A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.

A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint MARKE.

CHAP. I.

Verse. 1. The beginning of the Gospel, &c.]

THe History of our Saviours life and death, Saint Mark is recorded to have written at the re∣quest of the Romans: In the Latin tongue say* 1.1 some (who pretend to have seen the Originall Copie at Venice) but its more likely in Greek, a tongue (then) very well known to the Romans also. He begins with Johns Ministry, passing over Christs birth and private life for brevity sake (as it may seem) though Papists feign many idle relations thereof, and so expose us to the jears of Jewish and Turkish miscreants. There are that make Mark an Epitomator of Matthew. But forasmuch as he neither begings like Matthew, nor keeps the same order, but relateth some things that 〈◊〉〈◊〉 hath not, and other things much larger then Matthew hath them; judicious Calvin thinks* 1.2 that he had not seen Saint Matthews Gospel, when he wrote his

(as neither had Saint Luke seen either of them:) but that, being acted by the same spirit, they agree so harmoniously and happily; an undoubted argument of the Divinity of the Scripture, which therefore a Greek Father 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every way suta∣ble* 1.3 to its self.

Verse 2. As it is written in the Prophets]

Esay and Malachi: so that there was no cause why that dead Dog Porphyry should here bark and blaspheme, as if this testimony should be falsely fa∣thered on all the Prophets, when Esay only was the Author of it.

Behold I send my Messenger before thy face]

Malachi saith, Before my face, in the person of Christ: to show that He and the Father are One.

Verse 3. The voyce of one crying]

Here Mark begins the Go∣spel, at the preaching of the Baptist, which the Authour to the Hebrewes begins at the preaching of Christ. Heb. 2. 3. But that is onely to prove that so great was our Saviours glory in his Mi∣racles that it matcheth, yea surpasseth that of the Angels, those Mi∣nisters of the Law.

Verse 4. John did `Baptise in the Wildernesse]

Like as at the promulgation of the Law, the people were commanded to wash their garments, and sanctifie themselves: so at the first publicati∣on of the Gospel, to wash their hands, and cleanse their hearts; and, in testimony of profession thereof, to beleeve and be baptised for remission of sins.

Verse. 5. All the Land of Judaea]

That is, a great sort of them: but John quickly grew stale to them, John 5. 35. Principi∣um fervet, medium tepet, exitus alget. Weak-Christians easily fall off.

Verse 6. And John was clothed, &c.]

Elias also was a rough hairy man. Those Worthies, of whom the world was not wor∣thy, wandered about in Sheeps skins and Goats skins, Heb. 11. but they were like the Ark, Goats hair without, but pure Gold within: or like Brutus his staffe, Cujus intus 〈◊〉〈◊〉 aurum corneo* 1.4 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 cared for a better out-side,* 1.5 then a rugge-gown girt close about him, yet his inside was most rich.

He did eat Locnsts]

Good meat (to those there at least) though course, and easily come by. Tartarians eat the carrion-carcasles of Horses, Camels, Asses, Cats, Dogs, yea when they stink, and* 1.6 are full of Magots; and hold them as dainty, as we do Venison.

Verse 7. I am not worthy]

So Jacob cryed out of old: So the Centurion, Matth. 8. So the Prodigall, Luke 15. So Peter, Luke 5. 8. So Augustin, Domine, 〈◊〉〈◊〉 dignus quem tu diligas. I am not worthy of thy love, Lord.

Verse 9. In those dayes]

When the people flocked so fast to John; that they might not mistake him for the Messias, and that his Baptisme might be the more famous.

Verse 10. He saw the Heavens opened]

The visible Heavens: so that the Baptist saw something above the Stars: So did Stephen; so could Christ when he was upon the earth. It is a just wonder that we can look up to so admirable an height of the starry-sky,* 1.7 and that the eye is not tyred in the way: Some say it is five hun∣dred years journey to it. Other Mathematicians tell us, that if a stone should fall from the eighth Sphere, and should passe every day an hundred miles, it would be 65 years or more, before it would come to ground.* 1.8

Verse 11. In whom I am well pleased]

And in him with us,* 1.9 whom he hath made gracious or Favourites in him the beloved One, Ephes. 1. 5.

Verse. 12. The spirit driveth him]

That is, suddenly carrieth him (who was most 〈◊〉〈◊〉 to go) as that legall scape-Goat, Num. 16. into the Wildernesse; and there permitted him to be tempt∣ed, but supported him under the temptation, that he came safe off again. Sancti 〈◊〉〈◊〉 nequaquam 〈◊◊◊〉〈◊◊◊〉, sed toti 〈◊◊〉〈◊◊〉 imperio. The Saints are as gods. Beck & Check.

Verse 13. And was with the wild beasts]

Unhurt by them: as Adam was in the state of integrity. These fell creatures saw in Christ the perfectimage of God; and therefore 〈◊〉〈◊〉 him as their Lord, as they did Adam before his fall, See Job 5. 21, 22.

Verse 14. Jesus came into Galilee]

To decline Herods rage. And whereas it may seem 〈◊◊〉〈◊◊〉 Saviour herein 〈◊〉〈◊〉 a wrong course, 〈◊〉〈◊〉 Herod was Governour of 〈◊〉〈◊〉; we must know, that the Pharisees were the men that delivered up John to Herod, Mat. 17. 11, 12. And that, but for them, there was no great 〈◊〉〈◊〉 of Herod.

Verse 15. And 〈◊〉〈◊〉, The time is fulfilled]

These were* 1.10 foure of our Saviours Sermon-heads. The Prophets of old were wont to set down some short notes of their larger discourses to the people, and 〈◊◊〉〈◊◊〉 them to the doores of 〈◊〉〈◊〉 Temple, till

the people had read them. And then they were taken down by the Preists, and laid up for the use of posterity.

Verse 16, 17, 18, 19, 20.]

See the Notes on Matth. 4. 18. &c.

Verse 21. He entred into the Synagogue, and taught]

This is no∣ted as remarkable in Saint Mark, that he often inculcateth that our Saviour taught.

Verse 22. And they were astonished]

If it could be said of Dr.* 1.11 Whitaker, that no man ever saw him without reverence, or heard him without wonder; How much more of Christ, sith grace was poured into his lips? Psal. 45. 2.

As one that had authority]

Seest thou a Preacher deliver the Word with singular authority (as Paul, we beleeve therefore we speak) esteem him very highly for the works sake. The Corinthians are checkt, for that they were unruly, and would raign without Paul, 1 Cor. 4.

And not as the Scribes]

Frigidly and jejunly. Didst thou beleeve thy self, thou wouldst never plead thy clients cause so coldly and carelesly, said Cicero to his adversary.

Verse 23. With an unclean spirit]

Gr. In an unclean spirit. An un∣regenerate* 1.12 man is in maligno positus, as St. John saith of the world. He is inversus decalogus: whole evill is in man, and whole man in* 1.13 evill, till at last (without grace) he be satanized and transformed into a breathing Devill. By reason of the inhabitation of unclean spirits, our spirits have in them Trenches Cages, Forts and strong∣holds of Satan, 2 Cor. 10. 4.

Verse 24. What have we to do with thee?]

Not to do with Christ, and yet vex a servant of Christ? Could the Devill so mis∣take him, whom he confessed? It is an idle misprision, to sever the sense of an injury done to any of the members, from the head.

Thou Jesus of Nazareth]

Though the Devils confessed Christ to be the Holy one of God, yet they call him Jesus of Nazareth; to nourish the errour of the multitude that thought he was born there, and so, not the Messias. Neither did the Devils cunnning fail him herein, as appears, John 7. 44.

Art thou come to destroy us?]

Before the time: such is the in∣finite goodnesse of God, that he respits even wicked men and spi∣rits, the utmost of their torments.

I know thee who thou art]

This he spake, not to honour Christ,

but to deingrate him, as commended by so lying a spirit. Lau∣dari ab illaudato, non est laus, saith Seneca.

The holy one of God]

Some rest in praysing the Sermon, and speaking fair to the Preacher. The Devill here did as much to Christ, to be rid of him. So did Herod. Mark. 6. 20.

Verse 25. Hold thy peace]

Capistrator, be thou haltered up, or* 1.14 muzzled. Christ would not hear good words from an evill mouth. High words become not a fool, saith Salomon. The Lepers lips should be covered according to the Law.

Verse 26. And when the unclean spirit had torn him]

So he will serve all that he is now at inne with, as Braford hath it. You are the* 1.15 Devils birds (saith he to all wicked ones) whom when he hath well fed, he will broach you, and eat you, chaw you and champ you, world without end, in eternall woe and misery.

And cried with a loud voyce]

But said nothing: according to verse 25.

He came out of him]

With as ill a will goes the worldlings soul* 1.16 out of his body. God tears it out, as Job somewhere hath it, death makes forcible entry.

Verse 27. For with authority]

As he taught, so he wrought with* 1.17 authority. The same word is used verse 22.

Verse 30. Sick of a fever]

Which the Greeks denominate of* 1.18 the heat that is in it: the Germans of the cold. See the Note on Matth. 8. 14.

Verse 32. When the Sun did set]

And the Sabbath was ended; for till then many held it not lawfull.

Verse 34. Suffered not the Devils to speak]

For what calling had they to preach the Gospel?

Verse 35. And in the morning, &c.]

The fittest time for prayer, or any ferious businesse. Therefore not only David, Psalme 5. verse 3. and other Saints, but also hea∣thens chose the morning cheifely for Sacrifice: as Nestor in Homer, the Argonauts in Apollonius. The Persian Magi sang Hymnes to their gods at break of day, and worshipped the rising Sunne. The Pinarii and Politii sacrificed every mor∣ning and evening to Hercules, upon the great Altar at Rome, &c.

Verse 38. Let us go into the next Townes]

The neighbouring* 1.19 Burroughs, such as were between a City and a town. Though secret

prayer were sweet to our Saviour, yet he left it to preach and profit many.

Verse 40. Beseeching him, &c.]

Morbi 〈◊〉〈◊〉 officina, saith Ambrose. We are best, when we are worst, saith another. There∣fore* 1.20 King Aluored prayed God to send him alwayes some 〈◊〉〈◊〉.

Verse 41. Touched him]

Impensae gratiae & bonitat is signum & 〈◊〉〈◊〉, saith Calvin. And so it is of his infinite goodnesse, that he will touch our menstruous 〈◊〉〈◊〉, take at our hands our polluted performances.

Verse 45. Could no more openly enter]

For presse of people, 〈◊〉〈◊〉 was so frequented, that he was forced to withdraw.

CHAP. II.

Verse 1. And it was noysed]

THe Sun of rightcousnesse could as little lie hid, as the Sun in Heaven.

Verse 2. Many were gathered together]

Erasmus observeth, that Origen, in his Sermons to the people, chideth them for no∣thing more, then for their thin assemblies to hear the Word, and for their carelesse hearing of that, which they ought to attend to* 1.21 with utmost diligence: recte judicans, saith he, hinc osse 〈◊◊〉〈◊◊〉 profectum aut defectum.

Verse 3. Which was borne of foure]

apprehensis quatuor 〈◊◊〉〈◊◊〉, vivo cadaveri 〈◊〉〈◊〉. Wicked men are living ghosts, walking Sepulchers of themselves. Bring them to Christ that they may be cured.

Verse 5. When he saw their faith]

By their works; as the goodnesse of the promised Land was known by the grapes and fruits, brought back by the Spyes. In all our good works, Christs eye is upon our faith, without which, it's impossible to please God.

Verse 6. But there were certain of the Scribes]

Little do 〈◊〉〈◊〉 know when they preach, what hearers sit before them. 〈◊〉〈◊〉 fel est, quod 〈◊〉〈◊〉. Some of our hearers carry fel in aure, as its said of some creatures, they carry their gall in their ears.

Verse 7. Who 〈◊〉〈◊〉 forgive sinnes, &c?]

Man may remit the 〈◊〉〈◊〉, God only the transgression.

Verse 8. Perceived in his spirit]

That is, by his Deity, as 1 Tim. 3. 16. Heb. 9. 14. Or, by his own spirit, as 1 Pet. 3. 8. not by in∣spiration, as 2 Pet 1. 21.

Verse 10. Hath power on earth]

Christus 〈◊〉〈◊〉 divino omnia 〈◊〉〈◊〉, non injustâ aliqua virtute ac tyrannicâ. Christ did 〈◊〉〈◊〉 in his Fathers right, and not perforce.

Verse 11. I say unto thee, arise]

See here our Saviours letters testimoniall, whereby he approves his authority and power to be authentick. Ye are our Epistle saith the Apostle, 1 Cor. 3. 2.

Verse 13. And he taught them]

To teach us, that nothing can be better and more usefull to the Church, then wholsome teach∣ing; which therefore our Saviour never neglected. It was grown to a Proverb at Constantinople, Better the Sun should not shine, then Chrysostome not preach.

Verse 14. And as he passed by he saw Levi]

Our calling is of free grace, Ezeck. 16. 6. Esay 65. 1. The Scribes and Pharisees are let alone, and this Publican called to the work.

And he arose and followed him]

Leaving his gainfull trade, and following his own ignominy, ruine, death. Nihil hic disputat 〈◊〉〈◊〉 vivere debeat: faith fears no famine: Christ is an universall Good, an All in all.

Verse 15. Many Publicans and 〈◊〉〈◊〉 sate also]

All at Mat∣thewes charge; and he thought it well bestowed, to bring them to Christ. So Paul, being himself assured of salvation, could do or suffer any thing for the salvation of his poor country-men, Rom. 8. 38, 39. with Rom. 9. 1, 2.

Verse 16. They said unto his Disciples]

They durst not say it* 1.22 to Him: Where the hedge is lowest the beast breaks over. The Devill, as the Poet — quae desperat reniteseere posse, 〈◊〉〈◊〉. What he hopes not to effect he never attempts.

Verse 17. He saith unto them]

Though not for their sakes (for hee knew it was to no purpose) yet for his other hearers sakes, he makes Apology, Jer. 3. 14, 15. God oft gives a Pastour after his own heart, for a few that are to be converted.

Verse 18. The Disciples of John and of the Pharisoes]

Beza notes that onely here and Matth. 22. 16. Luke 5. 24. is mention made in the Gospel of the Pharisees Disciples; unhappy doubtlesse in such perverse Tutors, somewhat a kin to Protagoras of whom Plato writeth that he bragged of this, that whereas he had lived

threescore years, he had spent forty of them in corrupting of* 1.23 youth.

Verse 19. While the Bridegroom is with them?]

Christ is 〈◊〉〈◊〉 in ore, melos in aure, jubilum in corde. There cannot be but musick in his Temple.

Verse 20. Then shall they fast]

Novices are not to be tied to the austerity of Religion. The Pharisees are revived in the Ana∣baptists, qui initiatis Christo ne risum quidem mediocrem admit∣tunt,* 1.24 saith Calvin. Capistranus the Minorite, sent by the Pope in∣to Germany and other Countries Anno 1453. to preach obedience to the See of Rome, gat a great deale of credit to his corrupt do∣ctrine, by such a Pharisaicall severity. Sed tales Doctores meretur mundus suo fastidio veritatis, saith one, they that wil not receive the* 1.25 truth in love, are left to the efficacy of error. 16, 17.

Verse 21. No man seweth]

See the Notes on Matthew 9. 16, 17.

Verse 25. Have ye never read?]

Satis salse q. d. Ignorat is adhuc, quod adeo notum & tritum. Miror ego vestram vel insciti∣am, vel ignaviam. Its a shame for you, that you are yet so stupid, or so stubborn.

Verse 26. And to them that, &c.]

Though meaner men 〈◊〉〈◊〉 David.

Verse 27. The Sabbath was made for man]

That is, for mans safety and advantage. As he would be undone without it, hee would grow wild, and forget God: so, if it stand in the way of his safety, it is not to be observed; as if an enemy then assault us,* 1.26 we may fight with him. Pompey could never have taken Jerusa∣lem, but that the superstitious Jewes refused to defend themselves on the Sabbath: which when he observed, he then, on that day most feircely assaulted them and took their City.

Verse 28. Therefore the Son of man]

This Lordship taking beginning in Christ, seems to be, from him, derived to all that are in Christ. As Psal. 8. 4, 5. compared with Heb. 2. 6, 7. Whatever David speaks of man, is applied to Christ, and so is proper to the Saints, by vertue of their union with Christ.

CHAP. III.

Verse 1. There was a man there, &c.]

A Fit object inciteth and should elicite our bounty. Where God sets us up an Altar, we should be ready with our Sacri∣fices, with such Sacrifice God is well pleased, Heb. 13. 16.

Verse. 2. And they watched him]

So carnall men do still* 1.27 watch and pry into professors and their conversation, 1 Pet. 3. 2. curiously observing what they may catch and carp at. But it is a brave thing to thrattle envy, to stop an 〈◊〉〈◊〉 mouth, to deny them occasion to blaspheme, as Christ did; to lead convincing lives, as* 1.28 Bradford and 〈◊〉〈◊〉 did, whom neither their friends could suffici∣ently praise, nor their foes find any thing to fasten on.

Verse 3. Stand forth]

That the miracle might be notified, and God the more glorified. It is a dishonour to a parent to hang his picture in a dark corner: so here, we should show forth the ver∣tues of him who hath called us, 1 Pet. 2. 9.

Verse 4. To do good or to do evill]

Not to do good then, as there is opportunity, is to do evill. Qui non, cùm potest, servat, occidit. Non faciendo nocens, sed patiendo fuit, it is said of the Emperour Claudius. Not robbing only, but the not releiving of the poor, was the rich mans ruine, Luke 16. passive wickednesse is taked in some of the Churches, Rev. 2. & 3.

To save life]

Gr. soule, for man, and man for the body of man.* 1.29 So Psal. 16. Thou wilt not leave my soule in the grave, that is, my body, as Piscator senseth it.

Verse 5. With anger, being greived]

A sweet mixture of sin∣lesse passions. It is difficult to kindle, and keep quick the fire of zeal* 1.30 without all smoke of sin.

Verse 6. With the Herodians]

Whom yet they hated in their hearts; but they can easily comport and comply to do Christ a mischief; as concerning that Christ pertained to Herods 〈◊〉〈◊〉.

Verse 8. From beyond Jordan]

This Country by Josephus is* 1.31 called Peraea, as Ultrajectum in Germany.

Verse 9. Lest they should throng him]

Gr. afflict him, presse, or pinch him, as they did: a peice of his passion, verse 10.

Verse 10. As many as 〈◊〉〈◊〉 plagues]

Gr. stripes, scourgings.* 1.32 Whom the Lord loveth he chasteneth with lesser and lighter affli∣ctions,

and scourgeth every sonne, &c. with hard and heavie* 1.33 judgements, as plagues, banishments, persecutions, &c. Oh the* 1.34 bloudy wailes that God hath left on the back of his best chil∣dren!

Verse 11. Thou art the Son, &c.]

The matter is well amended since Satans first on-set upon Christ. Then it was, If thou be the Son of God. The same power, when he listeth, can change the note of the Tempter to us.

Verse 13. And calleth unto him whom he would]

Nec volentis, nec volantis, sed Dei miserantis, as a Nobleman, after Paul, gave it for his Motto. It is not in him that willeth nor in him that runneth, though he run as fast as a bird can flie: but in God that sheweth mercy.

Verse 14. That they should be with him]

As his houshold ser∣vants, more happy herein then those of Salomon. Christ hath ma∣ny retainers, few fast and faithfull servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves.

Verse 16. And Simon he sirnamed Peter]

Not now, but after that famous confession of his, Matth. 16.

V. 17. Boanerges]

Syr. Benai-regeschi, filii fragoris. Naz. saith* 1.35 they were so called for the bignesse of their voyce. Farellus was famous for his loud speaking: when the envious Monks rang the Bells to drown his voyce as he was preaching at Metis, ille 〈◊〉〈◊〉 ad ravim usque vocem intendit, nec vinci se à strepitu ullo passus* 1.36 est. But there may be a great deale of force in a low language. Basill was said to thunder in his preaching, lighten in his life. Hie∣rom was called Fulmen Ecclesiasticum, Athanasius Magues & Ada∣mas. A Loadstone for his sweetnesse, and an Adamant for his stout∣nesse. The Apostles had fiery tongues, but yet cloven. Barnabas and Boanerges, The son of Consolation and of Thunder make a good mixture. The good Samaritan poures in wine to search the sores, and oyle to supple them. Discretion must hold zeal by the heel, as Jacob did his brother: these two must be as the two Lions that supported Salomons Throne. He that hath them, may be a Moses for his meeknesse, and a Phineas for his fervour. It was a good caution that Oecolampadius gave Farellus, E∣vangelizatum,* 1.37 non maledictum missus, &c. laudo zelum, 〈◊〉〈◊〉 non desideretur mansuetudo, &. Thou art sent, not to raile, but to reveale holy truths in meeknesse of wisdome.

Verse 18. And Bartholomew]

See the Note on Matthew 10. 3.

Verse 19. And they went into the house]

But could not rest* 1.38 in the house: for a demoniack was brought home to him, and the multitude met to hear, and Christ gratified them, with the neglect of himself. Now to all his he saith, as Abimelech did to his souldiers, What yee have seen me do, make haste and do* 1.39 as I have done.

Verse 21. They went out to lay hold on him]

Some read, to lay hold on the multitude, as madde because fo eager and ear∣nest, that they left not our Lord liberty for his necessary re∣pose and repast. But if it be meant of Christ, his mother also may seem to have been in the common errour, Uerse 31.

Verse 22. By the Prince of Devils, &c,]

A devilish blasphe∣my, occasioned perhaps, by the former calumny of his kinsmen. What advantages make our adversaries of our smaller differen∣ces? Every subdivision is a strong weapon in the hand of the con∣trary party.

Verse 23, 24, 25, &c.

See the Note on Matth. 12. 25, 26.

Verse 29. Hath never forgivenesse]

and yet Bellarmine teach∣eth, that the sin against the holy Ghost may be forgiven, Lib. 2. de poenitentia cap. 16. But it may be he was of their opinion* 1.40 that taught here in England in the reign of Henry 3. that to question the Popes sanctions, was the sinne against the holy Ghost.

Verse 31. Then came his brethren]

Here the Evangelist re∣turneth to the History he had begun to set forth, verse 21.

Verse 33. Who is my mother, &c.]

Bishop Ridley is likewise* 1.41 said to have been very kind to his kinsfolks, yet not bearing with them any otherwise then right would require.

CHAP. IV.

Verse 2. He taught them many things by Parables.]

MInisters must like wise fetch comparisons from things most fa∣miliar, and best known to their hearers: as the Prophets from

when they have to deale with the Egyptians, from flocks and herds; when with the Arabians, from Merchandise and Navigati∣on; when with the Tyrians and Sidonians, &c. And as our Saviour from fishing, when he dealeth with fishers: from sowing when with seedsmen, &c.

Verse 3. Hearken, behold]

Christ well knew the ficklenesse of mens spirits, and how every small matter calls them off, when most earnestly set to hear: See the Note on Matth. 13. 3.

Verse 4, 5, &c.]

See the Notes on Matth. 13. 3, 4, 5, &c.

Verse 8. Fruit that sprang up and increased]

This is spoken in* 1.42 opposition to the thorny ground, where the thorns grow up to∣gether with the corn, and over-top it: Whereas the good ground brings forth fruit increasing, and ascending: and although it have many thorns, yet grace is superiour to corruption, and keeps it under.

Verse 11. Unto them that are without]

That are in the Church, but not of the Church. Shee hath her hang-byes, that are as Wens or botches to the body.

Verse 12.]

See the Note on Matth. 13, 14, &c.* 1.43

Verse 16. Immediatly they receive it with gladnesse]

As chil∣dren run away with sweet-meats. But the new-birth is seldome without pain, and without a flux of mortification. Leap-Christi∣ans prove Apostates.

Verse 21. Is a candle brought]

Or lighted, q. d. Take the benefit of the light of the Gospel, suffer it not to stand under a bed or bushell: for there is nothing hid, viz. in our hearts but it shall be o∣pened, viz. by the power of the word most plainly. Lex, lux, the word is a curious critick, Heb. 4. 12.

Verse 24. Take heed what you hear]

As the husbandman is ve∣ry curious in the choyce of his seed.

Verse Ibid. Shall more be given]

sc. If you bring with you a 〈◊〉〈◊〉 of your former hearings. He that hears as he ought, every time he hears he grows something more rich: he picks up the Go∣spels pearls, and presents them to God the next time, that he may have more. The good soul cannot be without some daily comings in from Christ.

Verse 25. For he that hath to him shall be given]

Grace grows by exercise, and impairs by idlenesse: As that side of the teeth* 1.44 which is least used in chewing, is apt to have more rhume settle up∣on* 1.45 it. Though both armes grow, yet that which a man useth, is the

stronger and bigger: so is it in grace. God giveth grace for grace, and his righteousnesse is revealed from faith to faith: that is, from a lesse measure to a greater. Whereas it is easie to observe an E∣clipse and decay of Gods gifts in them that use them not, till at last they may say with Zedekiah, When went the spirit of God from me?

Verse 26. So is the Kingdom of God]

God sows and reaps in the Church, though none observes it, and hath his fruit in due season.

Verse 27. And should sleep]

Ministers must rest secure of the successe of their endeavours, having diligently done their duties. The Word may work many a year after: as they say of the Ele∣phant, that she brings not forth till thirteen years after shee hath conceived.

Verse 28. First the blade, then the 〈◊〉〈◊〉]

And the husbandman looks upon it with delight, in hope of an harvest: so doth God take in good part our weak beginnings, whiles we strive to better the blessing that is upon our very buds. Esay 44. 3. The first springs in the womb of grace are precious to him, Ephes. 2. 1.

Verse 30. Whereunto shall we liken, &c]

The wisdome of God, the great Counsellour, seems to be at a fault for a fit expression low enough for our slow apprehension.

Verse 33. As they were able to hear]

Not as he was able to have spoken. A Minister must masticate his matter as Nurses do their childrens meat, and speak to his hearers shallow capacities; or else he shall be a Barbarian to them, and they to him. He's the best Preacher saith Luther, that preacheth vulgarly, trivially, &c.

Verse 34. He expounded]

He read them the riddles, as it were,* 1.46 or untied the knots. So Judg. 7. 15. We read of a dream and the interpretation, or breaking of it. A metaphor from the breaking of a Nut to get the kernell.

Verse 36. They took him]

Viz. out of that part of the Ship where he had taught, into another part more convenient, where he might rest. For he had preached all that day till the evening, without taking either repast or repose, verse 1.

Verse 38. Asleep on a pillow]

Neither did the noyse of the sea, nor the hurry of the seamen labouring for life, awake Christ, till his own time was come. Despaire not, if help be not at hand at first; as we desire: but awake Christ, as here, and Esay 51. 9. God hath a mighiy arme, but, it may be asleep; the Church there∣fore

cryes three times in a verse, Awake.

Verse 39. Peace be still]

That is, have done quickly: so much the ingemination imports, Gen. 41. 32.

Verse 40. Why are yee so fearfull?]

Increpatio cum admira∣tione:* 1.47 As their, Master, carest thou not, &c. was interrogatio con∣querentis & reprehendentis. But if Caesar in a tempest could bid the Barge-man be of good chear, for he carried over the fortune of Caesar, which could not miscarry; how much more might those that were upon the same bottom with Christ, have beene confident of a safe arrivall?

CHAP. V.

Verse 2. A man with an unclean spirit]

GRaecè. In an unclean spirit, quod eum spiritus quasi inclusum* 1.48 〈◊〉〈◊〉. So the flesh is called the old man, as if it were the whole* 1.49 of a naturall man: and the Devill is said to work effectually in such, Ephes. 2. 2. See the Note on Mark 1. 23.

Verse 3. Who had his dwelling among the Tombs]

The buriall∣places of the Saints were anciently thought to have a kind of ho∣linesse in them. Hence grew that superstition of meeting and praying together at the Saints Sepulchers; and afterwards of praying for them, and to them. Which to foment the Devill usu∣ally haunted such places, there to play his pranks.

Verse 4, 5, 6.]

See the Notes on Matth. 8. 28.

Verse 7. I adjure thee by God]

Exemplum horrendum impuden∣tiae sceleratorum spirituum, saith Beza. To adjure one, is to take an oath of him for our own security. An oath is not rashly to be undertaken, but by a kind of necessity, when it is exacted. Hence the Hebrew Nishbang is a passive, and signifieth To be sworn, ra∣ther then to swear.

Verse 9. My name is Legion]

That is, a multitude. A 〈◊〉〈◊〉 was commonly among the Romans saith (Isidore) six thousand ar∣med souldiers. So many Devils were gotten in one poor man. Let us in him see, what the best of us have deserved: and, sith we have escaped, offer a Passe over each for himself.

Verse 11. Nigh unto the Mountains]

All this Country was full of hills (intercursantibus montibus Galaad) and mountaines of Gilead.

Verse 13. Jesus gave them leave]

If Christ condescended to the Devils, though to the losse of others, will he not hear us?

Into the Sea]

So that standing pool in Gadaris is called, which,* 1.50 Strabo saith, is of such a naughty nature, that if beasts taste of it they shed their hair, nails, hoofs or horns.

Verse 15. They come to Jesus]

And, amazed with the mira∣cle, they expostulate not an injury; but acknowledging him Lord of all, they beg him to be gone, lest they should sustain further losse by him: The Devill shall have his dwelling again in themselves rather then in their pigges (as that martyr phra∣sed* 1.51 it) they will rather lose Christ then their porket.

And in his right mind]

Sanguis medici factus est medicina phre∣netici. The Surgions bloud was the sick mans salve.

Verse 17. And they began, &c.]

See the Note on Mat. 8. 34.

Verse 19. Tell how great things, &c.]

This was all the fee Christ lookt for, for his cures. Words seem to be a slender and slight re∣compence: but Christ (saith Nazianzen) calleth himself the Word.

Verse 20. Began to publish in Decapolis]

A great mercy to them to have such a Preacher sent amongst them. Bethsaida was denied this favour, Mark 8. 26.

Verse 22, 23, 24.]

See the Notes on Matth. 9. 18. &c.

Verse 25. And a certain woman]

This History fell out fitly, that Jairus might be confirmed, and the different degrees of faith in severall Saints, the better discerned.

Verse 26. And had spent all that she had]

Physitians are many* 1.52 of them crumenimulgae, & fordida poscinummia. They call their drugs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gifts: yet we pay dear for them.

Jurisconsultorum idem status & Medicorum: Damna quibus licito sunt aliena lucro. Hi morbos aegrorum, agrorum litibus illi* 1.53 Dant patienter opem, dum potiantur opum.

Howbeit their greedy desire of money seldome prospereth with them.

Dicis te medicum, nos te plus esse fatemur:* 1.54 Una tibi plus est littera quam medico.

Verse 28. If I may but touch]

See the Note on Mat. 9. 21.

Verse 30. That vertue had gone out of him]

As heat goeth out of the Sun into the ayre, water, earth, earthly bodies, and yet re∣mains in the Sun; so here. Salienti aquarum fonti undas si tollas, nec exhauritur, nec extenuatur, sed dulcescit: 〈◊〉〈◊〉, etiam

docendi officio, dulcedinem 〈◊〉〈◊〉, non sentiat minutias. A fountain is not drawn dry, but cleared: so skill is not lost by communica∣ting it to others, but increased.

Verse 32. And he locked round about]

He confuted the rash∣nesse of his Disciples, not with words, but looks. We may more fitly sometimes signifie our dislike of sin by frowns, then by spee∣ches. As the North-wind drives away rain, &c.

Verse 34. Daughter, thy faith, &c.]

They that can shame themselves to honour Christ, shall receive much settlement, and inward satisfaction.

Verse. 35. Thy daughter is dead]

Christ commonly reserves his holy hand for a dead lift.

Verse 40.

See the Note on Matth. 9. 24. &c.

Verse 43. That no man should know it]

Lest he should be too soon known and acknowledged by the people. But when he knew that he was shortly to die, he openly restored to life Lazarus, and the Widows son. Every thing is beautifull in its season.* 1.55

CHAP. VI.

Verse 3. Is not this the Carpenter?]

SEe the Note on Matthew 13. 55.

Verse 5. He could do there no mighty work]

He could not, because he would not. Note here the venernous nature of infide∣lity, that transfuseth, as it were, a dead palsie into the hands of omnipotency, disabling Christ, in a sort, to do such a man good. Christ by his absolute power can do all things: by his actuall pow∣er he can do no more then he will do.

Verse 6. And he marvelled]

Unbeleife must needs be a mon∣strous sin, that puts Christ to the marvell.

Verse 8. Save a stasse.]

Such a one as may ease and releive you, not such as may curb and hinder you, Matth. 10. 10. So that seem∣ing contradiction is assoyled.

No money in your purses]

Gr. No brasse in your girdles. The* 1.56 most usuall materiall of money among the Roman Princes was seldome gold or silver, most times brasse, sometimes leather, Co∣rium 〈◊〉〈◊〉 publicâ 〈◊〉〈◊〉, as Seneca hath it. The like is said to have been used here in England, in the times of the Barons Wars. And why not? sith Opinion sets the price upon these outward

good things; and Anno 1574. the Hollanders, then being in their* 1.57 extremities, made mony of past-board.

Verse 12. That they should repent]

This must be done; or men are utterly undone. Aut poenitendum aut pereudum. Hence Repentance is so pressed and preached in both Testaments. Exod. 23. 20. with 33. 2. 3, 4. Immediately after God had given the Law (by the rules and threats whereof God the Father was to proceed, saith One) and after they had transgressed it, he could not go along with them, for he should destroy them: but his An∣gel, that is Christ, he would send with them; who also would destroy them, if they turned not and repented according to the rules of his Law, the Gospel.

Verse 13. And anointed with oyl many, &c.]

By the misunder∣standing of this text, and that Jam. 5. 14. Pro pastoribus habuit* 1.58 Ecclesia unguentarios, et pigmentarios; qui hoc 〈◊〉〈◊〉 miser as oviculas non tantum ungerent, sed etiam emungerent. This oyl in the text was used, not as a medicine, but as a sign and symbol of that power of miraculous 〈◊〉〈◊〉.

Verse 14. For his name was spred]

By miracles, as by wings the Gospel quickly spred far and neer. Eusebius saith that the* 1.59 Gospel spred at first, through the world, like a Sun 〈◊〉〈◊〉. When* 1.60 〈◊〉〈◊〉 first stirred, it was carried through the Christian world, as on Angels wings. This was that miracle, which 〈◊◊〉〈◊◊〉 these last times, are to look for.

Verse 16.]

See the Notes on Matt. 14. 2, 3, &c.

Verse 19. Herodias had a quarrell against him]

Gr. Hung o∣ver* 1.61 him, as highly displeased at him, and waiting an occasion to be even with him. 〈◊◊◊〉〈◊◊◊〉, they that follow truth close at heeles, may have their 〈◊〉〈◊〉 struck out, though she be a good mistrisse. Tange 〈◊◊◊〉〈◊◊◊〉. As wild beasts can∣not endure fire, so neither can carnall hearts fervency and plain∣dealing.

Verse 20. 〈◊◊◊〉〈◊◊◊〉]

Holinesse is majesticall. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 because holy. He honoureth his Saints in the 〈◊〉〈◊〉 of their greatest enemies.

He did many 〈◊〉〈◊〉]

〈◊〉〈◊〉, 〈◊〉〈◊〉 some copies have it, He doubted in many things: he was often set at a stand, and knew not how* 1.62 to ward off the dry-blows of the word, 〈◊〉〈◊〉 which way to look, it came so close to him.

Verse 21 Made a supper]

The ancients took a light dinner usually, and therefore called it Prandium quasi perendium: at sup∣per they feasted more freely, and therefore called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because then their daies-work was done.

Verse 22. Came in and danced]

With immodest gesticulati∣ons* 1.63 and trippings on the toe, wherewith the old fornicator was so inflamed, that he swore she should have any thing of him.

Verse 23. To the halfe of my Kingdom]

What was his whole kingdom to the life of that precious man, of whom the world was not worthy? Shortly after, he was turned out of his king∣dom, and (its to be feared) out of Gods too.

Verse 24. And she went forth]

The men and women dined not together. In Barbary, tis death for any man to see one of the Zeriffes concubines.

Verse 26. And for their sakes that sate with him]

Sic plerique, malum iter ingressi, post cum se errare resciscant, non desciscunt 〈◊〉〈◊〉, ne leves videantur: sui dicti domini, ut dicunt, esse vo∣lunt.* 1.64 Some, rather then be worse then their words, will vio∣late their consciences.

Verse 31. Rest a while]

God would not have the strength of his people to be exhausted in his service: but that respect be had to the health of their bodies, as to the welfare of their 〈◊〉〈◊〉. Therefore the Priests of the Law took their turns of serving in the order of their course, as Zacharias, 〈◊〉〈◊〉 1. 8. And the Ministers of the Gospel are allowed to drink a little Wine for their healths sake as Timothy. Those that neglect their bodies, must reckon for it. Coloss. 2. 23.

Verse 33. Ran afoot thither]

That is, they came thither by land, not by sea; whither on foot or a 〈◊〉〈◊〉: for many of* 1.65 them were not able to foot it, as being weak, lame, maymed, &c.

Verse 34. They were as Sheep, &c]

They were all slaves to the Romans, and many of them lame and diseased: but nothing troubled Christ so much as this, that they wanted Pastours and Teachers. They that are without a teaching Preist, are said to be without God in the world, 2 Chron. 15. 3.

Vcrse 35. And when the day was now farre spent]

Beza ren∣ders it, Cum jam multus dies esset. Our forefathers had a say∣ing

The Summers day is never so long, But at length' twill ring to even-song.

Verse 37. Shall we go and buy, &c.]

q. d. Yes: a likely 〈◊〉〈◊〉 surely: Where's your mony? have we two-hundred pence to cater for such a company? It is Interrogatio cum admiratione, atque adeo cum ironia quadam conjuncta, saith Beza. A question not without a jear.

Verse 40. 〈◊〉〈◊〉 downe in rankes]

Gr. rankes, rankes; that is,* 1.66 〈◊〉〈◊〉 by rank, as rowes or borders of beds in a garden. Ordinatim 〈◊〉〈◊〉 in Ecclesia faciendae. Church-work is to be done decently, and in order.

Verse 48. Would have passed by them]

Either the more to try them, or rather to spare them: because he foresaw they would be further frighted else.

Verse 50. It is I]

I with an Emphasis: q. d. It is I; not a* 1.67 Spirit. A concise kind of speech, importing his haste to comfort them. He comes leaping over the mountaines of Bether, all 〈◊〉〈◊〉 and impedements.

CHAP. VII.

Verse 2. They found fault]

THey mumped at it, as we say: they dispraised, accused, com∣plained.* 1.68 Vituperant homines quam collaudant promptius, saith one: Another being demanded, what was the easiest thing in the world? answered, To find fault with another. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith a Third: It is easier to find a fault, then to mend it.

Verse 3. Except they wash their hands oft]

Or up to the El∣bow, or with utmost diligence. The Pharisees deemed it as great* 1.69 a 〈◊〉〈◊〉 to eate with unwashen 〈◊〉〈◊〉, as to commit fornication. Do not our Modern Pharisees the Papists as much? Fornication* 1.70 is a mony matter with them: but to eate an Egge in Lent, or the like, a deadly sin. You may see them sometimes in Italy go a∣long the streets with a great rope about their necks, as if they were dropped down from the gallowes. And sometimes they wear a sawsedge or a swines-pudding in place of a silver or gold chain.* 1.71 Is not this sufficient to deserve heaven by?

Verse 4. 〈◊〉〈◊〉 of Cups]

Gr. Baptismes. The Pharisees* 1.72 were great washers of the out-side. Whence Justin Martyr calls* 1.73 them Baptists, by a peculiar Epithite.

Verse 5, 6.]

See the Note on Matt. 15. 2, 3.

Verse 8. Yee hold the tradition of men]

Gr. With tooth and* 1.74 naile ye hold it, Mordicus retinetis, as if on that hinge hung all your happinesse.

Verse 9. Full well ye reject]

q. d. Its finely done of you, is* 1.75 it not? Ironicè; yeare wise men therewhile: This was 〈◊〉〈◊〉 to other masterships. Sapientes sapienter in infernum 〈◊〉〈◊〉, saith a Father. The worlds wizards have not wit enough to escape hell.

Verse 12. Ye suffer him]

i. e. Ye license him to deny his Pa∣rents any further succour.

Verse 14. Called all the people]

For he saw there was no good to be done upon the Pharisees, and that he did but wash a tile∣stone, or a Blackmoore: he turns him therefore to the common∣sort. Pearls must not be cast to pigs.

Verse 15, 16, &c.]

See the Note on Matt. 15. 11.

Verse 19. And goeth out into the draught]

Or into the long* 1.76 and lowermost gut, as Physitians use the word: and as it is, 1 Sam. 5. 9. 12. Robert Smith Martyr made one of Bonners Doctors that examined him, say, that his God must needs enter into the belly, and so fall into the draught. To which he Answered, What de∣rogation was it to Christ, when the Jewes spit in his face? If the Jewes (said Smith) being his enemies did but spit in his face, 〈◊〉〈◊〉, we being his friends throw him into the draught, which of us de∣serveth* 1.77 the greater damnation?

Verse 20. That defileth the man]

Farre worse then any jakes. Sinne is the Devils excrement.

Verse 22. An evill eye]

Envious, and rejoycing at the mi∣series* 1.78 of others, which is the property of Edomites, abjects, witches, and devills. Those that are bewitched are said to be over-lookt, sc. with an evill and malicious eye. 〈◊〉〈◊〉 quis te∣neros, &c.

Verse 23. All these evill things]

Should God but break open that sink of sin that is within us, we should never indure the stench, but rid our selves out of the world, as Judas, Ahito∣phel, &c.

Verse 24. Would have no man know &c.]

There was there∣fore two wills in Christ: the one whereof rightly willed, that which the other justly and wisely nilled.

But he could not be hid]

He is a God that 〈◊〉〈◊〉 himself: we* 1.79

must fetch him out of his retiring roome by our 〈◊〉〈◊〉 prayers.

Verse 25. For a certain woman]

Of an heroicall faith, felt her want of Christ, and 〈◊〉〈◊〉 out for him.

Verse 27. To cast it unto Dogs]

Gr. unto whelps, for more* 1.80 contempt-sake, as Beza 〈◊〉〈◊〉. The Pope made Dondalus the* 1.81 〈◊〉〈◊〉 Embassadour to come before him, tied in iron chains, and to wallow under his table with dogs, whilest his Holinesse sate at supper. Unde ei Canis cognomentum apud suos, saith Kevius. He* 1.82 was ever after called the Dog-Embassadour.

Verse 28. Yes, Lord]

See the Note on Matth. 15. 27.

Verse 33. And he took him aside, &c.]

Though these mens faith was but weak, yet he yeeldeth unto them at the first word, who held off the Syrophenisse before, to the third Petition: Hee knew the strength of her faith. The skilfull Armourer trieth not an ordinary peece of Armes with Musquet shot. The wise Lapi∣dist brings not his softer stones to the stithy. The good Husband∣man turnes not the wheele upon his cumin, nor his 〈◊〉〈◊〉 upon his fetches. For his God doth better instruct him, Esay 28. 26, 29.

Verse 34. He sighed]

As if himself had felt and fainted un∣der* 1.83 the same burden: so the word signifieth. And he was so much the more sensible, as well weighing the cause.

Verse 35. His 〈◊◊〉〈◊◊〉 opened]

So are the eares of all that belong to Christ, and their tongues loosed to his praise, which be∣fore were bound by Satan. O pray that God would make the boare of our eares as wide as may be, and teach us that pure lan∣guage, Zeph. 3. 9. that our tongues may run as the pen of a ready* 1.84 writer.

Verse 36. So much the more]

Eò magis praefulgebat utique quia non visebatur, as Tacitus saith of Brutus: the more he sought to secret himself, the more he was noticed.

Verse 37. He 〈◊〉〈◊〉 done all things well]

Praise we him much more for his spirituall cures, of like kind, upon our selves and others.

CHAP. VIII.

Verse: 1. The multitude being very great.]

YEt not so great as the five thousand before fed with fewer loaves, and more leavings: To teach us, that Gods blessing,

and not the muchnesse of meat, feeds and satisfies.

Verse 2. I have compassion, &c.]

See the Notes on Matthew 15. 32, 33, 34, &c.

Verse. 3. They will faint]

Their sine 〈◊〉〈◊〉 will be loosened, as it useth* 1.85 to fare with men in fainting fits. Physitians sometimes let bloud usque ad deliquium animae: so doth God; as he did David often. See the Note on Matth 15. 32.

Verse 4. With bread]

That is, with the coursest fare. 〈◊〉〈◊〉 opponit panem libis & placentis. Lib. 1. Ep. 10. Bread is used for homely provision.

Verse 5, 6, 7, &c.]

See the Notes on Matth. 15. 34, 35, 36.

Verse 12. And he sighed deeply]

His heart was straightned (as* 1.86 the word signifies) and would have burst, but for a vent.

Expletur lachrymis egeriturque dolor.

* 1.87

So those marked mourners sighed and cried for others, who were altogether insensible of their own miseries. So Habacuc trembled and quivered for the Chaldeans calamities, cap. 3. 16.

Verse 13. And he left them]

See the Notes on Matthew 16. 1, 2.

Verse 15. Of the leaven of Herod]

Of the Sadduces saith Mat∣thew: to the which Sect some conceive that Herod had now joyn∣ed himself, the better to still the noise of his conscience, by making himself beleeve there was no judgement to come.

Verse 18. Do ye not remember?]

All's loft that is not well laid up in this pot of Mannah, the sanctified memory, 1 Cor. 15. 2.

Verse 19, 20.]

See the Note on Matth. 16. 10, 11, &c.

Verse 21. How is it that yee do not understand?]

It is very ill taken when we improve not experiments. Of all things God can least abide to be forgotten.

Verse 23. He took the blind man by the hand]

He could have delivered him to his friends, to lead him; but he did it himself, as holding it an honour, a pleasure, to do men in misery any office of curtesie.

And led him out of the town]

Either that the miracle he wrought might be the lesse noticed: or as holding the inhabitants unworthy to behold it. All Israel might see 〈◊〉〈◊〉 go towards the Rock of Rephidim, none but the Elders might see him strike it. Their unbe∣leif made them unworthy this priviledge: so might their unthank∣fulnesse the men of Bethsaida. Wo to thee 〈◊〉〈◊〉. It is no small favour of God to make us witnesses of his great works.

Verse 25. He saw every man clearly]

Procul & dilucidè, longè* 1.88 〈◊〉〈◊〉. When we come to heaven we shall see as we are seen, who now see but as in a glasse obscurely, as old men do thorough Spectacles, 1 Cor. 13.

Verse 26. Neither go into the town]

Christ would not vouch∣safe such an ungratefull people the benefit of one more Preacher, though never so mean. This was a greater judgement upon them, then if he had turned some other way that arme of the sea that brought so much wealth into their town.

Verse 27, 28.

See the Note on Matth. 16. 13.

Verse 29. Thou art the Christ]

This was much in few. Here is not Thou art Peter, and upon this Rock, &c. Which if either Saint Mark or Saint Peter had esteemed (as Papists now do) the foun∣dation of the Christian Church, it had not been here omitted (as Beza well observeth) sith it goes for currant among the Ancients, that Saint Mark wrote this Gospel at Saint Peters mouth.

Verse 31. And after three dayes]

That is, within three dayes, or on the third day.

Verse 34. Whosoever will come after me]

See the Notes on Mat. 10. 38. and Mat. 16. 24.

Take up his Crosse]

It is but a delicacy that men dream of to* 1.89 divide Christ and his Crosse. Every Christian must be a Crucian, said Luther; and do somewhat more then those Monks that made themselves woodden Crosses, and carried them on their backs continually, making all the world laugh at them.

Verse 35. For whosoever will save his life]

As that revolting 〈◊〉〈◊〉, Host to Philbert 〈◊〉〈◊〉 Martyr, slaine by his enemy upon a private quarrell. As those Angrognians that yeelded to the Pa∣pists* 1.90 that came against them, and were more cruelly handled by them then their neighbours that continued constant in the truth. As Denton the Smith of Welle in Cambridgshire, that could not burn* 1.91 for Christ, and was afterwards burned in his own house. As West* 1.92 that was Chaplaine to Bishop Ridly, who refusing to dye in Christs cause with his Master, said Masse against his conscience, and soone* 1.93 after pined away for sorrow. If I shrink from Gods truth (said Doctor Taylor Martyr) I am sure of another manner of death then had Judge Hales: who being drawn for fear of death, to do* 1.94 things against his conscience, did afterwards drowne him∣selfe.

Verse 36. For what shall it profit a man]

And yet many do

as Shimei that to seek his servants, lost himself. And as Jonas, that was content to be cast into the Sea, that the Ship with her lading might come safe to shore.

Verse 38. In this adulterous & sinfull, &c.]

The worse the times are, the better we should be. Stars are most needed in a dark night. We may as well, saith Zuinglius, Adaram Jovis aut Ve∣neris adorare, ac sub Antichristo fidem occultare. Antichrists limbs have their mark in their hand, which they may shew or hide at pleasure: but Christs members have their mark in their foreheads only. Davids parents and brethren came down to him, to the cave of Adullam though to their great danger, 1 Sam. 22. 1. One∣siphorus was not ashamed of Pauls chain at Rome, 2 Tit. 1.

When he commeth in the glory]

David going against Goliah took only his sling, and a few stones; but when against Nabal, he mar∣ched better appointed. So Christ came at first in a mean condi∣tion: but when he comes again to judgement, he shall march furi∣ously, attended with troops of Saints and Angels.

CHAP. IX.

Verse 1. Shall not taste of death]

SAints only taste of death, sinners are swallowed up of it, they are killed with death, Revelation 2. 23. Whereas the righ∣teous do mori vitaliter; death is to them neither totall, nor perpe∣tuall, Rom. 8. 10, 11.* 1.95

Verse 3. Became shining]

Gr. Glistring and sparkling as stars which twinckle and beckon to us as it were to remember their and our Creatour.

Verse 10. And they kept that saying]

With much adoe they* 1.96 kept it (as the word imports) for the rest of the Disciples were very inquisitive, likely, what was said and done in the Mount. A friend that can both keep counsell, and give counsell, is worth his weight in gold.

Verse 12. Set at nought]

Vilified and nullified as an 〈◊〉〈◊〉,* 1.97 or one that had nothing in him. Vermis sum et non 〈◊〉〈◊〉. I am a worm and no man, saith the Psalmist in the person of Christ.

Verse 15. Were greatly amazed]

To see him come in so op∣portunly, in the very nick, which is his usuall time. See the Note on Matt. 17. 14.

Verse 20. The spirit tare him]

Thus things oft goe backward ere they come forward; as the corn grows downward before it comes upward. Duplicantur lateres, venit Moses. This child had never such a sore fit, as now that he was to be cured. See verse 26.

Verse 22. It hath cast him into the fire, &c.]

So doth blind zeal deal by them in whom it is.

But if thou canst doe any thing]

This wofull father had no fur∣ther [ 1] patience to parley; but through weaknesse of faith, and strength of affection to his distressed child breaks off his tale, and begs present help. Hee that beleeveth, maketh no haste, E∣say 28. 16.

Verse 24. I beleeve]

This act of his in putting forth his faith to beleeve as hee could, was the way to beleeve as hee would.

Help thou mine unbeleefe]

That is, my weak faith, which hee counteth no better then unbeleef: howbeit, God counts the pre∣paration of the heart to beleeve, faith: as in those Samaritanes Joh. 4. Doctor Cruuger cryed out on his death-bed, Credo lan∣guidà* 1.98 fide, sed tamen fide. Much faith will yeeld unto us here our heaven: and any faith, if true, will yeeld us heaven hereaf∣ter.

Verse 29. But by prayer and fasting]

The cause why they could not cure the child, was unbeleef: the cure of unbeleef is sought and wrought by fasting and prayer.

Verse 34. Who should be the greatest]

viz. In Christs earthly Kingdom, in the which they vainly dreamt of a distribution of honours and offices, as once in the dayes of David and Solo∣mon.

Verse 37. Receiveth not me]

Non removet, sed corrigit, saith Erasmus. He receiveth not me only, but him that sent me.

Verse 38. And John answered him]

John was soon sated with that sad discourse of our Saviour, and begins a relation of another businesse, little to the purpose.

Verse 39. Forbid him not]

It is probable that this man would not forbear, unlesse Christ himself should forbid him: which here he refuseth to do, and shewes reason for it.

Verse 41. 〈◊〉〈◊〉 whosoever shall give, &c.]

Much more he that shall cast out devils in my name, and out of love to me.

He shall not lose his reward]

For his cup of cold water he shall

have a torrent of pleasure. If therefore ye will be wise Mer∣chants, happy Usurers, part with that which ye cannot keep, that ye may gain that which ye cannot lose.

Verse 43. It is better for thee to enter]

The Trojanes, after long debate, concluded it better to part with Helen, though a Lady of incomparable beauty, then, by retaining her longer, to venture their utter wreck and ruine.

'A〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say they. Did we but fore∣think* 1.99 what sinne will cost us, we durst not but be innocent.

Verse 44. Where their worme]

As out of the corruption of our bodies wormes breed, which consume the flesh, so out of the corruption of our soules this never-dying worme. This worme (say Divines) is only a continuall remorse and furious reflection of the soule upon its own wilfull folly, and now wofull misery. Oh consider this before thy friends be scrambling for thy goods, worms for thy body, devils for thy soule. Goe not dancing to hell in thy bolts, rejoyce not in thy bondage, as many doe; to whom the preaching of hell is but as the painting of a toad, which men can look on and handle, without affrightment.

Never dyeth, and the fire is not quenched]

O quam diuturna &* 1.100 immensa est 〈◊〉〈◊〉 as! said the devill once. A child with a spoon may sooner empty the sea, then the damned accomplish their mi∣sery. A 〈◊〉〈◊〉 of brimstone is not consumed by burning.

Verse 49. For every one shall be salted with fire]

The Spirit, as salt, must dry up those bad humours in us that breed the never∣dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire.

Verse 50. Salt is good]

Nature 〈◊〉〈◊〉 prudently mingled salt with all things, that they may not easily putrifie. Greges enim* 1.101 pecorum urinam salsissimam effundere videmus, & in omnes stirpes* 1.102 salem infusum.

Have salt in your selves]

Habete in vobis sal. A 〈◊〉〈◊〉 admo∣nemur tribus literis (ut curiosè observat quidam) Sapere, Agere, Loqui. The conjuring of salt among the Papists is intolerably blasphemous: It is thus: I conjure thee, O salt, by the living God, &c. that thou maist be made a conjured salt to the salva∣tion of them that beleeve. And that unto all such as receive thee,* 1.103 thou mayest be health of soul and body: and 〈◊〉〈◊〉 from out of the place, wherein thou shalt be sprinkled, may fly away and depart all phantasie, wickednesse or craftinesse of the devils

subtilty, and every foule Spirit, &c.

And 〈◊〉〈◊〉 peace one with another]

By mortification season, tame, and purge your own hearts of those lusts that warre in your members, Jam. 4. 1. and prove offensive to others, Mar. 9. 43. so shall you be at peace one with another. Stomack-worms are killed with salt.

CHAP. X.

Verse 1. And, as he was wont, he taught]

PRaedicationis officium 〈◊〉〈◊〉 quisquis ad Sacerdotium accedit.* 1.104 It was death for the High-Priest to enter the Holy-place, or to come abroad, without his bells and pomegranates. Saint Mark is much in setting forth Christs forwardnesse to teach.

Verse 4. Moses suffered to write]

Not commanded. There is difference between a permission and a precept, properly so called. See the Note on Matth. 19. 7. Non statim probat De∣us quod permittit. God approves not presently whatsoever hee permits.

Verse 11. Whosoever shall put away his wife]

Annon columnae 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 Lutherus, 〈◊〉〈◊〉 errarunt, & 〈◊〉〈◊〉 se dederunt, cum illud 〈◊◊◊〉〈◊◊◊〉 dede∣runt* 1.105 〈◊〉〈◊〉 illi & 〈◊〉〈◊〉 Principi Philippo Lantgravio, ut 〈◊〉〈◊〉 adhue priore legitima 〈◊〉〈◊〉 uxore, 〈◊〉〈◊〉 alteram, 〈◊〉〈◊〉 est adulteram? saith Zanchy: Luthor and his fellow-Divines were shamefully out in licensing the Lantgrave to put away his law∣full wife, and marry another.

Verse 12. And if a woman have put away]

No such thing was permitted by Moses, but usurped by the women of those licen∣tious times. Among Turkes the women may sue a divorce; but* 1.106 only then when her husband would abuse her against nature.

Verse 14. For of 〈◊〉〈◊〉 is 〈◊〉〈◊〉 kingdome of God]

As oft therefore as we see an infant, 〈◊〉〈◊〉 us think that a teacher is given us of God. Psal. 131. 1, 2.

Verse 19. Defraud not]

Doe no man injury either by force 〈◊◊〉〈◊◊〉. This seems to be an abstract of all the other fore-men∣tioned commandements.

Verse 21. Loved him]

As a 〈◊〉〈◊〉 man, and fit to live in a civill society. Or hee loved him, that is, hee pitied him, as a

self-deceiver: like as we pity moderate Papists.

Verse 22. Went away grieved]

Which hee would not have done, if he had loved God and his neighbour, as he professed to doe.

Verse 24. For them that trust in riches]

As most rich men doe, thinking themselves simply the better and the safer for them. This blab is soon blown up.

Verse 27. With God all things are possible]

This place is much pleaded by the Papists for their fiction of Transubstantiation. I tell thee (said Bonner to Philpot) that God by his omnipotency* 1.107 may make himself to be this Carpet, if he will.

Verse 30. Brethren, and sisters, and mothers]

Mothers he can∣not receive in kind, when once dead; but God will be to his better then ten mothers: Communion with him shall yeeld more comfort, then all outward comforts can. He can also make Jona∣than more loving to David then any wife, and the Kings of Mo∣ab and Ammon to be his foster-parents. This made Hermannus* 1.108 Archbishop of Cullen to reform his Church, using therein the aid and advice of Martin Bucer: Wherefore he was deposed by the Emperor, which he patiently suffered. Zech. 10. 6. They shall be as if I had not cast them off, and I will heare them. God will one way or other make up his peoples losses: they shall have it a∣gain either in money, or moneys-worth. Ne excrucier ob 〈◊〉〈◊〉* 1.109 & argentum: 〈◊〉〈◊〉 enim es mihi omnia, said Paulinus Nolanus,* 1.110 when the Town was taken by the Barbarians. Let not my losses trouble me, Lord; for thou art mine exceeding great reward.

Verse 32. Jesus went before them]

As most willing of his way, though he went now to suffer. Shew we like forwardnesse, and say, I am in prison till I am in prison.* 1.111

Verse 35. Whatsoever we shall desire]

One said he could have what he would of God: And why? but because he would ask nothing, but what was agreeable to the will of God. Fiat vo∣luntas mea, said Luther in a certain prayer; but then falls off sweetly, Mea voluntas, Domine, quia tua. One saith of Luther, Vir iste potuit quod voluit apud Deum: That man can doe what* 1.112 he will with God.

Verse 39. Ye shall indeed drink of the cup]

But not of that bitter cup of his Fathers wrath, which he drank off in his passion. Only the Saints fill up that which is behind of the sufferings of Christ, Colos. 1. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Yee shall be baptized]

And come out of the waters of afflicti∣on with as little hurt as a babe doth out of the water in baptisme, by the help of divine grace.

Verse 42. They which are accounted to rule]

All earthly rule∣domes are but shewes and shadowes, to that of God. Qui vi∣dentur* 1.113 imperare: They doe but seem to rule.

Verse 46. Blind Bartimaeus]

Named and celebrated in the Gospel, when many mighty Monarchs are utterly forgotten, or else lie shrouded in the sheet of shame.

Verse 48. The more a great deale]

True faith works its way through many obstacles, as the clouded sun doth.

Verse 50. And he casting away his garment]

Though a beggar, he stood not upon the losse of his coat; but for joy of his calling 〈◊〉〈◊〉 it from him. So Joh. 4. 28. Heb. 12. 1.

CHAP. XI.

Verse 2. Whereon never man sate]

AS if it had been done on set purpose. Here was a wheel within a wheel, Ezek. 1. the better to convince the stub∣born Jewes of his Kingly office.

Verse 3. Say ye that the Lord hath need of him]

See here six severall arguments of our Saviours Deity: 1. That he knew there was such an asse-colt. 2. That he sent for it. 3. Fore-saw that* 1.114 the masters of the colt would question them that fet it. 4. That he professeth himself the Lord of all. 5. That he could tell they would send the colt. 6. That accordingly they did so.

Verse 12. He was hungry]

This, and that he knew not but that there were figs on the tree, declare him to be true Man.

Verse 13. The time of figs was not yet]

viz. Of ripe figs; but if he could have found but green figs only, he would at that time have been glad of them. Hee looked for somewhat from that great shew of leaves. But the old Proverb became true, Great bruit, little fruit.

Verse 17. My house shall be called, &c.]

He inveighs against the same fault with the same arguments, as before, Joh. 2.

Verse 21. And Peter calling to remembrance]

So the fig-tree

bare farre better fruit now that it was dryed, then when it was green and flourishing. 〈◊〉〈◊〉 nos Patres, tum docentes, tum la∣bentes:* 1.115 The Saints teach us, as by their instructions, so by their infirmities.

Verse 25. And when ye stand, praying]

Severall gestures in prayer are described, not prescribed in Gods Book. The word here rendred stand, importeth a presenting ones self before the* 1.116 Lord, whether he stand, sit, or kneel, &c.

Verse 30. From heaven, or of men, answer me]

So when the enemies of Reformation demand what we mean by so doing, ask them what they think of that we doe? Is it from heaven, or of men? If from heaven, why doe not they approve it? If of men, why doe not they disprove it by the Scriptures? Bucer and Me∣lancthon framed a form of Reformation according to the truth of the Gospel, with the approbation of the Peers and States of Cul∣len;* 1.117 but the Clergy, though not able to contradict it by good reason, yet rejected it with slander, and said that they had rather chuse to live under the Turkish Government, then under a Magi∣strate that embraced that Reformation.

CHAP. XII.

Verse 1. A certain man planted, &c.]

SEe the Notes on Matth. 21. 33.

Verse 3. And beat him]

Properly, they hilded him; but by* 1.118 a Metonymie, they beat him. Sie 〈◊〉〈◊〉 vulpem, 〈◊〉〈◊〉 pellis 〈◊〉〈◊〉 AEtrahatur: So men beat a Fox, that they may the better hilde him.

Verse 4. Wounded him in the head]

Caput. 〈◊〉〈◊〉, they* 1.119 brake his head. Theophylact interpreteth it, They completed their villany, and spent all their spite upon him.

Verse 6. They will reverence my 〈◊〉〈◊〉]

They will surely be 〈◊〉〈◊〉 to look him in the 〈◊〉〈◊〉. This is the proper signification of* 1.120 the word. But sin had 〈◊〉〈◊〉 an impudency in their faces, that they could blush no more then a Sack-but.

Verse 13. To catch him in his words]

As Hunters catch the* 1.121 beast in a toyl; as Fowlers catch the bird in a snare, as Saint Mat∣thewes* 1.122 word here signifies.

Fistula 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 dum decipit auceps.

Verse 14. To give tribute]

This tribute the Jewes then paid to the Romanes, as now they doe to the Turks, for the very heads they wear. And yet they had the face to say to our Saviour, Joh. 8. 33. We never were in bondage to any man. But perhaps these Jewes were of the Sect of Judas Gaulonites, who would not be* 1.123 drawn by any torments to acknowledge any Lord upon earth; beleeving that God only was to be held their Lord and King.

Verse 24. Not knowing the Scriptures]

And yet they alledged and argued out of Scripture, but upon a false ground; viz. that the state of men should continue in the other world such as it is here, as to eat, drink, marry, generate, &c.

Verse 26. I am the God of Abraham]

Therefore thy God al∣so, if thou walk in the foot-steps of faithfull Abraham, Rom. 4. 23, 24.

Verse 28. Asked him, which is the first]

All Christs Disciples must be 〈◊〉〈◊〉, Questionists, and doe the same to learn, that this Scribe here doth, for a worse purpose.

Verse 29. Is one Lord]

This the wiser Heathens, as Pythago∣ras,* 1.124 Socrates, Plato, and Aristotle with his Ens Entium miserere mei (if that were his) acknowledged. Exod. 34. 14. Thou shalt worship 〈◊〉〈◊〉 other god. Where the word Acher rendred Other, hath R greater then ordinary, to shew the greatnesse of the* 1.125 sinne of serving others gods, and to set forth a difference be∣tween Acher Other, and Echad One God; One in Three, and Three in One.

Verse 34. Answered discreetly]

That he was better then the* 1.126 Pharisees used to be. He was Egregiè cordatus homo, and began to lift up his head out of the mud toward heaven.

Verse 35. How say the Scribes]

They were great Genea∣logists; how was it then that they were no better versed in the Genealogie of Christ? that they could give no better an account of his two-fold nature? Of other things one may be ignorant, and yet be saved: Not so here.

Verse 36. Said by the Holy Ghost]

The Psalmes then are a part of holy Writ by Christs own testimony, who also Luk. 24. 44. divideth the Old Testament into the Law of Moses, the Prophets and the Psalmes. Yea, Psalmorum liber 〈◊〉〈◊〉 utilia sunt ex omnibus continet, saith Augustine after Basil: The Psalmes are a treasury of all holy truths.

Verse 38. Love to goe in long clothing]

Down to the heels, as

Senators, or Counsellors. A garment that Christ himself ware, as* 1.127 being a Citizen or free Denison of Capernaum. But he loved not to go in it, as these Pharisees, these glorious Masters of the Jewes; he affected not this habit more then another out of pride and vain∣glory, to be looked at, and admired by the vulgar. This they thought a goodly businesse.

Verse 41. And beheld]

He still sits and seeth the condition, gift, and mind of every almes-giver: And weighs all, not by the worth of the gift, but by the will of the Giver. Lycurgus enjoyned the Lacedaemonians to offer small sacrifices. For God, said He, re∣specteth more the internall devotion, then the externall obla∣tion.

How the people cast mony]

Gr. Brasse: the worst was thought* 1.128 good enough for God, and his poor. Something men will do, but as little as they can.

Verse 42. Two mites]

A mite is valued of our mony to be three* 1.129 parts of one c.

Verse 43. This poore Widow]

Women are noted in the Para∣ble of the lost Groat to be fond of mony: Widowes especially, and poore Widowes, make much of that little they have, as their* 1.130 life, so it is called here, verse 44. even all her life, that is, her lively∣hood. All this she cast in, it being rather to and for the service of God, then to the poore. She resolves, as a Widow indeed, to trust wholly in God.

CHAP. XIII.

Verse 1. What manner of stones, &c.]

HUge stones, and so cunningly cimented, and as it were inocu∣lated* 1.131 the one into the other, that a man would have thought and sworn almost, that they had been all but one entire stone. Jo∣sephus writeth of these stones, that they were fifteen cubits long, twelve high, and eight broad.

Verse 2. There shall not be left one stone, &c.]

There's no trust∣ing therefore to Forts and strong-holds, no though they be muni∣tions of rocks; as Esay speaketh; The Jebusites, that jeared David and his forces, were thrown out of their Sion. Babylon, that bore her selfe bold upon her twenty yeers provision laid in for a siege, and upon her high Towers and thick walls, was surprised by Cyrus.

So was this goodly Temple by 〈◊〉〈◊〉, who left onely three tow∣ers of this stately edifice unrazed, to declare unto posterity the strength of the place, and valour of the vanquisher. But, sixty five years after, AElius 〈◊〉〈◊〉 inflicting on the rebelling Jewes a wonderfull flaughter, subverted those remainders, and sprinkled salt upon the foundation.

Verse 4. Shall be fulfilled]

Or, have an end, that is, be de∣stroyed,* 1.132 as vers. 2. Which yet these Apostles held not destroy∣able till the worlds destruction, as appears 〈◊〉〈◊〉. 24.

Verse 5. And Jesus answering them, &c.]

Not directly to their question, but far better to their edification. This was 〈◊〉〈◊〉 with our Saviour.

Verse 7. The end shall not be yet]

Neither of the world, nor of the Temple.

Verse 8. The beginning of sorrowes]

The sorrowes and* 1.133 throwes of child-birth; which are nothing so bad at first, as in the birth.

Verse 10. Among all nations]

i. e. Among other nations then the Jewes.

Verse 11. Neither 〈◊〉〈◊〉 ye 〈◊〉〈◊〉]

Conne not your answers as boyes use to doe their Orations and School-exercises, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: whereunto Beza thinks our Saviour here 〈◊〉〈◊〉.

Verse 14. The abomination of desolution]

The Romane forces, therefore most abominable to God and his Angels, because they desolated the pleasant land, and abolished the true worship of God. See Revel. 17. 4, 5.

Where it ought not]

viz. In respect of the Romanes, who did it onely out of ambition and covetousnesse. See Esay 10. 7.

Verse 19. For in those dayes shall be affliction]

Gr. Those dayes shall be affliction: as if the very time were nothing else but 〈◊〉〈◊〉 it self. See the Notes on Mat. 24. 21.

Verse 20. Except the 〈◊〉〈◊〉 had 〈◊〉〈◊〉]

〈◊〉〈◊〉, 〈◊〉〈◊〉.* 1.134 Not in respect of the divine decree, but 1. of the long miseries that the people had deserved: 2. of the enemies rage, that would have exceeded. See 〈◊〉〈◊〉. 1. 13.

Verse 28. Now learn a parable of the fig-tree]

We should not rest content with a naturall 〈◊〉〈◊〉 of the creatures, as bruits doe, but pick some spirituall matter out of every sensible object. Thus 〈◊〉〈◊〉 Master 〈◊〉〈◊〉 when the Sun shined on his face now

lying on his death bed, fell into a sweet meditation of the glory* 1.135 of God, and his approaching joy.

Verse 30. Till all these things be done]

Begun they were in the destruction of Jerusalem, carried on by the enemies rage against the Church, and to be ended with the last age of the Church, which begins at the coming of Christ in the flesh.

Verse 34. The porter to watch]

That the rest did their work.

Verse 35. When the Master cometh]

But come he will to judge∣ment, as sure as that hee hath destroyed Jerusalem: This is a pledge of the other.

Verse 37. Watch]

What Serbidius Scevola was wont to say of the Civill Law, holds more true of the divine Law: Jus civile scriptum est vigilantibus, non dormitantibus: The Law was written for those that observe to obey it.

CHAP. XIV.

Verse 1. After two dayes]

TWo dayes after the former discourse. This Sun of righteous∣nesse shone most amiably toward his going down.

Verse 2. Not on the feast-day]

And yet they did it on the feast-day, as loth to lose the opportunity then offered them by Judas the traytor: But God had a speciall hand in it, that by the circumstance of time Christ might appeare to be the true Passeover. He was crucified on the very true day of that Feast.

Verse 3. Of spikenard very precious]

Or pure, right, sincere,* 1.136 not sophisticate, or adulterate; so Theophylact interprets it. But 〈◊〉〈◊〉 saith it was spikenard of Opis, a Town not farre from Babylon, whence the most precious odours and oyntments were 〈◊〉〈◊〉 into other parts.

Verse 5. Three hundred pence]

That is, fifty-two French pounds and more, as Budaeus computes it. Shee spared for no cost.

They murmured against her]

But Judas began: So dangerous* 1.137 a thing it is to converse with hypocrites. One rotten sheep may 〈◊〉〈◊〉 the rest: Uvaque conspectâ livorem ducit ab una. Great dan∣ger there is if not of infection, yet of defection. Peter, by his halting, compelled others to doe so too, Gal. 2.

Verse 14. The guest-chamber]

In a private house; for the

whole City was then turned into a great Inne, for the receipt of strangers that came up to the Feast.

Verse 21. Good were it for that man]

For his own particular: for otherwise in respect of the glory of Gods justice, in that mans righteous condemnation, good it was that he was born.

Verse 25. I will drink no more]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not, not, not 〈◊〉〈◊〉, So Heb. 13. 5. I will not, not, not forsake thoe. Our Saviour here seemeth to allude to that grace-cup (as they call it) after which they might not eat any thing more, till the day follow∣ing.

Verse 31. I will not deny thee]

The Syriack addeth Mari, that is, Domine mi. And this he affirmed magis ex abundanti. So did Pendleton the Apostate, when hee said to Sanders the Martyr with* 1.138 greatest vehemency, I will see the 〈◊〉〈◊〉 drop of this grease of mine molten away, and the last gobbet of this flesh consumed to ashes, before. I will forsake God and his truth.

Verse 36. Abba, Father]

Father, Father, with greatest ear∣nestnesse. This was an effectuall prayer, had he said no more. God can feel breath in prayer, Lam. 3. 56.

Not that I will, but, &c.]

〈◊〉〈◊〉 emphatica, saith Beza

Verse 37. Couldst thou not watch]

How then wilt thou die with me? So how will they endure wounds for Christ, that cannot en∣dure words? See Jer. 12. 5.

Verse 40. Neither wist they what to answer]

They were ashamed to excuse it, yet fell again into it.

Verse 41. Sleep on now, take your rest]

If you can at least, or have any mind to it, with so many swords and halberds about your eares. They were in heavinesse, and yet are sharply repro∣ved for relapsing so oft into the same sinne. Let not us be more mild then Christ was; but deal freely and faithfully with all.

Verse 47. And one of them]

Beza gathereth from this Text, that Mark received not this Gospel from Peter; because Peter would no lesse have confessed this rashnesse in himselfe, then hee had done his denyall of his Master.

And cut off his eare]

This was his indiscreet zeal, proceeding* 1.139 〈◊〉〈◊〉 affectu carnis, non ab afflatu Spiritus sancti: From the flesh, not Spirit.

Verse 61. The Sonne of the Blessed?]

So God is called, be∣cause to be everlastingly blessed and praised of Men and Angels. Hence God is frequently set forth in the Commentaries of the

Hebrew Doctors by 〈◊〉〈◊〉, He that is blessed. So 〈◊〉〈◊〉 begins his Canticle with Blessed 〈◊〉〈◊〉 the Lord God, &c. Luk. 1. 68.

Verse 63. Rent his clothes]

So they used to doe in case of blasphemy, to signifie that their very hearts were rent with grief at so sad a hearing.

Verse 64. They all condemned him]

As a Blasphemer, because he made himself the Son of God. This may comfortably assure 〈◊〉〈◊〉 that we are freed by Christ from that crime of blasphemy we stand guilty of, for affecting a Deity in our first Parents.

Verse 65. Prophesie]

Est hic sarcasmus amarulentissimus. 〈◊〉〈◊〉. This is a most bitter 〈◊〉〈◊〉.

Verse 68. He went out]

Thinking to steale away: and here he heard the Cock, but recanted not.

Verse 71. To 〈◊〉〈◊〉 and to sweare]

Let him that stands, take heed, &c. 〈◊〉〈◊〉 autem, si pavebis. God had a sweet providence in all this, that Peter might be an eye-witnesse of our Saviours suf∣ferings.

Verse 72. And when he thought thereon]

Or, adding to his greif,* 1.140 proportioning his sorrow to his sin: Or, throwing his garment over his head (which was the garb of deep mourners, 2 Sam. 16. 30. Esth. 6. 12.) so Theophylact expounds it. Or, prorupit in fletum. He 〈◊〉〈◊〉 out and wept.

CHAP. XV.

Verse 1. And strait way in the morning]

THey thought once to have deferred his execution till after the 〈◊〉〈◊〉, chap. 14. 2. But their malice was wrestlesse: as his was that said, he would not away till he saw the Martyrs (the 〈◊〉〈◊〉* 1.141 he called him) heart out.

Verse 6. Now at the Feast)

Or, at each great Feast: viz. at the* 1.142 Passeover, Pentecost, and Tabernacles, The reason of this custome see in Notes on Matt. 27. 15.

Verse 15. When he had scourgod him]

Purposely to move the people to Pity him, and therefore brought him forth so misused with, Behold the man. But this was ill done of Pilate neverthelesse: As was also his comparing him with Barabbas, though with 〈◊〉〈◊〉 so to have delivered him. For we may not do evill, that good may come thereof.

Verse 21. And they compell 〈◊〉〈◊〉 Simon]

We all come off hea∣vily,* 1.143 and shrink in the shoulder when called to carry the Crosse, as Peter did, Joh. 21. 18.

The Father of Alexander and Rufus]

Men famously known in the Church, and therefore here but named only. God will recom∣pence even involuntary services.

Verse 23. Wine mingled with 〈◊〉〈◊〉]

This was not the same potion with that verse 36. and Matth. 27. 48. but another.

Verse 33. Darknesse over the whole Land]

Portending doubt∣lesse those dreadfull calamities that were coming upon this per∣verse people: according to Esay 5. 30. & 8. 22. Lam. 3. 1, 2. But clearly shewing Gods heavy displeasure against his Son our Surety, which made him also cry out with a loud voice in the next verse, as 〈◊〉〈◊〉 so far forsaken, as not afforded the common-benefit of Sunne∣light.

Verse 42. The day before the Sabbath]

Their preparation to the Sabbath began at three aclock in the afternoon. The Jewes of 〈◊〉〈◊〉* 1.144 began their. Sabbath sooner then others: those at Tsepphore continued it longer; adding de profano ad sacrum. Among our Forefathers at the ringing of the Bell to Prayer on Saturday-eve∣ning, the husbandman would give over his labour in the field, and the tradesman his work in the shop, and set themselves to 〈◊〉〈◊〉 for the Sabbath.

Verse 43. Went in boldly unto Pilate]

It was boldly done in∣deed, thus to oppose, not the Jewes only, but Pilate in that which 〈◊〉〈◊〉 had done to Christ. Good blood will not bely it self.

CHAP. XVI.

Verse. 1, 2. And when the Sabbath was past]

AS God on the first day of the week drew the World out of that abhorred estate of nothing, and brought light out of 〈◊〉〈◊〉: so did Christ, on that day, draw his people out of an* 1.145 estate worse then nothing, and brought life and immortality to light by the Gospel.

Verse 4. And when they looked]

Or, as some read it, when they looked up: for till now they may seem either to have gone plod∣ding on with their eyes downward; or else to have looked on one another, as people use to do when they are conferring.

Verse 8. Any thing to any man]

whom they met with, but hastened to the Disciples.

Verse 9. He appe red first]

This honour done to Mary Mag∣dalene, Mark relateth more at large then the rest: 'though other∣wise, mostly, he be more brief then the rest.

Verse 15. Preach the Gospel]

Eckins hence blasphemously 〈◊〉〈◊〉,* 1.146 that Christ did never command his Apostles to write, but to preach only.

〈◊〉〈◊〉 every creature]

That is, to Man, who is a little world, an Epitome of every creature. 2. To the Gentiles also, who had been denyed this favour of the Gospel, as if they had been none of Gods creatures.

Verse 16. He that beleeveth]

That which you preach.

And is baptized]

As content to give up himself to Christ, and to receive his mark, making a publike profession of the faith.

He that beleeveth not]

He saith not, or, Is not baptized; for it is not the want, but the contempt of baptisme that damneth. Unbeleef is a bloudy sin, Heb. 10. 26. a heavie sin, Joh. 3. 19. a most ingratefull, inexcusable sinne, such as shuts a man up close prisoner in the dark dungeon of the Law, unto unavoydable destruction, Gal. 3. 23.

Verse 18. It shall not hurt them]

No more shall the deadly poyson of sinne hurt those that have drunk it, if they belong to God; provided that they cast it up again quickly by Confession, and meddle no more with such a mischeif.

Notes

• * 1.1

  Euseb. Hist. Eccles. l. 2. c. 15 ex Clemente. Widman stad. Epist 〈◊〉〈◊〉 dic. 〈◊〉〈◊〉. Test. 〈◊〉〈◊〉.
• * 1.2

  Calvin. 〈◊〉〈◊〉.
• * 1.3

  Nazianz.
• * 1.4

  〈◊〉〈◊〉.
• * 1.5

  〈◊〉〈◊〉 comp. 〈◊〉〈◊〉.
• * 1.6

  Peach. Vally.
• * 1.7

  Burton of Me∣lancholy.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Gratificavit. vu'gat.
• * 1.10

  Calvin. in I∣saiam.
• * 1.11

  D. Hall's Epist. 〈◊〉〈◊〉: cad. 1. Ep. 7.
• * 1.12

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

  1 John 5. 19.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Serm. of Rep. p. 70.
• * 1.16

  Job 27. 8.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Camden.
• * 1.21

  〈◊〉〈◊〉. in vita Orig. operib. praefix.
• * 1.22

  Horat. de Arts. Poet.
• * 1.23

  Plato in Me∣none.
• * 1.24

  〈◊〉〈◊〉. in Mat. 9. 15.
• * 1.25

  〈◊〉〈◊〉 in Chronolog.
• * 1.26

  〈◊〉〈◊〉 Cassius.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Act. and Mon
• * 1.29

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. simul dolens.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  Heb 12. 6.
• * 1.34

  Non vulgares morbi sed sae∣viores, & 〈◊〉〈◊〉, qui quasiclamitant 〈◊〉〈◊〉 & 〈◊◊〉〈◊◊〉.
• * 1.35

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

  Melch. Adam. in vita 114.
• * 1.37

  〈◊〉〈◊〉. Epist.
• * 1.38

  Matth. 12. 22.
• * 1.39

  Judge 9 48.
• * 1.40

  Dan. Hist. of Engl. fol. 163.
• * 1.41

  Acts & Mon. fol. 1559.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  John 1.
• * 1.45

  Rom. 1.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  〈◊◊〉〈◊◊〉 tempestatem: 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉. Plut.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Beza.
• * 1.50

  Strabo Geog. lib. 16.
• * 1.51

  Bradford.
• * 1.52

  Plaut.
• * 1.53

  Owen. 〈◊〉〈◊〉.
• * 1.54

  Mendico sc. Ibid.
• * 1.55

  Eccles. 3.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  Hist. of 〈◊〉〈◊〉.
• * 1.58

  〈◊〉〈◊〉 Confess.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.60

  Euseb l. 2. c. 3.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multum 〈◊〉〈◊〉.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 more.
• * 1.64

  〈◊〉〈◊〉.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubi{que} opponun∣tur. Scultet.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hebrais∣mus, ut Exod. 〈◊〉〈◊〉. 14.
• * 1.67

  Cant. 2. 〈◊〉〈◊〉.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  〈◊〉〈◊〉 & ac∣curate. Syr.
• * 1.70

  Godwins An∣tiq. Heb. p. 49.
• * 1.71

  Bee-hive of Rome. p. 24.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.73

  〈◊◊〉〈◊◊〉.
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sane benè.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.77

  Act. & Mon. fol. 1536.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, 〈◊〉〈◊〉. q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.79

  〈◊〉〈◊〉 8. 17.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  〈◊〉〈◊〉. p. 379.
• * 1.82

  De viis pontif.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.84

  Psal. 45. 1.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  Ezek. 9. 4.
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  Joh. de Pole∣mar. 〈◊〉〈◊〉. in Concil. 〈◊〉〈◊〉. ap. Binnium.
• * 1.90

  Act. & Mon. fol. 835.
• * 1.91

  Ibid. 873.
• * 1.92

  Ibid. 1558.
• * 1.93

  Ibid. 1570.
• * 1.94

  Ibid. 1382.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  Selnever. 〈◊〉〈◊〉.
• * 1.99

  Hom. Iliad.
• * 1.100

  Manlii loc. com pag. 33.
• * 1.101

  Joh. Bodin.
• * 1.102

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.103

  Act. & Mon.
• * 1.104

  Greg. in 〈◊〉〈◊〉.
• * 1.105

  〈◊〉〈◊〉. 〈◊〉〈◊〉. epist. dedicat.
• * 1.106

  Blunts 〈◊〉〈◊〉.
• * 1.107

  Act. & Mon.
• * 1.108

  Act. & Mon. 〈◊〉〈◊〉. 815.
• * 1.109

  Aug 〈◊〉〈◊〉 civit.
• * 1.110

  Dei. lib. 1. c. 〈◊〉〈◊〉.
• * 1.111

  Act. & Mon.
• * 1.112

  Melch. Adam.
• * 1.113

  Oi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.114

  Piscator.
• * 1.115

  Aug.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.117

  Melch. Adam. in vit. 〈◊〉〈◊〉.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 excorio, 〈◊◊〉〈◊◊〉. Ger∣hard.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theo∣phylact.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.123

  Ioseph. lib 18. cap. 2.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Pythag.
• * 1.125

  Buxtorf. Tiber.
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ennius.
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊〉〈◊◊〉.
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.129

  Godw. Antiq.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.131

  Quasi tota 〈◊〉〈◊〉 ex 〈◊◊〉〈◊◊〉 lapide 〈◊〉〈◊〉 tantam magni∣tud. 〈◊〉〈◊〉
• * 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.135

  D. Hall's Art of Divine Me∣ditation.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meliùs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. ex Hartun∣gi Criticis.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Murmur & fre∣mitus indig∣nantium 〈◊〉〈◊〉. Beza.
• * 1.138

  Act. & Mon. 1363.
• * 1.139

  Piscat.
• * 1.140

  Augens, id 〈◊〉〈◊〉, 〈◊〉〈◊〉 flevit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  Act. 〈◊〉〈◊〉 Mon. 〈◊〉〈◊〉. 1119.
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cogunt invi∣tum.
• * 1.144

  Buxtorf.
• * 1.145

  2 Tim. 1.
• * 1.146

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.