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Through Confidence in God, the Lord of all the World, assisting and strengthning us, We proceed to render the sense and meaning of the Evangelist Saint Mark.
SInce that we have finished our Treatise upon Matthew the Apostle at large, and therein have gathered together in Writing much of the meaning of the rest of his Fellow Evangelists: In such passages wherein they agree, we are to proceed to the Exposition of St. Mark; and such Ex∣positions as you shall not find on him, you may be fur∣nisht with, out of what we have written on St. Matthew. Let us therefore apply our selves to the occasion of the Book, having confidence in God, who is gracious, and his mercies endure for ever; and is also able to furnish us with strength and words, that we shall be able to finish this Enterprize.
BLessed Mark was he, of whom it is written in the Acts of the Apostles, John, who was sirnamed Mark: It was he, who once adhered unto Paul and Barnabas, when they Preached unto the Gentiles; He was of the Colledge of the Seventy two, and a Disciple of St. Peter. He wrote his Gospel in the Roman Tongue at Rome, he wrote it briefly; not but that he had enough to have written at large, but that he had two Reasons to contract himself. First, He knew that the Romans were desirous to have received the Gospel from St. Pe∣ter. The second Reason was, That he might imitate his Master St. Peter, who wrote his Epistles concisely, in few and apt words; for the Romans besought St. Peter, That he would deliver in Writing the Gospel which he had Preached by word of mouth concerning those things which our Lord had done; and he gave com∣mand unto Mark his Disciple, to commit the same to Writing, and the occasion of the Narrative was thus:
Because Shimeon had detected Simon the Sorcerer in Samaria, he betook himself by flight unto Rome in the dayes of Claudius Caesar; and by means of Sorcerie, and some appearances of Fancy which he presented, he be∣came famous amongst the Romans; insomuch, that they erected an Image for him, as if he had been a God, on the brink of the River which is called Tyber (because
King Tyberinus was drowned therein) and another for his Curtezan, whose name was Sahelina, and in former times had been a common Strumpet in Tyre. When Shimeon had heard of this Seduction, he went to Rome to detect Simon; on a certain day, Simon by his Sor∣cerie made shew of raising a dead man, which was on∣ly by delusion of the fancy; but Peter restored him to life in very deed, in the Name of Christ. The Ro∣mans then seeing the matter to be thus, rose up against Simon, with intention to stone him: Whereupon, he being enraged with anger, said unto them, Since that you have not approved of me, I will go to my Father who is in Heaven; and by his Sorcery made shew, as if a fiery Chariot had snatched him up aloft: And after he had mounted higher than all the sublime Buildings of Rome, Peter then took courage, and in∣terdicted the Devils, who bore him up, and made the sign of the Cross in their sight, and immediately they forsook him, and fled, and he fell on the earth, and dy∣ed. Which being observed by the Romans, they glo∣rified God, and straightway gathered up a heap of stones against Simon: And Peter instructed them, and built a Church, which he governed for a long time; and when the Romans understood that Peter was dispo∣sed to depart thence, and to Preach the Gospel else∣where, they used persuasions to him, That he should write a Gospel for them; which he did not do, for two Reasons: First, Because he could not attend it; for he was the prime Preacher, and desired to Preach unto the Jews and Gentiles. Secondly, Lest the Faith∣ful should forsake the other three Gospels, and adhere to his onely, as being the Chief and Primate of all the rest. Moreover, He did not hold himself worthy to write a Gospel, because of his denial, and therefore he
persuaded Mark, and he wrote; and whatsoever he delivered by word of mouth, his Disciple wrote; and because Matthew had spoken of the Genealogy of Christ, and his Generation, according to the Flesh, he took his beginning from his Baptism.
Others speak of another occasion: Tatianus a Disci∣ple of Justinus the Philosopher and Martyr, made a Collection out of the Four Evangelists, and thereof made and composed a Gospel, and called it a Diatese∣ron, that is of harmonies; and it was this Book which Prince Ephraim expounded, it begins thus, In the be∣ginning was the Word. Clemens Romanus wrote in his great Epistle against those who contemned Marriage; for that married men being ordained Apostles, they observed Chastity after they were made Disciples: as also Moses and others, who after they were thought worthy of Divine Revelations, abstained from the Marriage bed: Saith Clemens, Do they also despise the Apostles? for Peter and Philip begate children, and Paul himself made no scruple to salute the Daugh∣ter of his marriage in an Epistle; but he did not lead her about with him, by reason of the modesty of his Ministry. Whereas it is written in the Acts of the A∣postles, That after Peter was freed from Prison by an Angel, he came to the house of Mary the Mother of John, who was sirnamed Mark; it is said, that this Mary was the wife of Shimeon, and that Mark was his Son, and that the young Maiden Roda, who opened unto him, was his Daughter; and Peter makes men∣tion of her in his first Epistle which he wrote from Rome, describing her under a figure, whil'st he calls her Babel, by reason of her excellency and renown; The chosen Church which is in Babel saluteth you, and Mark my son. Peter, after he was delivered out of
Prison, went to Antioch, and in the same Year built a Church there, and gave command to worship towards the East; and taught, that on the first day of the Week our Lord proceeded from his Mothers womb, and on the same day was the Resurrection: And after two Years, he heard of the error of Simon, and placed Evodius Bishop in Antioch, as his Successor, and this Bishop governed Twenty five Years; but Peter went up to Rome, by occasion of Simon: This Simon was by Nation a Samaritan, of the Town called Gathnin; he was named Shimeon, but Peter changed his name, and called him Simon. And when Peter entred into Rome, he found a Dog at the gate of Simons house, and said unto him, Go in, signifie unto Simon that Shimeon is come to the gate. Again, Simon spoke in the Ear of an Oxe, and it was parted in two; but Peter revived it. Moreover, some of his followers desired him to work some sign in the fight of Shimeon, and it so fell out, that they met with a certain dead man, the son of Cy∣prianus, one of the Magistrates of the City, and Simon approached the Bier whereon he was carried, and spoke many things aloud, and with a low voyce, but the dead man was not raised; yet Peter immediately drew nigh, and cryed with a loud voyce, and said in the Name of Jesus Christ who hath been crucified, A∣rise from the Bier; and with these words, the dead man was restored to life: Whereupon, the Romans rose up to stone Simon; and when he made shew as if he were ascending into Heaven, Peter rebuked the De∣vils, and they forsook him, so that he fell down and dyed, as we said in the first occasion. And when Pe∣ter had governed the Church of Rome for the space of Twenty five Years, Nero commanded that he should be crucified with his Head downwards; he established
Bishop in his place Elius, whom the Apostle mentioneth in his second Epistle to Timothy; and after him, succeeded Clemens for Nine Years: And near the time that Peter was to be crucified, the Romans urged him by many persuasions, That he would write a Gospel unto them; but he did not incline to their persuasion, lest that the Gospel of Matthew being already written, it should be thought it had been displeasing to Peter, had he written another, but he persuaded Mark to write unto them the deeds of our Lord, his Objections and Replies; whereof he omitted many, and chiefly took care with much dili∣gence to write those things which concerned Peters denial, and it is possible, that Peter himself excited his diligence in that particular; and because Simon had Preached there, that our Lord had not assumed a Bo∣dy, he therefore took care to write of such things as concerned his Humanity: And after Mark wrote a Gospel in Rome, he immediately went to Aegypt, and Preached there, and Established a Church in Alexandria, Mark therefore is setled in a SEE. We are further to know, That there were Evan∣gelists of the Twelve, and of the Seventy and two, according to the number of the Apostles and Evangelists; but after the Apostles departed this life, their Disciples carefully examined them, and chose out of them four Gospels, which the Church retained, because they observed them to be agreeable and true; and finally, because they were willing to prohibit men from using multiplicity of Books: because they agreed in the same mind, they ordered the Apostles to begin and end, as the top and foundation; the other Evan∣gelists they placed in the middle, to the intent they might honour the Seventy and two. They took Two Evangelists out of the Twelve, and Two out of the
Seventy and two: Others say, that this Inquisition, or Examination, was made in the dayes of the Apostles, and that they chose two Gospels of their own, and two of the Seventy and two, which they ordained to be read in the Church.
WHerefore did not Mark write the Acts of Christ one after another, as did Luke? We say, That St. Mark did not write those things that were first done, in the first place, nor every thing as they suc∣ceeded one to another; but after the example of Mat∣thew, observing that order wherein they seemed to adhere one to another, whether they were words or actions; to the intent, that so far as it was possible, there might be found an harmony and agreement be∣tween them, but not so as to be an exact History of things done, but Doctrine useful to Religion: He did not write concerning Genealogies, because he obser∣ved they were sufficiently Treated of by Matthew.
THere are in Mark Six Parables and Similitudes, Twenty and two Miracles, and Sixteen Testi∣monies, which he produced in confirmation of what he said.
THE beginning of the Gospel was Baptism: Moreover, Basilius and Philoxenus say thus, That St. Mark first used the word Evangelium, or Gospel; and that Baptism was the beginning of the Gospel. Others say, That the beginning of the Evangelium, which is good Tydings, is the Baptism of Christ, as blessed Mark saith; and inasmuch as he saith, The Beginning of the Gospel, he sheweth, that he was the first that gave the name of Evangelium to a Book. Moreover, forasmuch as Evangelium, or Gospel, is by interpretation good Tydings, and Christ, before his Baptism, did nei∣ther Preach nor Evangelize; but after he was Baptized and Tempted, he immediately Preached, Repent, the Kingdom is at hand, as Matthew and Mark have writ∣ten. Moreover, from his Birth to his Baptism, he was governed by the Law, and from his Baptism by such a new Administration as comported with the New Te∣stament. Again, before his Baptism, he performed no Miracle, nor delivered any Doctrine, otherwise than by Question and Answer in the Temple, when he was Twelve years old, as Luke sayes. Moreover, those things which were from his Birth to his Baptism, are not to be reputed as of the Gospel, though they have relation thereunto, and are compiled therewith, that we
might be taught after what manner were his Conce∣ption and Birth: Nor were it possible that we should be capable of receiving the Doctrine of the Gospel, if we had not first learned where and how he was born; whereas in those Years, from his Birth, to his being Thirty Years of Age, he satisfied the Obligation of the Law of Nature, and the written Law; then he applied himself to frame a Module of a new World in his Baptism, and to Preach the Gospel of the Kingdom of God. And forasmuch as Mark knew that Baptism was the Beginning of the Gospel, and that our Lord thence took his Commencement in the new Admini∣stration, he wrote in the beginning of his Book thus, The Beginning of the Gospel. And if it shall be Ob∣jected, Wherefore did the other Evangelists begin higher than his Baptism? It is plain that Matthew wrote so, that he might make it appear unto the He∣brews to whom he wrote, That as the Prophets had before written, that Christ should spring from the Li∣neage of David, so he did then spring thence; and Luke, that he might bring them into Contempt who unskilfully undertook to write the Histories of deeds, and John, that he might write concerning the Divinity of Christ, for that the other three omitted it, lest it should be concealed, and Christ be reputed but a meer man; for these three causes, they took their rise so high, and not for that his Conception, his Birth, his Circumcision, &c. were of the Gospel.
The Son of God. He calls Jesus Christ the Son of God, and not the Son of Grace, as say the Nestorians, for we are the sons of grace; and that Mark doth not here call Jesus Christ the Son of Grace, but the Natu∣ral Son of God, is evident from that which the Apo∣stle said to the Philippians in an Epistle, Let this mind
be in your selves which was also in Christ Jesus, who be∣ing the likeness, thought it not robbery to be equal with God, but evacuated himself of reputation, and assumed the likeness of a servant, and was made in the likeness of the sons of men, and in fashion was found as man, and humbled himself, and became obedient even to death, even the death of the Cross; wherefore God hath ex∣ceedingly exalted him, and given him a Name more excel∣lent than all names, That at the Name of Jesus every knee should how, &c. Let the Nestorians and Calcedoni∣ans be demanded, Who is he who so evacuated himself, and assumed the likeness of a servant, Man, or the word God? Divine Nature, or Nature Humane? for Man and Humane Nature, were already evacuated, and ser∣vants, wherefore this is the sense of the words, that the word God evacuated himself; and observe, that the word God, who evacuated himself, and assumed the likeness of a servant, doth he call Jesus Christ, and to him is attributed Subjection, Obedience, and Death, and the Cross, and to him is attributed Exaltation, and the giving of the Name of God, which is more excel∣lent than all Names. And forasmuch as the Apostle said concerning the word God, that he evacuated him∣self, these are evident Demonstrations,
First, That he being God, by Nature was incarnate, and made Man of his own will, without being changed from being God.
Secondly, That being equal in Nature with the Holy Ghost and Giver thereof, and having a natural Holi∣ness, he took upon him to be anointed and sanctified by the Holy Ghost as he was Man; for being made Man, he suffered natural and animal Passions, but not culpable; Hunger and Thirst, Sleep and Death, did he taste for us: And,
Thirdly, That being called by eminent and exalted Names, to wit, Lord and God, and Omnipotent, and o∣ther the like; so that whatsoever he had, did as natu∣rally belong unto him, as to the Father, and the Holy Ghost, as having life of his own nature, having power over all things, and having glory due unto him from all things, yet it is said, That it was given him of the Father, and that he received it from the Father. And this moreover, for that he was evacuated, and made man. And these were Demonstrations of his Exinanition, that he vouchsafed to be called by humble and infe∣riour names, as of Man, Son of Man, and a Stone. Moreover, it is certain, That the word God, who was the natural Son of God the Father, is called Christ, and not the Son of man, who was of Mary; for David saith, That thy Throne, O God (is) for ever and ever; a right Scepter is the Scepter of thy Kingdom; thou hast loved righteousness, and hated iniquity; wherefore God, thy God, hath anointed thee with the oyle of glad∣ness above thy fellows. It is therefore clearly under∣stood, that he whom he calls God, and of whom he saith, Thy Throne, O God, for ever, is the same whom God the Father anointed, and not the Son of Man, who was of Mary. Furthermore, forasmuch as he saith, That he anointed him above his fellows; that is to say, more than all they who were anointed by the Ho∣ly Ghost, because they stood in need of anointing, and were anointed by the Holy Ghost; but the word God was anointed, and sanctified by the Holy Ghost, not being in want thereof, because he was equal with the Holy Ghost, and had a natural Holiness, and was full, as St. John saith, of his fulness have we all received; but because he was made man, he received the Spirit, and his anointing, and his holiness, that by his Mediation
he might give us the Spirit to anoint and sanctifie us, for that this word was anointed and sanctified by the Spirit, because he was sent into the World, and was made man, is manifest from that which he saith of him∣self, Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest? because I said unto you that I am the Son of God; for it is certain, that he who was sent from God the Father into the world, was God the word; and he who was sent, was sanctified by the Spirit; that the word God is called Christ, be∣cause he was made man, St. Paul saith, But to us there is one God, the Father of whom (are) all things; and one Lord Jesus Christ, by whom (are) all things; and one Holy Ghost, in whom (are) all things. Moreover, he saith of Christ, that all things were made by his hands, by whose hands therefore saith Paul, that all things were created, whether by the hands of the Son of man, who was begotten of Mary, or by the hands of the word God, as John saith, All things were made by him; and the same word, by whom all things have been created, doth Paul call Jesus Christ. It is evident therefore from these premises, that Mark calls the Na∣tural Son of God the Father, who was incarnated, and made man, by the Name of Christ, and not the Son of man, who was born of Mary, who was the Son of Grace, as say the Hereticks:
As it is written in Isaiah the Prophet, behold, I send my Angel: That is to say, he produceth this Testimony, to prove, That the Beginning of the Gospel, is the Baptism of Christ; for this Allegation, Behold, I send my An∣gel, is written in Malachi, and not in Isaiah; but others say, that it was also written in Isaiah, and that it is lost: Others say, That this Gospel was Translated out of the Roman Language into the Greek, and out of
the Greek into the Syriack, and that the Interpreters mistake put Isaiah in the place of Malachi. Others, That in the Book of Diateseron, which is preserved in Alexandria, and was written by Tatianus the Bishop; as also in the Greek Gospel and the Harkalian, it is written in the Prophet, without expressing what Prophet. O∣thers say, that this Quotation hath reference to the voyce of one crying in the wilderness, Prepare ye the way of the Lord, make his paths strait; for Isaiah speaks after that manner, but not to this, Behold, I send my Angel; for the Evangelist was not curious as to the ex∣actness of his Narrative, according to the custom of a Book wherein a Subject is Treated of at large, but wrote after an ordinary manner, according as other Divine Writers have done after this sort, all the people saw the Voyces and the Lightnings; whereas it is known, that Voyces cannot fall under the sense of sight. Again, a Bullock or a Lamb, whose Ear is cleft, or wants a Tayle, whereas a Bullock hath no Tayle: In like manner, it is said, My hand kissed my mouth; whereas the mouth did kiss, and not the hand. So Mark sets down that of Isaiah, then this, I send my An∣gel; and after this, The voyce of one crying; not distin∣guishing, to which of the two sayings he referred the Quotation out of Isaiah.
The voyce of one crying: Wherefore is John called a voyce? because Christ is called the word, and a word without a voyce or writing, is not known; therefore very aptly is John called a voyce, because with his voyce was Preached the onely Word.
Prepare the way of the Lord. The way and path, he calls the coming of Christ, Prepare your minds and thoughts against the coming of Christ.
John was in the wilderness. He calls the Wilderness,
the desolate passage from Earth to Heaven. By Bapti∣sing and Preaching, he signified that the destruction of Mortality was to be destroyed. By his cloathing of Hair, he signified Repentance. By the Girdle about his Loyns, and the Band upon his Bowels, he denotes the sensitive and intellectual Faculties, and Continency from an exorbitant Appetite, which in Prosperity is exuberant. By the winged Locusts, the seed of the Just to meet the Lord. By the sweetness of Honey, the sweetness of the Blessings which come from our Lord, of higher value than Jewels. Moreover, Honey signifieth the purging of the World from the rust of sin, for Honey is of a cleansing Nature.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉The Region of Judaea. That is to say, a place of Towns or Villages. The Garment of Camels Hair, signifies the meanness of his Apparrel, and his Poverty; for he was not cloathed with Wooll, but with course Hair.
The time is accomplished, and the Kingdom is at hand. That is to say, the time of the shadows of the Law, and the fulfilling of Mysteries and Types is at hand; the Kingdom of God he ealls here, the Gospel and Grace.
A certain man with an unclean spirit. He calls the Devil unclean, by reason of the unclean deeds he fre∣quently acted by him in whom he dwelt.
Art thou come to destroy us? He hints two things: First, Their fear of our Lord which possessed them from the victory had against them in the Wilderness. Secondly, Their wickedness, in respect that the delive∣ry of that man out of their power who was their Captive, was reputed their loss.
I know thee who thou art, the Holy One of God. He speaks unto him as unto a holy man, and not as persua∣ded that he was God.
And when they had found him, they said unto him, all men seek thee. This saying all in this place, is like to this. Jesus looked upon her with all the Earth, and all the Nations round about me, and all they who came were Thieves and Robbers.
See thou say nothing to any man. He prohibited them who were cured, to publish the same, lest he might be suppressed by the Jews as a vain-glorious person, for he knew that the Miracles which he did were not to be concealed. When he performed Miracles before the multitude, he gave no command that they should not publish them, as in Kotna, and when he multiplied the bread; but as touching the matter of Lazarus, he forbade his own followers to publish it, as he did also concerning this Leprous man, the Paralytick, and the blind men. And we say, that among the Multitudes, he openly wrought Miracles, to the intent that he might draw them to faith in him, and did not praere∣quire from them faith in him, as he did amongst his own followers; for when he changed Water into Wine, he did not first of all take the Suffrages of the company to acknowledge whether he were able to do it or no, as he did in the case of the Leprous person, the Paralitick and the blind men, whom he did not cure, until they had confessed that he was God.
As Moses commanded for a testimony unto them. He commanded the Leprous person to offer an Oblation, that he might manifest the agreement of both Testa∣ments. Secondly, That he might shew that there was one giver of them both, although the first was the Doctrine of Babes, and ours of Perfection. Thirdly, That he might declare, that this of God was not con∣trary to that of the Law, so that they needed not to suppress this for the other.
THey lifted up the Roof. By Art they found out a way to lift up the Roof of the House, and ea∣sily to let down the Bed in such manner, that neither the Timber nor Dust might fall upon them, as many in these dayes have the cunning to do the same.
A new piece of Cloth. That is to say, the new Do∣ctrine of the Gospel. An old Garment, the old Do∣ctrine of the Law. New Wine, the Truth of the Go∣spel. A new Garment, and new Bottles, are those who receive the Gospel. Old Wine, the Doctrine of the Law, and their Traditions. And the old Garments, and the old Bottles, are the Scribes and Pharisees. By these things, he teaches and declares, That it doth not belong to the Preachers of the New Testament, to minister to the things of the Law.
And the Disciples pulled the Ears of Corn. That is to say, they rubbed the Ears, and did eat. The Phari∣sees accused our Lord for two causes; the first, that it was the Sabbath day; the second, that the Law did not permit the eating of any new increase, until an ob∣lation were made at the Altar.
What David did when he was in need, and they who were with him, how he went into the house of God. Be∣cause there was a great Testimony concerning David that he was righteous, our Lord reproves them by his practice, shewing that David was not blamed; nor were his Disciples worthy of blame, for pulling the Ears of
Corn, being constrain'd by Hunger. He who took the Bread was righteous, and he who gave it was a Priest, and he was not blamed, though it was not at all law∣ful for him to eat thereof, but onely for the Priests; therefore this hath been known of old, that the Com∣mandments of the Law ought to be measured by the exigency of nature, and he doth naturally find out their parsimony.
Matthew. The Priests in the Temple dispensed with the Sabbath. That is to say, by Sacrifices, and Sprinklings, and Incense, and Lights, all which did require labour. Again, for that every day there was offered one Lamb in the Morning, and another in the Evening; and on the Sabbath day two in the Morning, and two in the Evening; and the Shew-bread was Baked, and put upon the Table of Shew-bread.
Mark, when Abiathar was High-Priest. In Samuel it is written, That Ahimelech went and brought the bread to David. And Mark saith, That Abiathar his son gave (it.) Some say, That Ahimelech the High-Priest did not go and bring it forth, but that he commanded as the Senior, and Abiathar gave it into his hands; for it would have been a shame for the High-Priest to have performed such a service, but he commanded his Son, and he went and brought it forth, after his Father had required that he should exercise the Function of a Priest, and therefore Mark mentions him. Others say, That there were two High-Priests, as in the Genealogy of Ministers, Ahimelech and Abiathar, as Nadab and A∣bihu, and Eliezer and Ithamar, and Hophni and Phineas. Others say, That as there were two Brethren Abiah and Zachariah, so were Ahimelech and Abiathar his son.
ANd he imposed on them the name Beni Regesch, which Regesch is expounded by the Hebrew, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thunder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is to say, such as give the sense of Divine knowledge unto men by their Preaching, which is heard plainly like Thunder by eve∣ry one; or the Sons of the Gospel are understood by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Also our Lord is to make his last manifesta∣tion of himself in Lightning. Lightning and Thunder have affinity one to the other, even as by the opening and breaking of a Cloud, by reason of Exhalations therein imprisoned, much Rain hapneth; and when the voyces of Thunder, and Commotions of Earth∣quakes are heard, Fire flashes from them, as sparks from the collision of Steel; so also is it here, because our Lord is called Lightning, his Gospel is called Thunder, which denounceth good things to come. And James and John are called Beni Regesch, viz. Sons of Thunder; that is to say, Sons of the Gospel, by reason of the per∣fect love of the Gospel towards her Sons, whereby they are governed and preserved, as Children by their Mother; and she also is honoured by them, as a Mother by her Children. Others say, That Regesch, by the voyce Thunder and Tumult, doth denote many things. The Sons of Thunder, that is to say, Sons of the Gospel. Others, Beni Regesch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to say, for that they did all perceive by Mysteries.
Which are the Sons of Thunder. That is to say, Ye who now perceive onely in Mysteries, when
the Resurrection shall be from the Sepulchre, the time will come, that your Words shall be Preached through the whole World, as with Thunder.
And his Kindred heard, and came out to take him. He calls the Sons of Joseph his Kindred, because they ob∣served that he wrought mighty Works, and that the Multitudes cryed out against him, they were desirous to pacifie them.
He is gone out of his mind. His Kindred had mean Thoughts of him as yet, that peradventure he was vexed with a Devil, or else they used some craft, that they might pacifie the Wrath of those who were enra∣ged against him, and that they might keep him a∣mongst themselves.
He hath Beelzebub, and by the Prince of Devils doth he cast out. Whence did the Jews learn the name of Beelzebub, and that he was the Prince of Devils, since that it is not written in Books, that he is the Prince of Devils? We say, That they learned this from their fa∣miliarity with Devils, by reason they were subjected unto them by Sorcery. They declared unto them the names of the Devils whom they worshipped, and who was their Prince. Men say, That the Devil had not gone out at any time, unless he had substituted another in his place, or unless many had come and tor∣mented him.
ANd a Sower went out to sowe. He calls himself by the name of Sower. By the Seed, he means his Gospel.
The way side. He calls the obdurate Soul, which is not perfectly taken with the fear of God.
The Fowl, i. e. the Devil.
He who hath ears to hear. That is to say, They who have pure Thoughts, and do determine of, and mind such Things as these, and not the Doctrine of the Pha∣risees.
To you it is given to know the Mystery. That is to say, The Gospel which was hid in Times past, and by which hath been revealed the Resurrection and Im∣mortality, which he calls the Kingdom of God.
So is the Kingdom of God: As a man who casteth seed on the ground. He calls Earth, the Souls and Hearts of the Faithful, wherein he sowes the Gospel, as also his Disciples after him.
And sleepeth, and riseth in the night. Night and day, he calls the time of his Ascension, and last manifestation of him.
And the seed increaseth and groweth. That is to say, The Gospel is magnified, and flourisheth. And ob∣serve, That he doth not say that they do make it ••ise, but that the Seed riseth; thereby shewing, that it is not by constraint, but by the power that is placed in us, that vertuous dispositions do spring up in us as
Seeds which increase and shoot up. And in like man∣ner, it is of our own Will, that evil dispositions do spring up in us.
He knowing not how. It is not said of himself, that he did not know; For he is the wisdom of the Father, as the Father knew him, so he knew the Father, according to what he said. If therefore he knew the Father, as the Father, as the Father knew him, how could he but know the Seeds growing and increasing? He speaks therefore after the manner of Plow-men, for they ha∣ving once cast the Seed into the ground, they take no more pains about it, for it springs up and increaseth: So we have it in the power of our own Will to in∣crease in vertue. Do ye also sowe, and teach all men, and do not trouble your Thoughts about the increase, more than the Plovv-man doth; for it is God that brings the Seed to perfection. Again, This of his knowing not, is thus to be understood, That the Seed, vvithout his further labour, arrives at perfection, by Divine povver and operation.
The Earth produceth fruit of her self. As if a man should say, I have sovved the Seed of the Gospel in mens Souls, and it ascends unto Heaven; it is of Men, and of the power which is in them, that the fruits of Vertue may bud forth by this Gos∣pel.
First the blade, then the ear, and afterwards the full Corn. So also, Men first receive the Preaching of the Gospel, and afterwards exercise Vertues, and at last are promoted by their Vertue, to the highest pitch of ex∣cellency, and arrive to the stature of the perfect. And it is thus said, because they do not all in the same or∣der rise in perfection, but first of all those few who are subject to the Gospel, and then by degrees many, who
all are to come to such perfection, as that they may yield the fruits of Religion.
And immediately he brings the Sickle. Even as when the Corn is full ripe, it is reaped and gathered into Barns; so also, Men when they arrive at the highest pitch of Vertue, they are to be exalted above the Heavens, and to be Caressed with the delicacies in the Kingdom.
As a grain of mustard-seed. He speaks concerning the plenty and abundance which is to follow Prea∣ching.
So that the Fowl might lodge under the shade thereof. Some Men rashly say, That the Devils are here called Fowl, as having need to be hidden under the shade of the Gospel; and do not take notice, that the Devils are reserved to Darkness and Torment, and not to be hidden under the shade of the Gospel. Others say, That the Angels are here called Fowl. Others, That Kings and Princes are called Fowl.
And there was a great Whirlewind. It is proba∣ble, That his own Vessel onely was tossed with the Waves.
And the Winds, and the Waves, fell upon the Ship. That he did not awake with all this Tempest, was an effect of his Divine Providence.
He said unto him my name is Legion. Legion is as we should say, a great company of Men in Arms. According to this, the Legions went out of the Land of Macedon, whereby is signified many Bands of Grecians. Others say, That Legion in the Roman Tongue, signifieth the number of Ten thousand. O∣thers say, An Hundred and forty thousand, or Fourteen Myriads. Others, A Thousand onely; but the first is thought the true Computation: But however it be, this sheweth, That they were many; for this nature is subtile, and is not incumbred with a body; neither doth heat take place in them, as in bodies; for they who are Tempted of Devils, have less strength than they, and this is ordered by the Providence of God; otherwayes, one Devil would destroy all Mankind. And it hath been said, That the Devils do for the most part reside in the Wilderness, and that some of them are permitted to be amongst Men, for Tryal of their Liberty, and that the power of God might be made known in them. Some Men do prevaricate, and say, That there is not any Providence over Things that are visible, for that Ten thousand Devils have domini∣on over one Man: Against whom we can reply, for a general Providence is here manifest in this, That one Man is preserved from the Tyranny of Ten thousand Tyrants and Potentates, whereas one of them were able to destroy Thousands, and Ten thousands, if he had permission from God.
Send us into those Swine. Inasmuch as they persua∣ded our Lord to permit them to enter into the Swine, it is apparent, that not so much as vile Swine are left out of the care of Providence.
And he began to preach in the ten Cities. This was a City, whose Inhabitants were gathered from Ten Ci∣ties; or it was a City, whereunto were subjected Ten Cities, as that of Kiriath-Arba, that is to say Hebron, which had dominion over four Villages: Or, it was the Head or Mother of Ten Cities, according as they call a City, a Metropolis; that is to say, Mother and Gover∣ness of other Cities.
IS not this the son of Mary? He calls him the son of Mary, as if he were descended from Joseph; and Carpenter, in respect of Joseph's craft, who was his re∣puted Father.
There is not a Prophet despised. That is to say, as Moses, who was reproached by those of his own gene∣ration and people; and Jeremiah, by those of his own City. In like manner, the people of Nazareth here desire to vilifie new Things in respect of old.
And he could not do there a Miracle, no not any mighty Work. That he could not do a mighty Work, doth not denote a defect of his power, but the Wickedness of their mind; and it is like the expression of Jere∣miah, The Lord cannot spare you any more, by reason of the wickedness of your doings. And like this saying, For two things that are immutable, the Lord can∣not
lye, and the Son cannot do any thing of him∣self.
Save a staffe onely. Matthew saith, Ye shall not take so much as a staffe. Our Lord hints, Ye shall not take from others unto whom ye are to go, any thing, lest they may think that ye are sent as if it were to Trade, and he gave to understand that he would supply what∣soever they wanted; therefore this passage of Mark is not contrary to that of Matthew, for that both of them are to be reconciled thus. From others ye shall take nothing, lest ye be esteemed covetous; but they were not forbidden to take from their own houses, be∣cause they were to make use of such things in the way, a staffe to sustain them, sandals or shooes for the hardness of the Way and Thorns; because Matthew had been before a Publican, and had experimented the rigid passion of covetousness, he therfore endeavors now to alienate them therefrom, and therefore he command∣ed them, That they should not take so much as a staffe. Others are of opinion, That by both they are prohibi∣ted from a staffe, and they read this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Mark useth, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is interpreted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neither; so that the sense is to run thus, Neither so much as a staffe.
Others, shake off the dust. Dust is declarative of labour.
Others, shake off the dust, in demonstration of the earthliness of their minds, and that they were to perish utterly; for truly the Wicked perish in the Whirlewind of their Iniquity, and labour in the Dust of their Misery.
Others thus, shake off the dust. That is to say, in Token of the pains taken in their behalf; and that be∣cause the Jews would not be persuaded to receive ad∣vantage
by the labour of others, they have fitted themselves to a severe Judgment.
In Testimony against them, as a sign of their guilt.
And they anointed the sick with oyle. That is to say, wheresoever they Travelled in Judaea, they carried with them that Oyle which had been blessed by our Lord, and cured the sick. Others say, That whereso∣ever they went, they took the Oyle that belonged to the House, and blessed it in the Name of Christ, and anointed the Sick therewith.
For Herod was afraid of John, and conserved him. That is to say, for that he did not give him to be put to death, or for that he observed his counsel, the Pri∣son wherein John was slain, as Matthew saith, was cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the Arabian Language is interpre∣ted by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mutabikon, which in the Sy∣riack Tongue signifieth a Sword or Knife.
And they sate down by hundreds, and by fifties. That is to say, in one Rank an Hundred, and in another Fifty.
EAting bread without washing their hands. The Jews accused his Disciples, for that they did eat bread before they washt their hands; all the Jews and Phari∣sees, except they wash their hands curiously. That is to say, the Priests and the Elders by way of Tradition, commanded that before they eat bread, they should very well wash their hands. And things bought out of
the market, unless they be washt, they eat not, and many other the like things: That is to say, the Jews had four kinds of washings.
The first wherewith they washed, that is to say, wherewith they cleansed their bodies by reason of Nocturnal pollution, and of the touching of dead Carcasses, and so forth.
The second was, That which they used seven dayes before the Passeover, to wit, the wrensing of all their Utensils with Water, as for purification, from the ves∣sels of Gold unto vessels of Earth, and Woollen Cloaths.
The third was, That which was used by some of them when they dipped in Water from morning to morning their necessary vessels which were of daily use, as Pots and Cups, and Kettles.
The fourth was this, when they invited any of the Scribes and Pharisees, and men of Note, they washed with Water in honour of them, the Beds and Chairs, and vessels of Brass, and whatsoever vessels they used in the service, all these our Saviour abrogated, he spake here also concerning the washing of hands.
For from within the heart proceedeth evil thoughts; and not from the washing of hands, or cups, or pots. What he saith of the heart, he means concerning the soul, because the heart is the lodging of the Soul, and there she forms all her cogitations, according to what is said, My heart and my flesh praise the living Lord. And we bear our hearts in our hands, and it is reputed a people which hath erred in its heart.
Lasciviousness. That is to say, Fornication above Nature, which is committed by salacious and libidinous persons.
An evil eye. This doth denote the envious and wicked.
And entred into a certain house. Not that he hid himself for fear, but first that the Jews might not think that he loved the Gentiles more than them. Secondly, Forasmuch as he was to work a Miracle on the daugh∣ter of the Canaanitish Woman, that it might not be thought he was a lover of Glory.
And this Woman was a Gentile of Phinicia of Syria. That is to say, the Region of Phinicia called the second Syria, which is placed between Euphemia and Shisar; but the first Syria is Antiochia unto Judaea: and of these, and others of the like name, have we written at large on the Epistles.
And he came unto the See of Galilee, to the confine of Decapolis. That is to say, to Banis.
And they brought unto him one that was deaf and dumb. That is to say, he had two infirmities, for he was deaf, and could not speak; he was dumb, and could not hear. Two of the organs of his senses were defective, his Ears and his Tongue.
And they besought him to put his hand upon him. That is to say, as he had done to the rest of those whom he had cured and restored.
And he took him aside by himself from the multitude. For three Reasons, he did not cure him before the mul∣titude.
First, That he might not be thought to have affect∣ed glory.
Secondly, That he might convince those who had seen the Miracle which he had done, and yet cast Calumnies on Faith in him, that he sighed even for them.
Thirdly, That he might teach us, that when we per∣form form good Works, we should rather hide them, than hunt after vain glory, by exposing them to open view, and to publick fame.
And put his finger into his ears, and he spit, and touch∣ed his tongue. Inasmuch as he did spit, and touched his Tongue, he shewed, That he was altogether of the same mass with Adam, of the dust, and that he inspi∣red into him a living soul. And in putting his fingers into his ears, he signified, That it was he who created the Senses, and established the Members of Children in the Womb. My Father, saith he, worketh until now, and I also work. In three Things Christ delayed the Cure of this deaf man, In that he led him aside: In that he put his fingers into his ears: and In that he did spit, and touch his tongue; for he was able to have granted him Health in a moment: For if the Resurre∣ction be in the twinkling of an eye? as Paul saith, he might with more ease have wrought the Cure of one man, but he delayed it for three Reasons.
The first was, That the deaf man might perceive that his Cure was not wrought all at once, but by little and little.
Secondly, That the Miracle might be the more mag∣nified, and not be esteemed a fancy.
Thirdly, That he might confirm his being made Man, and that the Mystery of his Dispensation might not be thought a phantasie, as the Phanaticks say; for this cause Mark was the more careful in this matter, that he might eradicate from the persuasion of the Romans the doctrines of Simon, for he said that his Dispensation was in fancy. Moreover, He touched the Ears and Tongue of the dumb man, lest the Jewes might say, That he nicely avoided the afflicted and dis∣eased,
and that therefore he did not touch them.
And he looked up to heaven. He looked up to Hea∣ven, that he might ascribe to his Father what he had done, and that he might convince those who said he was an enemy to God.
And he sighed. First, by reason of the hardness of their hearts, who saw the Miracles which he wrought, and did not believe. Secondly, because there were some amongst them, who did not onely not believe when they saw the Miracles which he did, but also crucified him. Thirdly, as a Shepherd, who sighs for his lost sheep; and as a Mariner, for his ship that is lost. Fourthly, by reason of Humane Nature, which until then, was humbled, afflicted, and brought into subjection. Fifthly, by reason of the captivity of our nature by the Devils.
And looking up to heaven, he said unto him Ephphatha. He did not open him by prayer or supplication; but as in the beginning, he commanded the light, and it was made: And if any one say, That in the Beginning the Father commanded the Creatures that they should be made; We answer, That there was the same Com∣mandment of the Father, and of the Son, and of the Holy Ghost, as it is written, That by the word of the Lord the heavens were made.
And straightway his ears were opened. This was the operation of God, who, so soon as he commands any thing, it is perfectly done, according to that he com∣manded, and they were, and he commanded, and he arose; wherefore from hence, That he commanded, and it was done, we understand, That Christ, who is God, was made man.
And he charged them, that they should tell no man thereof. For he abstained from vain glory, nay rather,
he Taught how to shun it, and this which he said: And he charged them, being of the plural number, whereas there was but one deaf man which he Cured, must be taken in this sense, That he joined this deaf man with others whom he had Cured; or he charged this deaf man, together with the multitude there assembled, That they should tell no man.
ANd he came to Bethsaida, and they brought unto him a blind man. That is to say, That they might Tempt him as his Friends.
And he took him by the hand, and led him out of the town. Wherefore he led him out, hath been spoken unto by us concerning the deaf man.
And he did spit on his eyes. This, in like manner, have we explained before.
And he asked him, Dost thou see any thing? That the blind man might be confirmed concerning his Cure.
I see men like trees, walking. The word walking, is to be referred to men, and not to trees, according to that, All the people saw the voyces, and the lightnings, and the Priests accompanied them in the way, and they flew. It had been an easie thing for him in the twink∣ling of an eye to have Cured him, but he prolonged his Cure, that the blind man might be more sensible thereof. And that this Miracle might be confirmed, and that the Humanation of Christ might not be taken for a fancy, some say, That because this blind man, and
that deaf man were doubtful in the Faith, therefore did Christ prolong their Cure, and effected it by lit∣tle and little, that they might be sensible thereof.
And sent him to his house: Thereby abstaining from vain glory, and Teaching us to flie from it.
And Peter took him, and began to rebuke him: Not angerly, but lovingly, and rather by way of Depreca∣tion.
But he turned about, and looked. That is to say, Jesus looked on his Disciples; as if a man should say, ob∣serve what Simeon saith, even that which a Religious man should not think fit to admit into his Thoughts.
Get thee behind me Satan. He calls him Satan, by way of Admonition unto them, that no man should presume to find fault with such Things as are accepta∣ble to God, as if they were complying with the mind of the Devil.
I Have brought unto thee my son. That is to say, Not the Spirit which did not speak, but the man who ••••ught the infirm person spoke, for his speech was suppressed whil'st he was Tormented.
He bruiseth him, and he foameth. That is to say, Froth did come out of his mouth, and he was like a dry stick.
And he spake to his Disciples that they should cast him out, and they could not: Because it was not decent that they should work Miracles when they were so near
our Lord; for when they were sent into Judaea, they themselves did not only do mighty deeds, but also said unto our Lord, Behold, the Devils are subject unto us through thy Name. Nay, others acted in his Name, insomuch that they said, We saw a man casting out Devils in thy Name, and we forbade him. We have ex∣pounded the rest of this matter upon Matthew.
And he wallowed, and foamed. That is to say, he did beat with his legs, and he cast up foam.
And Jesus asked his Father. He did not ask as being ignorant; for he who knew the Father perfectly, knew also the time when this unclean spirit entred: but he asked the question for four Reasons.
John said unto him, Master, we have seen a man who casteth out Devils in thy Name, and we prohibited him. It is probable, That this man was one of those who often came to our Lord, although he did not follow him, as did his Disciples; and because he was worthy, our Lord bestowed on him this power: But the Disci∣ples, when they observed it, they forbade him the ex∣ercise thereof. That is to say, They admonished him under pain of Excommunication, since thou art not of those who adhere to our Lord, it is not lawful for thee to cast out Devils in his Name; but our Lord saith un∣to them,
Forbid them not for there is no man who worketh a miracle in my Name, and can suddenly speak evil of me.
If thy hand offend thee, cut it off, it is better for thee maimed, &c. By the Hand and by the Foot, he sig∣nifieth the Congregation: That is to say, The lesser sort of People and Commonalty. That is to say, Whosoever is Arrogant, a Glutton, or a Covetous person, or a Fornicator, whether he be a Governor of the Congregation, or of the meaner sort, if he offend the Church, to wit, the Faithful, cut him off, and cast him out of the Church, lest that he infect the whole Church by his offence, and so all fall into Hell.
For every one shall be salted with fire, and every sacri∣fice shall be salted with salt. That is to say, even as that (Coyn) which is tryed and purged by fire, is of use to a Kingdom. And as Salt preserves tender Bo∣dies from Corruption, so also the grace of the Spirit preserveth loose minds from the corrupt odour of sin; That is to say, The Humor of sin.
Others thus; For every one shall be salted with fire. That is to say, Every mind which is salted with the grace of the Holy Spirit, shines in knowledge, and is beautified with the fear of God.
Moreover, There is no man, whosoever he be, who can by his craft escape Fire in the World to come, for both good and bad shall be tryed; for the Fire is to illustrate the Just, and not to burn them: but the wicked it doth burn and torment.
Moreover, This sense agrees with the words which he spoke before, That their fire is not quenched, and their worm dyeth not.
Every sacrifice. In both illustrations there is one scope of our Lord. He calls by the name of Sacrifice,
the Souls and their Faculties, which are offered as Sa∣crifices unto God. By salt, is to be understood Love and Mercy: That is to say, That it is requisite that your conversation and minds should be purified by Love and Mercy, as it were by Salt and Fire, that ye may enter into the Kingdom of Heaven. He calls Conversation a Sacrifice, and by Salt he means the grace of the Holy Ghost which ye have received, that it may be unto you an earnest of those things which are to come.
Others say, That he speaks unto them by way of Admonition, that together with the Faith they should take care to keep a good Conversation; for as fire doth take off all dross that is in a vessel, and puri∣fies it; and as every thing that is slain, which he here calls a Sacrifice, gains a savour by Salt, and is preserved from corruption, so let your Conversation be in all the World, like fire, which purifieth from rust, and like salt, which taketh away insipidness, being in respect of your Conversation removed from ancient Customs, and a wicked Conversation; and as salt is good whil'st it remains in its own nature, so also is the Priesthood whil'st it is preserved in its purity, and a right Faith; and if this lose its savour, the Faithful cease in the ab∣cision of Hope, because the salt, viz. the Priest hath not wherewith to salt, that is, to give a savour.
Have salt in your selves. That is to say, keep in that savouriness which ye have received, and let not the World rob you of it.
Be in peace one with another. That is to say, Pastors and Flocks; for as Contention doth diminish the flocks of Christ, so doth Peace preserve and multiply Doctors and Teachers.
ANd they shall be both one flesh. That is to say, in the exercise of Marriage Rites, and in respect of what is born of both of them.
And Jesus beheld him, and loved him. He did not love him for the reality of his mind, yet our Lord loved him, and looked upon him, for the outward shew which he made unto him; and hereby he Taught, That whosoever observes these things truly, ought to be esteemed a lover of Truth: And this is like unto that, that Herod was sorry for the request of the Dam∣sel, because outwardly he seemed to be so.
And take up thy Cross, and follow me. That is to say, Crucifie thy Soul against the World, and the de∣sires thereof.
Lands with Persecution. That is to say, They shall not onely in the World to come receive the reward of their pains in Preaching, but here likewise; the case being, as if one should leave his natural Father, and find many spiritual Fathers and Brothers also.
Lands with Persecution. That is to say, Monasteries with Xenodochies; to wit, Houses for Strangers, for them who were constituted Governors of them, and took care of them, by reason of them, and the care of them, were brought under persecution by strangers, and reduced to the Necessities of the World, and to Tribulation.
And James and John the sons of Zebedee approached unto him. Mark saith, That they desired that they might sit on the right, and on the left hand; but Mat∣thew writes, That it was the request of their Mother; for the Jews were of Opinion, That when Christ was to come, he should bring all Nations into subjection under him, and that they should be made Generals and Colonels; and with this sense agreeth the old, plain and simple, that is to say, the sincere Exposition. And she desired of our Lord that her Sons might be Prin∣ces, and that they might sit near his Throne; but he did not grant unto them their request, because they asked in vain glory, and for private respects, and not for publick advantage, as Peter; for had they desired it, as Peter, in Humility, and for the good of the People, Behold, we have left all, and followed Thee, they had been answered as Peter: That is to say, They had heard of Thrones and Crowns.
Moreover, He did not grant their request, That the rest of the Disciples might not murmur against them, and become envious, for the very request dis∣pleased them.
Blinde Timeus, the son of Timeus. It is thought that he agreed with his Father as well in blind∣ness, as in name; for the word Timeus doth de∣note that defect of the Eyes, where there is not room for the sight.
ANd many spread their garments in the way. That is to say, in Honour of Christ, and that they might kneel down for Benediction, and receive Health, even from the print of the feet of the fole of the Ass on which he rode.
THou art not far from the Kingdom of God. That is to say, If thou lovest and believest my Prea∣ching, thou must add to the fulness of the Law which thou now hast; but if thou wilt not, thou art far from it.
Beware of the Scribes, who love to go in stoles. That is to say, in gay and long garments.
And Jesus sitting over against the treasury. That is to say, of the Temple, he saw how the people cast mo∣ney.
The treasury, he calls here the Ark which was separa∣ted for the Priests, whereinto every one that would cast in an Offering unto the Lord, he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gold or silver: And that name is imposed thereon, because of the image or stamp it bore. There were many
who exchanged souzes for pence, and pence for souzes, and round pieces for clipt pieces, and the Syrians called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meharphono, and the Arabians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Grecians Sacostra, therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he calls the Money which the Money-changers bought and sold.
And many that were rich cast in. Rich men cast in much money.
Two minutes. That is to say, two pence.
And there came a certain poor widow, and cast in two minutes, which are quadrants. That is to say, two pence.
Others, Two Quadrants, two Danacks.
Others, Two Paulins, she cast a piece of money which contained two Paulins.
Others, A minute. That is to say, a quadrant, was six and thirty Tasugs, it contained therefore Thirty six Tasugs, and Thirty six Tasugs, which amount to Seven∣ty two Tasugs, and these Seventy two make up three souzes.
She cast in more than all the men cast in. And how did she cast in more than all, whereas they cast in twice as much as she? He presently explains the difficulty, and saith, For all they cast in of their abundance. Christ here teacheth us two things. First, That this gift which was made out of her penury, was more abun∣dant, and greater in God's esteem, than that which proceeded from Redundancy. Secondly, That God doth not regard the greatness or smallness of a gift, but the will and mind wherewith it is given; and it is certain, That if it be given with a chearful will, it is accounted much and great with God, although it be small; but if otherwise, it is meanly esteemed by God, though much in quantity.
BƲt of that day and hour knoweth no man, no, not the Angels, neither the Son, but the Father. The Here∣ticks, to wit, the Arrians, when they are desirous to vi∣lifie the Son, they produce this Argument. To whom we answer, For, inasmuch as he is God, he knew all things that are, before they were made; but inasmuch as he was man, he saith, he knows not; and the very same that is God, is man, and no other, as he is life by nature, and became death for us, forasmuch as he was man; so, though he doth know all things as being God, he said, that he did not know as man: And as he was before Abraham in respect of his Godhead, accord∣ing as he said, Before Abraham was I am: yet he was after him, as being man; for if he had said I know, he had been like to the Father onely, and not at all like unto us; but he said, I know not, that he might be likened unto us, and that there might be no place left for mistakes, or to say, that he was not made man; for this property of man, not to know things in futurity, was common to him, for he communicated in our want of knowledge, even as in other humane infirmities; and this is manifest from hence, that he did not say, Neither the Son of God knoweth, but neither the Son simply; as he was the Son of God, so was he a so the Son of man, and in that respect wanted knowledge, though he knew all things as God.
Moreover, it is certain, That as he was man, he said he did not know, forasmuch as he did not say concern∣ing the Holy Ghost that he did not know.
Again, we say, That God the Father is greater than the day of the coming of the Son, and is more hid∣den and concealed than that day; and yet the Son saith, Even as the Father knoweth the Son, the Son know∣eth the Father. If therefore he knoweth the Father, who is high, and exalted above all things, and is more hidden and concealed than this day, how much more then doth he know this day? And if any one shall object, That the Father knows the Son perfectly, but that the Son knoweth the Father but in part, let him know, That for the same reason he might conclude, that the Father knoweth not the Son but in part; for the same knowledge is attributed to the Father and the Son, as the Father knoweth the Son, &c.
We say further, That if the Father knows this day and hour, the Son must necessarily know it, because there is one knowledge of the Father, and of the Son, and of the Spirit, for they are of one and the same na∣ture, the same will, the same power and operation, and therefore necessarily have they one and the same know∣ledge.
Moreover, for that the Son created the Worlds, and Times, and Years, and Months, and Hours, and Dayes, it is manifest, That he knows the day and hour of his appearance; but if any one shall object, That he hath not yet created the day of his coming, he may be con∣vinced by the force of two reasons.
Again, How doth he know the Prognostications and the Signs which are to be at the day of his coming, and yet not know the day? for he declareth how that there shall be lightning, and that the Sun shall be dark∣ned, and other such like things; and the Stars shall fall from Heaven, and the powers of Heaven shall be shaken, and the sign of the Son of man shall appear, and other the like things which are to happen in that day and hour; and how is it possible, That one should know what things are in the House, and not know the House? or how doth a man know the thing that is within a City, or a Ship, without knowing the City or the Ship? And how can he who knoweth what things are with∣out and within a Wall, say that he doth not know the Wall in the middle.
Moreover, as he knew the hour of his Birth, and the day of his first coming in Bethlehem, so doth he know his second coming.
Furthermore, Paul saith, That Christ is the power and wisdom of the Father; and in this that he saith the power, he sheweth, That there is nothing out of his Jurisdiction and Providence; and by that of wisdom, he declares, That there is nothing out of the reach of his knowledge, but that all things which are, and are to come, are comprehended within the compass of his knowledge; for if he can err in any thing, he is not perfect wisdom, especially since that he is the Di∣vine wisdom of the Father, and in him is hidden all wisdom, and he it is that gives wisdom to the wise, as saith the Son of Syrach, All wisdom is of the Lord, and
Christ is the Lord, whence it was that the Angels said to the Shepherds, there is born unto you a Saviour, who is Christ the Lord.
Neither the Angels. In this which the Angels said unto the Shepherds, viz. To you is born, &c. which neither the Angels knew, did he forbid them to declare that day; and by this, That neither the Son (that is to say my self) he stopt their mouths from ask∣ing him; for in like manner, they asked him after the Resurrection, Art thou at this time about to restore the Kingdom? And he stopt their mouths, saying, It doth not belong unto you to know the times and seasons which the Father hath appointed, &c.
But the Father. Inasmuch as he spoke of the know∣ledg of the Father, he prevented them, that they might not ask him; and it is like to that of the mother of the sons of Zebedee, for being unwilling to answer whether he would grant the request or no, he an∣swered, It is not mine to give; when assuredly it was he who was to place the Sheep on his right hand, and the Goats on his left, and to call, Come ye blessed of my Father; he did not answer, I will do it, that his Disci∣ples who were there might not be offended, who yet were so much distasted, that he spoke unto them, and pacified them, even as a Father having Sons, and they ask him for somewhat that is hidden, where he hath put it, and he being unwilling to let them know, saith, I know not; and wherefore did he not reveal it, be∣cause it was not for their advantage, nor their Succes∣sors; for if he had declared it unto them, they had been careless and remiss, and had not been diligently constant in prayer; and that this was so, is known from what he said, Watch and pray.
But of the day and hour. And it is necessary to know in the first place, That the Scriptures are not al∣wayes to be taken according to the outward sound of words; nor when they say, That God is a consuming fire, are we to think, That he burns or flameth; nor that he is of Kin, or a Watchman, or corporeal, or compounded of differing Natures, or that he is subject to Passions, that he is angry, that he sleeps or wakes, or is sorrowful, or that he erred, or was ignorant; and according to that, He who is not born of water, and of the Spirit, shall not enter into the Kingdom; whereas many have been made famous for Martyrdom, who have not been baptized, the Thief also entred into Pa∣radise: And no man can say, That Jesus is Lord, but by the Spirit; yet the Manichees, the Mercionites, the Gentiles, and the Jewes, are well pleased with the word, and use it without the grace of the Spirit; and like it is to this, All of them have declined together, and are become reprobate, and all they who came were Thieves and Robbers: So also is this expression, for if he did not know this day, and this hour, how was this said, That I and my Father are one? for if in knowledge he be not one, wherein is he one? And if he did not know the day as well as the Father, how said he, That all whatsoever the Father hath is mine? And if the Fa∣ther hath any thing which the Son knoweth not, how is it said, That no man knows the Father, but the Son? And this is objected, and how do these agree? Is he one? and the Father knoweth nothing which the Son doth not know; and this, there is nothing high and exalted, but it is little in comparison of other things; and thus saith the Apostle, In him are hid all the trea∣sures of wisdom; and how, the Son, and neither the Son, but the Father. And if he knows the Father, it
is certain that he knows him with all his know∣ledge.
Again, If he knows the Father, how doth he know the Father, and knows not this day? therefore this day is greater than the Father; and if the Father knows this day, of necessity also doth the Son know it; and if it be not so, the Father seems not to know; or else how much greater is the knowledge of this day, than the knowledge of the Father? And if he be maker of all things, how doth he not know his own Works? or is this day not reckoned amongst his Works, nor in the number of the dayes of the year? And if so, let them shew what it is, or where it is; for every compleat day is made up of a day and night, and hours are the course of vicissitudes; and an hour, ac∣cording to the opinion of the Philosophers, is not at all; for that which is past, is not, nor that which is to come, for it is not yet; and if he who had all things in his hand knoweth not the day, how did he create any thing which he knows not? how do these agree? And if the Spirit searcheth out every thing, even the profundities of God, and this is the Spirit of Christ, how is it that he doth not know those things which were made by him? And how doth he know that the consummation (of the World) shall be in the night? That two shall be in a Bed, and one shall be led away, and yet not know the day? for because of the long interspace of time, they thought that the end of the World was at hand, and that his appearance should have been in their dayes, as Paul said unto some, Won∣der not, behold the day of the Lord cometh. He governs them as Children, for they had reapt no advantage from the knowledge of this day, nor the Generations after them, neither did he reveal the time of our death;
and by this Declaration, he teacheth us, That if we be ask't by any one an unprofitable question, we should prudently shift it off, as it were, for want of know∣ledge, lest instead of a Fish, we should hold forth to our Neighbours a Serpent.
Moreover, If these passages, viz. He knows not that day; I know ye not, as he said unto the foolish (Vir∣gins) and I never knew ye, as he said, should be un∣derstood according to the outward sound of words; many of the like are spoken of the Father, as this, God remembred Noah, as if he had recovered himself out of forgetfulness. Again, I will go down, and see whether they have acted and done according to the cry that hath ascended up. And the like again, They did what I commanded them not, and it came not into my mind. And again, Adam where art thou? Where is Abel thy Brother? And if the Father, who is not cloa∣thed with a Body, is attended with Attributes of In∣firmity, how much rather should not he, who is cloa∣thed with a Body for us, speak after the manner of men, and as a Tree that is remote, and at a great di∣stance, and unseen, is known by the fruit which are presented to view and brought nigh; so is our Lord made known by his signs, and by his Works, and by the Prophesies which have been made concerning him, and not by words which sound of infirmity; and if he being cloathed with a Body, there were those who denied that he was born of the Virgin, and said that he was not begotten, but that he was a stranger, and that he appeared onely in fancy; how much the rather would they have said so, had it not been for these Attributes of Infirmity.
Moreover, He did not reveal this day, because it would not have advantaged them to have known it,
and many would have been remiss in the exercise of vertue until the last hour, but now forasmuch as the coming to Judgment is concealed from us, we stand alvvayes in danger and fear.
Moreover, It seemed good unto God, that knovv∣ing it, he should not reveal it; and to man it vvas a re∣proach that he should have done it; therefore foras∣much as he vvas deemed onely to be a man, it vvas not a matter of odium to conceal from them the day; but if any one had promised them who knew and would not have revealed it, he had been thought wicked and envious; and if he had revealed itit, had produced remisness.
Furthermore, This is to be taken notice of, That Mark onely saith, That neither the Son knoweth; where∣as Matthew saith no such thing. Matthew, he wrote to the Hebrews; and Mark, to the Romans. The He∣brews, They doubted of his Divinity; and the Romans, of his Humanity, by reason of the seed of fancy which Simon had sown amongst them, viz. That our Lord had not assumed a Body, for which reason Mark adds, Nei∣ther the Son, Teaching thereby, That he was not only God, but also man, who was like unto us in every thing, sin excepted.
After another Exposition, thus: Mark doth not here call our Lord Son, but the faithful, who are called Sons by reason of Baptism; and Christ he calls Fa∣ther, for he is the Father of the World to come; And my children, a little while I am with you, and behold I, and the children which the Lord hath given me; for the name Father, is used for the Father and the Son; for the Father, by Nature; for the Son, by Dispensation. And he used here a communion of name to his Disci∣ples, as this, Destroy this Temple, and I will raise it; whil'st
he spoke of his Body, the Jewes understood a Temple of stones. In like manner the Disciples here, when they heard (these words) Neither the Angels, nor the Son, but the Father, they thought that he had called his own father Father, and himself Son; and they decli∣ned the question, because it was not of advantage to know; for if he spoke concerning the Father, he knows the day, this is not worthy admiration, for natu∣rally he had this knowledge: but this deserves admi∣ration, That the faithful should gain a foreknowledge of any thing.
Furthermore, As he being the power and life of all things, was exercised with infirmities, and slept, and was wearied, and was hungry; so here he is brought to that pass, that he knows not the day. Because the Dis∣ciples were desirous to know that which was too high for them, and that they might not be troubled, because he did not reveal the mystery unto them, he saith, That neither the Angels.
Take ye heed, watch and pray, for ye know not the day. He commanded them that they should be vigilant, and watchful, for it is certain, That if they had known it, they had slept, and would not have watched; there∣fore that he might drive forth sloathfulness out of them, he doth not reveal the day; and forasmuch as he saith, Pray, he sheweth, That the power of Prayer is able to free (us) from the fear of this day.
As a man taking a far journey. Even as a man ready to go to a remote place, calls his servants, and gives them power over his goods, promising to reward them plentifully who shall observe his commands, and to punish those who shall slight his Word; if he should also reveal unto them the day of his coming, one of these two things would happen: if the day of his
coming vvere neer and short, they vvould give them∣selves pleasure, they vvould live vvantonly and idly, saying, The time is short, and there is not space sufficient to fulfill his will; and neglectful men do altogether weaken and cut off hope: if the time of his coming were long, they would live pleasantly and idly, and those who are idle are neglectful, they would Wander and play the fool until the day came; for inasmuch as he exhorts them to apply themselves to their Work, concealing from them the day, they are incited on both sides to the performance of his Will. It is thus to be explained after another manner, Even as a man the Master of a Family being about to take a Journey, if he acquaint his servants with the day of his return, from the day of his setting forth, the fear of him is taken from them, and they eat and drink, &c. and say, our Master deferreth his coming, for he appointed such a day for his return; but if he do not appoint a day for his coming, they remain in fear and terror, thinking with themselves, perhaps he may come in an hour we know not of, and may take us in our follies: So also Christ did not reveal that day unto us, nor the time of our death, that we might be retained in awe, and be careful and watchful.
Moreover, the Master who took the Journey, and declared the day of his coming to his servants, was bound up within restriction and limits, and could nei∣ther anticipate nor prolong the time, according to ju∣stice; for if he come before the time appointed, and they do not come forth to meet him, it is not just, that he should reprehend them, because the day appointed is not yet come; and if he prolongs the time, when he cometh, the same thing hapneth: So our Lord also, had he revealed this day, they had been like Lords, and
he as a servant, so that he could not have prevented nor delayed the time; for if he had done the one or the other, one of the two had hapned, either they had said that because the day of his coming was not known before, it fell out so, or that there was a cogent Master above him, who constrain'd him to anticipate, or go beyond the time appointed; for as much therefore as he did not reveal the time, he re∣mained in the power of his dominion; and forasmuch as he excited their diligence to watch and pray, he kept them in fear, and expelled carelesness out of them. Again, as he gave men to understand that they were mortal, that therefore they might be kept in awe, and practise Holiness, but did not declare unto them on what day they should dye, lest they might sin upon the opinion that their life was to last longer; so here, he did not reveal to his Apostles the day of his coming, to the end they might be watchful and diligent in prayer.
ONE of the Twelve. It is known that Judas was not of the least, but one of those of best note amongst the Twelve. Some say that he was the Third, for he was ranked next to Simeon and James; but be∣cause the Evangelists wrote the Gospel after his Trea∣chery, they placed him last in order.
Who dippeth with me in the dish. There were two round Tables set before them, and Judas sate down at
our Lords Table. Others say, That there was but one round Table, and all of them sate down to it; but that there were two Dishes at the Table, and Judas dipped into that which was our Lords.
And he took with him Peter, and James, and John. These three he took with him when he prayed here; he took them also with him when he raised to life the Damsel, and when he was Transfigured in the Mount; not that he undervalued the rest: but, first of all, for the great love which they bore unto him; secondly, because Judas was not vvorthy of that sight; thirdly, for a Testimony of vvhat he did, for the Testimony of Three is sure.
And he went a little nearer, and fell upon the earth. John expresseth this exactly, He departed from them about a stones cast; he did not pray before them, that he might not be thought proud or vain-glorious, and that he might Teach them to pray privately: nor did he depart to a great distance, that they might hear the words of his prayer what they were, and might learn by that pattern.
But not my will. He doth not say so, as if his Will were contrary to the Will of his Father; but by way of submission, he used this expression.
Moreover, He did it for instruction to others, that we should not be troubled for those Things which be∣fall us from enemies; which oftentimes hapneth not from our Will, but from the infirmity of Nature; for he was pleased to Teach this to all men in his own per∣son, That what passions we suffer by reason of those who vex us, is not blameable, by reason of the infir∣mity of Nature; yet ought we to take a care, if we be not cleared of them by the love of God, that we shun natural commotions.
Whomsoever I kiss, the same is he. Judas, because it was night, lest as they went, they might take another, and leave our Lord, he gave this sign unto them, Whom∣soever I shall kiss, take. And, it is probable, That it was usual with our Lord, to kiss any of the Disciples when they came from a remote place.
A certain young man followed him. Some say, That it was John the Evangelist. Others say no; and it is known from hence, That John did not walk naked with our Lord, nor any other of his Disciples. Others say, He was none of the Twelve, but some other man; and the Jewes, by reason of their Wickedness, appre∣hended him, and taking hold of the linnen cloth vvherein he vvas vvrapped, he left the same behind him, and fled. Others say, That it vvas this Mark the Evangelist, and therefore he did not make express mention of his name.
Sought for testimony against Jesus. Wherefore did they seek Witnesses? for this that he said, Destroy this Temple, and I will raise it up in three dayes. And if he did not build it he vvas a Lyar, for this vvas no greater a vvork, than to raise him vvho had been dead four dayes.
The servants. That is to say, The Souldiers or Ex∣ecutioners, Seditions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is to say, Wars and Contentions.
The Souldiers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is to say, Those vvho vvere sent to guard him; The vvay is in Greek called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praetorium: That is to say, The Court of Justice.
SImon a Cyrenian. He was of the Gentiles, the Fa∣ther of Alexander and Rufus, he who was chosen by our Lord; he called him an Apostle, and in respect of the love he bore him, he esteemed his Mother as his own: when our Lord went out of the Court of Justice, he bore his own Cross; but when they saw Simon coming from his Town, they pressed him, and laid the Cross upon him.
And they led him to Gogulta. It is called Gogulta, by reason of its roundness.
Which is by interpretation a skull. That is to say, by reason of its figure, which is high, and rising a little from the ground.
And they gave him to drink wine mixed with myrrhe. That is to say, That he might be Transported beyond the use of Reason, and Intoxicated, and might not be sensible of what they were to do unto him; but he did not drink it for two Reasons.
And he received it not. That is to say, He drank it not. Once they gave him Vinegar, and another time Wine mixed with Myrrhe, that they might add asperity and bitterness to his Passion; and that, as a Token of the exceeding-great Hatred towards him.
And when they had crucified him, they divided his garments. In Matthew we have expounded these Things.
What every man should have. That is to say, To which of them such a part should fall, and which of the Souldiers was to take such a part; his Under-Coat was glorious, having never a seam from the upper side; and they did not divide it, but put a price thereupon, and divided the price into four parts, and then they cast lots amongst themselves, and agreed, That he un∣to whom the lot fell, should have the Coat, and pay the other three parts of the price to his Comrades, and this is that which Mark saith, What every man should have. That is to say, what every one of the Souldi∣ers should have, whether the Coat, or part of the price.
And the occasion of his death was written. That is to say, That he was Crucified, because he designed to usurp the Kingdom.
And with him they crucified two thieves. First, Be∣cause he was found guilty of Rebellion against God and the King, as they were. Secondly, That the Psalm might be fulfilled, in his being reckoned with transgres∣sors; They crucified them together, thereby to hide their Envy and Arrogancy.
And one ran and filled a sponge with vinegar. That is to say, instead of Wine, they gave him Vinegar; that they might dry his Tongue, so that he might not cry any more.
And when the evening of the preparation was come. The setting of the Sun, and the end of the preparati∣on, he calls Evening; and it may allude unto him, who that day cryed out to him, Go and prepare thou Christ everlasting blessings, and which are to come.
Came Joseph who was of Ramatha. He calls him ho∣noured, because he was not by descent a Counsellor, but by bribing and money obtained the place of a Counsellor. In like manner, there was a Family or Tribe in the land of the Romans, and it was highly honoured; and if there were not any to be found of the Progeny of Kings, they set up Kings out of that Tribe; and when any of them Transgressed, they whipped his Horse instead of him, with white handgripes of Wooll: Amongst the Persians also was a Tribe called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gondi namiran; that is to say, Immortal Tribe. And it was not lawful to instruct or correct them when they offended.
He was confident, and went in unto Pilate. That is to say, That he durst ask him who was Crucified as a Rebel against the Kingdom, and was reputed as an Ene∣my to God.
Again, It was a bold Act, because he knew that he was to be accounted an Enemy to the Jewes, for honouring the body of our Lord; he was confident: That is to say, because it was a Festival, and the Law did not permit it.
And Pilate marvailed if he were already dead. He marvailed, because he thought the time of his death was not yet come. At the Third hour he was Cruci∣fied, and at the Ninth hour he dyed; and from the Third, to the Ninth, are but six hours: for it was thought, that one who had been Crucified but six hours, would not have dyed; and when he heard that
he was dead, he wondred. And this Testifieth for Christ, That he dyed of his own Will, and not by constraint; for that he dyed truly as to his Body, we say, but, that he admitted death of his own Will, and not by constraint as we; the Thieves were not dead: but he because of his own accord he permitted death to approach unto him, therefore he dyed at the Ninth hour.
Again, He marvailed as at something that was not customary; for every one that is Crucified remains a day or two, but he failed in the Ninth hour of the day, and whatsoever was done there, was a miracle.
AND when the Sabbath was past, Mary Magdalene, and the other Mary, bought sweet spices, that they might anoint him. That is to say, according to the custom of Women, who on the Sabbath, or the Third day of the Week, or on Friday, and on Festivals, went in honour of the dead to the Sepulchre, with perfumes and sweet oyntments.
And they saw a young man sitting on the right hand. They called the Angel Gabriel a young man, because he appeared in the likeness of a young man; That he might signifie, that he who was risen, did restore our nature to its Youth: And that he appeared on the right hand, sheweth, That he was to Preach glorious and prosperous Things unto the Women.
But go, tell his Disciples and Cephas. He distinguish∣ed and singled out Cephas, as him who had carried him∣self defectively in respect of Faith; for, Behold he came twice to the Sepulchre. And that he might fill him with consolation, inasmuch as he was terrified and confounded with shame, by reason of his denial, and that he might know that his repentance was complete. And he calls him Peter, to shew the strength of his love, though he was somewhat lyable to humane fail∣ing; and that he was restored by Repentance to his former Honour, so as to be the foundation of the Church.
And in the morning, the first day of the week, he arose and appeared. In the Greek Copy, and the Harkalian, it is thus written: When he arose in the morning of the first of the week, he appeared first of all to Mary Mag∣dalene. This sense is apt, and it is apparent, That first he said when he arose, and then made a distinction, by interposing a point, and afterwards added the other words, viz. in the morning of the first of the week, he appeared to Mary Magdalene. Whence we understand, That our Saviour first arose at a time unknown to any but the Father, and the Holy Ghost, for no Creature knew it; for if we do not know our own Resurrecti∣on, at what hour or time it shall be, so no man know∣eth at what time Christ arose. That he arose truly, we know; but at what time or hour of the night, we know not: but whil'st it was the time of the morning of the first of the week, he appeared to Mary Magda∣lene, as John hath said, and written.
Again, The words morning, and appeared, are annex∣ed to Mary, and not to the time when he arose; yet here the word arose is interposed, though in congruity of sense, it goes before the word morning, because he
spoke briefly of the Resurrection; and in what man∣ner he appeared to Mary, he rendred the sense confused.
St. Severus saith, That there are many Copies of the Gospel of Mark, which want from the morning of the first day of the week he arose, unto the end of the Book; so that the Gospel ends with these words, Neither said they any thing to any man, for they were afraid.
Afterwards he appeared to the eleven. That is to say, He laid before them their want of Faith, and hardness of Heart, saying, That they did not give credit unto them who had seen that he was risen.
He that believeth, and shall be baptized, shall be saved. That is to say, He who believes in the Father, and in the Son, and in the Holy Ghost, Three persons, and one God, and shall be baptized in the Name of these three persons, shall be saved from sin, which is the death of the foul.
Moreover, He shall live a life Immortal, whereunto shall be joined inseparably joyes which shall never fail.
He that believeth. He sheweth, That first a man gets Faith, and then worketh Miracles; according to this, If ye have Faith, ye shall remove Mountains. As these signs have been wrought amongst them; so if Faith shall be found in them, they shall work Miracles, according to what is said, He who hath Faith, can do every thing.
He that doth not believe. That is to say, Unbelievers shall have a life mixed with torments without end.
In my name shall they cast out Devils. That is to say, the Apostles and Disciples cast out many Devils, and spoke the Languages of the Nations.
They shall take up Serpents. There are two kinds of Serpents, the one proceeds from the earth, the other from Devils, and neither kind, saith he, shall be able to hurt the faithful who keeps his Commandments.
And if they shall drink any deadly poyson. They say, That the Gentiles made one of the Seventy two Disciples to drink deadly poyson, and he did not dye therewith; and that they cast poyson into the Cup of the Mysteries wherein was the blood of Redemption, and made a Saint drink thereof, and he did not there∣of dye: and many others there were who drank poy∣son, and it hurt them not.
And they shall lay hands on the sick. This we have seen done, even to this day, by many Priests: But the Heathens object, If these words of Christ are true, wherefore do not they cast out Devils, and take hold of Serpents, &c?
We answer, according to the judgment of Philoxe∣nus, That Christ doth not use the word by way of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is to say, for a determinal and uni∣versal term, but an indefinite; for he doth not say, That these Things shall belong to every one that be∣lieveth in him, but to those who believe in him; for he did not use the word all, or every of them in his Proposition: Therefore it is not said of every one of them, but that there are many who shall be attended with these signs, as Apostles and Saints.
He ascended into Heaven, and sate on the right hand: For the right hand denotes Honour. According to this, He shall place the sheep on his right hand. That is to say, He shall associate them with himself in glory; for the Father is not corporeal, that he should have a right and left hand, neither have the Angels a right and left hand, for this belongs to Bodies: but the right
hand of God the Father, signifieth equality of Session, of Majesty with him; for there is but one Kingdom, and Glory, and Honour, of the Father, and of the Son, and of the Holy Ghost.
And our Lord helped them, and confirmed their words, by the signs which they wrought. That is to say, He shewed that their words were true, by the Miracles and Cures, and Signs which he wrought by their hands; for those who saw the Apostles and Disciples that they cured Lepers, and raised the Dead, and other Miracles, they confirmed their words, and entertained their Preaching, and believed whatsoever they Prea∣ched.
Through the prayers of the Holy Apostles, pardon unto us, O God, for the love of thy Humanity, our Tres∣passes, whether willingly or unwillingly, of knowledge or ignorance: And also, O Lord, have mercy on the sinner and weak person who wrote, through thy abundant mercies. Amen.
Here ends the Exposition of the Gospel of Blessed MARK, his Prayer be with us, Amen.
MATTHEW the Son of JOHN wrote This; He who Reads it, Let him pray for him in our Lord.
Finished Anno 1058. according to the Computation of the Grecians.