Review of the Paraphrase of the New Testament, Mark
On the GOSPEL according to St MARKE.
Chap. II. verſ. 16.
HOw is it that he eateth and drinketh with Publicans and ſinners?]
16. If your Maſter be a pious and holy perſon, how comes it to paſs, that he obſerveth not that which all pious Jewes (thoſe of the ſect of the Phariſees, Ch. 7.3, 4.) obſerve moſt carefully? viz. to abſtein from all pollutions, and ſo not to eate or converſe with any heathen perſon, or ſuch as frequently trade with ſuch.
foreign.Chap. IV. Note b. That foreign ſignifies the ripeneſs of fruit, Adde, this reaſon, becauſe when fruit is ripe, it doth, as it were, deliver it ſelf to the gatherer.
Chap. VI. ver. 20.
[*keep him, or look to him. and obſerved him] to keep him ſafe.*had a care
foreign.Note a a What foreign here ſignifies, is a matter of ſome Queſtion. That which ſeems moſt probable is, that it ſignifies, as the literal notation imports, and as the Vulgars [cuſtodiebat] expreſſeth, kept him guarded, and ſo ſecured, and preſerved him. For though he were impriſoned by him before, yet it is clear, that he ſuffered him not to be hurt by any, and accordingly Herodias, though ſhe bare him a grudge, and would have killed him, yet ſhe could not, v. 19. And the reaſon is rendred in this verſe, for he bare ſuch a reverence to him for his juſtice and piety, that he preſerved, and guarded, and kept him ſafe from her malice.
Ibid. Note a. To foreign in Heſychius, Adde,foreign. it ſhould be foreign, and for foreign in Phavorinus, Adde, or probably foreign is angry with. So foreign ſignifies, and ſo it ſeems to note, Lu. 11.53. foreign to be very angry at, or diſpleaſed with him.
Chap. VII. ver. 2, 3, 4.
2. [Take bread with a defiled (that is to ſay, with unwaſhen) hands]
2. Take their dinner, their meal, without uſing that known ceremony of waſhing their hands before it.
3. [Eate not, holding the tradition of the Elders]
3. Do not eat any meale, and this in obedience to an ordinance made by their Predeceſſors not recorded in the Scripture of the Old Teſtament.
4. [The b market, except they c waſh they eat not]
4. The market, or hall of judgement, or any the like mixt aſſemblies, they ſolemnly waſh their hands (for fear they may have been defiled there) before they go to meal.
Ibid. Note a.foreign. That the lawes which required waſhing before eating any meal were the injunctions (not of the Sanhedrin, but) of the Rabbins among them, ſee Maimonides on *Tr: Chagigah, c. 11. §. 5.Miſnaioth. Dicimus non licere homini panem edere, antequam manus laverit: We ſay a man muſt not eate bread before he waſh his hands. And lib. Yad. *c. 6. §. 1.tract: Berachoth, Quicunque comederit panem, ſuper quem dicitur benedictio Hammotſi, Benedictus qui producit, panem opus eſt ut lavet manus antè & poſt. Whoſoever eates the bread, over which they recite the benediction Hammotſi, Bleſſed be he that produceth bread, he muſt waſh his hands before and after. By this is noted not all kind of eating, for ſay the Rabbins, Super illud quod non vocatur propriè panis, over that which is not properly called bread (as cakes made of hony and ſugar and Almonds, &c.) they recite not the benediction Hammotſi. And therefore 'tis not ſimply [eating] here, but eating bread, ver. 2. and 5.
foreign.Ibid. To the notion of foreign, for waſhing with ſuch an elevation that the water may come to the wriſt, Adde the teſtimony of Maimonides, Yad. tr: Berachoth, where he askes the queſtion, … c. 6. §. 4.Quouſque pertingat manuum lotio, how far the waſhing of the hands reacheth, and anſwers foreign uſque ad Perek, by Perek underſtanding that joynt, which ſets on the arme to the hand. So Joſeph Ben Levi, and R. Alphes, that to waſh the hands according to the rite of the Sanctuary, it muſt be ad eam compaginem, quae ad finem mamûs eſt, that joynt which is at the end of the hand, i. e. to the wriſt. So R. Solomo Bar Nathan, Before eating bread properly ſo called, requires waſhing of the hands up to the wriſts. See Mr. Po. Miſcell. p. 367. &c.
foreign.Of this uſe of the word [foreign] we have a clear example in Palladius Lauſiac. Hiſt. foreign. where Salvia ſeeing Juhinus foreign, take a laver and waſh his hands and his feet foreign, tells him that ſhe was now ſixty years old, and that foreign foreign, except her foreign, and that for receiving the Communion, neither her face nor feet, nor any other part had ever touched water, where though the interpreter Gentianus Hervetus render foreign palmis and foreign extremis manibus, the matter is clear, that foreign] ſignifies the hands and wriſts together, and, applied to the feet alſo, the feet and ancles, and foreign] the hands onelyonly, which, as was ſaid, are called foreign, the extreme parts of the foreign, as that ſignifies armes.
Ibid. Note b.foreign, After the interpretation of foreign for a Court hall, from whence all Jewes that came were obliged to waſh themſelves, as from a legal pollution, Adde, But I now rather adhere to that which *Not Miſcell. c. 9.Mr. Pocock hath conceived, in reference to foreign, as it ſignifies a Market, interpreting the place from a rule of the Rabbines ſet down by Maimonides in theſe words: Tr. Berachoth, c. 6. foreign &c. A man ſhall waſh his hands in the morning ſo that it ſhall ſuffice him for the whole day, and he ſhall not need to waſh his hands as oft as he eates; which holds in caſe he do not avert his mind any other way (i. e. go abroad, or meddle with buſineſs, go to the Market, &c.) but if he do ſo, he is bound to waſh his hands as oft as there is need of waſhing; i. e. before he eat or pray; And ſo that may well be the meaning of the place, that the Phariſees eat no meat, before they have waſhd their hands, and in caſe after the morning waſhing they go to the market, or fall to any worldly buſineſs, wherein there may be very eaſily ſome legal pollution, they muſt waſh their hands again before they dine.
foreignIbid. Note c. Of foreign (as it differs from foreign v. 3.) i. e. It ſignifies not onelyonly the waſhing of the whole body, (as when tis ſaid of Eupolis that being thrown into the ſea, foreign, he was immers'd all over, and ſo the baptiſmes of cuppes, &c.) but waſhing any part, as the hands here, by way of immerſion in water, as that is oppoſed to affuſion, or powring water on them. For that is all the difference, ſaith learned Mr. Pocock, obſervable in Hebrew betwixt foreign, and foreign, that the former notes immerſion, the other affuſion of water, both indifferently uſed of any part, and both ſometimes for any kind of waſhing that part. And ſo foreign Lu. 11.38. is plainly uſed for the waſhing of hands before meat.
foreign.Ibid. Note e. To the rendring of foreign by one of a ſtammering ſpeech, Adde, Attubus, one that was tongue-tyed, and to that the next verſe ſeems to agree, where we read foreign, the ſtring that tyed his tongue was looſed.
foreign,Chap. IX. Note a. For the notion of foreign for fullers earth, Adde Theophraſtus's character of a niggardly perſon, where foreign] ſignifies much of this fullers earth. foreign, he earneſtly entreats the Fullers that his garment may have a great deal of earth, that it may not be ſullyed quickly.
Ibid. ver. 50.
[And have f peace one with another]
Let it have that other quality of ſalt, as that is a ſign of union, and of the perpetuity and firmeneſs of that, and ſo let it engage you in all amity and peaceableneſs with other men.
Note e. After the notion of foreign for foreign, in the Concluſion Adde, The agreeableneſs of this interpretation both to the words and to the context, ſhewes how unneceſſarily that conjecture was taken up by *Ep. 443.Joſ: Scaliger, of the text being corrupted, foreign for foreign, taking foreign for foreign Lev. 2. when neither any one copy gives countenance to the emendation, nor the Septuagint nor any other antient author hath ever uſed this word foreign for foreign. And then it is ſtrange to conceive, what ſhould ſuggeſt thoſe inordinate expreſſions which there follow in that Epiſtle, eſpecially this, Mea eſt vera hujus loci interpretatio, quem fediſſima menda ab incunabulis uſque ipſius Chriſtianiſmi invaſit. Sunt & alia paſſim in textum Euangelicum ab ultima vetuſtate vitia admiſſa, quae nemo praeter me indicaverit. Et hoc quod jam aperuimus praecipuum eſt ex omnibus. Qui aliquo ſenſu communi praeditus eſt, non poterit non laudare ſententiam noſtram. Nihil enim verius eſſe poteſt.
That ſalt is foreign,foreign. a ſymbol ſignificative of friendſhip and peace, is ordinarily ſaid; in reference to which is that of Aeſchines de Ementit. Legat. foreign, the ſalt of the city, meaning thereby the publike peace and proſperity; and from hence ſaith *In Iliad. a.Euſtathius foreign foreign ſalt before all other meats was ſet before the gueſts. The onelyonly difficulty is, from whence this cuſtome ſprang, or wherein this Symbolical nature of ſalt conſiſts, and that is anſwered by the ſame Euſtathius, foreign, for as ſalt being compacted of many drops of water, every one in it ſelf fluid and unſteady, becomes one ſolid body; ſo they that from diſtant places conjoyne into a league of friendſhip, meet together both in place and friendly diſpoſition.
foreignChap. XI. Note a. To prove that figgs were then ripe at the time of Chriſts curſing the tree, Adde, that the Paſſeover was the time of putting the ſickle into the corne, Deut. 16.6. and of offering their firſt fruits, &c. And this may be farther confirmed by a paſſage in Ariſtophanes in foreign,
foreign
foreign.
foreign.
At the time that the Cuckow ſounds out his note (that we know is at the beginning of our ſpring) then all the Phaenicians (i. e. the inhabitants of Canaan, Mat. 16. Note f.) reap'd their wheat and their barly in their fields, and that was the meaning of the Proverb, foreign, i. e. ſaith the Scholiaſt, foreign, when the Cuckow cryes, we reap, by [we] noting the foreign, i. e. the circumciſed, as appears by that Scholiaſt in theſe words, foreign foreign, among the Aegyptians there were many circumciſed (ſo Herodotus in Euterpe ſaith of them.) And then that the fruits of trees were gathered alſo at the ſame time with the corne, appears among many other evidences, by the expreſs words of Philo, Leg. ad Caium p. 795. E. where Petronius in his letter to Caius about the ſetting up the image of Jupiter in the Temple, tells him his fear▪ that the provoked Jewes would ſet on fire all the fruits of the ground; foreign, for the fruit was now ripe (where by the way, foreign, not foreign, is the proper word for the time of fruits being ripe) and therefore care muſt now be taken for the foreign the taking in of the fruits, foreign, not onelyonly the corne of the field, but the fruit of the trees, from which circumſtance it is,Anno Ch…. 42. that Baronius duely concludes that this of the deſigned dedication of that image, was at the Paſſeover, and ſo a puniſhment that might mind the Jewes of their ſin of crucifying Chriſt at that time of the year. As for that objection which is apt to deceive many, and ſo impoſed upon S. Chryſoſtome, becauſe this time of Eaſter is not the time of harveſt in other places, whereupon that Father Tom. 4. p. 629. l. 20. ſpeaking of Pentecoſt, ſaith, it was the time foreign, when the ſickle was to be put into the harveſt and the fruits to be gathered in, 'tis eaſily anſwered, that the difference of the Climate betwixt Judaea and Greece, and much more betwixt Judaea and, us &c. There can be no ſtrangenſſe in it.
Chap. XIII. v. 32.
[Neither aa the ſonne]
foreign.aa. That this whole diſcourſe belongs to the deſtruction of Jeruſalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been ſaid in the Annotations for the evincing of it. Which having been the matter of Daniels praedictions, and afterwards of ſome of Johns viſions in the Revelation, and here of Chriſts; It is moſt certain, that the time of it was revealed by God to this ſon of man, and other his ſervants, and therefore of that, and of the particular circumſtances connecting to the laſt point of that, it cannot be underſtood, that of that knoweth no man, foreign.&c. That day and hour therefore, of which the words are to be underſtood, muſt be more nicely interpreted, to ſignifie not the time more looſely but more ſtrictly that very point of time, wherein this fatal blow was to be ſtruck; And of this, to preclude the curioſity of men, and to ingage their vigilance, Chriſt is pleaſed to tell them, that no diſpenſation of Gods, either by man (viz. Daniel, or any other Prophet,) or by Angel, or (which is higheſt) by the ſon of man, had ordered us thus to know the times or the ſeaſons, this being no part of the Prophetick office of any man, or within the Commiſſion of Chriſt himſelf to reveale this ſecret to them. What the Agnoetae taught in this matter, and wherein their ſuppoſed miſtake conſiſted, is not obvious to define. They were thus called, ſaith *De Sect. foreign. p. 514. A.Leontius, becauſe they defined from this text, that foreign, that Chriſt as man was ignorant of ſome things, foreign, in the ſame manner as we ſay he ſuffered greef, &c. For this, ſaith he, Theodoſius Biſhop of Alexandria wrote againſt them, but his authority is not great, being himſelf tainted, and deemed as an Heretick, as there appears, and ſo accounted by *Ann. 535. n. 71. Theod…ſius Alexandrinus Epiſcopus Haereti…Baronius, and his followers Theodoſiani or Jacobitae. But Eulogius Biſhop of Alexandria alſo wrote againſt them, and the Epitome of his arguments and anſwers we have in *n. 230. p. 882.Photius, and the ſumme of them is, that what is here ſaid of Chriſt, was ſaid, foreign, ſecundùm reſpectum, foreign, *So Aquinas from Origen par. 1. qu. 10. art. 2. ad. 1.in that his body, viz. the humane nature, of which he was the head, was not without ignorance, as, ſaith he, he is ſaid to be made ſin and curſe for us, becauſe the head appropriating to it ſelf the things of the body, he thus took upon him the things of the body, viz. of us ſinfull men. Yet *p. 883.after this, though he much diſlike, that either according to his divinity or humanity, ignorance ſhould be attributed to him, he cannot but *Ibid.acknowledge with Gregorie Nazianzen, foreign, that he knowes indeed as God, but is ignorant as man, onelyonly adding, that the Fathers that acknowledged, or admitted ignorance in our Saviour, in reſpect of his humanity, foreign, did not produce this, as a doctrine, but to repreſs the Arians made uſe of it. Now of this diſcourſe of Eulogius *Ep E… Reg. l. 8. Ep. 42.Pope Gregorie gives his opinion in his Epiſtles, that he admires much in it, but diſlikes nothing, that he had written a great deal to Anatolius the Deacon to the ſame ſenſe, that what he ſaid of Chriſts words, that they were to be referred to him juxta corpus ejus, nos quod ſumus, in reſpect of his body, which we are, is moſt true, and that S. Auguſtine had oft expreſſed himſelf to the ſame ſenſe, adding alſo another interpretation of the words, not that the ſon of man was ignorant of that day, *Intelligi ſubtilius poteſt.Sed quia hunc ſciri minimè permittat, foreign. Caeſarius Dial. 1. foreign. And ſo Aquinas alſo part 3 qu. 10 art. 2 …d. 1.but that he would by no means permit it to be known. After this another ſubtilty, as he ſtyles it, he propoſeth, that the onelyonly ſon being incarnate, and made for us perfect man, in natura quidem humanitatis novit diem— Sed hunc non ex natura humanitatis novit, knew the day in his humane nature, but not from his humane nature, becauſe being made God-man, he knew it onelyonly per deitatis ſuae potentiam, by the power of his deity. This certainly hath truth in it, but will not eaſily be diſcerned how it oppoſeth them, who acknowledging Chriſt God-man to know all things in this hypoſtatical union, do yet affirme him, in reſpect of his humanity, to be ignorant of ſome things; For 'tis not neceſſary, they ſhould mean any more in thus affirming, than that he hath not this knowledge of all things from his humanity, but from his divinity onelyonly In that Epiſtle of Gregories, one thing is reſolved, which may poſſibly give ſome light to this whole matter, viz. *Res valde manif…ſta eſt, quia quiſquis Neſtorianus non eſt, Agnoeta eſſe nulla tenus poteſt.that he that is no Neſtorian, cannot be an Agnoeta. If this be true, then we have a competent cauſe of the Agnoetae being reckoned up for heretickes, for ſuch the Neſtorians doubtleſs were, denying the union of the divine, and humane nature in Chriſt. But the hiſtorie rather inclines us to beleeve that the Agnoetae were Eutychians than Neſtorians, for Theodoſius, was one of the foreign, that oppoſed the Councel of Calcedon, and theſe that brake off from him (about this point of Chriſts being ignorant of ſome things, in reſpect of his humanity) had been, till then, of his communion, and ſo oppoſers of that Councel, ſee Leontius, p. 514. A. Theſe Eutychians hereſie conſiſted in this, that they affirmed ſo cloſe an union betwixt the word and the humane nature, that they became but one nature, and this was refuted in that Councel of Chalcedon, and the Agnoetae being oppoſers of that Councel, muſt be ſuppoſed to adhere to this hereſie, and then indeed it muſt be acknowledged they were heretickes, and their hereſie ſo much worſe than bare Eutychianiſme, as it is blaſphemie to impute neſcience or ignorance to God. For ſuppoſing, as an Eutychian ſuppoſeth, that the divinity and humanity were by union *foreign.become one and the ſame nature, 'twere prodigious to beleeve, that this nature were ignorant of any thing. This therefore I ſuppoſe to be the ground of defining theſe Agnoetae to be heretickes; for ſuch they were, if they thus taught. But for the doctrine of thoſe, which hold firmely the decrees of all the four firſt General Councels, and ſo condemne all the hereſies there condemned, particularly that of Neſtorius, dividing the perſons, and of Eutychus confounding the Natures in Chriſt, and onelyonly affirme, that though as God, he knew all, yet, as man, he was ignorant of ſome things, juſt in the ſame manner, as he was paſſible and ſubject to all humane infirmities, which had not ſin in them, and that this is his own expreſs affirmation, that the ſon of man knew not that day and hour, this ſure is ſo far from hereſie, that, as the ſame Leontius elſewhere tells us, it is the unanimous aſſertion of all the Fathers, to which neither the Councel of Chalcedon, nor any other hath taught any thing contrarie. For ſo in his tenth foreign, reſuming this buſineſs of the Agnoetae, and recounting the anſwer that ſom gave, that thoſe words [foreign, neither the ſon] were ſpoken by Chriſt, foreign — by way of prudential oeconomie, to avert the diſciples from their inquirie— he addes, as *foreign. p. 531. B.his own affirmation, that it is not fit to ſpeak over ſubtily in this matter, and that therefore the Synod did not make any decree in it.
foreign.Chap. XIV. Note a. Of the notion of foreign for ſincerus, Adde, *p. 476, 477Vadianus, Epit. de Inſulis Mar. Mediterr. Dignum cognitu, ſaith he, quod Plinius tradit l. 13. ſcilicet novem herbarum ſpecies eſſe, quae nardum imitentur, & adulterent; unde intelligimus in tanta fraudis materia uſum loquendi obtinuiſſe ut piſtica nardus diceretur quae ſincera & abſque vitio eſt, & plane foreign, germana, & nullâ arte vitiata. It is worth knowing, what Plinie affirmes, that there are nine ſpecies of herbes, which imitate and adulterate nard, whence it is, that, in ſo great matter of deceit, that nard is called foreign, which is ſincere, and without fault, deceitleſs and not vitiated by any art.
foreign. l. 17. c. 9.Ibid. Note b. Of the notion of foreign for knocking or ſhaking the cruiſe to make it run more fluently, Adde the teſtimony of A. Gellius ſpeaking of a boy that was to powre out oyle, from the cruiſe into a ſallet of herbs, the oyle not coming at firſt, concuſſum vehementius, ſaith he, iterum in aulam vertit, he ſhook, or knock'd it very vehemently, and then turned the mouth of it over the diſh.
Ibid. Of the notion of it for rubbing together, or ſcraping with the ſpathula, Adde, Thus the ſimple word foreign vulgarly ſignifies terere, to rub, and foreign to rub upon, as in *Lauſ. hiſ…. c. 29. p. 947. C.Palladius foreign, rubbing the head of the viper on the parts, on purpoſe that it might bite him; and then by analogy, foreign muſt be, to rub together.
Ibid. Note d. Of the notion of foreign for ſufficit, Adde, Thus is foreign uſed alſo,foreign. as Num. 16. 3. foreign let it ſuffice you, where Symmachus and Theodotion out of the Hebrew litterally read foreign it is much for you, So in Anacreon, foreign, It is ſufficient, for I ſee her.
Ibid. foreign.To the notion of foreign for giving an acquittance, Adde the teſtimony of *i… 2. phil. 4.18.Theophylact that it is foreign as upon receiving of a debt. So Gen. 43.23. foreign, I received your mony, good and lawfull mony, and acquit you of it, and accordingly Suidas interprets foreign in the preſent tence by foreign in the aoriſt, I received, and ſo doth Theophylact, foreign they that are praiſed have received all from men, i. e. have acquitted God.
Ibid. Note e.foreign. To the notion of foreign for ſouldiers, Adde, and ſo Juvenes in Latine do uſually ſignifie. See Lipſius Epiſtol. quaeſt. l. 1. Ep. 1.
Ibid. Note f.foreign. To the inſtance out of the Novels of the taking one notion of foreign for the other, Adde the Tranſlator of Irenaeus, who,l. 1. c. 19. in a diſcourſe how all things were created by God himſelf and not by the Angels, hath theſe words, Ea omnia non per Angelos, neque per virtutes aliquas ablatas ab ejus ſententia, All theſe were created not by Angels nor by any virtues pulled off from his ſentences [where the Greek being queſtionleſs foreign] ſhould have been rendred ab ejus gloria, from his glory, according to the opinion of thoſe who ſuppoſing the Angels to be made of beames and rayes of Gods glory, (foreign and foreign) taught that the world was created by them. Thus hath *In voce foreign.Phavorinus obſerved of Pindar, that foreign ſignifying two things, reward in a good ſenſe,foreign. and foreign puniſhment in a bad, from foreign, he uſeth foreign puniſhment often for foreign retribution in a good ſenſe.
Chap. XV. ver. 43.
[d Counſeller]
A Decurion or Counſellour in the Province.
foreign.d. What is meant by foreign Counſeller here, is matter of ſome queſtion. Moſt probable it is, that it imports one of the Decuriones placed by the Romanes in their Colonies or Provinces; So ſaith, Fornerius, Decuriones foreign, dicebantur quòd conſilii gratiâ allegerentur, the Decuriones were called Counſellers, becauſe they were choſen to give counſel. So the old Greek and Latine Lexicon, foreign, Decurio, Curialis. So the old Gloſſarie, Decurio, foreign. Now what the Decurio is, we find in the Digeſts, Lib. 50. Tit. 16. de verbor. ſignif. leg. 239. §. 5. Decuriones dictos aiunt ex eo, quòd initio, cùm coloniae deducerentur, decima pars eorum qui ducerentur, conſilii publici gratiâ conſcribi ſolita ſit. They were ſo called, becauſe at firſt when Colonies were ſent out, the tenth part of them were appointed to ſit as a ſtanding Councel to manage affaires. And ſuch an one at this time was Joſeph, and he foreign, a perſon of great eminence.
Chap. XVI.2.
[At the a riſing of the ſun]
When the Sun was now appearing in their Horizon.
a. The various readings in this place,foreign. may deſerve to be taken notice of. 1. Gregorie Nyſſen Serm. de Reſurr. ſaith, foreign. The moſt exact Copies put in foreign now. And ſo Euſebius de Demonſtr. Euang. l. 10. in the end reads foreign the ſun being now riſen, and ſo Lucas Brugenſis cites it out of ſome Manuſcripts. 2dly. The ancient Greek and Latine MSS. read foreign in the preſent tenſe, and if the foreign now, be joyned with that, the plain ſenſe will be, the ſun now riſing, or as our Engliſh, at the riſing of the ſun, and ſo it will agree exactly with St. Matthewes foreign, the day begining to appear, or ſhine, foreign, the Lords day beginning to ſhine, ſaith Ignatius ad Trall.