot look upwards.

And become as little children]

In simplicity, humility, inno∣cency, ignoscency, &c. not in 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉, open 〈◊〉〈◊〉, &c. How 〈◊〉〈◊〉 was that Anabaptist Aurifaber, who understanding this text Ni∣codemically, as one saith, stirred up people where ever he came 〈◊〉〈◊〉 carry themselves 〈◊〉〈◊〉, if ever they would have heaven. Upon whose perswasion you might have seen ridiculous 〈◊〉〈◊〉 of boyes and girls; women especially, skipping up and down, clapping their hands together, sitting naked on the ground, tick∣ing, toying, apishly imitating one while Christ, another while Antichrist, &c. pretending this text for their authority. So did Massaeus the Franciscan, who is famous amongst his fellow-fri∣ers, for that, at the command of his superiour S^t Francis, he wal∣lowed on the ground, as a little one, and shew'd all, in obedience

to this 〈◊〉〈◊〉, as Sedulius testifieth. Ridiculum caput! Many such like examples may be met with in the Legends of the Fathers, of such as were voluntaries in humility (as the Apostle stiles them) or rather in hypocrisie. For, hujus virtutis postea 〈◊〉〈◊〉 Christi∣ani 〈◊〉〈◊〉 studiosi & aemuli 〈◊〉〈◊〉, ut tota in hypocrisin verè abierit, saith 〈◊〉〈◊〉, here. Humility in many of the 〈◊〉〈◊〉 degenerated in∣to 〈◊〉〈◊〉.

Ye shall not enter into the kingdom of heaven]

One sin allowed ex∣cludes the kingdom, be it but ambition, or some such inward 〈◊〉〈◊〉, such as the world takes no notice of, makes no matter of. Inward bleeding killeth many times, and God by killing Jezabels children with death (i. throwing them to hell) will make all the Churches know that he searcheth the inwards.

Verse 4. Whosoever therefore shall humble, &c.]

Children are 〈◊〉〈◊〉 lifted up with pride, for the great things 〈◊〉〈◊〉 are born to, neither minde they high places: but the childe of a Prince will play 〈◊〉〈◊〉 the poorest, and make him his mate. Christians should not minde high things, but condescend to the meanest, and be carried by them, as the word signifieth: especially since we are all born again by the same seed, there is no 〈◊〉〈◊〉 at all in our birth or inheritance. Why then look we so bigge one upon another? Why do we slight or brow-beat any? Have we not all one father?

The same is greatest in the Kingdom]

He that can most vilifie and nullifie himself, shall be highest in heaven. When had Da∣vid the kingdom, given him in 〈◊〉〈◊〉, but 〈◊〉〈◊〉 he was as a 〈◊〉〈◊〉 childe? When was 〈◊〉〈◊〉 advanced to 〈◊〉〈◊〉 〈◊〉〈◊〉, but when he made himself a dog, and therefore fit only to lie 〈◊〉〈◊〉 the table, yea a dead dog, and therefore fit only for the ditch? He that is in the low pits and caves of the earth sees the stars in the firmament: when they who are on the tops of the 〈◊◊〉〈◊◊〉 them not. He that is most humble seeth most of heaven, and shall have most of it: for the lower the ebbe, the higher the tide, and the lower the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 is laid, the higher shall the roof of glory be over laid.

Verse 5. And whoso shall receive 〈◊〉〈◊〉 such, &c.]

S. Luke 〈◊〉〈◊〉 it, Whosoever shall receive this childe in my Name. 〈◊〉〈◊〉 our 〈◊〉〈◊〉 the childe, or those that were humble as that childe? Both surely. See here how highly Christ regards and rewards humility, even the picture of it in 〈◊〉〈◊〉 ones. Now if the shadow of this grace

have such a healing vertue, what then hath the body? If the leaves be so soveraign, what then the fruit?

Verse 6. But whoso shall offend, &c.]

By false doctrine, or loose life, or making a prey of their simplicity and humility which many times draws on injury. A Crow will stand upon a sheeps back, pulling off wooll from her side. She durst not do so to a Wolf or a Mastiff.

That a milstone were hanged, &c.]

The nether milstone, cal∣led in Greek the Asse, either because it is the bigger and thicker of the two; or because the milstone was drawn about by the help of the Asse. This kinde of punishment the greatest malefactours a∣mong the Jews were in those daies put to, as saith S. Hierom. And hereby is set forth the heaviest of hell-torments. Thus the Beast of Rome (that grand offendour of Christs little ones, whom he worrieth and maketh havock of) is threatned (by a like kinde of punishment) to be cast alive into the burning lake, Revel. 19. 20. And for his City Babylon, a mighty Angel is seen to take up a stone like a great milstone, and cast it into the sea, saying, Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. This, by an elegant and emphaticall grada∣tion, notably sets forth the remedilesse ruine of Rome; In that an Angel, a strong Angel taketh a stone, and a great stone, even a milstone, which he letteth not barely fall, but casteth, and with impetuous force thrusteth into the bottom of the sea, whence no∣thing ordinarily is recovered, much lesse a milstone, thrust from such an hand with such a force, &c.

Drowned in the depth of the sea]

In that part of the sea that is farthest off from the shore, q. d. he is a brat of fathomlesse perditi∣on, he shall be desperately drowned in destruction, ita ut in aquae, summitate rursùs non ebulliat. So the Romans served their parricides, and the Grecians other grievous malefactours: they wrapt them up in lead, and cast them into the deep.

Verse 7. Woe to the world, because of offences]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro∣priè tendicula, hoc est, lignum illud curvum, quo moto decipula claudi∣tur. The world, besides the ••ff••nces they give to the Saints, they give and take much hurt one from another, and so heap up wrath; whiles, besides their own, they bring upon themselves their other mens sins to answer for. I have read of a woman, who living in professed doubt of the God-head, after better illumination and re∣pentance, did often protest that the vitious life of a great scholar in

that town did conjure up those damnable doubts in her soul. When therefore corruption boiles, and thou art ready to run into some reproachfull evil, think the name of Christ, and thy poor brothers soul lies prostrate before thee. And wilt thou trample upon that, and thrattle this?

It must needs be that offences come]

By Gods permission, Sa∣tans malice, and mans wickednes: Venenum aliquando pro remedio f••it. God oft draws good out of evil, as wine draws a nourishing vertue from the flesh of serpents: as the skilfull Apothecary, of the poisonfull viper, maketh an wholesome triacle, 1 Cor. 11. 19.

Verse 8. If thy hand or thy foot offend thee &c.]

Chap. 5. 29. 30. Our Saviour forbids all his to defile themselves with the filth of sin, here to offend others thereby. See the notes there.

Verse 9. Pluck it out]

This is the circumcision of the heart, the mortification of earthly members which is no lesse hard to be done, then for a man with one hand to cut off the other: or to pull out his own eies, and then rake in the holes where they grew. And yet, hard or not hard, it must be done: for otherwise we are utterly undone for ever. Hypocrites, as artificiall jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, laies them all dead at his feet, and burns their bones to lime, as the King of Moab d••d the King of Edom, Amos 2. 1. As Joshuah put down all the Canaanites, so doth grace all corruptions. As AG deposed his own mother, so doth this, the mother sinne. It destroies them not by halves, as Saul, but hews them in pieces before the Lord, as Samuel.

Verse 10. Take heed that ye despise not, &c.]

Gr. Look to it if you do, a foul mischief is towards you. Look to it as you tender your own safety here, or salvation hereafter. Cast not the least contempt upon Christs little ones. As little as they are, they have a great champion, Isa. 37. 22, 23. and so many Angels to right them and fight for them, that a man had better anger all the witches in the world, then one of these little ones. I tell you, some great ones have been fain to humble themselves, and to lick the ve∣ry dust of their feet sometimes, that they might be reconciled to them, Isa. 60. 14. If Cain do not lowre upon Abel, God will ar∣raign him for it. Why is thy countenance cast down, &c? Why dost look so doggedly? If Miriam do but mutter against Moses

God will spet in her face: And, if Aaron had not made the more hast to make his peace by repentance, he also had tasted of the lame sawce.

Their Angels do allwaies behold the face]

Angels in the Syri∣ack are named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the face, because it is their office and ho∣nour to look alwaies on Gods face. They are sent about Gods messages to this earth, yet are never out of their heaven, never 〈◊〉〈◊〉 of the vision of their maker. No more are godly men, when busi∣ed in their callings. And, howsoever slighted in the world, yet Angels are sent forth for their safeguard and service, Heb. 1. 14. yea for the accomplishment of all designes for the Saints good, they stand alway looking God full in the face, to receive com∣mandments.

Verse 11. For the Sonne of man came, &c.]

Therefore An∣gels are so active and officious about them. This the 〈◊〉〈◊〉 Angels could not bring their hearts to yeeld to, and therefore fell 〈◊〉〈◊〉 envie, from their first estate: and whereas the society 〈◊〉〈◊〉 Angels was much maimed by their fall, their room say some, is supplied by the Saints, whom therefore they take such care of, and content in.

Verse 12. 〈◊〉〈◊〉 he not leave the ninety and nine]

I am not saith a Divine, of their fond opinion, that think the Angels are here meant by the ninety nine sheep, as if they were 〈◊〉〈◊〉 infinite in number beyond the number of mankinde: yet, without questi∣on, they are exceeding many, and that number cannot be known of us in this world, Dan. 7. 10. Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels: the Lord is a∣mong them as in Sinai, &c. that is, those myriads of Angels make Sion as dreadfull to all her enemies, as those Angels made Sinai at the delivery of the law. But the application of this 〈◊〉〈◊〉 makes it plain, that the hundred sheep are Gods elect 〈◊〉〈◊〉 ones; all which are set 〈◊〉〈◊〉 by Christ upon the everlasting moun∣tains, and not one of them lost, Joh. 10. Matth. 24.

Verse 13. And if so be that he finde it]

As he will most sure∣ly, for none can take them out of his hands: nor can he discharge his 〈◊〉〈◊〉, should he suffer any one of them to wander and perish, as they will do undoubtedly, if left to themselves, such is their sheepish simplicity, Isa. 53. 6. God hath charged Christ to see to the safe-keeping of every true sheep, Joh. 6. 39 40. and he per∣formed it to the full, Joh. 17. 12. As for that sonne of perdition

there excepted, he was never of Christs body; yet is excepted, because he seemed to be, by reason of his office,

Verse 14. It is not the will of your father]

Happy for us, that we are kept by the power of God to salvation, 1 Pet. 1. 5. for else it were possible for us to fall away and perish: an intercision there might be, nay an utter excision from Christ, were not his left hand under us and his right hand over us, and both his hands about us, to clasp and hold us fast to himself. But his right hand is our 〈◊〉〈◊〉, and his left hand our Boaz. Both which pillars in the porch of Solomons Temple did shew, not only by the matter whereof they were made, but also by the names whereby they were called, what stedfastnesse the Elect stand in before God, both for present and future. For present they have strength in themselves: for fu∣ture, God will so stablish them with his grace, that they shall ne∣ver wholly depart from him. As for reprobates God saith of them, 〈◊〉〈◊〉 that will die, let it die; they shall die in their sinnes, as the Lord threatneth the Jews; which is a thousand times worse then to die in a ditch or in a dungeon.

Verse 15. If thy brother shall trespasse]

As trespasse he will, for it must needs be that offences come, vers. 7. such is humane 〈◊〉〈◊〉. Two flints may 〈◊〉〈◊〉 smite together, and not fire come out, as two or more men converse together, and not trespasses in one kind or other fall out. A Heathen could say, Non amo 〈◊〉〈◊〉 nisi offendam: for so, I shall know whether he love me or no, by his forbearing of me. And Augustine saith Qui desinit 〈◊〉〈◊〉, desinit amare. He that ceaseth to bear with me, ceaseth to love me. Here therefore our Saviour, after he had deterred his from doing wrong, instructeth them how to suffer wrong. If it be not considerable, it must be dissembled. As if it be, Go and tell him] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Get thee gon to him presently, lest else the sore 〈◊〉〈◊〉, and thou hate him in thy heart: 〈◊〉〈◊〉 not, he should come to me, &c. but get thee to him with speed. Lech lecha, as God said to Abraham, up and be packing: 〈◊〉〈◊〉 not to strain courtesie with him, when both have haste: but seek peace and ensue it; it is best to be first in a good matter. Remember, said Aristippus to 〈◊〉〈◊〉 (with whom he was fallen out) that though I were the el∣der mao, yet I first sought to thee. Verily, said 〈◊〉〈◊〉, thou 〈◊〉〈◊〉 not only an elder, but a better man then I: for I was first in the quarrell; but thou art first in seeking reconciliation.

Tell him his fault.]

Gods little ones are so to be loved, as not to

be let alone in their trespasses: but freely and friendly admonish∣ed, that they may see their sinne, and amend their way, as Denki∣us did when admonished by Oecolampadius. He being a learned man held this heresie, that no man or devil should be damned eter∣nally, but all saved at last, &c. But, being withall an humble man, he repented; being converted by Oecolampadius in whose presence he died at Basil of the plague, but piously, 〈◊〉〈◊〉 Dom. 1528.

Thou hast gained thy brother]

To God and thy self; and if to God, to thy self surely for ever, as Philemon, (how much 〈◊〉〈◊〉 Onesimus?) to Paul, to whom they therefore owed themselves also. S^t Anthony Kingston thus spake to M^r Hooper a little be∣fore his Martyrdome: I thank God that ever I knew you, for God did appoint you to call me being a lost childe. For by your good admonitions and wholsome reproofs, whereas I was before both an adulterer and 〈◊〉〈◊〉, God hath brought me to for∣fake and 〈◊〉〈◊〉 the same.

Verse 16. Then take with thee one or two more]

Such as are faithfull, and able both to keep counsell and to give counsell: that so, if we cannot lead him by the hand to Christ, we may bear him in his bed, as they did the palsie-man, and so bring him to Christ by the help of friends.

That in the mouth of two or three]

To blame then are they that proceed upon every idle supposition, suspition, report or 〈◊〉〈◊〉. Three manner of persons (said Father Latimer) 〈◊〉〈◊〉 make no credible information. 1. Adversaries, for evil will never speak well, 2. Ignorant men, and those without judgement. 3. Whisperers, and blowers in mens ears, which will 〈◊〉〈◊〉 out in hugger-〈◊〉〈◊〉 more then they dare avow openly. To all such we must turn the deaf ear: the tale-bearer and tale-hearer are both of them 〈◊〉〈◊〉, and shut ou: of heaven, Psal. 15. 3.

Verse 17. Tell it unto the Church]

That is, unto the Church∣Governours, the Church representative, as some think. Not the Pope, whom Papists make the Church 〈◊〉〈◊〉 and who, like a wasp, is no sooner angry but out comes a sting; which being out, is like a fools dagger, 〈◊〉〈◊〉 and snapping withoutan edge. Hence in the year 833. when Pope Gregory the fourth offered to excommunicate Ludivicus Pius the Emperour with his follow∣ers, the Bishops that stood for the Emperour affirmed, that they would by no means yeeld to the Pops pleasure therein, sed 〈◊〉〈◊〉

communicaturus venirit, excommunic atus abiret cum alitèr se habeat antiquorum 〈◊〉〈◊〉 authorit as, And in the year 1260. Leonard an English Doctor answered the Popes Legat, who plea∣ded that all Churches were the Popes, that they were his indeed (so it went then for currant, but) tuitione non fruitione, 〈◊〉〈◊〉, non 〈◊〉〈◊〉. If he should cast out Jonas and keep Cham in the Ark, they would decline and disclaim his censures.

Let him be unto thee as an Heathen and a publican]

i.e. Nei∣ther meddle, nor make with him: have thou neither sacred nor ci∣vil society with him. The Jews hated the presence, the fire, the fashion, the books of an Heathen: As now a Papist may not joyn with a Protestant in any holy action, no not in saying over the Lords prayer, or saying Grace at table. Howbeit of old a Jew might eat at the same table with an Heathen, Levit. 8: and come to the same Temple with Publicans, so they were Proselytes, Luk: 〈◊〉〈◊〉. But they might do neither of these to an obstinate excommu∣nicate, no more may we. Rebellion is as witchcraft, and obsti∣nacy as bad as idolatry, 1: Sam. 15. 23.

Verse 18. Whatsoever ye shall bind]

Let no man despise your 〈◊〉〈◊〉, for I will 〈◊〉〈◊〉 it. Whatever you-binde, i.e. forbid, pro∣hibit, &c. As whatever ye loose, that is, command; permit, shall be seconded and settled by me in heaven, so that your word shall surely stand. Further, to binde saith Cameron, is to pronounce a thing prophane; to loose is to pronounce it lawfull: as when the Jews say that David and Ezekiel bound nothing, that 〈◊◊〉〈◊◊〉 bound in the Law.

Verse 19. If two of you shall agree]

How much more then a whole Church full of you: Great is the power of joynt prayer, Act. 12. 12. Dan. 2. 18. Those in the Revelation whose prayers went up as a pillar of incense and came before the Lord as the sound of many waters: the thundring legion, the 〈◊〉〈◊〉 in Tertullians time, that came, an army of them, not more to beseech then to besiege God by their prayers. This made Henry the third, King of France forbid the Protestant-housholders in his domini∣ons to pray with their families: And a great Queen said, that she 〈◊〉〈◊〉 more the prayers of John 〈◊〉〈◊〉 and his complices then an 〈◊〉〈◊〉 of thirty thou and men, Act. 4. the house shook where the Disciples were praying. The devil was forced to throw in the ob∣ligation to Luther and some others that were praying for a young man, that had yeelded himself body and soul to the devil for mony,

and had written the bond with his own blood. The Popish soul∣diers that went against the 〈◊〉〈◊〉 in 〈◊〉〈◊〉, said that the ministers of that town with their prayers conjured and bewitched them, that they could not fight. Whiles Moses Aaron and Hur lift up their hands and mindes together in the mount, 〈◊〉〈◊〉 beats 〈◊〉〈◊〉 in the valley. They prevailed precando, more then he did praeliando. Now for the fruit of prayer, said those brave spirits et Edge-hill-battel, where there was never 〈◊〉〈◊〉 seen of man and more of God, as the Noble Generall thankfully acknow∣ledged.

Verse 20. There am I in the midst]

As to eie their behaviour, so to hear their suits. All that he requireth is that they bring law∣full petitions and honest hearts: and then they shall be sure to re∣ceive whatsoever heart can wish, or need require. A courtier, that is a favourite, gets more of his Prince by one suit many times, 〈◊〉〈◊〉 a tradesman or husbandman happly doth with twenty-years-la∣bour: So doth a praying Christian get much good at Gods 〈◊〉〈◊〉, as having the royalty of his ear, and the command of whatsoever God can do for him, Isa. 45. 11. Concerning the work of my hands command ye me. Hence that 〈◊〉〈◊〉 rapture of 〈◊〉〈◊〉 in a certain prayer of his, Fiat voluntas mea Domine. 〈◊〉〈◊〉 hence that request of S^t Bernard to a certain friend of his to whom he had given diverse directions for strictnesse and purity, Et 〈◊◊◊〉〈◊◊◊〉, saith he, 〈◊〉〈◊〉 mei: when thou art become such 〈◊〉〈◊〉 one, think on me in thy prayers.

Verse 21. And I forgive him? till seven times?]

How 〈◊〉〈◊〉 good people even at this day think if they forgive an 〈◊〉〈◊〉 bro∣ther some few times, that they have supererogated, and delerved to be Chronicled, yea canonized? It was a fault in Peter to pre∣sume to prescribe to Christ, how oft he should enjoyn him to for∣give. Peter is still the same; ever too forwardly and forth∣putting.

Verse 22. Vntill seventy times seven]

i. e. 〈◊〉〈◊〉, 〈◊〉〈◊〉 quotiès. God multiplieth pardons, Isa. 55 7. so should we. Love covereth all sinnes, Prov. 10. 12. so large is the skirt of loves man∣tle. Betwixt God and us the distance is infinite, and, if it were possible, our love to him, and to our friends in him, our foes for him, should fill up that 〈◊〉〈◊〉, and 〈◊〉〈◊〉 it self to 〈◊〉〈◊〉. We may without 〈◊〉〈◊〉 be sensible of injuries (a sheep is as sensible of a bite, as a swine) but it must be with the silence of a sheep, or

at utmost the mourning of a dove, not the roaring of a bear, or bellowing of a bull, when baited. All desire of revenge must be carefully cast out: and if the wrong-doer say I repent, you must say, I remit, and that from the 〈◊〉〈◊〉: being herein like that King of England, of whom it is said that he never forgat any thing but injuries. Every Christian should keep a continuall Jubilee, 〈◊◊〉〈◊◊〉, & noxas remittendo, by loosing bonds, and re∣mitting wrongs.

Verse 23. Which would take account of his servants]

This God doth daily. 1. In the preaching of the law with it's 〈◊〉〈◊〉 or correction, which he that trembleth not in hearing, said that 〈◊〉〈◊〉, shall be erusht to pieces in feeling. 2. In trouble of 〈◊〉〈◊〉, which when open, tells us all we have done, and writes bitter things against us, though they be legible only (as things written with the juyce of limmons) when held to the light fire of Gods fierce wrath. 3. In the hour of death: for every mans deaths-day is his particular doomes-day. 4. At the day of judge∣ment, when we shall appear to give an account, 2 Cor. 5 10. Good therefore is the counsell of that 〈◊〉〈◊〉. Let us so live, as that we forget not our last reckoning. Rationem cum domino crebrò 〈◊〉〈◊〉 Villicus, Let the steward ost reckon with his master, saith 〈◊〉〈◊〉.

Verse 24. Which ought him ten thousand talents]

A talent is 〈◊〉〈◊〉 to be 600 crowns; ten thousand talents are well-nigh twelve tunnes of gold. As oft therefore as thy brother offends thee, think with thy self what a price is put into thy hands, what an op∣portunitie is offered thee of gaining so great a prize, of gathering in so rich an harvest.

Verse 25. His Lord commanded him to be sold]

Those that 〈◊◊〉〈◊◊〉 to do wickedly with Ahab, will sure repent them 〈◊〉〈◊〉 of their bargain, when God shall sell them off to the devil: who when he hath well fed them (as they do their slaves in some coun∣tries for like purpose) will broach them, and eat them, saith M^r Bradford, chaw them, and champ them world without end in e∣ternall woe and misery. One reason why the wicked are eter∣nally tormented is, because being worthlesse, they cannot satisfie Gods justice iu any time; and he will be no looser by them.

Verse 26. The servaut therefore fell down]

This was the rea∣dy way to disarm his masters indignation, and procure his own peace, viz to submit to justice and implore mercy. Thus Abigail

pacified David, the Prodigall, his father, nay Benhadad, 〈◊〉〈◊〉 that none-such, as the Scripture describes him. The very 〈◊〉〈◊〉 at this day though remorselesse to those that bear up, yet receive humiliation with much sweetnesse. Humble your selves under Gods great hand, saith S^t James, and he will lift you up. The lion of Iudah rents not the prostrate prey.

Verse 27. Loosed him and for gave him the debt]

Every 〈◊〉〈◊〉 is a debt: and the breach of the ten Commandments set us in debt to God ten thousand talents. He requires no more but to acknowledge the debt, and to come before him with a Non 〈◊〉〈◊〉 solvendo, tendering him his Sonne 〈◊〉〈◊〉 all-sufficient Surety, and he will presently cancell the hand writing that was against us: he will crosse the black lines of our sins with the red lines of Christs blood, and we shall be acquitted for ever.

Verse 28. And he laid hands on him, and took him, &c.]

Had 〈◊〉〈◊〉 truely apprehended the pardon of his own sinnes, he would not have been so cruel to others. Had he throughly died his thoughts in the rich mercies of God, he would have shewed more mercy to men. Therefore the Apostles (when our Saviour had bidden them forgive, though it were oft in the same day) said unto the Lord, Increase our faith. As who should say, The more we can beleeve thy love and mercy to us, the readier shall we be to do all good of∣fices to men. But how rigid and cruel was David to the Ammo∣nites, while he lay in his sinne, and before he had renewed his Faith. 2 Sam. 12. 30 31.

Verse 29. And his fellow servant fell down]

This had been sufficient to have broken the heart of a better man then he was any: The more manly and valiant any are, the more gentle and milde to the submissive, as was Alexander, and Iulius Coesar: and one the contrary the more base and cowardly, the more hard-hearted and bloody: as Minerius the Popes Champion, who at the destruction of 〈◊〉〈◊〉 in France, being intreated for a few poor souls that had escaped his al-devouring sword, although they had no more but their shirts to cover their nakednesse, he sternely answered, I know what I have to do; not one of them shall escape my hands, I will 〈◊〉〈◊〉 them to dwell in hell among the devils. But what came of it? his raging fury ceased not to proceed, till the Lord shortly after brought him, by an horrible disease (his guts by little and little rot∣ting with in him) to the torments of death, and terrours of hell.

Verse 30. And he would not, but 〈◊〉〈◊〉 &〈◊〉〈◊〉.]

The true portrai∣ture

of an ungratefull and cruel man, that plucketh up the bridg be∣fore others, whereby himselfe had passed over. He that will lend no mercy, how doth he think to borrow any?

Verse 31. So when his fellow-servants]

The Angels, say some, who, when they see us backward to businesse of this nature, are sor∣ry, and say our errand to their and our common Lord. Or the Saints on earth groan out their discontents, against the unmerci∣full, to God, who soon hears them, for he is gracious, Exod. 22. 27. 〈◊〉〈◊〉 the cries of the poor oppressed doe even enter into the ears of the Lord of Sabboth, Jam. 5. 3.

Verse 32. O thou wicked servant]

Wicked with a witnesse, as that wicked Haman, so Esther called him (Est. 7. 6.) who never till then had heard his true title. God will have a time to tell every man his own: and for those that are now so haughty and pas∣sionate, that none dare declare their way to their face, God will lay them low enough in the slimy valley, where are many already like them, and more shall come after them, Iob 21, 31, 32.

Verse 33. Shouldst not thou also &c.]

Which because he did not, his pattent was called in again into the Pardon-office, and he deservedly turned over to the tormentour. God will set off his own and all hearts else, from a mercilesse man, from a griping op∣pressour, as he did from Haman: not a man opened his mouth to 〈◊〉〈◊〉 for him, when he fell before that Jewesse, the Queen. For be shall have judgement without mercy, saith S^t Iames, that hath shewed no mercy: when as mercy rejoiceth against judge∣ment, as a man doeth against his adversary, whom he hath 〈◊〉〈◊〉.

Verse 34. And his Lord was wroth]

So God is said to be, when he chides and smites for sin, as men use to doe in their anger: but somewhat worse then they, for his anger burneth to the lowest hell, Deut. 32. 22.

Verse 35. If ye from your hearts forgive not]

Forget as well as forgive: which some protest they will never doe, neither think they that any doe. But what saith the heathen Oratour to this unchristian censure? If any think that we, that have been once out, can never heartily forgive, and love one another again, he pro∣veth not our false-heartednesse, but sheweth his own.

Notes

• 〈◊〉〈◊〉.
• 〈◊〉〈◊〉.
• 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• 〈◊〉〈◊〉 3. 6. 9.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• Scdul lib. 3. c 1.
• 〈◊〉〈◊〉 2. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Revel. 2. 〈◊〉〈◊〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Rom. 12. 〈◊〉〈◊〉.
• Luk. 9 48.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• M Leigh of the pro••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 procul a terra.
• Ca••••••••. Not.
• 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• M Wards hap∣pinesse of para∣dise.
• Senec. de benif. lib. 2. cap. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉 verbum.
• Gen. 4.
• Numb. 12, 14.
• 〈◊〉〈◊〉. 99 oves 〈◊◊◊◊〉〈◊◊◊◊〉 non 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• Cant. 2. 6.
• 1 King 7. 〈◊〉〈◊〉.
• Levit. 19. 17.
• Nae 〈◊◊〉〈◊◊〉 vir me longe melior es, &c. Plutar. de 〈◊〉〈◊〉. ira. 〈◊〉〈◊〉. l b. 2.
• 〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• Philem. 19.
• Act and Mon.
• Act. and Mon. 〈◊〉〈◊〉 15. 0.
• D. 〈◊〉〈◊〉: de 〈◊〉〈◊〉. Ec l. 〈◊〉〈◊〉 & suc. 〈◊〉〈◊〉 p. 3.
• 〈◊◊〉〈◊◊〉. Hist. 〈◊〉〈◊〉. pag. 278.
• B Hall 〈◊〉〈◊〉 Matth. 5. 20.
• Sands his 〈◊〉〈◊〉 Europae.
• 〈◊〉〈◊〉. in Da∣niel.
• 〈◊〉〈◊〉. belli sacri.
• Act. and Mon. 〈◊〉〈◊〉.
• 〈◊〉〈◊〉. 883.
• Med tat 〈◊◊〉〈◊◊〉 5.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 Cor. 〈◊〉〈◊〉 8.
• Ita 〈◊〉〈◊〉 ut 〈◊◊◊◊〉〈◊◊◊◊〉.
• Cic. 4. in 〈◊〉〈◊〉.
• Cato de 〈◊〉〈◊〉 rustica cap 5.
• Bradf. Serm. of Repent. p 70.
• 〈◊〉〈◊〉 voyage 〈◊〉〈◊〉. 97.
• 〈◊〉〈◊〉. 〈◊〉〈◊〉. 0.
• Luk. 17. 5.
• 〈◊〉〈◊〉. and 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• Angeli vident, dolent, & Do∣mino omnia re∣serunt. Aret.
• Jam. 2. 13.
• Siquis est qui neminem in gratiam putat red reposse, 〈◊〉〈◊〉 nostram is per fidiam 〈◊〉〈◊〉, sed 〈◊〉〈◊〉 su∣am. Cicer Ep. 37. lib. 3.