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. VIII.

Verse 1. Great multitudes followed him.]

MAny thousands, as Bondinus De claritate Christi proveth, out of ancient Writers. This drew upon our Saviour the* 1.1 envy of the Pharisees those cankerd carls, who Sejanus-like, thought all lost that fell besides their own lips: as Nero, they spi∣ted* 1.2 all those whom the people applauded; and Tigre-like, laid hold with their teeth on all the excellent spirits of their times, as it is said of Tiberius.

Verse 2. And behold there came a Leper.]

This leprosy was* 1.3 〈◊〉〈◊〉 rife in our Saviours time: God so ordering, that Judea was sickest, when her Physitian was nearest. The 〈◊〉〈◊〉 are still a na∣sty people: And this kinde of leprosy seems to have been 〈◊〉〈◊〉 to them, as Plica Polonica, Morbus Gallicus, Sudor Anglicus. No stranger in England was touched with this disease, and yet the English were chased therewith, not in England onely, but* 1.4 in other Countreys abroad: which made them like tyran's, both feared and avoided, where ever they came. So were these Jew∣ish

lepers. Hence that fable in Tacitus, that the Israelites were* 1.5 driven out of Egypt for that lothsome disease. This, said one Malevolent Heathen, is the cause why they rest every seventh day. Bodinus observes it for a speciall providence of God, that in A∣rabia (which bordereth upon Judea,) there are no swine to be* 1.6 found, lest that most leprous creature, saith he, should more and more infest and infect that people, who are naturally subject to the leprosy. And another good Authour is of opinion, that God did therefore forbid the Iews to eat either swines-flesh, or hares∣flesh: Quòd ista caro facilè in malè 〈◊〉〈◊〉 corporibus putrescat, be∣cause in diseased bodies it easily 〈◊〉〈◊〉 and turns to ill hu∣mours.

And worshipped him.]

Which he would hardly ever have done haply, had he not been a leper. Diseases, saith S. Ambrose, are the shop of vertues. King Alfred found himself ever best, when he was worst: and therefore praied God, to send him al∣waies some sicknesse: Gehezies leprosy cured him, his white fore∣head made him a white soul.

If thou 〈◊〉〈◊〉, thou canst, &c.]

So Another came with, If thou 〈◊〉〈◊〉 doe any thing, help us: We never doubt of Christs will to doe us good, (saith a great Divine) but, in some degree, we* 1.7 doubt also of his power. True faith doubts of neither: but be∣lieves against sense in things invisible, and against reason in things incredible. Sense corrects imagination, Reason corrects sense, but Faith corrects both.

Verse 3. And Josus put forth his hand, &c.]

The law forbad contactum contagionis, non sanationis. The high-Priest might en∣ter a leprous house, &c. We have not an high Priest that cannot* 1.8 be touched with the feeling of our infirmities. Better might he say, then S. Cyprian, Cum singulis pectus meum copulo, maeroris & funeris pondera luctuosa participo, cum plangentibus plango, cum de∣flentibus 〈◊〉〈◊〉, &c. Then S. Paul, Who is weak, and I am not weak?* 1.9 Who is afflicted, and I burn not? It 〈◊〉〈◊〉 held a great condescenti∣on in King Alphonsus, to use his skill for the recovery of one of his sick Subjects: What was it here in Christ, the King of Kings, and Lord of Lords?

Verse 4. See thou tell no man.]

Christ despised popular 〈◊〉〈◊〉, accounting it no other then a little stinking breath. Some doe all for a name: But we have not so learned Christ. His trea∣sures were hid, Col. 2. 3. He sought not himself, but to set up him that sent him, Joh. 8. 50.

Shew thy self to the Priest]

That they may see that I am He that should come, that Iehovah the Physitian, that Sun of righte∣ousnesse with health under his wings, &c. that I came not to destroy the Law, as they slanderously give out, but to fulfill it, that God may be glorified, and the mouth of malice stopped.

Offer the gift, &c.]

This is that pepper-corn we pay to God, who is content that we have the benefit of his favours, so He may have the glory of them. Not lepers onely, but all sorts, af∣ter sicknesse, were bound to offer to God the ransom of their lives, Exod. 31. Hezekiah made a song, and left it to posterity, for a seal of his thankfulnesse. Heathens in this case, would con∣secrate something to their gods, to their Teraphim. The very word in Greek that 〈◊〉〈◊〉 to heal, (framed from Teraephim)* 1.10 signifies first to worship and serve God: So shewing us what they were wont to doe in case of cure. But now-adaies sciopato il morbo, fraudato il Santo, as the Italian proverb hath it. Sick men recovered, deal as ship-wrackt men escaped: they promise God, as he in Erasmus his Naufragium did the Virgin, a picture* 1.11 of wax as big as S. Christopher: but when he came to shore, would not give a tallow-candle. This is a cursed kinde of cou∣senage, Mal. 1. 14.

Verse 5. There came unto him a Centurion.]

Rarior est virtus veniens, e corpore raro. Souldiers are commonly fierce and god∣lesse creatures. But this noble Centurion might well have made a Commander in that Thundering Legion, and might well have* 1.12 had his hand in that Victoria Haleluiatica (as it was called) obtain∣ed by the Orthodox Brittans, against the Pelagian Picts and* 1.13 Saxons here, Victoriâ fide obtentâ non viribus, as the story tells us; a victory got by faith, and not by force.

Verse 6. Lord, my servant lyeth at home, &c.]

Not thrown out of doors, not cast sick into a corner, to sink or swim, for any care his master would take of him: No, 〈◊〉〈◊〉 left to be cured at his own charges. The good Centurion was not a better man then a ma∣ster. So was that renowned 〈◊〉〈◊〉 Thomas Lucy late of Charlecott in* 1.14 Warwick shire; to whose singular commendation it was in mine hearing preached at his Funerall, and is now since published, by my much honoured friend, M^r Robert Harris, that (among many others that would dearly misse him) a housefull of servants had lost not a Master, but a Physitian, who made their sicknesse his, and his cost and physick theirs. Or (as mine Alter Ego, mine intire beloved

kinsman, 〈◊〉〈◊〉 Thomas Dugard * 1.15 (expresseth it in his eligant Epi∣taph.) His servants sicknesse was his sympathy, and their recovery his cost.

Verse 7. I will come and heal him.]

Stupenda dignation: A won∣derfull condescending: that the Lord of Lords should vouchsafe* 1.16 to visit a poor 〈◊〉〈◊〉, and restore him to health. It was a great favour that Q. Elizabeth did Sir Christopher Hatton L. Chancel∣lour (who died neverthelesse of grief of minde) that, when she had broken his heart with a harsh word, she was pleased to visit and* 1.17 comfort him, though it were all too late. What was it then for* 1.18 the Lord Christ in the shape of a servant, to come down to the sick servants pallet? Hunniades, when he felt himself in danger of death, desired to receive the 〈◊〉〈◊〉, before his departure: And would in any case (sick as he was) be carried to the Church* 1.19 to receive the same, saying that it was not fit, that the Lord should come to the house of his servant, but the servant rather to goe to the house of his Lord and master.

Verse 8. Lord, I am not worthy, &c.]

Fidei mendica manus: 〈◊〉〈◊〉 is an 〈◊〉〈◊〉 grace, and makes a man cry out with 〈◊〉〈◊〉: 〈◊〉〈◊〉 non sum dignus, nihilominus tamen sum indigens. By 〈◊◊◊〉〈◊◊◊〉 to 〈◊〉〈◊〉 him that is invisible. Now the more a man 〈◊〉〈◊〉 of God, the lesse he seeth by himself: the neerer he 〈◊〉〈◊〉 to God, the more rottennesse he feeleth in his bones. Lord I am hell, but thou art heaven, (said M^r Hooper Martyr at* 1.20 his death) I am swill and a sink of sin, but thou art a gracious God, &c.

But speak the word onely, &c.]

The Centurions humility was not more low, then his faith lofty: That reacheth up unto hea∣ven,* 1.21 and in the face of humane weaknesse, descries omnipo∣tency.

Verse 9. For I am a man.]

But thou Lord art more then a man: for the Centurion here makes comparison with our Savi∣our, both in respect of his person, and of his power, as of the lesse with the greater. For his person, he saith not, For I also* 1.22 〈◊〉〈◊〉 a man, such as thou art, (as the vulgar here corruptly renders it) But I am a man, a meer man; Thou art God also, very God. And for his power, though subject to another, have souldiers at my beck and check, how much more hast thou, who art over all, an 〈◊〉〈◊〉 power over sicknes and death? The palsy. or as some say, the Epilepsy was anciently called Morbus sacer, or

the holy disease. For the Priests, to enrich themselves, per∣swaded the superstitious people, that this disease, as being sud∣dain, hidden, and for most part incurable, was an immediate hand of God, and could be cured by none but Priests. The medi∣dicines they gave, were much like that of the French Mounte∣bank, who was wont to give in writing to his patients, for cu∣ring all diseases, these following verses;

Si vis curari de morbo nescio quali,* 1.23 Accipias herbam, sed qualem nescio, nec quam: Ponas nescio quo, curabere nescio quando.

They are thus Englished by one.

Your pain, I know not what, doe not fore slow, To cure with herbs, which 〈◊〉〈◊〉 I 〈◊〉〈◊〉 not know.* 1.24 Place them, (well 〈◊〉〈◊〉) I know not where, and then You shall be perfect whole, I know not when.

And I say to this man 〈◊〉〈◊〉, and he goeth, &c.]

King Ferdinands 〈◊〉〈◊〉, being conducted into the camp of the Turks, won∣dered* 1.25 at the perpetuall and dumb silence of so great a multitude: the Souldiers being so ready and attentive, that they were no o∣therwise commanded, then by the beckning of the hand, or nod of their Commanders. Tamerlan, that warlike Scythian, had* 1.26 his men at so great command, that no danger was to them more dreadfull, then his displeasure.

And to my servant, doe this and he doeth it.]

Such a servant is every Saint to his God; at least in his desire and endeavour. Such a Centurion also is he over his own heart, which he hath at his right hand, as Salomon saith: that is, ready prest to obey God in all parts and points of duty. There were seven sorts of Pharisees:* 1.27 And one was Pharisaeus, Quid 〈◊〉〈◊〉 facere, & faciam illud: So they would needs be called. But the true Christian onely is such 〈◊〉〈◊〉 one in good earnest, as the Pharisee pretends to be.

Verse 10. He marvelled, and said, &c.]

What can be so great a marvell, as that Christ marvelleth? So he wondered at his own work in Nathaniel, Ioh. 1. 47. and at his own love to miserable man-kinde, when he calls himself Wonderfull, Counsellour, &c. Isa. 9. 6. He wondered not, as the 〈◊〉〈◊〉 did, at the magnifi∣cence of the Temple: he was not a whit taken with all the beau∣ty and bravery of the world set before him by the devil, as it were in a land-skip: but at the Centurions faith he much marvelled,

it being a work of his own almighty power, which he puts not 〈◊〉〈◊〉 but for great purposes, Ephes. 1. 19. Where is easy to ob∣serve in the Originall a sixfold gradation.

Verse 11. Many shall come from the East]

They shall fly as a cloud, saith Isay (speaking of the conversion of the Gentiles) and so flock to the Church, as if a whole flight of doves, driven by* 1.28 some hawk or tempest, should scoure into the columbary, and rush into the windows. The Tyrians had a hand in building the Temple. The molten Sea stood upon twelve Oxen, which look∣ed towards East, West, North, and South. The new Ierusalem hath twelve gates: to shew that there is every way accesse for all sorts to Christ; Who is also fitly called the second Adam. The Greek letters of which name (as S. Cyprian observeth) doe seve∣rally* 1.29 signify all the quarters of the Earth. He was born in an Inne, to shew that he receives all comers: His garments were divided into four parts, to shew that out of what part of the world soever we come, if we be naked, Christ hath robes to clothe us, if we be harbourlesse, Christ hath room to lodge us, Iether an I smaelite, may become an Israelite, 1 Chron 7. 17. With 2 Sam. 17. 25. and Arannah the 〈◊〉〈◊〉, may be made an ex∣emplary 〈◊〉〈◊〉, 2 Sam. 24. 18, with Zech 9. 7. Vide Iunium in 〈◊〉〈◊〉.

Verse 12. But the children of the kingdom.]

Those that had made a covenant with God by sacrifice, Psal. 50. 5. And there∣fore held their heads on high, as already destinated to the diadem: Loe these, in the height of their hopes and exspectancies, shall be excluded; A foul and fearfull disappointment. Surely the tears of hell cannot sufficiently bewail the losse of heaven. 〈◊〉〈◊〉* 1.30 of Valoys, was Son, Brother, Uncle, Father to a King, yet him∣self* 1.31 never was a King: So here.

Into outer darknesse.]

Into a darknesse beyond a 〈◊〉〈◊〉: into* 1.32 a 〈◊◊〉〈◊◊〉 and beneath the prison. In tenebras ex tenebris, 〈◊◊〉〈◊◊〉, infaeliciùs excludendi, saith Augustin. God shall surely 〈◊〉〈◊〉 to these unhappy children of the Kingdom, when he casts them into condemnation, as Aulus Fulvius said to his traiterous sonne, when he slew him with his own hands, Non* 1.33 Catilinae te 〈◊〉〈◊〉 sed patriae: I called you not but to glory and vertue, neither to glory, but by vertue, 2 Pet. 1. 3. As you liked not the later, so never look for the former. Every man is either a King or a caytiffe: and shall either raign with Christ, or rue it for ever* 1.34

with the devil. Aut Casar 〈◊〉〈◊〉 nullus, as he said to his Mother: And as those in tho Turks Court, that are born of the blood roy∣all, but come not to the kingdom; They must die either by the sword, or halter: so here.

Verse 13. And as thou hast believed, &c.]

Faith hath an happy hand: and never but speeds in one kinde or other. It hath what it would, either in money, or moneys-worth. Apollonius, saith Zozomen, never asked any thing of God in all his life, that he obtained not. This man saith One concerning Luther, could have of God whatsoever he listed.

Verse 14. He saw his wives mother laid, &c.]

A wife then Pe∣ter had, and if a good wife, she might be a singular help to him in his Ministry; As Nazianzens mother was to her husband, not* 1.35 a companion onely, but in some respects, a guide to godlinesse. S. Ambrose saith, that all the Apostles were married men, save John and Paul. And those Pope-holy hypocrites, that will not hear of Priests marriage, but hold it far better for them to have,* 1.36 and keep at home, many harlots then one wife, (as that carnall Cardinall 〈◊〉〈◊〉 defended) they might hear the contrary out* 1.37 of their own Cannon-law, where it is written, Distin. 29. Si quis discernit Presbyterum conjugatum, tanquam occasione 〈◊〉〈◊〉 offerre non debeat, anathema esto. And again Distinct. 31. Siquis vituperat 〈◊〉〈◊〉, & 〈◊〉〈◊〉 cum viro suo fidelem & re∣ligiosam* 1.38 detestatur, aut culpabilem aestimat, velut quae regnum Dei* 1.39 introire non possit, anathemaesto. They might 〈◊〉〈◊〉 to Paphnu∣tius, a famous Primitive Confessour: who, though himself an* 1.40 unmarried man, mightily perswaded and prevailed with the 〈◊〉〈◊〉 〈◊〉〈◊〉, that they should not decree any thing against Priests marriage: alledging, that marriage was honourable in all, and that the bed undefiled was true chastity, They might 〈◊〉〈◊〉* 1.41 Ignatius, scholar to S. Iohn the Evangelist, pronouncing all such as call marriage a defilement, to be inhabited by that old Dragon the devil. But there is a politike reason that makes these men deaf, to whatsoever can be said to them by whomsoever; and you shall have it in the words of him that wrote the history* 1.42 of the Councell of Trent, (a Councell carried by the Pope, with such infinite 〈◊〉〈◊〉 and craft, that the Jesuites those 〈◊〉〈◊〉,* 1.43 Commeritricitegae will even smile in the triumps of their own wits, when they hear it but mentioned, as a master-strata∣gem.) The Legates in Trent-Councell (saith 〈◊〉〈◊〉) were blamed,

for suffering the Article of Priests Marriage to be disputed, as dangerous: Because it is plain, that married Priests will turn their affections and love to wife and children: and by consequence, to their 〈◊〉〈◊〉 and countrey: to that the strict dependance which the Clergy hath upon the Apostolike-sea would cease: and to grant* 1.44 Marriage to Priests, would destroy the Ecclesiasticall Hierarchy, 〈◊〉〈◊〉 make the Pope, Bishop of Rome only.

Verse 15. And he touched her hand]

A speedy and easie cure of the fever; such as Hipocrates or Galen could never skill of. They doe it not but by many evacuations, long diet, &c. besides that, much gold must be lavished out of the bag, as it is, 〈◊〉〈◊〉. 46. 6. the poor patient crying oft out, 〈◊◊〉〈◊◊〉, whence AEger, as some* 1.45 think. Christ by his word and touch only, doth the deed in an in∣stant. As he can blow us to destruction, Iob 4. 9. nod us to de∣struction, Psal 80. 16. so, when Heman thinks himself free from* 1.46 the dead, free of that company, and the 〈◊〉〈◊〉 begin to go about* 1.47 the streets, he can speak life unto us, and keep us that we go not* 1.48 down to the pit.

She arose, and ministred unto them]

Thereby to evince the truth of the miracle, and to evidence the truth of her thankfull∣nesse.

Verse 16. When the even was come]

In the morning he sowed* 1.49 his 〈◊〉〈◊〉, and in the evening he withheld not his hand. It is good to be doing whiles it is day. M^r Bradford Martyr, held that hour not* 1.50 well spent, wherein he did not some good, either with his tongue, pen, or hand.

Verse 17. Himself took our infirmities]

The Prophet speak∣eth of spirituall infirmities, the Evangelist applieth it to corporall. And not unfitly: for these are the proper effects of those: we may thank our sins for our sicknesses, Rev. 2 22. She had stretcht her self upon a bed of security, she shall be cast, another while, upon a bed of sicknesse. Asa had laid the Prophet by the heels; and* 1.51 now God layes him by the heels, diseasing him in his feet. Sin is an universall sicknesse; like those diseases which the Physitians say* 1.52 are 〈◊〉〈◊〉 totius substantiae. And our lives are fuller of sins then the firmament of stars, or the furnace of sparks. Hence all our bodily distempers; which when we groan and labour under, let us reflect and revenge upon fin as the mother of all misery. And when we are made whole, fin no more, left a worse thing come upon us.

Verse 18. To depart unto the other side]

Either to retire, and repose himself after much pains (for Quod caret, alterna requie,* 1.53 &c. the very birds, when building their nests, flee abroad some∣times from their work, for recreations sake.) Or else the better to edge the peoples desires after him, now withdrawn. Luther gave this rule to Preachers, for moderating their discourses. When thou seest thine hearers most attentive, then conclude; for so they will* 1.54 come again more chearfully the next time.

Verse 19. Master, I will follow thee, &c.

As Sampson follow∣ed his parents, till he met with an honey-comb: or as a dog fol∣lowes his master, till he come by a carrion. Vix diligitur Iesus, propter Iesum. But, as Isaac loved Esau, for venison was his meat, Gen. 25. 28. and as Iudah's Rulers loved with shame, Give 〈◊〉〈◊〉, Hos. 4. 18. So do hypocrites: they serve not the Lord Jesus* 1.55 Christ, but their own bellies: they have his person in admiration* 1.56 only for advantage: they can bear the crosse with Iudas, so they may bear the bag, and lick their own fingers. Ephraim is a heifer that loved to tread out the corn: because, whiles it treads, it feeds, Hos. 10. 11. But such delicate self-seekers are rejected, as here: when those that have honest aimes and ends hear, Come and see. Ioh. 1. 46.

Verse 20. The Foxes have holes, &c.]

q. d. Exigua mihi sunt subsidia aut praesidia. Nudus opum, sed cui coelum terra{que} pa∣terent, as Ennius said of Archimedes. The great Architect of the world, had not a house to put his head in; but emptied himself* 1.57 of all, and became poor, to make us rich, not in goods, but in grace,* 1.58 not in worldly wealth but in the 〈◊〉〈◊〉 treasure. Say we with that* 1.59 Father, Christi paupertas meum est patrimonium: prefer the re∣proach* 1.60 of Christ before the treasures of Egypt: and if, besides and* 1.61 with Christ, we have food and 〈◊〉〈◊〉, let us therewith rest con∣tent. Say we have no house on earth, we have one in heaven not* 1.62 made with hands. Those good souls dwelt in dens and caves of* 1.63 the earth, yea wandred about in sheepskins and goatskins, that might have rustled in their silks and velvets, that might (〈◊〉〈◊〉-like) have vaunted themselves on their stately tur∣rets and Palaces, if they would have let goe Christ. But that, they knew well had been to make a fooles bargain.

But the Sonne of 〈◊〉〈◊〉, &c.]

So he stiles himself, either to note the truth of his humanity, or the depth of his abasement, the Son of God became the son of man, which was, as one said in a like case,

to fall from the Court to the cart, from a Pallace to a gallows. Among all the Prophets, Ezekiel is most frequently stiled son of man, and that purposely; to keep him low amidst his many rare raptures and revelations. The Heathen, when they would set forth a man miserable indeed, they called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thrice a man.

Verse 21. Lord, suffer me first to go and bury]

Old mens fear is (saith Plutarch, and that makes them so gripple) that they shall not have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that will be carefull to nourish them whiles alive, and to bury them decently when they are dead.

Verse 22. Follow me]

Let go things lesse necessary, and minde the main: thy task is long, thy time is short; opportunities are headlong, and must be quickly caught, as the Eccho catcheth the voice: there's no use of after-wit.

Praecipitat tempus, mors atra impendet agenti.

* 1.64

Let the dead bury their dead]

The dead in sin, their dead in nature. Ungodly men are no better then breathing ghosts, walk∣ing sepulchres of themselves. Their bodies are but living coffins, to 〈◊〉〈◊〉 a dead soul up and down in. The Saints only are heirs of life, 1 Pet. 3. 7. and all others are dead, stark dead in sins and tre∣spasses, as the wanton widdow, 1 Tim. 5. 6. as Terence saith the 〈◊〉〈◊〉: Sane herclè homo voluptati 〈◊〉〈◊〉 fuit dum vixit.* 1.65 And of such dead corpses (as once in Egypt, Exod. 12. 30.) there is no house, wherein there is not one, nay many.

Verse 23. And when he was entred, &c.]

Himself was first in the ship where they were to suffer. Like a good shepheard, he goes before his 〈◊〉〈◊〉, Ioh. 10. Like a good Captain, he goes before his souldiers; and as it was said of Hannibal, that he first 〈◊〉〈◊〉 the* 1.66 〈◊〉〈◊〉, and last went out of the field, so is it with Christ the Ca∣ptain of our salvation. Fear not (saith he) for I am with thee: be not afraid, for I am thy God. Tua causa erit 〈◊〉〈◊〉 causa, as that Emperour told Iulius Pflugius, who had been much wronged by the 〈◊〉〈◊〉 of Saxony in the Emperours employment.

Verse 24. And behold there arose a great tempest]

Stirred up, likely, by the devil, to drown Christ (that male-childe of the Church, Rev. 12. 5.) and his Disciples; as he brained Iobs chil∣dren with the fall of the house. This is still the indeavour of Satan and his instruments: but to such we may, as Pope Pius 2. wrote to the great Turk.

Niteris incassùm Christi submergere navem: Fluctuat, at nunquam mergitur, illaratis.

And as the Poet said of Troy, so may we of the Church,

Victa tamen vinces, eversa{que} Troiare surges: Obruit hostiles illa ruina domos.

* 1.67 Ambrose hath a remarkeable speech to this purpose: The devil* 1.68 stirs up a tempest against the Saints, but himself is sure to suffer shipwrack. The Church, as a bottle, may be dipt, not 〈◊〉〈◊〉: as the Diamond, it may be cast into the fire, not burnt by it: as the Chrystall, it may be fouled, but not stained by the venome of a toad: as the Palm-tree in the Embleme which though it have many weights at top, and 〈◊〉〈◊〉 at the root, yet it saith still Nec premor, nec perimor. Lastly, as the North-Pole, semper versatur, 〈◊◊〉〈◊◊〉, as S^t 〈◊〉〈◊〉 observeth.

Verse 25. Master, save us, we perish.]

Troubles drive us to God, (as bugbears doe children into their mothers bosom,) who delight to help those that are forsaken of their hopes. In prosperi∣ty, 〈◊〉〈◊〉 we pray not at all—Rarae fumant felicibus arae, or but faintly, yawningly, &c. 〈◊〉〈◊〉 fine malis, est ut avis sine alis. But in a stresse, as here, our prayers, like strong streams in narrow straits, run mightily upon God, and will not away, without that they came for.

Verse 26. And he saith unto them]

Christ first chides them, and then chides the windes and waves. Men are most mal∣leable in time of misery, Iob 33. 23. Strike whiles the iron is hot: How forceable are right words? Those that are melted in the fur∣nace of affliction, will easily receive impression. Hamper Manasses, and he will hearken to you.

O ye of little faith]

Ye petty-fideans: He calleth them not nullifidians. Faith is faith, though never so little of it. Credo languidâ fide, sed tamen fide, said dying Cruciger. Our consola∣tion lies much in the comparative degree; 〈◊〉〈◊〉 our salvation is in the positive. Much faith, will yeeld unto us here our heaven; and any faith, if true, will yeeld us heaven hereafter. Now for fear; that which is distrustfull, faith quelleth and killeth it: As that which is awfull and filiall, it breedeth, feedeth, fostereth and 〈◊〉〈◊〉.

Verse 27. Even the windes and the sea obey him]

He layes laws upon all creatures, which are his hoasts. The windes and sea fought for us apparantly in that

Octogessimus octavus mirabilis annus:

* 1.69 So that the 〈◊〉〈◊〉 Spaniards said, Christ was turned Lu∣theran. The like was done by the windes for Theodosius, in that famous battle against Maximinus. The souldiers that were then present told us, saith S^t Augustine, that the windes took their darts,* 1.70 as soon as they were out of their hands, and drove them violently upon the enemy: as for those that were cast at us by the enemy, they were with like violence carried back upon their own bodies, Hence sang Claeudian the Heathen Poet in this sort concerning 〈◊〉〈◊〉,

O 〈◊〉〈◊〉 dilecte Deo, cui 〈◊〉〈◊〉 aether, Et conjurati veniunt ad classica venti.

Verse 28. Coming out of the tombes]

There the devil kept them, the more to terrifie them with the fear of death all their lives long, 〈◊〉〈◊〉. 2. 15. Appius Claudius (as Capella witnesseth) could not abide to 〈◊〉〈◊〉 the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, because it re∣presented the gnashing of the teeth of dying men. 〈◊〉〈◊〉 gives another reason hereof, that the devil hereby sought to per∣swade silly people, that dead mens souls were turned into devils, and walked (as they call it) especially about tombes and sepul∣chres.* 1.71 Thus he oft appeared to people, in times of Popery, in the shape of some of their 〈◊〉〈◊〉 kindred, and haunted them till he had made them sing a 〈◊〉〈◊〉 for 〈◊〉〈◊〉 and such a soul. Melancthon tells a 〈◊〉〈◊〉 of an Aunt of his, that had her hand burnt to a coal by the devil, 〈◊〉〈◊〉 to her in the 〈◊〉〈◊〉 of her 〈◊〉〈◊〉 husband. And Pareus relates an example (much like this poor demoniack in the text) of a bakers daughter in their countrey, 〈◊〉〈◊〉 and* 1.72 〈◊〉〈◊〉 up in a cave she had dig'd as in a grave, to her dying day.

Verse 29. What have we to doe with thee?]

Horrible impu∣dence? As if Christ were not concerned, when his members are 〈◊〉〈◊〉. David felt his own coat cut, and his own cheeks 〈◊〉〈◊〉 in the coats and 〈◊〉〈◊〉 of his servants: And shall not Christ be as sen∣sible of the abules done to his? The 〈◊〉〈◊〉 suffers in the 〈◊〉〈◊〉: neither is it other then just, that the arraignment of mean malefactours, runs in the stile of wrong to the Kings Crown and dignity.

〈◊〉〈◊〉 thou Son of God]

The devil speaks Christs fair, but only to be rid of him: so 〈◊〉〈◊〉 many by Christs Ministers, that rip up their 〈◊〉〈◊〉, and so put them into an hell above-ground. S^t Mark tells us, that they worshipped our Saviour: S^t Luke, that

they adjured him. Satan (saith one) doth not alwaies appear in one and the same fashion. At Lystra he appeared like a Comedian, at 〈◊〉〈◊〉 like a Philosopher, at Ephesus like an Artificer, and here like an 〈◊〉〈◊〉: as to Saul he appeared like the old 〈◊〉〈◊〉, who could not have spoken more gravely, severely, divinely then the fiend did. But as, when one commended the Popes Legat at the Councel of Basile, Sigismund the Emperour answered, 〈◊〉〈◊〉 Ro∣manus 〈◊〉〈◊〉: So when the devil comes commended unto us under what name soever, 〈◊〉〈◊〉 us cry out, yet he is a devil; and remember still to 〈◊〉〈◊〉 him, 〈◊〉〈◊〉 in the faith, 1 Pet. 5.

Art thou 〈◊◊〉〈◊◊〉 to torment us?]

To dispossesse us. Lo it is another hell to the 〈◊〉〈◊〉 to be idle, or otherwise then evil-occu∣pied. Should not we hold it our heaven to be well-doing. Learn for shame of the devil (saith Father Latimer) to be busie about the* 1.73 salvation of your own and other mens souls, which he so studiously seeks to destroy. Athanasius 〈◊〉〈◊〉 a conceit, that the 〈◊〉〈◊〉 may be driven out of a body by repeating the 68 Psalm. Origen saith of devils, No greater torment to them, then to see men addicted to the Scriptures: In 〈◊〉〈◊〉 eorum omnis flammaest, in hoc uruntur incen∣dio.* 1.74 Chrysostom saith, we may 〈◊〉〈◊〉 and scourge the devil by fa∣sting and prayer, which the Prophet Isaiah calls a charm or in∣chantment,* 1.75 Isa. 26. 16.

Before the time]

For they are respited and reprived as it were, in respect of full torment, and suffered, as free prisoners, to flutter in the aire, and to course about the earth till that great day; which they tremble to think on, and which they that mock at, 2 Pet. 3. or make light of, are worse then devils.

Verse 30. A herd of many swine 〈◊〉〈◊〉]

Suille pecori ani∣ma* 1.76 pro sale data, saith Varro. Swinish Epicures also have their soules but for salt to keepe their bodies from putrefying. That was a rotten speech of Epicurus, that life eternall was nothing else but an eternall gourmandizing and swilling and swallowing of Nectar and Ambrosia. The kingdome of God is another man∣ner of thing then meat and drink, Rom. 14. The devil desired to en∣ter into the 〈◊〉〈◊〉, because of their 〈◊〉〈◊〉. Eat not greedily, for this is Os porci habere, as that Pope is said to have. Drink not to drunkennesse: for this sin robs a man of himself, and layes a swine in his roome. No creature, besides man, will be drunk, but swine: and not 〈◊〉〈◊〉 neither, but as they are conversant about men; for wild swine will not, they say.

Verse 31. So the devils besought him]

For threaten him they durst not, as little as the Gadarens, vers. 34. because they found themselves over-powered. Time was when they had set upon our Saviour with 〈◊〉〈◊〉 might and malice in the wildernesse. The matter is well amended now. The same power, when he pleases, can change the note of the Tempter to us. He will tread Satan undet our feet shortly. That which Vegetius said of 〈◊〉〈◊〉* 1.77 〈◊〉〈◊〉 with sithes and hooks will be applyed to the devils; At first they were a terrour and after a scorn.

Suffer us to go into the herd of swine]

We may safely say, that the bristles of swine are numbred with God, saith Tertullian* 1.78 much more the haires of Saints: not one of them falls to the ground without their heavenly father. Satan desired 〈◊〉〈◊〉 have forth* 1.79 Peter to winnow: as Goliah desired to have an Israelite to com∣bate with, he could not command him. He could not make a louse, Exod. 8. 18. fire an house, Job 1. 19. drown a pigge, without di∣vine permission. Now we are more of price then many pigs be∣fore God, as that Martyr well inferred. And if a legion of devils* 1.80 had not power over an herd of hogs, much lesse have they over Christs flock of sheep; saith Tertullian.* 1.81

Verse 32. And he said unto them, Go]

1. To shew his so∣veraignty over the creatures: He is the great proprietary of all, and 〈◊〉〈◊〉 do, with his own as he listeth. 2. To punish their sensu∣ality in feeding upon swines flesh, against the expresse letter of the law. Ex uno sue quinquaginta propè sapores excogitantur, saith Pliny. And there was a jolly Pope (some kin, belike, to Pope* 1.82 〈◊〉〈◊〉 sirnamed Os porci) that being, 〈◊〉〈◊〉 his gout, forbidden* 1.83 swines-flesh by his Phyfitian, cryed out to his steward, bring me my pork, al dispito di dio in despite of God. 3. To try whether was dearer to these filthy Gergesites, their swine, or their soules. They shewd themselves to be of Cardinall Burbons minde, who would not 〈◊〉〈◊〉 with his part in Paris, for his part in Paradise.

They went into the herd of swine]

That thereby Satan might win upon the soules of the Citizens (wedded and wedg'd to their 〈◊〉〈◊〉 substance) and he failed not of his purpose. A cunning 〈◊〉〈◊〉 of an old Quadruplator. Be not ignorant of his wiles. 〈◊〉〈◊〉 the world from the devil, and he can doe us no hurt.

Ran violently down a steep place into the sea]

〈◊〉〈◊〉 〈◊〉〈◊〉 the Magician, being at point of death, called unto him a dog (a familiar devil) that went about with him, and said Get

thee gon thou cursed creature, that hast undone me. Whereupon* 1.84 the dog presently departed, and cast himself headlong into the water.

And perished in the waters]

So will detestable drunkards in the bottomles pit; those that, as swine their bellies, so they break their heads with filthy quaffing. These shall have a cup of fire and brimstone powred down their throats, Psal. 11. 6. and not ob∣tain one drop of water to coole their flaming tongues. For why? 〈◊〉〈◊〉, (saith one) is a vice so vile, so base, so beastly, as that it transformes the soul, deformes the body, 〈◊〉〈◊〉 the brain,* 1.85 betrayes the strength, defiles the affection, and metamorphoseth the whole man: making the understanding ignorant, the strong staggering, the trusty trothlesse, the vertuous vicious, and the 〈◊◊〉〈◊◊〉 a pandar to the profanest sin.

Verse 33. And they that kept them fled]

So do Parasiticall Pastours leave their forlorne flocks to danger and destruction: let∣ting the devils hurry them to hell, and not caring whether they sink or swim. They that go down into this pit, or suffer others to go down by their default, cannot hope for Gods truth, Isa. 38. 18.

Verse 34. They besought him to depart]

This was a great mad∣nesse, as 〈◊〉〈◊〉 wish, because they had been 〈◊〉〈◊〉 by the Sun, they might see no more of it. And yet how many (alasse) are there at this day that cry out of this madnesse, and yet imitate it? How many, that prefer haram dom sticam arae dominicae, as one long* 1.86 since complained, a swine-sty before a sanctuary? We are now be∣come Gergesites said that Martyrin Q. Maryes dayes, that would rather loose Christ, then our porkets. Take up your crosse, is a hard saying: therefore Christ must be prayd to be gon, lest all our pigs be drowned. The devil shall have his dwelling again in ma∣ny* 1.87 mens selves, rather then in their pigs. Therefore to the devil 〈◊〉〈◊〉 they go and dwell with him, &c. Thus M^r Bradford. And oh how 〈◊〉〈◊〉, shall Christ regest one day upon all unworthy 〈◊〉〈◊〉, Depart from me, ye wicked?

Notes

• * 1.1

  Quicquid non acquiritur dan num est.
• * 1.2

  Sen. de 〈◊〉〈◊〉. Nero 〈◊◊〉〈◊◊〉. Am∣mian.
• * 1.3

  Life of Sejanus by P. M.
• * 1.4

  Life of K. 〈◊〉〈◊〉. 6. by 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. pag. 〈◊〉〈◊〉.
• * 1.5

  Turk. Hist. lib 5.
• * 1.6

  Summâ Dei bonitate 〈◊〉〈◊〉 sa∣ctum est, ne 〈◊〉〈◊〉 ad 〈◊◊〉〈◊◊〉, 〈◊◊◊〉〈◊◊◊〉 magis, 〈◊〉〈◊〉 magis 〈◊〉〈◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. p. 354. 〈◊〉〈◊〉 Jo. 〈◊〉〈◊〉. loc. com. 〈◊〉〈◊〉. 〈◊◊◊◊〉〈◊◊◊◊〉. Ambr.
• * 1.7

  D. 〈◊〉〈◊〉.
• * 1.8

  〈◊〉〈◊〉. 4. 15.
• * 1.9

  2 Cor. 11. 〈◊〉〈◊〉.
• * 1.10

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

  Eras. 〈◊〉〈◊〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  D 〈◊〉〈◊〉 de 〈◊〉〈◊〉 Britan. Eccles. primord p. 332.
• * 1.14

  Abners funeral by M. 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 in vulta gravitas & 〈◊◊◊◊〉〈◊◊◊◊〉, sed 〈◊〉〈◊〉 mitius ore.
• * 1.15

  In quo 〈◊〉〈◊〉 ing 〈◊〉〈◊〉 a 〈◊◊〉〈◊◊〉 modest 〈◊◊〉〈◊◊〉.
• * 1.16

  〈◊〉〈◊〉 caeli Domi∣nus nequaquam de 〈◊◊〉〈◊◊〉 ser 〈◊◊〉〈◊◊〉.
• * 1.17

  〈◊〉〈◊〉.
• * 1.18

  〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 406.
• * 1.19

  Turk. Hist. 〈◊〉〈◊〉.
• * 1.20

  Act. and Mon.
• * 1.21

  D. Hall.
• * 1.22

  〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉.
• * 1.23

  Becan. sum: theol. part 1. cap. 16.
• * 1.24

  Answer to D. Coale.
• * 1.25

  Turk. Hist. sol 715.
• * 1.26

  Ibid. 216.
• * 1.27

  Talmud. tract. 〈◊〉〈◊〉. cap 3.
• * 1.28

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 8
• * 1.29

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

  〈◊〉〈◊〉 Dom.
• * 1.31

  1286.
• * 1.32

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.33

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.34

  Aug.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz.
• * 1.36

  Act. and Mon. 〈◊〉〈◊〉. 790.
• * 1.37

  Honestius est pluribus 〈◊〉〈◊〉 implicari, quam opertè 〈◊◊〉〈◊◊〉.
• * 1.38

  Ibid. 1054.
• * 1.39

  Ibid. 1008.
• * 1.40

  Hist. Tripar. 〈◊〉〈◊〉. 2 cap 14. Ruffin Hist. 〈◊〉〈◊〉. lib. 〈◊〉〈◊〉. cap 4.
• * 1.41

  Si quis 〈◊〉〈◊〉 vocet 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.42

  I 〈◊〉〈◊〉 Epist ad 〈◊〉〈◊〉.
• * 1.43

  S. 〈◊〉〈◊〉 Sands 〈◊◊〉〈◊◊〉: 〈◊〉〈◊〉 West. rel. 〈◊〉〈◊〉〈◊◊〉〈◊◊〉.
• * 1.44

  Hist. of 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉. 680.
• * 1.45

  Becman.
• * 1.46

  Psal. 〈◊〉〈◊〉. 5.
• * 1.47

  〈◊〉〈◊〉. 18. 5.
• * 1.48

  Psal. 30. 3.
• * 1.49

  Eccles. 11. 6.
• * 1.50

  Act. and Mon. sol. 1457.
• * 1.51

  2 Chron. 16.
• * 1.52

  Isa. 1. 5, 6.
• * 1.53

  Levandi 〈◊〉〈◊〉 sut causa volu∣ores 〈◊〉〈◊〉 ac liberè volitant. Cicero. 2. de 〈◊〉〈◊〉.
• * 1.54

  〈◊〉〈◊〉 vides 〈◊◊〉〈◊◊〉 populum, 〈◊〉〈◊〉: eo 〈◊◊〉〈◊◊〉. Luth.
• * 1.55

  Rom. 16.
• * 1.56

  Jude 16.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.58

  〈◊〉〈◊〉 2. 7.
• * 1.59

  2 Cor. 8 9.
• * 1.60

  〈◊〉〈◊〉.
• * 1.61

  Heb. 11. 26.
• * 1.62

  1 Tim. 6. 8.
• * 1.63

  Heb. 11. 37, 38.
• * 1.64

  Sil. Italic.
• * 1.65

  Ter. in 〈◊〉〈◊〉.
• * 1.66

  Princeps 〈◊◊〉〈◊◊〉, 〈◊◊◊〉〈◊◊◊〉, exce∣debat. Liv. 〈◊〉〈◊〉5. lib. 1. Isa. 41. 10.
• * 1.67

  Ovid. Fast.
• * 1.68

  Diabolus 〈◊◊◊〉〈◊◊◊〉 mo∣vet: sed ipse 〈◊〉〈◊〉 fragium fa∣cit. Ambr.
• * 1.69

  〈◊◊〉〈◊◊〉.
• * 1.70

  〈◊〉〈◊〉 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.71

  〈◊〉〈◊〉〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 99.
• * 1.72

  Par. in 〈◊〉〈◊〉.
• * 1.73

  〈◊〉〈◊〉 jugulent homines, sur∣gunt, &c. Hor.
• * 1.74

  Orig, in Num. Hom. il. 27.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  Epicuri de gre∣ge 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.77

  〈◊〉〈◊〉. 16. lib 1 cap. 24.
• * 1.78

  〈◊〉〈◊〉. de fuga.
• * 1.79

  Possumus 〈◊◊〉〈◊◊〉 quo{que} 〈◊〉〈◊〉 as 〈◊◊〉〈◊◊〉 deum 〈◊◊〉〈◊◊〉 as 〈◊◊◊〉〈◊◊◊〉 capillos.
• * 1.80

  Act. and Men. sol. 〈◊〉〈◊〉.
• * 1.81

  〈◊◊〉〈◊◊〉 ut 〈◊◊〉〈◊◊〉 dei 〈◊◊◊〉〈◊◊◊〉.
• * 1.82

  〈◊〉〈◊〉 3.
• * 1.83

  Act and Mon. sol. 〈◊〉〈◊〉.
• * 1.84

  〈◊〉〈◊〉 me per∣dita bestia quae me perdid 〈◊〉〈◊〉. Joh. 〈◊〉〈◊〉. loc. com. pag. 136.
• * 1.85

  Hugo. de San∣cto Vict
• * 1.86

  Petr. Blesensis.
• * 1.87

  Act. and Mon. fol. 〈◊〉〈◊〉. 〈◊〉〈◊〉