Annotations Upon the New Testament, Mark – Luke

Annotations Upon the New Testament · Mark – Luke

p. 78ANNOTATIONS UPON S. MARKE.

CHAP. I.

ALthough Marke (as Ierome saith) made an Epitome of the Gospell written by Matthew, yet in the manner of handling he is unlike, and followes another order, partly by relating Histories more largely, and partly by inserting of new things. He was the Disciple Gerhard. Brugensis. Scripsit Evangel…um Marcus, sed brevis simè: scripsit Lucas, sed luculentius. Vterque sui magistri vestigia pressit, expressit morem. Lucas Paulum est imitatus, Marcus Petrum: brevis iste & succinctus, profusior ille uberiorque. Novarinus in Evangelia. Graecè scripsit Marcus, quanquam in gratiam praecipuè Romanorum, sicut & Paulus ad Romanos epistolam Graeca scripsit lingua, quia Judaei qui Romae agebant plerique Latini sermonis ignari longa per Asiam & Graeciam habitatione Graecam linguam did cerant: & Romanorum vix quisquam erat non Graecè intelligens. Grotius.of Peter. 1 Pet. 5.13.

Every Evangelist hath his proper exordium, Matthew and Iohn begin with Christ, Matthew with his humane generation, Iohn with the divine generation, Marke and Luke begin with Iohn, Luke with Iohns nativity, Marke with his preaching.

Vers. 2. As it is written] A testimonie is an inartificiall argument, and weake among men, because man is a lyer; yet when it is Gods testimony, it is farre above all demonstrations.

In the Prophets] Grotius reades it, in Esay the Prophet, and wonders that the truth of that reading should be questioned, seeing besides the authority of Copies, and Irenaeus so citing it, there is a manifest agreement of the old Interpreters, the Syriacke, Latine, and Arabic, because the testimonies of two Prophets follow, Malachie and Esay. See Mr. Lightfootes Harmonie.In libris prophetarum, Plurali numero utitur vel per Synecdochen integri, vel quia recitat dicta duo ex prophetis diversis Malachia scilicet & Iesaia. Piscat. Non hic significatur in uno aliquo Propheta, ut saepè alias; sed in ea parte veteris instrumenti quae Nebjim vocatur, hoc est Prophetae. Nam sacra Scripta dividunt Ebraei in Legem, Prophetas, & Hagiographa. Prophetas rursus partiuntur in priores & posteriores. Hos deinde tribuunt in majores & minores. In Prophetis ergo, id est, in ea parte quam dixi. Adigit nos ad hanc interpretationem rei veritas. Nam Testimonium quod sequitur, ex duobus compositum est, & quidem ex diversis Prophetis. Siquidem prior illa pars, ecce ego mitto nuncium meum, &c. Ex Malachia descripta est, posterior verò, viz. vox clamantis in deserto, &c. Sumpta est ex Esaia. Drusius in Paralel. Sac. Per Synecdochen pars tota Scripturae ponitur pro uno libro istius partis, ut Marc. 1.2. Ioh. 6.45. Id est in ea parte Scripturae quae Prophetas continet, in volumine Prophetico. Non enim in omnibus prophetis id erat scriptum, quod citabatur, sed in uno tantum, prius quidem, Mal. 3.1. alterum, Iesa 54.13. Buxtorfij Tiberias. c. 11. Vide de Dieu, Iansen. Bezam, & Brugens. notat. in Biblia.Mark 1Mal 3:1

Vers. 3. The voyce of one crying] Voyce is not so much to shew that God doth all, as to shew the vehemency of Iohn.

Vers. 4. Preach the baptisme of repentance] That is, adjoyned the word to the water, or which was used to testifie and professe repentance.

Vers. 5. There went out unto him] Iohn did not go over the Cityes and Townes, as he preached, as Christ and his Apostles did, but men went out of Cityes and Townes to him in the wildernesse.Schind. lex. Pent. Verbum foreign seu foreign ita universè de quolibet indumento dicitur, ut etiam de armis signatè apud bonos authores dicatur, quae quis in aciem descendens induere solet. Quae notio aptè hic cadit; nam vili hoc & duro vestitu Ioannes utebatur, tanquam bellicis armaturis, quibus in campum descenderat. Novarinus in loc.

Vers. 6. Cloathed with camels haire] 3 Matth. This they call Chamlot in the Spanish, in Latine, vestis undulata, because it is painted in the liknesse of waves.

p. 79Vers. 9. Was baptised of Iohn in Jordan] Our Lord was baptized,Quod in Iordanis fluvìo baptizari Christus voluerit, majus humilitatis indicium est, nam Iordanes eum quondam, rerum omnium conditorem agnoverat, dum ejus jussu aquae sisterentur. Novarinus. not that He might be cleansed by the water, but intending thereby to cleanse and sanctifie the water. Ambrose. Our Saviour vouchsafed to be baptized to draw all men to Christian baptisme. Austen. Christ received baptisme from Iohn to ratifie and give authority to his baptisme. Ierome. That the faithfull might be more assured, that they are engraffed into Christ, and are buried together with him in baptisme. Calvin.

Vers. 10. He saw the heavens opened] That word is used of three things rent Matth. 9.16.Cloven, or rent, Luke 5.36. Iohn 19.24. of a garment rent,Chemnit. and of the vaile of the Temple which was rent into two parts, Mark. 15.38. and here of the Heavens.

Vers. 14. The Gospell of the kingdom of God] That is, whereby men attaine both the parts of Gods kingdome: both that of grace here in this life, and that of glory in the world to come.

Vers. 24. Iesus of Nazareth] They cunningly call him so, to nourish the errour of the multitude, that thought he was borne there, and so not the Christ. Iohn 7.42.

The holy one of God] Greeke, that holy one, **foreign Ille sanctus, sclicet per eminentiam à Lap. Exod. 38.36. Rainold. de lib. Apoc. Beza in loc.Exod 38:36by an excellency, In which words hee seemes to allude to that name which was written on the mitre of the High Priest, Holinesse to the Lord, in which the chiefest mysterie of religion and faith is contained.

Vers. 25. And Iesus rebuked him] Matth. 8.26. Vseth this word,Daemones compescit, licet vera dicentes, ne testes natura mendaces approbaret. Novarinus. when Jesus commanded the winds and the Sea. Christ hath absolute authority over Devils, not onelyonly as God, but as Mediator: which is for our comfort; for as Mediator he came to dissolve the workes of the Devill.

Hold thy peace] Or be musled, as 1 Tim. 5.18.

Come out of him] Christ needes nothing to overcome the Devill, but onelyonly his bare word, Matth. 4.

Vers. 26. Had torne him] Luke useth a milder word,He threw him in the midst] This shewes his rage and fury. He tare him] That is, there were such grievous convulsions in his body, as if one limme had been pulled from another. yet they very well agree in the sense, because both would teach, that the going out of the Devill was violent, for hee so cast down the miserable man, as if he would teare him in pieces, yet Luke saith the labour was in vaine: not that that violence was altogether without hurt, or at least without any sense of griefe, but because the man being whole, was after freed from the Devill.

Vers. 27. With authority commandeth he even the uncleane spirits, and they do obey him] The Jewish exorcists were wont by invocation of the name of God to drive away the Devills. But no man before this time did that pro imperio as Christ here, see the 9. chap. vers. 25.

Vers. 32. When the sun did set] Greek,**Vide Bezam. foreign Graecis recte dicitur quicquid visibus se subtrahit. Lxx. in Ioel. 2.10. GrotiusJoel 2:10 when the sun dipped, because it seemes to the people to dippe in the Sea when it sets.

Vers. 34. And suffered not the Devils to speake, because they knew him] There may be a twofold reason why he would not suffer them, one generall, because the time of his full discovery was not yet come. 2. Another speciall, because he refused those publishers and witnesses of his Divinity, who by their praising of him would cast an aspersion upon him, he was rather to manifest that there was a hostile enmity, which the authour of eternall salvation, and life, had with the Prince of death and his Ministers. Calvin.

CHAP. II.

Verse 4. BEd] The word signifies the worst kind of bed, whereupon men use to lay downe themselves at noonetide and such other times to refresh themselves, we call it a couch.

Vers. 26. In the dayes of Abiathar the high Priest] He that is here named Abiathar in Samuell is called Abimelech. It is not a fault of the pen men,Drus. in Paralel. Sac. Achimeleco nomen fuisse Abiathari, & Abiathari ejus filio vicissim nomen Achimelecho, nondum video probatum. Grotius. Vide plura. ibid. & Bezam one name being put for another; some say Abimelech had two names, (so Iansenius.) and this is he which also p. 802 Sam. 8.17. is called Abiathar, whose son was Ahimelech, who is called Abiathar, 1 Sam. 22.20. but this conjecture is not certaine; others affirme that Abiathar executed the Priests office together with his father Ahimelech, it may be so, but there wants testimony to prove it, so Drusius. Grotius saith the most probable reason why Marke saith, that was done here under Abiathar the High Priest, which was done under Ahimelech, is this, viz. Abiathars name was the more known for the bringing the Ephod to David, and for executing the office of the High Priest long under David. He was High Priest when this was done, viz. his fathers deputy to whom he succeeded in the office of the High Priest, as Deputyes were wont, and was present at the thing here related, and both approved of his Fathers and Davids fact. So Luke in designing of time added Annas to Caiphas the High Priest, as one more famous.

Vers. 27. The Sabbath was made for man and not man for the Sabbath] OnelyOnly Marke hath this argument, it is taken from the foundation of the institution of the Sabbath, for man was made before the institution of the Sabbath; therefore man was not made for the Sabbath, but the Sabbath for man; that is, it was instituted for the use and profit of man; but two wayes it was instituted for man, 1. For his body, Deut. 5.14.21. 2. For the spirituall edification of his soule,Chemnit in Harm. Evang. Exod. 31.13. Ezek. 20.1. Gen. 2.2. the sence therefore is, the externall observation of it is not to be required, neither with the hurt nor destruction of man.

CHAP. III.

Simili sensu ait August. si famentem non pavisti occidisti, quia permisisti eum fame emori. à Lapide. Chemnit. Docet exemplo suo Chrìstus ita irascendum peccatis, ut simul peccantium nos misereat. Grotius.Vers. 4. IS it lawfull to do good on the Sabbath dayes, or to do evil] In the necessitie of my neighbour there is no middle to be held between doing good and doing evill: not to doe good when an occasion being offered thou maist, and necessity requiring thou oughtst, is the same as to do evill, and therefore Christ onelyonly makes a division of two members; to do good or to do evill, for the omission of doing good is referred to evill deedes, especially where there is danger in omission. Chemnit.

Vers. 5. Being grieved for the hardnesse of their hearts] It is an excellent description which onelyonly Marke hath in this place, the anger of Christ was mixed with his commiseration for the hardnesse of their hearts; foreign, the praeposition foreign shewes, that it is to be referred to his looking about with anger, with which his griefe was mingled; Christ was sad that men exercised in the law of God were so grossely blinded, but because malice blinded them, he was also angry as well as sorrowfull. Calvin.

Vers. 26. And the Pharisees went forth, and straight way tooke counsell with the Herodians against him, how they might destroy him] By which the preposterous religion of Hypocrites is declared; for those that were so greatly angry that Christ healed on the Sabbath day, and with his word onelyonly, and a miserable man: they themselves presently in the same Sabbath, are not afraid to take bloudy counsels against an innocent person, and doing well, and that with the enemies of the people of God.

The Herodians **Dr. Taylor of the Life and Death of Christ. 3^d. Parr. Peculiaris quaedam inter Iudaeos fuit secta Herodianorum, qui nihil admodum à Iudaeis differrent, maximè quidem à Pharisaeis, quibus aliquoties in sacra Evangelistarum historia conjunguntur: nisi quod Herodem magnum pro Christo colerent. Dilh. Electa. l. 1. c. 14.were a sect of people who said Herod was the Messias, because by the decree of the Romane Senate, when the Scepter departed from Judah, he was declared King.

Vers. 10. and 11. The Evangelists comprehend under two generall heads, the Miracles which Christ there shewed, viz. healing of the weake, and casting out the Devils. And that therefore, because in these two things consists the office of Christ. 1. Hee bruiseth the Serpents head. 2. Hee frees men from the power of the Devill. Marke notes that peculiar thing in this place, that when Christ had healed many by his word and by touching them, the rest of the company tooke so great confidence from thence, that they did not doubt of being healed, although he neither p. 81spake to them nor touched them, so they might touch Christ. Chemnit.

Vers. 10. As many as had plagues] Marke calls diseases here plagues or stroakes, that Hee might shew that diseases are divine punishments of sinne, and sent by God. 2. That hee might signifie greater and more cruell diseases. Psal. 89.33. Chemnit.

Vers. 13. And he goeth up into a Mountaine] As he was wont, as oft as he purposed to pray to his Father more earnestly. So he gave an example to his, that they should alwayes begin imposition of hands with prayers, which the Apostles followed, Act. 1.24. and 14.23.

Vers 16. Foure names of the Apostles are Greek, Peter, Andrew, Philip and Bartholomew, Cephas is a Chaldee word, the rest are Hebrew, Simon] Hearing, obeying. Iacobus] Supplanting. Iohn] Gracious. Iudas] Confessing, celebrating. Matthew] Given,Chemnit. Vide Canin. loc. Novi Testam. who was therefore called Levi, quasi adhaerens Domino, as it were adhearing to the Lord. Thaddaeus] As it were pappie, quasi mammosus, a pap in Syriacke is called Thad. Lebbaeus] Corculum, a little heart, à corde derivatum. Drusius.

Vers. 17. He named them Boanerges, which is, the sonnes of thunder] This name **Boanerges] In Syriack, benaì regeschi, that is sonnes of a noise▪ because they were with a loud voyce to preach the Gospell. Pasor. Tonare eos dicimus, qui orationis & eloquentiae vi maximè pollent: igitur vim sermonis duorum fratrum ut efferret Christus, eos tonitrui filios appellavit. Novarinus. Vide de Dieu, à Lapide. & Cheitonaeum de Graeco-barb. N. T.saith Ierome was given them, because they were taken with Christ into the Mountaine, where he was transfigured, to heare the voyce of the Father out of the Cloud, testifying of his Son, whose voice seemed to the people to be thunder, as appeares by the 12. of Iohn 29. Some think they were so called, because they were more vehement and terrible in their preaching, than the rest of the Apostles. See Rev. 4.5. Heb. 12.26. so Brugensis and others.

Christ in imposing of this name, seemes to have respect to the second of Haggai 7. saith Grotius.

CHAP. IV.

Verse 9. HEE that hath eares to heare, let him heare] A forme of speech to stirre up attention, as v. 23. Matth. 11.15. and 13.9. and 43. Mark. 7.16. Luke 8.8. and 14.35.

Vers. 11. VntoUnto them that are without, all these things are done in parables] By which hee not onelyonly understands those, who through their whole life are altogether strangers from the kingdome of God, as the wild barbarous Gentiles,Chemnit. who were from their child-hood given to idolatry, but also all those, who for a time were the children of the kingdome, but by their owne impiety deserved to be divorced and cast out of the kingdome.

Vers. 22. There is nothing bid] viz. In our hearts though never so closely, which shall not be manifested] viz. by the power of the word most plainely.

Vers. 24. With what measure you mete, Prout homines prima & maximè necessaria pietatis monita grato & fideli animo accipiunt, ita se in eos magis magisque effundìt divina largitus. Grotius.it shall be measured to you] With what measure you mete to God in duty, God will mete to you in grace. Cant. 1.3.

Vers. 25. For he that hath, to him shall be given] That is, He that heares as he ought to heare, every time that hee heares, he growes something more rich, he gaines some more saving knowledge.

Vers. 26. So is the kingdom of God, as if a man should cast seed into the ground] Although this similitude tends to the same purpose that the two former,Sator non est hic quivis praeco veritatis, sed ipse primus ejus sator Christus, Mat. 13.37. Nam & hic qui sevit dicitur missurus in agrum messores, infra 29. Is autem haud dubie est Christus. Matth. 13.39, 40, 41. Grotius.Matt 13:37Matt 13:39Matt 13:40Matt 13:41 yet Christ seemes purposely to direct his speech to the Ministers of the word, lest they should more negligently follow their calling, because the fruit of their labour doth not presently appeare, therefore he propounds the Husbandmen to them to imitate, who cast their seed into the ground with a hope of mowing, neither are anxiously disquieted, but go to bed and rise, that is after their manner, are intent upon their daily labour, and refresh themselves with rest in the night, till at the length the Corne grow ripe. Calvin.

p. 82Vers. 38. Master, carest thou not that we perish] The Disciples were too much fixed on their Masters carnall presence; here they do not simply pray but expostulate with Christ; Luke notes their confused trembling, Master, Master, we perish.

Vers. 39. And said unto the Sea, peace, be still] The Greek is more emphaticall, he put a bridle on the mouth of the Sea, or haltered it, that it might rage no more; it is used, 1 Cor. 9.9.foreign of foreign, fraenum. Addidum augmentum verbo (ut alij notavere) celerem obedientiam significat atque perfectam; quasi diceret: Statim penitùsque obmutesce. Brugensis, Novarinus in loc.

Vers. 40. How is it that ye have no faith] That they entreated him to help them it was rather a testimony of their faith, if relying on the confidence of his divine power, they had quietly and without so great feare hoped for that help which they begd.Calvin.

CHAP. V.

Verse 2. IMmediately there met him out of the tombes a man with an uncleane spirit] Mat. 8.28. speakes of two, but Marke and Luke make mention but of one, yet they affirme not that it was one alone, and therefore are not contrary to Matthew. They mention only one, either because this was the more famous of the two, by the cure of whom the fame of Christ spred the farther,Jansen. Concord. Evang. or because he only being cured would follow Christ, and being sent by him extolled him highly.

Vers. 5. And alwaies night day and he was in the mountaines, and in the tombes] The Jews did not bury theirs in the Cities, lest they should be defiled by them, but out of the City in fields,…ansen concord. Evang. and especially in desart parts, where almost every family had his Sepulcre cut out in some rock.

Vers. 7. What have I to do with thee] For indeed Christ and the Devill differ in nature, studies, and actions.

I adjure thee by God] Who by his just judgement hath suffered me to be in these men for their sin, **Polyc. Lyser. Vide Bezam.do not torment, nor expell me out of this Country. It was a great torment to the devill to cease from tormenting the man whom …e had possessed, saith Novarinus.

Vers. 9. And he asked him, what is thy name] He askes not as if he were ignorant, but that from the devils answer, the multitude of the devils, dwelling in him, might be discovered to those that were present,Jansen. that so they might perceive the cause of that strange cruelty described, and the greatnesse of the miracle, in which by Christs power the man was afterward free from so great a number of devils, and might know that Christs power was greater than that of many devills joyned together.

A Legion was a terme among the Romans for Souldiers, as we say a Regiment, it was 6666. saith Hesychius.

Vers. 10. He would not send them away out of the country]Because (saith Cajetane) they have severall regions where they most haunt,Amare videntur regiones illas prae aliis, in quibus more… hominum propter longam consuetudinem, perspectiores habene, ac ubi major est eis nocendi occasio & spes. Brugensis. and they that are in such a region are loath to be put out of it, but would faine keep their place.

Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding] Luke saith, this heard was in the mountaine. Austen saith, this heard of Swine was so great,Jansen. Intelligi potest grex ille tum fuisse in parte montis inferior…. Grotius. that some of it was neere the mountaine in the fields, some in the mountaine, or they were in the lower part of the mountaine which began to spread into the fields.

Vers. 15. And cloathed] Ingenuous modestie; whom formerly the furies of the Devill had deprived of cloathes, he fits now cloathed, and in his right mind; not only indued with a right mind, and carrying himself modesty, which are the usuall significations of this word, but also rightly judging of the Doctrine and miracles of Christ, for it is evident out of Zenophon that this also is the use of this word.

p. 83Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him, turned him about in the presse, and said, who touched my cloathes] Christ would have this miracle discovered; First, In relation to the woman: 1. To prevent a temptation which might have fastened upon her afterward, if she had not sought to Christ, and returned thanks to him for this cure. 2. To maintaine his farther grace to her, he commends her faith, bids her go in peace. 3. That he might cure some infirmity in her. Secondly, In regard of himself: 1. To glorifie his divine knowledge, that he is able to discover so secret a thing. 2. His divine power, that by this touch only he was able to cure so deep and difficult a disease. 3. For the confirmation of their faith that were about him, and likewise to assure Iairus that he would recover his daughter.

Vers. 33. And fell down before him] Those that prayed fervently were wont to fall upon their knees. Act. 7.60. This was used, not only by the Christians, but by heathens.Dilsher. Elect. l. 2. c. 23. Genua misericordiae consignavit antiquitas, quod ea supplices att ingant, ad haec manus tendant. Id. ib. It was a signe of humility with both, but the Heathens intimate something more when they fall upon their knees: They thinke that those who would obtaine mercy should fall upon their knees, because the knees were consecrated to mercy.

Vers. 37. He suffered no man to follow him] Either because they were unworthy to be witnesses to the miracle he hindered them from comming in, or because he would not have the miracle overwhelmed with the company clamouring about him. Calvin.

Vers. 40. When he had put them all out] He tooke so many witnesses as sufficed for proving the thing, to admit more might have a shew of ostentation.

Vers. 42. Were astonished with a great astonishment] An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world, for the ravishment of the mind by contemplation of truths revealed to it. Acts 10.10. and 22.17.Sarson on 1 Tim. 1.15. Obstupuerunt stupore magno] hoc est, rei novitate ita perculsi fuerunt, ut prae admiratione quasi in sluporem quend…m mentis conjecti fuerint. Polyc. Lyser.1 Tim 1:15 It is taken here, and Luke 5.26. for astonishment through admiration.

CHAP. VI.

Verse 3. IS not this the Carpen…r] or that Carpenter. The Greeke word foreign is a generall word, rendred Faber;foreign faber ille. and it is questioned by some whether should be meant by it Faber serrarius, or Faber lignarius, a Smith, or a Carpenter.Iustin. antiquissimus scriptor, disertè testatur Christum antequam munus illud suum exerceret, fabrum fuisse lignarium, & aratra ac juga caeteraque ejusmodi fabricasse. Beza in loc. Hilary and Ambrose thinke Christ was a Smith; The common opinion is, that he was a Carpenter; Some hold that the Greeke word is so taken when it is put absolutely and without addition, besides the Arabick version is for that, and foreign, a chiefe builder, comes from foreign, princeps, and foreign, faber. Hence Christ in his preaching (saith à Lapide) drew similitudes from the yoake, Mat. 11.29. and plow, Luk. 9.62.

Vers. 7. And he called unto him the Twelve, and began to send them forth two by two] Our Saviour sent out his twelve Apostles aaBinos Apostolos mittit, non solum ob concordiam & unitatem, sed ut promptiores fierent, & alter alteri exemplo esset, ferventiorque alterius alacritate alter redderetur. Novarinus.two by two, and so the seventy Disciples two and two before him, Luk. 10.1. both to make the message of more authority, the things being confirmed by the testimony of two witnesses, and for the mutuall comfort and aide which they might have of each other, both in their journey and business. See Mat. 10.1.

And gave them power over uncleane spirits] Christ furnished his Embassadours with the gift of miracles, which was to them in stead of **Chemnit.publique testimony, or (as they speake commonly) in stead of letters of credence.

Vers. 8. See Mat. 10.10. God would in this first embassage give them a manifest document of the divine providence.

Vers. 13. And annointed with oyle many that were sicke, and healed them] Whence the Papists would ground their extreme unction, which they hold to be such a Sacrament of the Church, as is here insinuated by Marke. But first, the Evangelist saith not, that p. 84the Apostles annointed those who were in the pangs of death, upon this opinion, that in that Unction they might have the last and firmest savegard against Sin, the Devill, and Death, but only describes the gift of healing, the power of which the Lord said he had granted them for that Embassage in the former Chapter. Secondly, The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world, but describes the gift of healing, which, as also other gifts of miracles, was temporall, and ceased after the Gospell was propagated through the whole world.Chemnit. Har. Vide Cornel. à Lap. Thirdly, We read not that the Apostles annointed them of which they might probably presume that they would presently dye, but they annointed those sicke lest they should then dye with that weakeness. Fourthly, We read here nothing of the command of Christ, nor of the fact of the Apostles, that the oyle of that unction ought first by expresse words to be consecrated and exorcised. Fifthly, Neither do we read, that it was either commanded by Christ, or that the Apostles practised it, viz. the annointing of the Organs of the Senses. Sixthly. There is no Letter or Syllable of a certaine forme of words, as is usuall in Popery. Seventhly, Marke doth not say, that the end and effect of this unction was, that their sins might be blotted out, and the snares of the Devill avoided in those that were about to dye, but that by this externall symbole, which then was usuall among the orientall people, the gift of corporall healing might be administred.

Vers. 21. When a convenient day was come] Not in respect of God, to whom it so seemed comely to make the birth day of a wicked King lamentable by the death of a most holy man, but in respect of Herod and Herodias, who found not a fitter time of acting the murder long conceived and revolved within their minds.

Vers. 46. And when he had sent them away] The Greeke word foreign doth not signifie simply to dismisse or send away,Novarinus. Lucas Burgensis. but with tokens of singular good will, as we take our leave of, and wish well to our friends departing from us: So this word is used, Luk. 9.61. Acts 18.21. 2 Cor. 2.13.

CHAP. VII.

Vide Cameron myr. evang. & Grot Sedulo & accuratè, Causaub. Syriac, curiosè. Vulgata versio habet crebro, quam voculam etiam Erasmus retinuit; & qui Turcis conversati sunt, illi norunt, ipsos mane preces suas non prius recitare, quam manus cubito tenus lavarint. Hoc à Judaeis mutuati sunt. Polyc. Lyser. Exponunt iterum atque iterum laverint, metaphora ducta à pugilibus qui iteratis pugnis decertant, etsi possit locus ille accipi de Iudaeis, qui pugno manum lavando fricarent. Drus. Prov. Clas. 2. lib. 4. Quidam vertunt foreign certatim, quasi dicas, pugilatim metaphora à pugilibus sumpta, ut lavandi summum studium ac veluti eertamen significetur. Novarinus in loc.Verse 3. WAsh their hands oft] Or diligently, in the Originall, with the fist. Theophylact, usque ad cubitum, up to the elbow. Holding] That is, studiously and with all their strength holding, as the Greeke word signifies, foreign.

Vers. 4. And when they come from the market, except they wash, they eate not] The market where they often happened to converse with sinners, and feared lest by the touch of profane men and heathens they should contract impurity. Also washing their hands they tooke heed of keeping their ring on their fingers, lest any filth should lye under it, whence all their washing would be vaine. So they thought that their cups would be prophane unlesse they were first washed, for it might come to passe that a dead flie might defile them; if any one rose from the bed not besprinkled with water, they thought him prophane, since it might happen that a flea was killed in it, from which he might be defiled. But all those things were taken out of Numb. 19.20. and Levit. 14.7. and 16.19. The Pharisees added these traditions or cautions to this Law, by which they tooke heed lest the Precepts of God should be violated on the sudden. Christ reprehends two things in the Jewish traditions: 1. That they obtruded outward cleannesse on God, instead of the purity of the heart. 2. That they made the worship of God out of their humane Traditions. See Grotius.

p. 85Vers. 7. In vaine do they worship mee, teaching for doctrines the commandements of men] In vaine, either because they attaine not the end and fruit of divine worship, or because the worship it selfe of it selfe was vaine and frivolous. Polyc. Lyser.

Vers. 8. Laying aside the Commandement of God, yee hold the tradition of men] They preferred their humane traditions before the divine precepts, and were so taken with them, that they neglected, yea made void, the other.

Vers. 11. If a man shall say to his Father or his Mother it is Corban] As if he should say, I have given to the treasury, therefore looke for no duty from mee, this word is the Jews solemne oath. Mr. Hildersam.

The Scribes and Pharisees taught, that Parents might be freely neglected,Down. Diat. de Antich. parte prima. l. 3. c. 6. if the children had either consecrated any thing to holy uses, or had vowed that they would not helpe their Parents. See Dr. Rainolds his conference with Hart. c. 7.

The Syriacke hath Corbani, the Evangelist seemes therefore to have retained the Hebrew word,Lucas Brugensis Comment. in 4 or Evangelia. Gorban donum sive munus, propriè quod Deo offertur. Drusius De Tribus Sectis Iudaeorum. Vide plura ibid. Vide Dilher Eclog. Sac. Dictum. 11. because the Jews were wont commonly to use it for the forme either of a vow or an oath.

Vers. 17. His Disciples asked him concerning the Parable] Matthew saith that Peter askt him, Marke his Disciples, that he would explaine this Parable unto them.Polyc. Lyser. Therefore either Peter in the name of the rest asked him, and after the rest of the Disciples also in the house asked him.Calvin.

Christ answer sheweth that his Disciples asked him, for not onelyonly Peters ignorance, but the ignorance of them all is blamed by him.

Vers. 18. Are yee so without understanding also] Which words here are very emphatically put, in respect of the Apostles, as if he should say, what you whom I have had so long time with mee, to whom I have familiarly imparted the light of my doctrine, which I have made partakers of all the secrets which I have received from my Father, which I have made Doctors of the whole world, and have long since often instructed, in what things the true purity of man consisted, that you ought to understand my doctrine before others, yet are you so rude and unskilfull,Polyc. Lyser. that you do not understand those things which are most plainely spoken?

Do ye not perceive, that whatsoever thing from without entreth into the man, it cannot defile him] The words are to be understood according to the subject matter,Id. ib. the matter of which Christ treates in the present, is not properly meates considered in and by themselvs, but the use of them, whether they ought to be taken with washt or unwasht hands. Besides Christ here speakes not of Leviticall impurity, but of cleannesse before God, which are most different among themselves.

Vers. 21. From within, out of the heart of men, proceed evill thoughts, adulteries, fornications, murthers] That is the heart corrupted with originall sinne, as if the heart, that is, the whole, were in a manner nothing else but sinne.

Vers. 22. Pride and folly are against the first Commandement, blasphemies against the second and third, by which men reproach the word or name of God, of sinnes against the fifth Commandement he spake before, and here are murders against the sixth, adultery and fornication against the seventh, thefts and covetousnesse against the eighth, guile against the ninth, evill thoughts against the tenth. See Grotius.

An evill eye] That is, envy, as Rom. 1.29. or niggardlinesse, or both.

Vers. 33. and 34. By sprinkling spittle on his tongue, he would note that the faculty of speaking was derived from him alone, by putting his finger into their eares,Saepe Christus externo aliquo signo inaspectabilem efficaciam velut spectandam exhibebat, ita digitis in aures imissis irrigataque lingua Testatum fecit eum esse cujus vi clausi meatus quasi perterebrarentur, & lingua palato adhaerescens motum recuperaret. Grotius. he taught that it was his proper gift to boare as it were the deafe eares, for there is no need to flie to other allegories, that he removed the deafe man aside from the multitude, he did it partly for that purpose, that he might cause the glory of his truth to appeare a farre off to rude and not yet fit witnesses, partly that He might more freely and fervently poure out his prayers; that he looked up to heaven and sighed, it was a p. 86signe of his vehement affection, whence we may perceive how singular his affection is toward men in whose miseries he condoled. Calvin.

Ephphata] The Evangelist retained the Syriacke word, that he might shew how easie it was for Christ to heale this wretched man,Polyc. Lyser. Vox Syriaca: quae Hebraicis literis scribitur Ethpatahh Piscat. Vide Canin. loc. Nov. Test. Vox Syriaca sive Syro-Chaldaica est, deducta à radice communi Hebraeis Syris & Chaldaeis, Patah. sine petah. Brugensis. as he who using a familiar and ordinary word, perfectly restored him; but it is in the Imperative Moode, be thou opened, for all things are done at the command of this Lord.

CHAP. VIII.

Vers. 2. AND have nothing to eate] It is very observable, that our Saviour had a continuall care, that none who followed him should want.

Mr. Clarke in loc.Vers. 15. Beware of the leaven of the Pharisees, and of the leaven of Herod] Erroneous corrupt doctrine is like Leaven. 1. In regard of the commonnesse. 2. In regard of the quantitie, little. 3. In regard of the quality, like, as that to dough. 4. In regard of its spreading property. 5. In regard of the effects, Leaven. 1. Sowreth. 2. Heareth. 3. Swelleth.

Polyc. Lyser.Vers. 25. He was restored] This word notes such a restoring as is not inferiour to the first integrety, for so it is used, Exod. 4.7. Gen. 29.3. and 40.21. Ier. 15.19. and 5.19. Therefore the third of the Act. 21. The last day is called the day of restitution of all things.

And saw every man clearly] The Greekforeign componitur ex foreign eminus & foreign quod lucem ac splendorem significat: quare vim vocis ut exprimant quidam, duobus latinis verbis adhibitis interpretantur eminus & dilucide. Lucas Brugensis. word rendred clearly, is a compound word, and signifies a farre of and clearly.

Vers. 31. And after three dayes rise againe] Matthew saith the Son of man must bee raised againe the third day, Marke that he must rise againe after three dayes. Here Interpreters much trouble themselves, wherefore Marke should say after three dayes, especially because the history of the resurrection shewes, that it cannot be extended beyond the third day. It agrees with the Hebrew Michzeb, which according to the Rabbines notes the extremitie either of the beginning, or end. Deut. 14.28. Not after three yeares, but it signifieth in every third yeare, in which a peculiar tithe was to be gathered.Polyc. Lyser. Vide Bezam, & Grotium in loc. There are like examples in prophane Authours, in Lucian, Euripides, Homer, from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense, though he use a different phrase.

Vers. 37. What shall a man give in exchange for his soule] The meaning indeed is, that nothing in the world can answer the worth of it.

Vers. 38. In this adulterous and sinfull generation] adulterous] Not such as are borne in adultery, they are generatio adulterina rather than adultera, rather such as were given to adultery themselves, and Spirituall Adulterers. Iames. 4.4.

Sinfull] That is, notoriously sinfull, as Mary Magdalen is called a sinner.

CHAP. IX.

Vers. 1. AND he said unto them] to Peter, Iames, and Iohn.

There be some of them stand here here, which shall not taste of death, till they have seene the kingdome of God come with power] That which some feigne of Iohn is ridiculous, Iohn p. 87himself will refute this fabulous opinion, John 21.2, 3.Calvin. Besides it is folly to refer that in the singular number to John, which Christ speakes in the plurall number of some. Polyc. Lyser.

By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection. Calvin.

Very many, and those most rightly, understand these words of the following glorious transformation, and transfiguration of Christ on the Mount:Polyc. Lyser. For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised.

Vers. 2. And after sixe dayes] Matthew and Marke number sixe dayes, Luke eight dayes. Mathew and Marke reckon the sixe whole daies which flowed between, Luke comprehends as well that day in which Christ spake,Calvin. Polyc. Lyser. as that in which he was transfigured. That is, in the seventh day Christ tooke to himself Peter, James, and John, being withdrawn from the company of the Apostles, and on the eighth day being accompanied with them, he ascended into the Mountaine, prayed, and was transfigured before them.

Vers. 6. They were sore afraid] This Greeke word is used of such a feare which makes one withdraw himself from the presence of another, of whose company he acknowledgeth himselfe unworthy, as Deut. 9.19. It is used, Heb. 12.21. of the terrible vision which God shewed upon mount Sinai.

Vers. 12. Elias verily commeth first and restoreth all things] That is, all things which according to the prophecie of Malachy he was to restore, Mal. 4.5, 6. By Elias in Malachy is understood John Baptist, Luk. 1.17. Mat. 11.14.

Vers. 13. But I say unto you, that Elias is indeed come] The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom; Christ confesseth that to be true, and saith, he was already come.

Vers. 18. Teareth him] The Greeke word foreign signifieth to teare and rent as the dog doth. This tearing (saith Beza) is to be referred to the inward griefe of the bowels, because the Spirit invading him (as it happens in the Cholick) he was troubled as much as if he had indeed perceived his bowels to be torne asunder.

Vers. 24. I beleeve, help thou mine unbeliefe] There is faith and unbelife in the soule, at one time, in one action, upon one subject. Mr. Perkins.

Vers. 31. The Son of man of man is delivered] foreign, Using the present tense, he signifies that the thing shall be shortly, for Christ did so hasten to death, and so seriously think of it, that it might seeme present to him, which was to come. Novarinus. Epiphanius saith, Christ called himselfe the Son of man, that he might shew that he is that Person which the Prophets foretold should take the nature of man, and amongst them Daniel by name calls him the Son of man.

Vers. 37. Whosoever shall receive one of such children in my name] Christ respects the childish quality, not the individuum. Polyc. Lyser.

Vers. 43. The fire that shall never be quenched] O that word never (said a poore despairing creature on his death bed) breakes my heart.

Vers. 44. Esay 66. ult. Marke addeth thrice, Where the worme dyeth not, Wormes and fire use to make an end of other things.and the fire is not quenched. By which words metaphorically the twofold punishment in hell, one of the body, another of the soule is thought to be noted, saith Polycarpus Lyserus.

By the worme is declared the continuall remorse of conscience, and the dayly meditation of the sins committed: By fire, a sensible punishment, and most exquisite torments in the body. So Lyserus.

Rather by these two is meant the poena sensus in hell, the privation of all good is commonly called poena damni, the punishment of losse, this is one part of hell torments, The everlasting absence of all good from God or the Creatures. The second part is a presence of all evill, comprehended here under the worme that dyeth not, and the fire that is not quenched. The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes, filling him with self convictions, and perfect feare and despaire for ever; the furious reflection of the soule upon it self for all its neglected opportunities, and the irrecoverable misery it is in. The fire is the wrath of the great God, let in upon the whole soule to eternity, but especially on the conscience, Heb. 12. ult. The fire is the essentiall part, the worme but the accidentall.

p. 88From Carkasses slaine in battell and putrifying, wormes are begotten, but the carkasses of the wicked shall not be consumed, their worme dies not, he seemes to have respect to the fire whereby the children were consecrated to Moloch, and to the Sepulcres and carkasses which are wont to swarme with wormes;Rivetus ex Sanctio. The valley of Hinnom. as if he should say, the hell where the wicked are everlastingly tormented, shall not have fire or wormes which soon faile, as those without Jerusalem, Jer. 19. but which continue and torment for ever.

Vers. 49. Every one shall be salted with fire] In the Old Testament the force and efficacy of the Holy Ghost is compared to fire,Vide Cappelli Spicilegium. Notū illud quod ex Cleanthe Varro dixit: animam suillo pecori pro sale datam ne putisceret: Et hujus rei causa salem in sacris Hebraeorum usitatum notavit doctissimus Abarbaniel. Mos hic ut & alij ad gentes quoque manavit. Grotius. Esay 6.6, 7. and 4.4. to which there seemes to be an allusion, Mat. 3.11. So here to be salted with fire, as by the force and efficacy of the Holy Ghost, he is preserved from the corruption of this world, and by sanctity of life he is sweet and pleasing unto God.

CHAP. X.

Verse 1. THe people resort unto him againe] That he repeates the word foreign, againe, twice, we may thence collect, that he dismissed those former Companies healed by him, and that afterward another new Company met together,Polyc. Lyser. and came to him.

As he was wont, be taught them againe] This is a laudable custome, for one to use to do those things which belong to his calling according to the will of God.Polyc. Lyser.

Vers. 3. What did Moses command you] He asked, not as if he had been ignorant of Moses his Doctrine, but that he might shew himself to be in no wise a contemner of the Law.

Vers. 14. Suffer the little children to come unto me] Not such as were like to children, for he took them up into his armes.

For of such is the kingdome of God] He meanes not the kingdom of glory, but the visible Church of God, it is constituted of such; no child by nature is a Church member, but by vertue of the Covenant made with his Parents. Ephes. 2.12.

Vers. 17. There came one running, and kneeled to him] Which seemes to shew his zeale and humility; his compellation, good Master. His errand, or the matter of his question, What shall I do to have eternall life?

Vers. 18. There is no man good but one, that is God] That is, simply, absolutely, essentially, and of himselfe such. Christ neither denies himself to be God, nor to be good, yet he received not the epithete of good from this man; as if he should say, because thou thinkest me to be a meere man, thou oughtest deservedly to abstaine from calling me good, since God only is to be called good, and if there be any good found with men they receive it from God alone.

Vers. 21. Loved him] With compassion, not approbation of his avarice. Chrysostome, Jerome. Ex usu vocis foreign apud Lxx interpretes videtur nobis majorem lucem hoc loco ad ferri posse. Ibi enim non semper pro diligere, sed & pro amicis blandisque verbis compellare & laudare sumitur. Vt Cant. 1.14. 2 Paral. 18.2. Psal. 78.37. Similiter ego & hoc loco intelligo, servatorum nostrum, audita juvenis jactantia, qui se universam legem observasse gloriaretur, noluisse eum apertè mendacij arguere, severisque verbis objurgare, sed adblanditus est ei, laudavit eum ac studium quod legi servandae impenderat, amicisque eum super hac re verbis compel lavit. de Dieu in Marc. 10.…1.Song 1:142 Chr 18:2Ps 78:37Mark 10:1The Greeke word signifieth friendly to speake to, and deale gently with one, so the LXX use it, 2 Chron. 18.2.

Chrysostome saith, that he was covetous; Jerome, that he came to tempt Christ.

Sell whatsoever thou hast, and give to the poore] That commandement was not ordinary,Mr. Perkins. but speciall, belonging to the young man; it was a commandement of triall given to him only, and the reason of it was peculiar to him, viz. to shew him his corruption, confidence in his riches, and to discover his hypocrisie.

Vers. 22. Went away grieved] Lowring, a metaphor taken from the lowring of the heavens on a wet morning.Videtur mihi foreign ad vultum magis quam ad animum pertinere, quasi dicas fronte nubila. Vide Mat. 16.3. Grotius.Matt 16:3

p. 89Vers. 24. Children] Thereby reproving their weakenesse of understanding.

Vers. 29. For my sake and the Gospell] Matthew saith, for my sake, Luke, for the kingdom of God. The sense amongst all the three is the same, for it is Christ who brought the Gospell out of his Fathers bosome, and by that restores the kingdome of God, whence these three, Christ, the Gospell, and the kingdome of God, cannot be separated one from another. Polyc. Lyser.

Vers. 30. He shall receive an hundred fold] eminenter, not formaliter, not a hundred Fathers,Perridiculus erat Iulianus ille Apostata, quum hunc locum exagitans, quaereret num centum etiam uxores habituri ossent Christiani. Beza in loc. but he shall have that in God which all the Creatures would be to him if they were multiplyed a hundred times; wife here is left out in the repetition; See 1 Cor. 12.28.

With persecutions] Christ doth not promise persecution (which would be absurd) but saith it shall be, that in the midst even of persecutions they shall be more happy a hundred fold than ever before, who preferred Christ before all the commodities of this life.

Marke addes this (saith Grotius) lest we should thinke that temporall felicity was promised us. Solatitia promittuntur, non delitiae.

Vers. 49. Be of good comfort, rise, he calleth thee] Whence it appeares that he was troubled in his mind, peradventure because yesterday & now to day some blind persons were healed, he feared lest the patience of the Lord should faile in him. Polyc. Lyser.

Vers. 50. He casting away his garment, rose, and came to Iesus] From whence we may collect his great desire, and the greatnesse of his confidence,Polyc. Lyser. he did not simply rise but leapt for joy, and that he might come the nimbler to Jesus, he also cast away his cloake, teaching us, that if at any time we be called of Christ by his word, we should hasten to him without any delay. Polyc. Lyser.

Vers. 52. Go thy way] He commands him to go away, not as if he could not endure him about him; but as he gently dismissed others who received benefits from him,Polyc. Lyser. lest they should thinke themselves bound to service for the benefit received, as Marke 5.34. and 7.29.

Followed **Quorū salvabat animas, sanabat corpora. Bernard.Iesus in the way] Going to Jerusalem to beare his Crosse.

CHAP XI.

Vers. 13. SEing a fig tree a farre off having leaves, he came, if haply he might find any thing thereon:Vide Grotium. Quis dubitat, quin ubi Dominus tum fuit maturas fuisse ficus Evangelista dicat? istam autem ficum ideo damnatam, quod dissimilis tum coeteris spem dubitantis ac esurientis, secundum oeconomiam Domini eluderet aut frustraretur? Quem sensum sine ulla vocum vel levissima mutatione, invenies, si legas, foreign Vbi enim erat, tempus erat ficuum, vel, tempestivae acma…rae erant ficus. Accentus enim spiritusque quos, ut distinctiones omittebant veteres, plerique (quod antiqua docent exemplaria) aut negligebant, saepius mutatos, non est cur miretur quispiam; minimè autem qui antiquos codices vel obiter inspexit. Heinsius. and when he came to it, he found nothing but leaves; for the time of figs was not yet] The fig-trees in those hot Countryes bore all the yeare, the time of ripening was not yet come, though Christ meant by the curse of the fig-tree, to bring in the doctrine vers. 22.23.

Vers. 24. What things soever ye desire when yee pray, believe that ye receive them] Where he shews two principall things required in prayer. 1. An earnest desire of the grace and blessings we aske. 2. Faith, whereby we believe that God will grant us the things we aske. Perkins.

In the Greek it is foreign, not that ye shall receive them, as some render it, but in the present tense, that yee do receive them, which hath a great force. It is so certaine that we shall receive what we aske in prayer, that we seeme to receive it when we aske. Novarinus.

Vers. 30. The baptisme of Iohn was it from heaven] That is, from God. Coelum pro Deo poni notius est quam ut probari debeat. So, I have sinned against heaven, and the Poet saith,Drusius. Id est, Deo aut Coelicolis.—Coelo gratissimus amnis.

p. 90CHAP. XII.

In a Parable aliud dicitur aliud intelligitur.Vers. 1. HE began to speake unto them by Parables] A Parable is a Greek word derived foreign as Ierome notes, because it is likened to another thing, it signifies **Gerh. in Harm. Evang. In Parabolis tria sunt primo radix, scopus, viz. in quem tendit parabola 2. Cortex, similitudo sensibilis quae adhibetur 3. Medulla seu fructus, sensus parabolae mysticus. Glassius in Philol. Sac.a similitude and comparison, so it is taken, Matth. 24.32. Marke 3.23. It is used for any thing uttered more obscurely and figuratively, Matth. 15.15. For a proverb, Luke 4.23. For a type of the Old Testament prefiguring something in the New Testament. Heb. 9.9. and 11.19. But properly and strictly it is taken for the artificiall narration of a thing as it were done to signifie another thing, so it is taken here.

Our Saviour used Parables and similitudes. Matth. 13.3.24.31.33.41.45. Marke 4.33.34. Christ alwayes observed this in Parables, (saith Chemnitius) either he himselfe interpreted them, or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable, that thence the genuine interpretation may be taken.

There are many reasons given why Christ speakes so often in similitudes, either because the people of the East were accustomed of old, to propound their doctrine under such representations, as we see in many passages of the Old Testament, or because the divine oracles had foretold that the Messiah should open his mouth in Parables, or because supernaturall objects insinuate themselves more easily into the Spirit and make more lively impressions there, being conveighed by those things which are obvious to the senses.

Vers. 13. To catch him in his words] In Greeke a metaphore from hunters foreign Sicut scilicet venator captat feram. Piscat. Matthew useth another metaphore from the hunting after birds. Vide Bezam.

Vers. 14. For thou regardest not the person of men] foreign Regarding of mens persons is where we more favour this man than another, not for difference in the cause but of the person.

I am the God] I am that God, ego sum Deus ille, it is an emphaticall article, noting an excellent thing and known to the common people, as if he should say, that God which appeared to those holy Fathers, and gave them certaine promises, making a Covenant of grace with them. Piscat.

Vers. 29. The first of all the commandements is] The first not of order in the Decalogue but by reason of weight and dignity, because it is the speciall commandement and most momentous. Capell. Spicileg.

Vers. 34. Discreetly] The word is significant, as one having a reasonable soule, foreign, quasi dicas, Habendo mentem, id est, cum mente. Piscat. Vide Bezam.

Vers. 37. And the common people heard him gladly] Libenter, willingly. Beza and the Vulgar.foreign Iucundè latè, suaviter, cum voluptate. Haec omnia adverbium istuc significat. Novarinus. Because that which is done with pleasure, is done willingly

Totum victum suum. Drus…us. i. e. Totas suat facultates è quibus victitabat. Piscat. foreign est id quo vita sustentatur, Laxius etiam foreign vocantur omnia quae in usus nostros possidemus, ut Luc. 8.43. & 15.2.30. Sic & Hebraei usurpant Chaiah. Bene autem hoc loco arbitror à viro rarae eruditionis Aria Montano foreign accipi tantum, quantum quoque die homini alendo sufficit; Nam pauperrimorum hominum diurnus victus quadrante admodum parabatur. Grotius.Luke 8:43Luke 15:2Luke 15:30Vers. 44. Even all her being] When a poore man offers any thing, hee seemes to offer his soule, or certainely it is as gratefull to God as if he offered his soule, that is his life. Life is put for foode. foreign all her life, so Luke 8.43.

CHAP. XIII.

Vers. 1. WHat manner of stones] Interrogatio admirantis, as if he should say, these stones (viz. of the Temple) what and how great are they?Piscat. how faire and how great. Luke expresly mentions their fairenesse, Marke their greatnesse in the answer of Christ.

p. 91Vers. 11. Take no thought before hand what ye shall speake, neither do ye premeditate] Our Saviour forbiddeth his Apostles both to take care,Vide Bezam▪ and to take thought before hand when they were to appeare before great persons; both to forecast with themselves what to speak when they come before them,Mr. Gataker. and to forethink how that they shall speak will be taken when they have spoken it.

Vers. 30. This generation shall not passe] The word signifieth the space of an hundred yeares, albeit this came to passe before fifty yeares.

Vers. 32. But of that day and houre knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father.] To know here is the same with to teach;Cameron. myr. Evang. 1. Epiph. Chry. Bern. Non sciebat practicè ut pater. 2. Greg. He knew it not in persona ecclesiae, sed sua persona. 3. O…ig. Naz. Cyrill, Not as man humana scientia, sed divina revelatione. 4. Jerome, Aug. Basil, Theoph. He did not know to tell them. Bellarmine urgeth this place for equivocation; the Fathers drew not hence mentall reservation. what soever things he might teach, he did, but it did not agree to his office to declare the day of his comming, as 1 Cor. 2.2. to know is taken for to teach, as it is commonly said in French, Vn ministre ne doit scavoir que sa Bible. He knew it not as he was man, or in his state of humiliation he did not precisely know it, although he knew it as he was God, or he knoweth for himself, although he will not reveale it unto us.

CHAP. XIV.

Verse 5. IT might have been sold for more than three hundred pence] Which amounts to above nine pounds, seven shillings, and sixe pence of our money.Joh. 12.5. Mr Hildersam. Trecenti denarij faciunt 30. aureos Romanos. à Lapide.John 12:5

Mary Magdalene (saith à Lapide) was more liberall in annointing Christ, than Judas in betraying him.

Vers 8. She is come before hand to annoint my body to the burying] The Greeke word signifieth to **Non est foreign, quod est quocunque modo ungere, sed foreign, quod est unguentis & odoramentis ungere. Novarinus, & Brugensis in loc.annoint with sweet & aromaticall ointments. Kings bodies were annointed with pretious oyntments, the piety of Mary Magdalene perswaded her to annoint Christ with such, who was more worthy than all Kings.

Vers. 21. The Son of man indeed goeth, as it is written of him] The Greeke word rendred goeth, signifies properly se subducere, to withdraw himself,Novarinus. Christ used the same word, John 8.22. when he spake of his going to heaven, as if the Crosse was as much desired by Christ as heaven it selfe.

Vers. 23. When he had given thankes] The Greeke word is to blesse, which is here taken only to give thanks, as Luke and Paul interpret it, and Marke also, speaking of the Cup.

Vers. 24. And he said unto them, This is my bloud of the new Testament, which is shed for many] That is, a sign and seale of it to all penitent Beleevers. The word Testament signifieth properly, the last will **Est Testamentum, Modestino definiente voluntatis justa sententia, de eo quod quis post mortē suam fieri velit. Heb. 9.17.Heb 9:17of a man, by which he disposeth of his estate. It is used here to signifie the Covenant of God made with mankind in Christ concerning the remission of their sins, sanctifying of their hearts, and saving of their soules for his sake, which is called a Testament, because it was made good, ratified, and confirmed by the death of Jesus Christ; and a new Testament in opposition to the old Covenant of workes made with Adam, or to the old Covenant shadowed with Ceremonies unto the Jewes; for God made two Covenants with men, one with Adam in his Innocency, in which he required of him perfect obedience to all his Commandements, and promised him life everlasting as a reward of his obedience. This is called the Covenant of works. The other was made with Adam faln, in Christ, wherein God undertooke to give unto Adam for Christs sake the pardon of his sins, and life eternall notwithstanding his sins, and required of him faith in Christ, and repentance for his p. 92sins, consisting in sorrow for them, and carefull amendment of them. This was delivered to the Fathers with divers Ceremonies, of the bloud of Bulls and Goates, signifying Christs Bloud, and this is called the old Covenant. It is delivered to us without shadow, and sealed by the bloud of Christ, which all those Sacrifices represented, and it is called the new Covenant.

Vers. 33. And began to be sore amazed] That phrase signifieth, not only a begining, but also a proceeding, Mark. 6.34. and 13.5. Luk. 16.45. Acts 1.1. and 24.2.

Sore amazed, or astonished] This **foreign significat attonitum esse, pavere, foreign verò significationem auget, ita ut foreign sit animo & corpore perhorrescere, attonito stupore percelli, sicut in subitâ consternatione aut febrium accessu fieri solet. A medicis vocatur horripilatio. Alardi Pathologia N. T.word denotes such an astonishment as comes from feare, when a man seeth himself faln on a sudden into some great distresse, out of which he finds no comming out. There is an astonishment of admiration, and another of feare, this latter is here meant.

Vers. 36. Abba, Father] This title is given to God twice elsewhere also, Rom. 8.15. and Gal. 4.6.

Ita & Paulus, Rom. 8.15. & Gal. 4.6. Videntur Hebraei Graeco utentes sermone retinuisse hanc vocem, quia naturaliter pueri eo sono patres salutant. Graeci dicunt foreign. Sed & Latini ab eo sono dixerunt pappare. Duplex autem vox posita est affectus testandi causa. Grotius. Vide Capelli Spicilegium.Rom 8:15Gal 4:6Father, Father] The one word is Syriack, the other Greeke, the latter is added to explaine the former. The language of the Jew and Gentile, to signifie, that God by Christs Crosse was to become the Father, as well of the Gentile, as of the Jew.

Vers. 51. Theophylact saith, it is probable that this young man was of that house where they did eate the Passeover, and there are the same words in Euthymius. This conjecture seemes most probable of all, he followed Christ before the Traytour came with the Souldiers. It might happen that this young man after he had been in bed might heare something of the danger of Christ whom he honoured, and so presently leapt out of bed only covered with a linnen cloath, and began to follow Christ, for it was late at night,Casaub. Exercitat. 16. and one of the watches was past.

Vers. 58. We heard him say, I will destroy this Temple] Christ indeed said some such words, Joh. 2.19, 21. but he spake this of the Temple of his body, of which that Temple was a type, whereas they maliciously interpreted that he spoke of the Temple in Jerusalem; and again they change the words, for Christ said, destroy this Temple, but these witnesses affirme he said,Mr. Perkins. I will destroy this Temple made with hands.

Vers. 65. And to cover his face] The covering of the face was a marke of a condemned man,Vide Quistorpium in Ezek. 12.6.Ezek 12:6 held as unworthy to behold and enjoy the light of the Sun, or of the Princes countenance. Esther 7.8.

CHAP. XV.

Verse 11. BVt the chiefe Priests moved the people] For they knew that Pilate was popular, and affected the favour of the people, and that there was not a more compendious way to kill Christ than by stirring up the people against him.See Act. 12.3.Acts 12:3

Vers. 19. Worshipped him] foreign, Properly signifyeth, to fall upon the knees, or to be cast down at anothers knees, and to worship and honour him, as appeares from this place, and 1 Cor. 14.25.

Vers. 22. And they bring him unto the place Golgotha, which is, being interpreted, the place of a skull] Gulgoleth in Hebrew is a skull, it is used 2 Kings 19.35. and Iudges 9.53. This word here is rather Syriack, but said to be Hebrew, Iohn 19.17. because Syriack was the usuall tongue with the Hebrews of that time.See Joh. 19.13.John 19:13 Beza would have it read foreign, but Ludovicus de Dieu thinkes that change unnecessary.

Vers. 23. And they gave him to drink wine mingled with myrrh] The Jewes (saith Fagius) gave condemned persons some graines of Frankincense in wine to cause giddiness that they might be less sensible of their paine, therefore Christ refused it. Matthew saith, it was Vinegar mingled with gall.Gerh. See Mat. 27.34Matt 27:34 Psal. 69.21.

p. 93For reconciling of the difference between the Evangelists, their judgment is most probable, that say the women of Jerusalem out of pitty gave him wine mingled with mirrhe, but the Souldiers and Jews out of very spight and cruelty, changed it into vinegar mingled with gall. It is guessed that this was a custome even in Salomons time, because of that sentence, Prov. 31.6.

Vers. 25. And it was the third houre, and they crucified him] Christs crucifying began at the third houre, that is, at nine of the clocke in the morning, and ended at the ninth houre, that is, at three in the afternoone. The day (from Sun-rising to the setting) had twelve houres, as Christ saith, Iohn 11.9. Are there not twelve houres in the day?Matth. 27.46. Vide Piscat. in vers. 33. One Evangelist saith the third houre, the other the sixth, in ancient copies both are the same. Tertia, non inchoans, sed finiens, ac desinens in sextam. Sexta enim hora crucifixum esse Christum, putà in meridie, patet ex vers. 33. à Lapide.Matt 27:46 Their first houre was about six of the clocke in the morning with us, their sixth houre was noon, their ninth houre was three of the clock in the afternoone. Christs crucifying began at the third houre; but his hanging on the Crosse was not till the sixth houre. See Weemes his Christian Synagogue. p. 15.4.

Crucifying] Signifies an inchoate, not a perfect act; as if he should say, at the third houre the Jews began to talke of crucifying Christ, crying crucifie him, crucifie him, Pilate consented to them and commanded that he should be scourged, as it were preparing him for the Crosse and death, but at the end of the third houre,Cornel. à Lap. in Ioh. 19.14.John 19:14 the sixth beginning, Pilate iuridically condemned him, and presently they crucified him; Marke therefore declares the originall and beginning of the crucifying at the third houre, but Iohn assigned the execution and complement of it at the sixth houre.

Vers. 34. Eloi, Eloi, lama sabachthani] Psal. 22.2. In the Hebrew it is, Eli, Eli, It is thought he repeated the whole 22. Psalme, which is an admirable narration of the passion. These first words were spoken in a language of it self, or else by reason of distance not understood, for they thought he had called for Elias to take him down from the Crosse. D. Taylor of the life and death of Christ.lammah gnazabtani. The name of God which Christ useth here Elis derived from strength, therefore he complaines, that the strong God who can free him, leaves him in such straights, yet cals him his God, that by this relative he may declare his confidence still in him.

Forsake mee] The Greek word foreign hath a singular emphasis in it, foreign is to leave or forsake, but this is more, to forsake a man in danger, or drowned in the mudde.

Vers. 36. And one ran, and filled a spunge full of vinegar, and put it on a reed, and gave him to drinke] Marke attributes that here to a Souldiour, which Matthew ascribes to others,The vinegar and the spunge were in execution of condemned persons set to stop the too violent issues of bloud, and to prolong the death; but were exhibited to him in scorne, mingled with gall to make the mixture more horride and ungentle. Dr. Taylor of the life and death of Christ. but there is no repugnancie, for it is probable that the scoffing began with one, which being received greedily by others, stirred up a cry amongst all, so the word let alone, is not a word forbidding, but of sporting. Calvin.

Vers. 40. Mary the mother of James the lesse] That is not to be understood in respect of age or yeares, as if he were younger than the rest of the brethren, but in respect of body or stature; the word in Greek is foreign. For there were two of that name, one the Sonne of Zebedee the other of Cleophas, and they both Apostles, and such as conversed with Christ, the former was taller in body, the latter shorter; therefore from the stature of their bodies He was was called the greater, but this the lesser. Chemnit.

CHAP. XVI.

Vers. 2. ONE of the Sabbaths] Why do the Evanglists say, foreign one of the Sabbaths, and not foreign the first of the Sabbaths? That is after the manner of the Hebrew tongue, in which the first day is called one. Hag. 1.1. one day of the month, that is, the first. Neither is it improbable that the Evangelists in this manner of speaking, did point their finger to the history of creation, in which the first day of the world is called jom echad, One day. Gen. 1.5. For as that day was initiall to the world, so the day of the resurrection of our Lord is the beginning of our glorification; p. 94as in that day light was produced, so Christ rising, the light of righteousnesse and joy is risen to us. Gerh. in Harmon. Evang. Vide Piscat. & mea Critica. Sac. Graeca.

Vers. 3. OnelyOnly Marke expresseth this doubting, but when the rest of the Evangelists say that the stone was rolled away by the Angell, we may easily collect that they stucke perplexed & doubtfull in counsell,Calvin. untill a passage was made by the hand of God.

Vers. 5. A young man sitting] Marke here, and Luke 4.4. Say they were men, Matthew and Iohn, they were Angells that appeared; Matthew and Iohn shew what they were indeed, the others declar'd what they seemed to be at the first appearance, or in what shape they appeared. Gen. 18.2. and 19.1. and 32.24. The Angells usually appeared unto men in the shape of men, that their Message might be delivered more familiarly, and received more comfortably. Mr. Ball.

Affrighted] The Greeke word signifies to be sore amazed and astonished with feare, the Septuagint use it. Dan. 7.7.

Vers. 7. Tell his Disciples and Peter] Peter was specially named and severally from the rest of the Apostles, not as Baronius thinkes, because of his superiority above the rest, but because he onelyonly denyed Christ, and so had of all other most need of comfort after his horrible fall, yet is he set behind all the Disciples as inferiour unto them, whereas they preferre the Pope to the whole Church, and make him Lord over it.

That he goeth before you into Galilee] These women followed Christ out of Galilee, therefore the Angell foretels them that before they returned into Galilee, Christ should go before them there, and manifest himselfe unto them; this promise of Christ is Matth. 26.32. Mark. 14.28. But wherefore doth the Angell foretell that Christ should specially go before them in Galilee, and that they should see him there, when he was seen there neither onelyonly nor the first? both Christ and the Angell speake of that solemne and publike apparition in which Christ revealed himselfe to all the Disciples together, in a Mountaine of Galilee. 1 Cor. 15.6. Gerh.

Vers. 9. First to Mary Magdalen] Therefore not to the Virgin Mary as the Papists say. It is very observable (saith Iansenius) that our Saviour after his regeneration, in consolationem paenitentium, for the comfort of true penitents, appeared first to Mary Magdalen and Peter who had been grievous sinners.

Vers. 12. Into the Countrey] Luke saith they went to the Castle of Emaus. Marke expresseth the middle of the way, Luke the terme or end.

Vers. 14. Vpbraided them with their unbeliefe] Either because some of them did not yet believe, as it also happened in the last apparition, Matth. 28.17. and so their should be a synecdoche in the words, by which that is attributed to the whole society which some of it did, or because their faith was not yet free from all doubting, but their mind was strucke with the mutuall waves of faith and doubting. Gerh.

Vers. 15. Every creature] That is, to all nations, so Matthew and Luke; by the name of creature (as 1 Col. 23.) is understood onelyonly the reasonable creature, they onelyonly were capable and stood in need of the doctrine of the Gospell; man is so called by an autonomasie, because he is the chiefe of all creatures. Gregory gives a more subtill than solide reason of it, because man is a microcosme, and hath some thing common with all creatures, Being with stones, life with plants, sense with beasts, reason with Angels. The Monkes say St. Francis preacht to Birds, and to Fish. Beda to the very stones: Eve is called the mother of all living, that is, of all men. Preach the Gospell to the Jews and Gentiles, to bond and free of what state, degree or condition soever, See Mat. 10.5. and 28. Matth. 19.

Vers. 16. He that hath beleeved and hath been baptised shall be saved] Qui credierit & baptizatus fuerit, &c. that is, shall have believed, and shall have been baptised, but he that hath not beleived] That is, shall not have believed, shall be condemned.

Vers. 17. The promise was made by Christ unto his Church, to be fulfilled immediately after his ascension. It extends onelyonly to the times of the primative Church, and to such as then lived. Perkins

Vers. 21. Sat on the right hand of God] The Apostle most plainely shewes, 1 Cor. 15.25. what Christs sitting in the Heaven meanes, that which David said, sit at my right hand, he saith, it behoves him to reigne. To sit therefore is to reigne and to governe the Church, in the same phrase in which we are wont to say, that such a Pope now sits at Rome. Vide Estium ad Roman. 8.34. ad Ephes. 1.20. & ad Heb. 1.3. & 13.

p. 95ANNOTATIONS UPON S. LVKE.