The Gospel according to S ^t MATTHEW. CHAP. I.

THE word Translated Gospel in Classicall Authors signifies, first, Glad Tidings, or tydings of some good. 1 Sam. 4.10. and 18.24, 26, 27. Secondly, a reward given to him which brings glad­some newes. Thirdly, Sacrifice or thankes offered to God for some acceptable thing. In the Scriptures of the New Teastament it signifies, First, the history of those things which Jesus both did and taught, Mar. 1.1. Mat. 26.3. Secondly, Preaching or publishing of the doctrine of Salvation. 1 Cor. 9.14. 2 Cor. 8.18. Rom. 2.16. Thirdly, The glad tydings of Salvation in and through Jesus Christ, Isa. 40.9. and 52.7. and 61.1. Rom. 10.15.

[...], signifies a gift or tribute due for good tydings, whether as an offering to the Gods, the Authours, or as a reward to men, the messengers and bringers. M. Mede. See more there. 1 Cor. 9.14.

Matthew is the first of the Evangelists, because he wrote first, the others Marke, Luke, Lucas Brugen­sis. and John follow likewise according to the order of time in which they wrote.

Matthew proceedes in this manner: First, he describes the Nativity of Christ. Second­ly, his Baptisme. Thirdly, his Temptation. Fourthly, his Doctrine. Fiftly, his Mi­racles. Sixtly, his Passion. Seventhly, his Resurrection and Ascension.

Matthew and Luke agree; First, In their generall scope, which is to shew that Christ is the true Messias comming from Abraham and David. Secondly, In the subject matter or argument, which is to draw Christs Genealogie. Thirdly, In the persons of the first fourteen generations from Abraham to David, for the same persons altogether are re­hearsed by both the Evangelists.

They differ; First, In the forme of the series, Matthew proceedes by descending, Luke by ascending; Matthew includes their generations in certaine classes and genera­tions, but not Luke. Secondly, Spanhem. Dub. Evangel. parte 1. Dub. 19. In the Head or originall which Matthew makes in Abraham, Luke in Adam or God. Thirdly, in the Order of the description, Matthew praeposeth the genealogie to the conception and birth of Christ, Luke postposeth it.

VERSE I.

THe [...] Syrus para­phrastes sim­pliciter dicit, descriptio ge­nerationis. Parum ac­commodate Munsterus ver­tit liber gene­rationum. In tali enim con­structione Se­pher non signi­ficat librum, sed catalogum, seriem, recensi­onem, ut ex Gen. 5.1. pa­tescit; nec li­bri totius ar­gumentum Christi genea­logia, sed ex­iguae tantum­modo eius par­ticulae. In eo­dem significatu voce [...] utuntur hic Hellenistae Dilher elect. l. 1. c. 9. Generationis id est majorum ex quibus or­tus est Chri­stus, ut Ter­tul. vertit. Bez. vide Pis. in loc. Booke] This first word of the first Evangelist, is a Greeke word, but in signi­fication Hebrew. It is taken after the manner of the Hebrewes, who Gen. 5.1. have Sepher tholedoth, the booke of the generation, that is, a catalogue or reckoning up, but Moses speakes of the catalogue of the generation of Adam, Matthew of the booke of the generation of Jesus: so that generation is taken there actively, for them which Adam begot, that is, his posteritie; here passively, for those of which Christ is begotten, that is, for the Ancestors of Christ.

Jesus] The name in Greeke and Latine, imitateth the Syriac Ieshuang, it signifi­eth a Saviour, as the Angel explains it. v. 21. To save sinners was the maine designe of Christs comming into the world. He is first the alone Saviour, Acts 4.12. there is an utter inability in any other to save. Secondly, the Almighty Saviour, able to save. Isay 63. Heb. 7.25. Thirdly, it is his peculiar office to save those which were appointed him of his Father. Fourthly, it is for his glory that the Father hath made him a Saviour, John 5.22.24.

Christ] It is a greeke word, and signifieth annointed, and comprehends in it all his Offices of Prophet, Priest, and King, they beeing all annointed: He is called [...] the annointed, by an excellencie, 1 John 41. and 4.42.

Who is the sonne of David, the sonne of Abraham] These words may be taken two waies; first, this may be the sense, the sonne of David, which was the sonne of Abra­ham: Or thus, the sonne of David and Abraham, the conjunction and beeing understood, and the sense then is, that Christ was the sonne of both. Jansenius likes the former better.

Spanhem. Dub. Evangel. Facit autem Matthaeus A­brahami & Davidis speci­aliter mentio­nem ob promis­sa illis facta; Abrahamo de populosa pro­genie, Davidi autem de regni stabilitate, quo­rum utrumque in Christo emi­nenter imple­tum est. Grotius in loc. Matthew calles Christ the sonne of David and Abraham. 1 Because the most speciall and frequent promises concerning the Messiah were made to Abraham and David, be­gun to Abraham, Gen. 12.2, 3. repeated and confirmed to David. Psal. 89.29. 2 Because these two were most in the esteeme and speech of the Jew [...]s, as men excel­ling among the rest, one among the Patriarkes, the other among the Kings. 3 Because the Messias among the Jewes was thought to bee the seede of Abraham and the sonne of David according to the promises.

He premiseth David before Abraham, First because it is solemne in the contexture of genealogies to ascend from the neerer to the more remote, as Luke doth c. 3. Secondly, for the better coherence of this verse with the other following, & Maldonate observeth that it is usuall with the Hebrewes to postpose that from which they will beginne what followes, as in 1 Gen. 1. Thirdly, because indeed Christ was not the sonne of Abraham but by David, and of him first and neerer than the other.

Vers. 5. All the women in Christs Genealogie except his most holy Mother, have a marke of infamie upon them, Notandum in genealogia Sal­vatoris nullam sanctarum as­sumi mulierum sed eas quas scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus nascens omnium peccata deleret. Hieron. in loc. Thamar, vers. 3. with whom Judas her Father in law had committed incest, Gen. 38.18. Secondly, Rachab, vers. 5. who was a common strumpet, Heb. 11.31. Thirdly, Ruth, verse 5. she came of Moab, whom Lot begat of his owne daughter, Gen. 19.37. Fourthly, Vriahs wife, verse 6. with whom David committed adultery, and for whom he was so plagued of God, 1 Sam. 12.9, 10.

Vers. 6. David the King] Onely David is adorned with this Elogie, because in his person God propounded a type of the Messiah to come. Calvin. Because a promise of a perpetuall kingdome was made to him, 2 King. 7.12. Maldonate.

David is here called the King, because he was the first King in the genealogie of Christ, and because he was the first King among the people of Israel, in whose seede the King­dome long continued. Jan sen. comment. in concord Evang.

Vers. 8. Joram begat Ozias] It is manifest from 2 King. 8.24. and 11.2. 1 Chron. 3.11, 12. that Ioram begat Ahaziah, Ahaziah Ioaz, Ioaz Amazia, and lastly Amaziah Vz­ziah, 2 Chron. 26.1. who also is called Azariah. Here three Kings, Ahaziah, Ioaz, and Amaziah are premised in this Genealogicall series; as Grand-children are called sonnes amongst the Hebrewes, so grandfathers and great-grandfathers, fathers, who may bee thought to have begotten their grand-children and great grand-children, viz. in a me­diate [Page 3] generation. So Christ v. 1. is called the sonne of David & Abraham, Spanhem dub. Evang. so we are all cal­led the sonnes of Adam, Iohn 8.33.39. And those three are pretermitted for the peculiar curse which God twice threatneth to powre on the house of Ahab, 1 King. 21.21. and 2 Kings 9.8. which curse the Lord would ratifie here, by altogether rasing out these three Kings which were of the posteritie of Ahab, (for Ahaziah was begot by Ioram of Athaliah the daughter of Ahab) out of the catalogue of Christs progenitors. Or these three Kings may be omitted, Annotations in folio. because Matthew intended to keepe within the compasse of fourteene generations here as well as afterwards.

Vers. 11. By the first Iechonias in the 11 vers. is understood Iehoiachim the sonne of Io­siah, who also is called Eliakim, and he was either of two names and called also Iecho­nias which is not unusuall in the holy storie, or it may be sayd the name Iehoiakim is rendred of Matthew per euphoniam, Spanhemitis. Gomarus. vide de Dieu. et Pisc. in loc. Josias tanquam avus nepotem mediante pa­tre Iechoniam gignere dicitur, genuit enim Iosias Ioiachimum, Ioiachim vero Iechoniam, cujus fratres non leguntur quidem germani extitisse, sed intelliguntur patrui atque agnati ex Iosia rege descendentes. Iun. in Paralel. Iechonias. There seeme to be but 13. in the last ge­neration, unlesse he that was last named in the second be againe to be rehearsed the first in that last, as some reverend Divines thinke, viz. Iechonias the father, and also the sonne, which both are to bee reckoned in the genealogie, and are called Iehoiachim and Ie­hoiachin, 2 Chron: 36.8, 9.

Vers. 16. Quest. Why is the genealogie of Christ drawne from Matthew here, vers. 16. to Ioseph, and not rather to Mary, Spanhemius. when yet Christ neither was the sonne of Ioseph nor descended from him. The common answer both of the ancient and moderne in­terpreters (which Augustine propounds and defends, Lib. 2. Cons. Evang.) is this, that it was not the custome of the Iewes to rehearse a catalogue of generations by women, Num. 1.26. Hence it is an ancient maxime among them, familia matris non familia.

Vers. 17. From David untill the carrying away into Babylon are fourteene generations.] Iun. in paral. Rainold. de lib. Apoc. praelect. 8. er alij. There were indeed 17. generations from David to the Captivity, but for memories sake three are omitted, that the same even number might be kept in all.

Vers. 18. She that is be­trothed is coun­ted for a wife. Deut. 22.24. Espoused] Contracting is an ancient and commendable custome, see Gen. 19.8.14. Deut. 22.22. the very Heathens had their espousalls, Iudg. 4.1. Placuit des­pondi, nuptiis hic dictus est dies, sayes he in Terence. Came together] The word which the Evangelist useth, either modestly signifieth a [...] de mutuo conjugij usu honeste dicitur ut 1 Cor. 7.8. Cui respondet Latina vox, co­ire sed minus verecunda. lying together, or is simply taken for to dwell together, that the husband and wife make a house and family, so the sence shall be that the Virgin was not yet delivered from her parents into the hand of her hus­band, but lived under their custody. Calvin.

V. 18. With Child] Word for word, [...], ut Iud. 13.5. Pro eo quod Evangelista Matthaeus dicit, inutero habebit, in Propheta Isa. 7. scriptum est in utero accipiet: sed propheta quia futura praedicit, significat quid futurum sit, & scribit, accipiet: Evangelista quiae non de futuro, sed de praeterito narret historiam, mutavit accipiet, & posuit, habebit, Qui enim habet, nequaquam accepturus est. Hieron. in loc. See Luk. 1.35 having in her ^e bellie, as ver. 23. of the Holy Ghost.] Christ was not begotten spermaticè, not of the substance, but of the power of the Holy Ghost. He had his principium formale from him, and passivum from the Virgin Mary.

Vers. 19. He was a just man, and therefore not willing to accompanie with a defiled woman as he might suppose, but gentle also, See in Beza the difference be­tweene divor­tium and re­pudium. and so chose rather to put her away pri­vily, than to cause her to be stoned as the Law was, Deut. 22.21. After marriage he could not have done this, but must have given her a bill. He would put her away because hee was just; and privily because he would not traduce her; He would put her away, that hee might satisfie his own conscience; and privily, that he might consult for his wives credit. Lucas Brugensis comment. in 4. Evangelia.

Vers. 20. But while he thought on these things] In the Greeke, and as hee had these things in his minde. For that which is conceived in her is of the Holy Ghost] Angelus docebat Iosephum numinis esse quod ille putaverat criminis. August. Epist.

Vers. 21. Thou shalt call his name Iesus, for he shall save his people from their sinnes] To save from their sinnes is to deliver a sinner from all that hurt and mischiefe which sinne would bring, viz. 1 from the guilt of it, by which it defiles the conscience, Certum est il­ludnomen Inaūs Iesus, à Grae­cis Latinos, ab Hebraeis Graecos accepisse. Maldonatus in loc. See 2 Sam. 3.18. and maketh [Page 4] it to accuse, condemne and terrifie, and causeth it contrarily to acquit and comfort. 2 From the punishments of sinne, that is, from all evills in this life so farre as they bee punishments, that is, testimonies of Gods hatred against the sinner, and from the eter­nall miserie of Hell and the losse of heaven, making a man againe an heire of the kingdome of heaven. 3 From the dominion and tyrannie of sinne upon the will, by which one is a slave to it. 4 From the staine and filth of sinne, and makes the soule cleane and amiable in the sight of God, the filthinesse of sinne beeing taken away.

Vers. 22. Of all the writers of the Old Testament the Prophet Esay hath the honour to be the first that is vouched in the New, and of all places this hath the honour to be the first of all in the first Evangelist and in his first chapter.

[...] Virgo illa. Gen. 3.15. Vers. 23. A Virgin] That virgin [...], that famous Virgin foretold, Isay 7.14. and selected from eternity, whose seede was to breake the Serpents head.

They shall call] So the Vulgar, Syriac, and Ethiopic reade it, the Arabic in the same sense passively, He shall be called, Beza. Vocabis, Thou shalt call, Vide miscell Drusij cent. 1. c. 72. The right of giving the name, (which rather agreed to the Father, and not to the mother, but by his Gen. 35.18. Luk. 1.60.62. Iun. Esa. 7.14. renders it, vocabis O virgo. consent) is here given to the mother, by which it is signified that this sonne as he was man was without Father. But in the 21. v. (as de Dieu. notes) the giving the name seemes to be as­cribed to Ioseph.

Nobiscum carnis similitu­dine, nobiscum utilitate. Bern. Emanuel] Which being interpreted, is God with us, that is, in our nature, as Cartw. or graciously present with us, as Calvin. Chemnit.

Vers. 25. Helvidius would gather from these two words untill, and first borne, that Mary after had children by her husband. The word untill in Scripture is taken for ne­ver. Gen. 28.15. Primogenitus est non post quē alij, sed ante quem nullus alius genitus est. Pareus Chemnit. He is called the first borne in Scripture, which first opens the wombe, whether others follow or no. Yet it is the ancient and common opinion of the Church (saith Pareus) that Mary alwaies remained a virgin, which we willingly follow.

[...], Illum promogenitum, that first borne, to shew that Christ is not called the first borne of Mary, but absolutely the first borne, because he is that famous first borne, viz. the first begotten of all creatures as Paul hath it, that is, begotten before the Creation of all things. Iansen. comment. in concord. Evang.

CHAP. II.

Verse 1. BEthlehem] signifies domus panis, the house of bread, so called from its ferti­lity, the bread of Life is found in Bethlehem the house of bread. of Iudea,] that is which is in the tribe [...] of Judah. Judg. 19.18. To distinguish it from the other Beth­lehm in the tribe of Zebulon. Josh. 19.15.

Herod] the Great, King of Judea. Luke 1.5. called Ascalonita from his Country, sonne of Antipater. Herod which killed Iohn Baptist in the 14. Chap. was called Antipas and was his Sonne. Herod the killer of James Acts 12. was named Agrippa, he was the grand-child of this Herod the Great by his sonne Aristobulus.

Wise men from the Terra unde venerant Ma­gi, non Coeli re­gio hac voce de­notatur, inquit Grotius. Quot fuerint nūero, quia non exprimit evan­gelista, nescire praestat quam temere pro certo asserere quod dubium est. Calvin. Magus vox non Latina, à magis, nec Graeca, aut Hebraea, sed Persica, ut volunt, fig. sapientem: Quos enim Graeci Philosophos, Assyrij Chaldaeos, Indi Gymnosophistas, eos Persae magos proprie vocabant. Pareus. Non parva quaestio est, quales fuerunt hi magi. Quidam n. maleficos fuisse autumant, alij sapientes, plerique etiam reges, Evangelista eos reges non vocat, vocaturus ut apparet, si tales fuissent, cùm id ad gloriam Christi non parum pertinuis­set. Sed nec veterum interpretum quisquam hos magos reges vocat. Iansen. Comment, in Concord. Evang. East] Three say the Papists, because they offered gold, frankin­cense and myrrhe, but they were commonly offered by them all, not every one seve­rally his proper gift. Some make gold a symbole of Christs kingdome, frankincense of his Priesthood, myrrh of his buriall, but that is not solid; it was solemne with the Persians to have some present in their hand when they saluted their Kings, and they chose those three as being the principall commodities of the East, Gen. 43.12.

Vers. 2. Where is he that is borne King of the Jewes] Some thinke a King borne here is secretly opposed against a King made or created, but that is too subtill, they meane [Page 5] that this King was lately borne and remaineth yet an infant, to distinguish him from the King that was at his full growth and then governed.

Which words may be understood two wayes; first simply, that the sense should bee, Where is that King of the Iewes who is now borne. Secondly, they may shew that that King which they seeke for is a King borne; that is, not chosen by men for a King and annointed in his fit time, but who was at his Birth the King of the Iewes, to distinguish him from other Kings of the Iewes. Jansen.

His Starre] Vide Span­hen. Dub. Evang. parte 2. Dub. 27. & 28. Origen saith it was a comet, Chrysostome and Theophil. an Angell, Hoc est certam illam & infig­nem Stellam. Al [...]rdi. Patho­logia N. T. others say it was a wonderfull meteor, some say it was an extraordinary starre, won­derfully made by God. For other starres in their daily motion move from East to West, this moved from North to South, from Ierusalem to Bethlehem. It was seene in the day, other starres are then obscured by the Sunnes splendor. These Astrologers (saith Chrysostome) are taught here the truth by this new starre, which had abused the old starres to all impiety.

And are come to worship him] The Greeke verbe [...] is either derived à moto galero, vel ab osculando, vel à canibus, from a hat moved, from kissing, or dogges, [...] is a hat, [...] is to kisse, [...] are dogges, by it is signified the gesture of low vene­ration when one casts himselfe at anothers feete, as fawning dogges doe. Lucas Brugensis.

Vers. 6. And thou Bethlehem in the land of Judah] That is part of Iudah. Propheta Beth­leemam mini­mam appellans indicat, illam quantitate & angustijs, opibus & splendore minimam. Mat­thaeus verò non minimam ap­pellans intelli­git illam honore & existimatione non esse minimam. Matth. 6. Cartw. historia Christi in 4. Evagel. [...]) Nihil hic Contra mentem prophetae, si verba ejus legas per interrogationem, parva es ut sis in Chiliadibus Juda? Nam quid hoc aliud est, quam quod Evangelista posuit, nequaquam minima es. Sic Apostolus expressit locum Davidis, An est intelligens? [...]. Rom. 3.11. Alij aliter haec conciliant, nec in ullo loco laboratum magis, mihi simplicissinam videtur quod posui. Atque haud scio an hic locum habere debeat illa quorundam excusatio quod, quae prius minima fuerat, postea ex eventu haud minima evaserit, quum Matthaeus ipsum prophetam adducat suis verbis loquentem. Sic enim inquit, scrip­tum est per prophetam. Aut si haec dicantur in persona Pharisaeorum, ne sic quidem, vereor, curiosis ingenijs fiet satis. Nam non legimus usquam notatos Pharisaeos, quod Prophetarum verba immutarint aut corruperint. Drusij not, in paral. sacra. Art nor the least] Object. The Prophet Micah saith that Bethlehem is little, that it should be accounted a­mongst the Governours in Judah, Matthew on the other side extols its dignity, as if, it should be one of the chiefe, not the least, that is by a miosis, the most excellent. Answer. The Prophet (Christ being not yet borne) called it least in respect of out­ward splendour, and earthly riches, yet he seemes to signifie, that this towne other­wise but little, obscure and base, should be honoured and made famous by the birth of the Messias, now Matthew looked to the event of the prophesie, so it is not little in esteeme.

Vers. 10. They rejoyced with exceeding great joy] There is a three fold emphasis. 1. An Attick elegancie to rejoyce with joy [...], as [...]. Iliad. [...]. the Latines say, servire servitutem, 2. Great joy. 3. Exceeding great joy.

Vers. 12. Vide Canin. loc. novi Testa­menti & Ap­pendicem de Dieu. Being warned] having beene warned [...].

They departed another way] Greeke, They passed secretly by another way, as v. 14. and departed, Greeke passed secretly.

Vers. 18. In Rama was there a voyce heard] Vid. Spanhem, Dub. Evang. partem secundā Dub. 82.83.84. Dr. Clerke. Rama was farre from Bethlehem, which made St. Ierome make Rama an Appellative, In excelso vox audita est. The voyce of the dy­ing children and the crying parents was heard on high, reacht round about through­out all Ephrata. Three Synoni­ma, as with the Prophet, la­mentation, weeping, bitter­nesses. Lamentation, weeping, and great mourning] If we observe this place, we shall confesse with Ierome that Matthew in relating this testimony, neither exactly followed the Hebrew nor the Septuagint. Drus. not. in parallel. Sac.

Per Rachel. [...] intelligit matres Bethlehemiticas in vicinia sepulchri Rachelis habitantes. Piscat. [...] & noluit consolari. Quo loco consolari accipit vulgatus pro consolationem accipere sive admittere, quo sensu. Gen. chap. 37. v. 35. extat de Iacobe vicem Iosephi dolente. Noluit consolationem accipere, ut ibidem vulgata versio habet. Pas­sive hoc dicitur Ier. cap. 31. v. 15. Comprobant haec Scriptorum Testimoniis. Dieter. Antiquit. Bibl. parte. 1. Rachel weeping for her children] That is, the mothers which inhabited those parts where the sepulcher of Rachel was.

Vers. 22. He turned aside] Greeke he passed secretly.

[Page 6] Si ullus locus in toto novo Testamento Calumniae & cavillis hostium Evangelii op­portunus vide­tur, & Lectori attento crucem figere potest, fatendum hunc prae omnibus alijs & majori specie urgeri, & difficilem pati solutionem, Span. dub. Evang. Part. 2 Dub. 87. Vide plura apud Spanhem. loco citato & Dub. 88.89.90.91.92.93.94. et de Dien. Append. Sculter. Exercit. Evang. l. 1. c. 60.23. That it might be fulfilled which was spoken by the Prophets] By which of the Pro­phets was this name given to Christ, for we find no such testimony? Chrysostom and Theophylact, because they cannot undoe this knot, cut it thus, saying that many of the bookes of the Prophets are lost. Bucer thinketh that that place, Judges 13.5. is here noted. Sampson was a most excellent figure of Christ as he was a Redeemer, and did most notably represent him in his death wherein he killed more than in his life, and the booke of Judges was composed by divers Prophets. Calvin, Beza, and Mr. Per­kins, doe incline to this opinion, Causabon in his exercitat. Iunius in his paralells and analys. in Num. Piscator, Dr. Tailor, Mr. Dod say, that Matthew hath respect to those places, Esay 11.1. and Zach. 6.12. a branch, in Hebrew Netzer, therefore Weemes in his Chri­stian Synagogue saith, these words in Matthew, should bee interpreted, he shall be called a flower or branch.

He shall be called a Nazarene] The Papists are of opinion, that our Saviour wore long haire, and so picture him, because, we read here he was a Nazarite, or rather a Nazarene, as with Beza our best Translators read it, by education, not by profession and institution, in regard of the place where he was educated and conversed, not any vow whereunto hee was bound, Numb. 6.4. He dranke wine and touched the dead. He observed not the rites and orders of the Nazarites, but he was the truth and sub­stance of that order, for in him was fully accomplished that holinesse which was figu­red by that order, he was perfectly severed from all sin and pollution.

CHAP. III.

Verse 1. IOhn] signifieth the grace of God, for he did preach the grace of God in Christ then exhibited. The Baptist] so named to distinguish him from Iohn the Apostle, and because He first administred baptisme the Sacrament of the new Testament. Vel quòd pri­mus baptizare coepit, vel quòd Christū bapti­zaverit. Maldo­natus, vide Be­zam. In the wildernesse] A place wherein wee find six Cities with their villages, Iohn 15.61. but called a wildernesse because thinly inhabited.

Vers. 2. For the Kingdome of Heaven is at hand] That is the Church of the Old Testa­ment is now abolished, and the Church of the New Testament is ready to take place by Christs coming, and therefore repent and amend.

Vers. 3. The voyce of one crying] or, bellowing like an Oxe. Rollock observeth, that Iohn Baptist entred upon his calling in the yeare of Jubilee, which used to bee proclamed by a Cryer with the sound of a trumpet, and he is called the voyce of a cryer in allu­sion thereunto.

Illud observa­tu non indig­num, factum divina provi­dentia ut qui veniebat in Spiritu Eliae, Elias propte­rea à Prophetis nominatus, etiam habitu exteriori Eliam referret. Grotius in loc. vide Sculter. exercit Evangel. li. 1. c. 15. Vers. 4. Locusts] have their name in Greeke ( [...]) from the tops of the eares of Corne which they fed upon as they fled. The question needes not to bee whether these be mans meate or no? it is certaine that the Jewes might eat them by the law of Moses, Levit. 11.22. Plinie l. 1. c. 29. speakes of them, Matthiolus upon Dioscorides saith, this was the reason, why John Baptist made use of them, as a strict observer of the Law; they are eaten in the East and else where.

Vers. 4. In regioni­bus Calidiori­bus tanta apum Copia esse solet, ut cum alvearibus Capi non possint in sylvas avolent, & aut in arborum truncis, aut in ru­pium fissuris mellificent, vidi ego in Boetica homines pauperes, qui hoc ex sylvis colligendo, vendendóque melle quaestum factitarent. Id in Palaestina multum fuisse credendum est, & quia calida & fertilis erat regio, & quia Deus saepe vocat terram lacte & melle manantem, & quia ex facto Ionathae, manifestum est mel à rupibus revera fluxisse. Maldonatus. Vide Scult. Delit. Evang. c. 9. Wild honey]

Vers. 6. Confessing their sins] The confession of the Converts was voluntary, not con­strained. 2. In general, not of every particular sin. 3 Publike, not into the eares of a Priest.

Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme] Two [Page 7] kinds of men which were of great authority among the Jewes, with whom Christ had perpetuall enmity, as also with the Scribes, 5 Cha. 20. and 16.21. & 22.23. & 23.13.

Generation of Vipers] The whole body and corporation of them was full of deadly poison. It is an allusion (say some) to Gen. 3.15. Progeniem vi­perarum nomi­nat potiùs quam viperas ut toti ordini exprobret vi­rulentam mali­tiam, ne (que) enim paucos tantum illos qui ade­rant sed totum corpus damnari voluit, ac si diceret, u­tramque factio­nem non nisi serpentes gig­nere. Calvin. Chrysost. Ope­re imperfecto. Vide Spanhem. Dub. Evang. parte 3. Dub. 30. Viperae venenum in lingua, pellis speciosa. Alluditur simul ad locum Geneseos, ubi diabolus serpens Grotius. Where the wicked are called the seed of the Serpent, Chemnit. Others alleadge many properties of the Vipers. 1. He hath his Teeth covered and buried in his gummes, so that one would think it a harmlesse Beast and that it could not bite. Viperae dentes gingivis conduntur, Pliny. l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse, that one would take them of all others to be most innocent, and to this appertaines the similitude of our Saviour, Luke 11.44.

Secondly, The nature of Vipers is such, that when they have bitten a man, they presently run to the water, but if they find not the water they die: so Hee calls them Vipers who committing deadly sinnes did run to baptisme, as Vipers to the water to avoyde the danger of death.

Thirdly, it is the nature of Vipers to make themselves a passage through their mo­thers bowels, (though some denie this) and therefore they are called Viperae, quasi vi partae; so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue, Cant. 1.6.

Fourthly, The Viper is very specious and beautifull without, as it were painted, but full of poyson within; so the Pharisees made a shew and ostentation of holinesse, but had the poyson of malice in their hearts.

Vers. 8. Meete for repentance] It is a metaphor taken from trees transplanted or graf­ted into other stocks, they must bring forth a new fruite.

Vers. 9. God is able of these stones to raise up children to Abraham.] Spanhem. Dub. Evang. parte. 3. Dub. 35. The Baptist mentio­ned stones either because there was plentie of them in that place where he taught and baptized, as the similies and examples that Christ brings are often fetcht from things obvious, or he puts a definite thing, for a thing indefinite, stones, that is, things unfit for such a matter, as Luke 19.40. or else alludes to Esay 51.2.

Vers. 10. Now] That light is come into the world, also] this implies something be­fore of the same kind, axe,] some would have that to be Gods own immediate hand, but it is here an instrument, the Roman Empire.

Laid] A metaphor taken from the custome of men which cut with an axe, they usual­ly lay the axe at the place where they would strike, to guide their stroke; God to pre­vent his.

The roote] Some would have Abrah. to be the root, others Christ, rather the Jewish State & Church, some say Gods presence in his ordinances, the civill government, and saints.

Therefore] After so many warnings and convictions. Tree] The Nations of the Jewes.

Every tree which bringeth not forth] Not that hath or will bring forth, but which doth not bring forth, that is, is not in a growing, bearing, thriving way; Fructus à fru­or. it is not enough to bud or blossome, but must make it out to the use of the husbandman. Fruite,] not leaves or blossoms. Good] Answerable to the soile, the purpose God hath ordained it for, and his care and cost bestowed on it. Is cut down] As sure to be as if it were done already. Pareas. Exo. 3.5. Iosh. 5.15. Maldonate hath both those exposi­tions. Vide Drusij. Adag. Class. l. 3. Solvere calceū vilissimum ac maximè despi­cax est ministe­rium. Aug. & Theoph. vide Bezam. Cut downe] by Gods hand, judiciously, & efficatiously, though they deserve it meritoriously. Cast into the fire,] which is proper for a barren tree, never to be pluckt out againe.

Vers. 11. Whose shooes I am not worthy to beare] That phrase is taken from the custome of the Hebrewes, who being to enter into the more holy place laid by their shooes as the Turkes and Africans doe now; those which were more noble, had a boy who carried their shooes when they laid them by. The other Evangelists have exprest it in a different phrase, Marke 1.7. Luke 3.16. Iohn 1.26, 27. And they all allude to the forme of the shooe, for in the hotter countries, the shooes had soles onely below, they were tyed a­bove, so that they were to be loosed in their bonds, before they could be pulled off.

Vers. 11. Baptize] That is, drowne you all over, dip you into the ocean of his grace, opposite to the sprinckling which was in the Law, with the Holy Ghost, and with fire] [Page 8] That is with the Holy Ghost, which is fire, et is taken not copulativè, but exegeticè. The Aethiopians (which we call Abisseni) take this word properly, See Gen. 3.16. Hoc est Spi­ritu sancto ig­neo, Spiritu Sancto qui est ignis, id est, qui est similis igni. est Hendya­dis. Cornel. a Lap. Vide Scultet. Exer­cit. evang. l. 1. c. 35. and marke their children as we doe our beasts with an hot yron when they baptize them. It must bee expounded metaphorically, or rather prophetically with reference (say some Cameron and Mr. Bedford on the Sac. part. 1. ch. 2.) to the History of the fiery cloven tongues, the visible representation of the Holy Ghost on the day of Pentecost. Act. 2.2, 3. or to Esay 6.6, 7. (saith Spicileg. in. loc. Capellus) where one of the Seraphims is said to have taken a burning coale from the Altar, and with it to have touched the lips of the Prophet, by which coal the Holy Ghost was signified, or his most efficacious force of purging, and by those words thy iniquity is taken away, inward baptisme (which whol­ly consists in the purgation and expiation of sinnes) is noted.

Glass. Rhe. Sac. Tract. 1. c. 11. Vers. 12. In which Allegoricall speech by the floore, the Church of Christ dispersed through Iudaea and the whole world is understood; by the fanne the meanes by which Christ separates beleevers from the hypocrites and wicked, which are preaching of the Gospel, afflictions, and the last judgement; by the purging of the floore, the action of se­parating; by the wheate, the beleevers; by the chaffe, Impij & damnandi vo­cantur paleae, quia ut paleae sunt levissimi, vilissimi & ad nihil fere utiles nisi ad ignem. a Lapide the wicked; by the garner, the kingdome of heaven and eternall life; by unquenchable fire, the torments of hell, Winnowing signifies the temptations of Satan, Luk. 12.31.

Here the errour of Origen is condemned, who thought that the torments of hell would not be pepetuall, but should end after the great yeare of Plato, in which all things shall be renewed, it is unquenchable fire. He alludes to the 66 of Esay 24. and 33.14.

Vers. 14. But Iohn forbad him,] He earnestly forbad him, as the [...], Ob­nixè prohibuit. [...] in compo­sitione intendit significationem. Geeke word signifies.

Vers. 16. Apertio caelo­rum pro mani­festatione glo­riae Coelestis interdum acci­pitur, hic verò etiam significat visibilis Coeli cissuram ita ut perspicere potuit Iohannes aliquid planetis & astris superius; neque [...]. alius potest esse sensus verborum Marci cum dicit eum vidisse diffindi coelos. Calvinus. Videtur respicere atque alludere ad locum qui est Proverb. 8.30. It is most likely it was a reall body, and corporall dove, for Luke ad­deth in a bodily shape. The word likenesse is not to be referred to the Dove, but to the Spirit, which manifested his presence in this likenesse. Secondly, that phrase doth not alwaies note likenesse and similitude onely, but verity and identity, Iohn 1.14. Phil. 2.7. Mahomet, that wicked impostor, and ape of Christ, imitated this. For that he might perswade his followers that the Holy Ghost was familiar with him, he by often feeding a Dove brought her to fly over his head, and to picke graines of corne out of his eare.

Vers. 17. In whom] Not with, or by, or through whom; but a larger preposition than them all, which signifieth two things: first, that God is well pleased with Christ. Secondly, in and through him with others.

CHAP. IV.

The weapons used in this combat by Christ art part­ly offensive, the sword of the Spirit, it is written, partly defensive, which are principally three correspondent to the number of our three mortall enemies, the World, Flesh, and the De­vill. He useth the wildernesse against the temptations of the world, fasting against the temptations of the flesh, and prayer against the temptations of the Devill. Verse 1. THen] This word hath reference to the end of the former chapter, so soone as Christ was solemnely inaugurated into his Office, and proclamed from heaven to be the sole Doctor and Prophet of Gods Church, even then immediately without any delay was he driven forth, as Marke saith, 1.12.

Wildernesse] The great wildernesse is here meant saith Chemnitius; whose reasons are these. First, The other Deserts are circumscribed by some addition, as the wildernesse of Iudaea, Ziph, Maon, the great wildernesse is simply so called without any addition.

Vers. 2. Matthew expressely makes mention of nights, lest it should bee thought to be such a fast, as that of the Jewes, who fasted in the day, and did eate at the evening and in the night. Chemnit. He would not extend his fast above the terme of Moses and Elias, lest he should have seemed to have appeared onely, and not to have beene a true man.

[Page 9] Vers. 3. It is probable (saith Maldonate) that he appeared in a humane shape, because he spoke to Christ of many things, and because he sought to be worshiped.

The Devill is called the Tempter because he gives himselfe to tempt all men, by all meanes, at all times. Perkins. Command that these stones be made bread] The sense of the words is, since thou seest thy selfe to be forsaken of God, necessity compells that thou shouldst provide for thy selfe, therefore command that these stones be made bread.

Vers. 4. That is, that speciall and powerfull word, Vide Pisca. in loc. whereby hee appointeth and commandeth it to nourish us, the word of command and benediction.

Vers. 5. The Devill (saith Chemnitius) appeared in some visible and corporall shape to Christ, as the words of the Evangelists intimate: The tempter comming to him, tooke him with him, and get thee away Satan. Calvin & Scultetus think rather it was in a vision; but first then Satans perswasion to Christ to cast himselfe downe could have beene no temptation. Secondly, Christ might bee led of the Devill the ordinary way from the wildernesse to Jerusalem, so much the words will beare. Thirdly, the Devill might carry Christs body really through the aire, Piscator, Perkins, Dike, Tailour. In the fifth verse the words following confirme the reall transportation, for it is said the Devill set him on a pinacle of the temple, therefore having power to set him there hee might carry him thither; besides the word signifieth hee set him downe, who had formerly taken him up.

Vers. 7. It is written againe] Not that another Scripture opposeth the true mean­ing of the Psalme, but he opposeth it against, the corruption of the Devill which hee made by mutilating the words of the Psalmist, or rather by depraving them, saith Delit. Evang. c. 30. Scultetus.

Thou shalt not tempt the Lord thy God] Hee is said to tempt God, who not or­dinarily but presumptuously without necessity seekes an experiment of the Si locum Deuteronomij cum historijs antecedentibus, & cum Psal. 95.8. Conferas, apparebit [...] propriè hic esse Dei potentiam aut providentiam experiri, cum satis magna jam ejus documenta apparuerint, Sic Act. 15.10. Grotius. power, wisedome, goodnesse, and truth of God.

Vers. 10. Get thee hence Satan] Signifying thereby not onely his abhorring of that sinne, but also the danger of the assault by the world.

For it is written] All the Scriptures which Christ as yet cited, he brings out of Deuteronomie, After the manner of the Iewes, who were especially versed in that as an epitome of the whole law. Lucas. Brugensis.

Thou shalt worship the Lord thy God, and him onely shalt thou serve] By worship is pro­perly signified bodily worship in a bodily gesture, the meaning then is, thou shalt with thy body adore the Lord, for so it is suitable to Satans demand. The word serve] Signifieth all worship due to God both inward and outward. onely] This word appertaines to both the members, and so to the whole sentence, Vbi fatetur Iansenius quòd res est, in pri­mae etiam parte intelligi debe­re vocem so­lam: Ali­oqui tentatori ceu ad ratio­nem deposcentis minus aptè respondisset Christus. Down Diat. de Antich. vide Piscar. v. 2.8. for else there should be no direct deniall of Satans temptation, requiring onely the former and not the latter.

Out of the words of Moses, that we must serve God, Deut. 6.13. Christ maketh col­lection that we must serve God alone, teaching us to conclude in like case, that if the Scripture doe shew, that there is not any other power of conversion besides the Spi­rit of God, then where it is said the Lord converteth or allureth Japheth, it is there meant, that the Lord onely converteth and allureth, and none other.

Vers. 11. Angels ministred unto him] Non tanquam misericordes indigenti, sed tanquam subjecti omnipotenti. Augustin. Hom. 8.

Vers. 18. As he walked by the Sea of Galilee] It was not properly a Sea, but accord­ing to the phrase of the Hebrewes, who call all great meetings of waters by that one name. The River Iordan falling into this flat, makes sixteene miles long and some six in breadth, which was famous for fish though of ordinary kinds, yet of an extra­ordinary tast and relish.

Vers. 19. Follow me] [...] Come and follow mee.

V. 23. Vox haec [...] tam latè patet quam Hebraea Gnedah, aut Latina conven­tus. Omnis enim hominum Coetus qui ex instituto est sive judiciorū, sive publici consilij, sine rerum sacrarum gratia, hoc nomine appellatur. Deinde verò coepit & ad loca transferri, in quibus isti conventus habebantur, ut Luc. 17.5. Hic sive Coetum, sive locum in quo lex divina exponi solebat intelligas, nihil refert. Ne Christianos quidem ab hoc vocabulo abhorruisse apparet. Iac. 2.2. Grotius. Teaching in their Synagogues] The word [...] is usuall with the Septuagint Interpreters in the old Testament. In its first originall it is a generall word sig­nifying [Page 10] the very act of gathering together. Gen. 1.9. and 28.3. Esay 19.16. Ier. 44.15. and 50.9. Ezeck. 38.4. But in speciall it is used of the Church of Israel, Exod. 16.3. Levit. 14.3. In the same manner it is used by the Evangelists and Apostles in the new Testament, for the gathering together, viz. of the Jewish people, as in this place, and metonymically for the place in which the Iewes met every Sabbath to heare the Law and the Prophets read, Luke 7.5. Acts 15.21. and 18.7. Gerh. loc. commun. de ecclesia. c. 1.

The Gospel of the kingdome] Because it declares both the nature of this kingdome, and the way leading to it. Heron.

Vers. 24. And his fame went throughout all Syria] And the fame of him went into all Syria. Possessed with Devills] Greek, vexed with Devills.

Lunatickes] Vel quod interlunio nati comitiali mor­bo laborare soleant, vel quod epileptici ad conversiones lunares paroxysmis corripiantur. Scultet. exercit. Evang. l. 2. c. 12. vide Fulleri miscell. Sac. l. 2. c. 17. They are called Lunatickes in whom the force of the disease in­creaseth or decreaseth after the inclination of the Moone, as those that have the falling sicknesse.

CHAP. V.

LInacer reading these fifth, sixth, and seventh Chapters of Matthew, burst out into this protestation, Either these sayings are not Christs, or wee are not Christians.

In this Chapter, and the two next, is contained Christs Sermon in the Mount, preached to his Disciples and others that were converted unto him among the multi­tude. This Sermon may be called the Key of the whole Bible; for here Christ openeth the summe of the Old and New Testament. Christ quotes and repeates whole sen­tences out of it else where, Luke 11.2. and 12.22.13. ch. 14.14. ch. 34.16. ch. 18. This Sermon is the same with that which is set downe by Luke 6.20. For they have one beginning and one matter, the same order of preaching and the same conclusion. Luke relates things more briefly, Matthew more fully, Chemnitius, Calvin, Perkins, though Piscator and others bee of another opinion.

Our Saviour sheweth here, that the happinesse which by him they were to expect, did consist in spirituall grace and eternall glory, the one being beatitudo viae, our hap­pinesse in this life, the other beatitudo gloriae, our happinesse in the life to come.

Vers. 1. The Mountaine] By the highnesse of the place Lex quae in monte lata fue­rat, in monte exposita fuit. Heinsius in exercitat. Dominus ad montana conscendit, ut turbas ad altiora secum trahat. Hieronymus in loc. declaring that Hee would deliver nothing common or low. Eras.

And when he was set] It belongs to the Teacher to sit in a chaire or higher place, that he may be heard from far. Session also notes the tranquility of Christ, for the body sit­ting, the Spirit is quieted, and is apt to meditate in, & teach divine things. Corn. à Lapide.

Vers. 2. Haec potius vis est hujus generis loquen­di, ut qui ser­mones mente [...] conceptos pro­ferant, ij di­cantur aper­to ore loqui ea quae mente prius conceperant alij [...] loquenda. Rainold. de lib. Apoc. And he opened his mouth, and taught them] Theophylacts note is witty. He makes a question whether the first word be not superfluous or no, for how could Christ teach but he must open his mouth? He answers that these words were not idle, for Christ did sometimes teach and opened not his mouth, viz. By his life and mira­cles; but now he opened his mouth and taught them by doctrine.

It is a pleonasme, Calvin, as we use to say, I have heard it with mine eares. An Hebra­isme. i.e. He bagan to speak. Some interpret it thus, he spake before by the mouth of his Prophets, now with his owne mouth.

[Page 11]This phrase is emphaticall, and signifieth that He delivered to them deepe matters of weight and importance. Ephes. 6.19. Iob. 32.23. Iansen. Chem­nit. Perkins. And this may appeare by the con­clusion of the Sermon. ch. 7. v. 29. Yet this is not perpetually true of this phrase saith Beza. These words imply two things, First, the excellency of the Speaker, Psal. 78.1. Secondly, the Majestie and authority of the Speaker, Pro. 31.28.

And taught them] Not upon a perfect Text as Hee did Luke the fourth.

These eight Beatitudes are as it were the eight Paradoxes of the world: Cornel à Lap. for the world and Philosophers place happinesse in riches, not in poverty; in sublimitie, not in humili­ty; in fulnesse, not in hunger; in joy, not in mourning.

Vers. 3. Christ sets not downe that wherein formally blessednesse consists, but rules whereby we may know whether we be blessed or no, occultae praedestinationis indicia, & futurae gloriae praesagia. To bee poore in Spirit, pure in heart, meeke, mercifull, are stiled so many beatitudes. Schoolemen say truely, they are beatitudo disponens, so ma­ny dispositions to perfect blessednesse.

Vos crediti [...] beatos esse pauperes, ergo ut tanto facili­us fiatis beati, omnia bona vobis adimi­mus. Iuliani Scomma in Christianos jactum. Poore in Spirit] Graeca dictio [...] pro­priè mendicòs significat. Ian­sen. Beggers in Spirit, Esay 66.2. Austin and Chrysostome expound it of in­ward humility; the meaning is, those that have a spiritual sence of their spirituall misery.

Vers. 4. Mourne Doleat homo Christianus, & de dolore gaudeat.] It signifieth great sorrow. Piscator and others expound it of sorrow for sin. For they shall be comforted.] They shall have inward and outward comfort.

Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse] or, they that are hungring and thirsting, So the Greeke runs, after the participle of the present tense, intimating that wherever this is the present disposition of mens soules, they are blessed.

Vers. 8. Pure in heart] Austin renders it mundi-cordes. Purity is of two sorts, First, that which is contrary to pollution, as water when it is cleane, and not mudded nor defiled. Secondly, Which is contrary to mixture, as wine when it is not mixt. Not carnall nor hypocriticall.

For they shall see God] In the Hebrew phrase to see is ordinarily used for to injoy. Psal. 4. Who will she us any good? The word in the Hebrew is, who will make us to see any good, that is, to injoy good. To see God is to injoy him, there is no seeing God but in Christ.

Vers. 9. Peace-makers] i.e. such as love to maintaine unity, concord, good-will and good agreement amongst men. Not onely those which take up differences, but the parties at variance which are most inclinable to peace.

For they shall be called] i. e. they shall bee indeed, Luke 1.76. Called) i. e. accounted. Calvin. and shall also be knowne and re­puted to be, the Sonnes of God, by their likenesse to him.

Vers. 12. Rejoyce and be exceeding glad] Or, rejoyce, and that Vt sit poste­rius verbum loco adverbij Hebraeorum more. exceedingly.

Great is your reward] Object. Rev. 12.12. A reward implieth the merit of workes pre­ceding. Answ. A reward is taken, First, strictly, for that which doth answer and is e­quall to the worke. Secondly, Largely, for whatsoever is consequent to the worke; Heaven is a reward in this latter sence, therefore salvation is called a gift.

Vers. 13. The salt of the earth] In regard of their ministry, they are to be totius orbis magistri, Chrysost. The interrogation wherewith imports a vehement deniall, as if Christ should say, if salt once lose his naturall propertie of saltnesse, it can never be recovered. Perkins.

First, Discipuli sal terrae vo­cantur à Domi­no, & empha­ticè quidem cum articulo [...], quas [...] eximium illud sal terrae; nec Iudaeae duntaxat sal, sed sal terrae, pro lati­tudine vocationis Apostolicae, ex porrectis ecclesiae Dei pomoeriis contra distinctè ad angustias vocationis Prophe [...]icae. Span­hem. Dub. Evang. parte tertia. Dub. 91. Salt hath heate and acrimony by which it pierceth, attenuates and subdues the whole lumpe: nothing is more piercing than the word, which being committed to the Apostles subdues the whole man and seizeth upon the vitalls. Heb. 4.12.

Secondly, Spanhemius Dub. Evang. part. 3. Dub. 91. Salt preserves from corruption, whence a perpetuall Covenant is called a Covenant of Salt. Numb. 18.19. The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant.

Thirdly, Salt is a symbole of wisedome. Wise men are called salsi, and fooles insulsi: so there is no true wisedome but in the word committed to the Apostles, without which no man is wise.

Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to ab­rogate the Law. First he tells them in this vers. that Hee came to fulfill the Law.

[Page 12]2 ^ly v. 18. He tels them that not any thing of the least signification in the Law shal fail.

Thirdly, In the 19. Vers. He that breakes the Law, and teacheth men so, shall bee least in the kingdome of Heaven.

Fourthly, His doctrine required a greater right than that of the Scribes & Pharisees.

Vers. 18. Till heaven and earth passe] Greeke shall passe away. Some doe very sub­tilly play with the word untill, as if that the passing of Heaven and Earth, which shall be in the last day of Judgement, should put an end to the Law and the Prophets. And truly (saith Calvin) as tongues shall then cease, and prophecies bee abolished, so I thinke that the written Law with the exposition shall cease.

One Iot, Ioth apud Ebraeos inter alphabeti lite­ras minima est, huic respondet [...] Graeco­rum. Venustissimè usus hac hyperbola poeta ille nostri temporis videtur, qui dixit, Nescit Scripturae vel breve iota sacrae. Drus. Prov. Class. 2. l. 3. or tittle] Ierome calls Drusius de recta lectione linguae Sanctae. vide Capellum de punctorum Hebrarcorum antiquitate. l. 2. c. 14. & Piscat. in loc. Per [...] intellexit Christus literam minimam, quae est jòd apud Hebraeos: probabile itaque, illum per [...] intellexisse Puncta & Accentus, figuram minorem habentes; quia praeter literas nihil aliud est in Lege Hebraeorum, vim seu potestatem aliquam habens, praeter Puncta, vocalia, & Accentus, & di­versum quid à literis existimant ideo denotari, quia [...] & [...] distinguntur per particulam disjunctivam. Aut, ut quasi oppositionem videatur facere inter Iota & Apicem. Buxtorf. de Punctorum Antiquitate & Origine. parte 2. c. 15. apices (tittles) those by which like letters in times past were distinguished, when he saith, that Resh and Daleth differ onely in the tittle; those erre that interpret them de punctis vocalibus;

Iod the least of the Consonants, tittle of the vowells, which were as ancient as the Hebrew Consonants.

Fulfilled] In respect of unpartiall and sincere obedience, for of that our Saviour speakes as is manifest by the words following, He that shall breake the least of these Com­mandeme [...]s and teach men so, shall be called least, and except your righteousnesse exceede, that is, righteousnesse of Habit and practice, which is that which the Law as it is taken in that place required.

Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law, Pharisees for practise, the strictest sect, Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions.

Yee shall in no case enter into the kingdome of Heaven] Shall neither be accepted as mem­bers of the kingdome of grace Chemnit. in loc. commun. By the king­dome of Heaven, understands the Church; Grotius, that time when the Goates shall be severed from the Sheepe. here, nor injoy glory hereafter.

Vers. 21. He doth not oppose his answer against the Suam doctri­nam non op­ponit Mosi ut illum vel reij­ciat & dam­net, sicut ma­nichaei delira­runt, vel velit tradere melio­ra, perfectiora & graviora praecepta quam Moses, sicut Scholastici somniarunt, Moses enim plane eodem modo tradidit explicationem 5. praecepti. Levit. 19. v. 17. Sed Pharisaeorum corruptelas & reprehendit & reijcit. Chemnit. loc. commun. Commandement of Moses, but the common conceite of the Scribes.

Vers. 22. But I say unto you] The Expositors are so at discord in the interpretation of these words, that while they endeavour to explaine the sence, they forget the duty con­tained in it, and scarce any where shew more anger than here, calling one another Here­ticke and foole.

Hee alludeth to the custome of punishing offenders used among the Jewes; as there is a gradation of sinne, so of punishment. Iudgement, a lesse court which in­flic [...]ed small mulcts as it were by a leete; Councell, the greater Court, as it were quar­ter-sessions; Thirdly a more numerous Senate, a grand assise.

Augustin saith in primo est ira tantum, in secundo est ira & Sermo, in tertio ira & certa ex­pressio irrisionis.

Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it, three degrees of sinners against that precept, He that is angry with his brother without cause, or rashly, or for nothing, for an injury offered to himselfe, not a sinne committed against God. Secondly, He that saith to his Brother Racha Rectius Raca vel Raka, [...], Ex Syriaco Raka vanus, cerebro vacuus à radice Rik evacuare, fun­dere, effunde­re. Ita cen­sent plurimi, Verum ita cum sequente convitio, stulte, conveniret. Quid enim aliud est Cerebro vacuus, quam stultus? quid stultus aliud, quàm cerebro vacuus. Dilherri electa. l. 2. c. 20. Alij volunt, [...] esse interjectionem & sonum indignan­tis, & tres dicunt constitui gradus eorum quos Christus contra quintum docet peccare praeceptum; primum eorum, qui intus duntaxat adversus proximum commoventur, iramque gerunt animi restricti; alterum eorum, qui eo usque efferves­cunt, ut iracundum aliquid evomant; tertium denique eorum, qui in apertum aliquod convicium erumpunt. Racha indignantis vox, Hosanna laetantis. Vide Rainold. de lib. Apoc. tom. secundo praesect. 167. & Bezam in loc. Hoc verbum propriè Hebraeori­st, Rakah enim dicitur inanis aut vacuus: quem nos possumus vulgata injuria absque Cerebro nuncupare. Hieron. in Loc. Racha, which is an expression of anger, in a word of lighter disgrace, as sirra, or pish, or the like. Thirdly, He that saith, thou foole, which is a word of reviling and soonest offers it selfe to him that is angry.

[Page 13] Vers. 23. That phrase, hath ought against thee] is a Law-terme, Non dicit si tu habes ali­quid adversus fratremtuum: sed si frater tuus habet aliquid adversum te, ut durior reconciliationis tibi imponatur necessitas. Hie­ron. in loc. and implieth a sute in Law. Act. 24.20.

Vers. 24. Agree] i. e. Use meanes to become friends with him with whom thou art at variance. Quickly] i. e. Without delay; rather yeeld from thine owne right, than deferre to be reconciled. Satius est to­tam locutionem quae metaphori­ca & prover­bialis est, quam particulae do­nec idiotis­mum, in expli­catione hujus loci, attendere. Glass. Gramat. Sac. lib. 3. Tract 5. Ad ultimum quadrantem solvere dicitur is, cui de debito nihil remittur. Germanum proverbiale. Quadrans nummus est, qui à quibusdam vocatur teruncius. Drus. Prov. Class. 2. l. 3. Whiles thou art in the way] i.e. Whiles thou art going with thine Adversary to have the matter tryed before the Magistrate, Luke 12.58. Lest.] i. e. Lest thine Adversary having a good Action against thee, do convince and cast thee before the Magistrate and the Judge. Lest after thou art convinced of wrong doing, the Judge command the Sergeant to cast thee into prison. Farthing] This farthing was the least coyne used among the Jewes, called a Quadrin, which containeth two Mites, Marke 12.42. and it is the fourth part of a penny in English. This last phrase, (To pay the uttermost farthing) is proverbiall, like unto which is that in French, Payer jusques au dernier denier. As if he had said, See Maldo­nate, Tolet, Iansenius. Looke for no compounding or agreement with thine Adversary when thou art once cast into prison, for he will shew thee no favour, but use thee as hardly as may be, remitting nothing, but causing thee to make full re­stitution and satisfaction, even to the uttermost farthing.

The Papists expound it allegorically, Chrysost. Theoph. Cartw. Mr. Perkins. and say that by Adversary is meant God com­manding men in his Law; and by Way is meant the space of time in this life; by Iudge Christ; by Serjeant Gods Angels; by Prison Hell, or rather Purgatory; and by the uttermost farthing, veniall sinnes. As if this were the meaning: Dr. Prid. Agree with God while thou art in this life, betweene this and the day of judgement, lest thou come before Christ, and he cause his Angels to cast thee into Purgatory, and there thou remaine, till thou hast satisfied for the least veniall sinnes. But this cannot be the true meaning of this place, for first, these words depend upon the former, & are a continuance of the rule of reconciliation between man and man, and not between God and man. 2 ^ly Mr. Perkins. By this exposition they confound the Adversary and the Judge, (for the Father and the Sonne are one) which in this Text are made divers and distinct.

Vers. 28. Quod in homicidiis est irasci, hoc in adulteriis est concupiscere. There may be adultery (saith Austin) and a woman not toucht; murder, and a man not kild. Lust af­ter her] with a will and desire to her.

Vers. 29. Right eye, and right hand] are mentioned, because the right parts are dea­rest to us; some speciall darling sinne, wherein the flesh most delights, Beza. Dike. Illa expositio probabilis per oculum dex­trum & ma­num dextram rem eandem, pretiosissima nimirum & Charissima quaeque intelligenda, quae aequè nobis Chara ac oculus dexter & manus dextro, talium videlicet jacturam voluntariam potiùs faciendam, si nos pelliciant ad malum, quàm ut illorum occasione in peccata, & sic in exitium praecipitemus. Hac interpretatione admissa non tantum constat sensus verborum Domini, sed & nexus. Christus adspectum inordinatum uxoris alienae vocaverat adulterium, adeoque grave peccatum coram Deo, quod ordinariè videtur leve. Inde occasionem sumit hortationis sequentis, ut summo studio caveantur cupiditates pravae, & Cha­rissimarum ac pretiocissimarum etiam rerum dispendio potius redimatur salus, quàm ut patiamur illas nobis exitiosas esse & lethales. Spanhem. Dub. Evan. part 3. Dub. 146. which is as her right eye in regard of pleasure; as her right hand in regard of profit. Pull it out,] not pick it out, as the Eagle doth the eye of her prey, by degrees, but pull it out all together.

Vers. 30. Cut it off.] In the Originall it is [...], which signifieth in the em­phasis of the word, chop it off; not saw it by degrees, but chop it off; that is, on a sud­den cut it off; on a sudden cut off thy sins which are as deare as thy right hand.

Vers. 34. But I say unto you, Sweare not at all.] The Manichees and Anabaptists alto­gether reject the use of an Oath; and they cite this place, and that of Iames 5.12. but in both these places an Oath is not forbidden, but restrained. There is a prohibition onely of idle Oathes, and collusion of Oathes (as Bucer,) or swearing lightly and loosely (as Gualther,) or swearing in common talke (as Zanchius,) or rash and unneces­sary Oathes (as Vrsinus, Omnino, i.e. per ullam rem cre­atam. Beza.) or private and ordinary swearing (as Aretius and Melanc­thon,) or swearing by the creatures (as Beza and Pellican.) At all] in your usuall talke. [Page 14] he forbids us not simply to sweare, but not to sweare by the creatures, since that is to ascribe a Deity to them, Dr. Featlie. or to sweare upon any trifling occasion, or in their ordinary communication.

Vers. 37. Quā Iacobus repetit capite ultimo, qua ge­minatione vi­detur usus do­minus ut de­scriberet dupli­cem conformi­tatem nostrae vocit aut ver­borum nostrorū, unam cum re, alteram cum conceptu nostro, ut id efferamus quod est & quod esse sentimus. Riverus. But let your communication be yea, yea, nay, nay,] Affirme a truth, and deny a falsehood simply and barely, without making the name of God accessary to your vaine discourses. Dr. Featlie.

Dr. Hamond. Vide Piscat. in Loc. In ordinary discourse you may use an affirmation (that is, one yea) and if occasion require, an asseveration, (that is, another yea) and so a negation and phrase of some vehemency (as a redoubling) to confirme it, that is, Nay, nay.

The Evill one] à Malo illo vide Bezam. That evill one, that is, the Devill, because he is, 1. evill in the highest degree. 2. commits evill without ceasing, 1 Pet. 5.8. 3. he practises all sinnes of all sorts and degrees, in himselfe and by his Ministers.

Pricaeus in Matthaeum. No so much the prepositive article ( [...]) confirmes this exposition, for Iohn useth that 1 Iohn 5.19. where he speakes of the world, as another place of the same Writer, 1 Iohn 3.12. which is to be understood not of the thing, but person.

Mr. Perkins. Phrases illae Christi, percu­tienti nos in unae maxilla obvertenda altera, volenti tollere tunicam relinquendum etiam pallium, figuratae sunt, nec alius scopus dicen­tis, nisi Christianos paratos esse debere, ad ferendam secundam potius injuriam, quam ad regerendum priorem. Spanhem. Dub. Evang. parte tertia, Dub. 125. Vers. 39. Christs meaning is, that a man must suffer rather a double wrong, than seeke a private revenge. Resist not evill] This is to be understood of private revenge, and so it maketh nothing against lawfull Warre, as the Anabaptists say. Vide Bezam.

Vers. 40. Our Saviour there condemnes not all going to Law, but he intends to for­bid all private revenge of a mans selfe, More Hebraico sub uno exem­plo, similia, seu quae ejusdem generis sunt, complectitur, ut, 1. sub alapa, comprehendit omnes injurias, quae corpori seu personae vel cum lae­sione vel cum contumelia inferuntur. 2. Sub spoliatione, complectitur injurias & detrimenta, quae rebus inferuntur. 3. Sub angariis, complectitur injustas superiorum exactiones, gravamina & oppressiones. 4. Sub contentione judicii, complectitur injurias, quae vel sub specie juris, vel denegatione aut perversione justitiae forensis inferuntur. Chemnit. in case he be wronged; or he speakes compa­ratively, as if he should say, Rather suffer two wrongs than do one.

Vers. 41. And whosoever shall compell thee to go a mile, go with him twain] As in our Common-wealth we have Post-masters, so in Persia there were like Officers, who by authority from their Kings or Emperours, might take mens Cattell, nay men themselves, and use them for travell and carriage at their pleasure. And this custome the Jewes had got among them, Mr. Perkins. Verbum hoc an­gario, usurpa­tum Interpreti vulgato & Vl­piano, I. C. metaphoram continet proverbialem, quae ab angaris sumpta regum tabellariis apud Persas. [...] est ex verbis peregrinis, quibus usa olim antiquitas in Judaea: neque Graecum est, sed Persicum, ut Suidas dicit. Drus. Class. Prov. 2. l. 4. as may appeare, Matth. 27.32. Christ here speakes of the abuse of this Authority, saying, that if a man compell thee wrongfully, under colour of the Magistrates Authority, to go with him one mile, go with him two: That is, rather than by resisting thou shouldst revenge thy selfe, go with him two miles.

Vers. 42. Whether he be knowne or unknowne, a friend or an enemy, although he do not deserve; whether he be able and willing to recompence that office or not, yet give him according to thy ability, Chemnit. Asketh thee.] [...], Luther rightly observes that this word implies indigence or necessity [...], signifies beggarlinesse, as Acts 3.2. we must give them what is necessary to relieve their necessities.

Verse 44. Blesse them which curse you] [...]. See Luke 6.27. The word in Greek, and the opposition to cursing, ( i.e. evill and bitter speaking,) noteth kindnesse and friendlinesse of language.

Vers. 45. That ye may be the children of your Father which is in heaven] We have the example of the great God for this, we say it is basenesse to seeke reconciliation; what had become of man, if Christ had staid till he had sought unto him? it is our glory to be like God. 2. He is our Father, his love is manifested to us in this: He is not our Father now by Creation, but by Adoption.

Vers. 47. What do you more than others?] Or, what singular thing do you? Christi­ans must be singular.

CHAP. VI.

Verse 1. TO be seene of men] The meaning is, to this end they did all their workes, that they might be admired by men, so that they might be seene and praised of them; [...] plus est quam videri, signi­ficat enim pro­priè spectari, id est, cum peculiari quadam attentione & admiratione videre, quod Poeta sic expressit, Digito monstrari & dicier hicest. Syrus hoc loco habet verbum quod significat accuratam contemplationem. and rested in this vaine glory, as in their last end.

Vers. 2. In the Synagogues] The word Synagogue is from the Greeke [...] to ga­ther together, and it is applied to all things whereof there may bee a collection. But Synagogues are commonly taken for houses dedicated to the worship of God, wherein it was lawfull to pray, preach, and dispute; but not to sacrifice.

The Temple at Jerusalem was the Cathedrall Church, the Synagogues as petty Parish-Churches belonging thereunto.

They have their reward] Not Gods reward, but theirs; for they are praised of men, for whose sake they exercised their virtues. Jerom.

Vers. 3. An hyperbolicall metaphore, by which he gives understanding to the hands. Piscator. Do it without any ostentation. Calvin. Dextera quid faciat, fas est nescire sinistram.

Vers. 5. As the Hypocrites] Christ commanded his Disciples, that they should not be as the Hypocrites; it is one thing to bee Hypocrites, another thing as the Hypocrites; In angulis pla­tearum] Versio Aethiop. in an­gulis platea­rum portae. Respexit ad locorum orientalium consuetudinem, ubi multae plateae portis claudantur, & a se invicem distin­guntur, Dilher. Elect. he would not have his to bee like the Hypocrites.

Vers. 7. He useth two words but in the same sense, [...] is a superfluous and putide repetition, [...] vaine garrulity.

Popish prayer in an unknowne Tongue is idle babling, in the rosary and canoni­call houres the same things are repeated againe and againe.

Vers. 9. Yee] First the Disciples, and under them he meaneth all Christians.

Therefore] Hath a double reference, both to the sinfull manner dehorted from, and to the holy manner exhorted to. He reasoneth thus, the manner of hypocriticall and heathenish praying is sinfull, this manner here propounded is most holy, there­fore pray in this manner: After this manner, or thus, or in this manner, it is a note of likenesse pointing unto the patterne following, that is, say Our Father, as Luke 11.21. Or if you use other words, let them bee according to this patterne.

As the Decalogue is distinguished by two Tables, so is this prayer as it were distributed into two Tables of petitions, the three first of which respect God, the three latter our selves and our Neighbour. In the petitions which directly respect God, the first prayes for the glory of God, the two other declare the reason of glorifying of him.

Which art in heaven] These Calv. Instit. l. 3. c. 10. words signifie the majestie and power of God, Heaven the place thereof being put for the things themselves, and then the meaning is, which art of infinite greatnesse, and height, and power, and immortality.

Hallowed Sanctificari Dei nomen ni­hil aliud est quam suum Deo haberi hono­rem quo dignus est, ut nunquam de ipso loquantur vel cogitent homines sine summa veneratione. Calv. in loc. Hoc enim rogas ut quod semper sanctum est, sanctificetur in te. Austin.] We wish that honour to be given to God, which Hee is most worthy of; that men never thinke or speake of him but with exceeding great reverence; that God would not onely deliver that holy name of his from all contempt and dishonour, but subdue all mankind to the worthy esteeming of it.

[Page 16] Vers. 10. We pray that God would exercise his power both in his word and Spirit, that the whole world may voluntarily submit unto him. Calvin.

Vers. 11. Supersub­stantiall Rhemist. Luke (as Dr. Fulke noteth) is the best interpreter of the Greeke word, who sheweth that it signifieth bread suffici­ent for every day, in which place our Re­mists them­selves translate it daily. [...] vetus interpres quotidianum reddit, ut ex Hieronymo in hunc locum manifestum est. Atque ita omnes veteres authores Latinè legunt. Hieronymus supersubstantialem vertit quanquam in eo veterem versionem corrigere noluit. Itaque cautè quidam nostro tempore in vulgata editione pro quo­tidiana supersubstantialem posuerint, quod corporis cibo quem hic à nobis peti probavimus, minimè convenit. Maldonatus in loc. Panis nomine intelliguntur quaecunque ad hanc vitam spectant. Cartwright. Historia Christi ex 4. Evangelistis. [...] Graecis proprie significat quod nobis sustentandis aptum & accommodatum est. Noster dicitur panis quia nobis datur, & quia nostro labore parari debet. Gen. 3. 1 Thes. 5. Psal. 128. Hodie à Deo nobis dari precamur, ut sciamus nobis assi­duè & in singulas horas à paterna ejus providentia hoc benestcium petendum. Deinde ut doceamur curam nostram non in longinquum tempus extendere. Adverbium hodie fraenandae nimiae aviditati additum est, ut discamus singulis momentis à Dei beneficentia pendere, & eo demenso contenti esse quod de die in diem nobis suppeditat. Calvinus in loc. Ob Quomodo panem, quem jam vocamus nostrum, petamus nobis dari Sol. Vocatur noster non quod jure debeatur, sed quia paterna Dei beneficentia in usum nostrum destinatus est. Why should the Latine Interpreter translate it here Supersubstantiall, and Luke 11. Daily, when one and the same Greeke word is used in both places, and it hath the same signification in each? Food and raiment, all things needfull for the pre­servation of this bodily life are here meant, as the Romane Catechisme tells us, so the word bread is used, Prov. 30.8. If it be translated supersubstantiall bread, how can bread and other bodily necessaries bee thereby meant? for these things are substantiall, and serve to nourish and maintaine the substance of mans body, but not supersubstanti­all. Austin denieth the Eucharist to be here meant. To translate it supersubstantiall is not so right as to translate it daily, as Jansenius (Concord. c. 4.) their owne learned Bishop confesseth, who addeth that by the Greeke word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body, Hee proveth also that by daily or substantiall bread here is not meant the bread of Christs Body in the Eucharist, because when our Saviour taught his Disciples this prayer, the Eucharisti­call bread was not instituted, neither did the Disciples so much as thinke of it, and if that should be here meant, how can the Lay-papists then say this prayer in sincerity, and yet be present when the Eucharist is celebrated at their private masses, and never desire to partake of it?

Vers. 12. And forgive us our debts] There is no word which the Evangelists and Apostles more frequently use to signifie the remission of sins than the word [...] here used, it is used of them seven and twenty times as Wotton de reconciliat. observes. It seemes to be taken from releasing of debts, and loosening of bonds; in which the conscience of a sinner was tyed, being bound to answer at Gods tribunall. See Par. on Rom. 12. p. 29.

As we forgive our debtors] Which is a promise of ours to the Lord, or a Law binding all that look for mercy from the Lord, to shew mercy, or a note of assurance.

Sicu [...], as, is taken three manner of wayes in Scripture. First, for a note of paritie, as Matth. 10.15. and 19.19. Secondly, as a note of identitie, as Matth. 20.14. and Luke 15.19. John 1.14. and Thirdly, for a note of similitude, as here, and Matth. 18.33. and Iohn 17.22.

Vers. 13. The meaning is not that we may not fall into temptation, but we be not overcome in it Dictio graeca significat u­trumque, in­ferre & in­ducere, magis tamen inferre..

But deliver us from evill] [...] is affirmed rather of a person than a thing. Beza. The Devill is called [...] à labore, because he troubleth others with his wickednesse. This name is often given to the Devill, as 5. ch. 37. 3 John 17.15. 2 Thes. 3.3. 1 Iohn 2.13.14. and 3.12. and 5.81.

For Coronis pre­cationis Domi­nicae, Quia tuum est reg­num &c. etsi in multis Grae­cis codicibus, & apud Syrum quoque interpretem reperitur, tamen Beza referente, in vetustissimis aliquibus Graecis codici­bus deest, & a nemine exponitur praeterquam à vulgato & à Chrysostomo. Deest quoque in versione Arabica, nec in ullis Latinorum exemplaribus visitur: ut non immerito Erasmus conjectet ex solenni consuetudine à Graeci [...] adjectam, & postea in Textum ipsum fuisse translatum. Sculter. exercit. Evang. l. 2. c. 33. thine is the Kingdome, the power, and the glory, for ever] Erasmus saith, that they which added this conclusion unto the Lords prayer did divinae precationi suas nugas assu­ere, to so heavenly a prayer did sow patches of their owne. Mr. Cartwright saith, it appeareth manifestly that this sentence was borrowed from the Prophet David, 1. Chr. 29.11. with some abridgement of the Prophets words. Secondly, without this we should not have had a perfect forme of prayer, it consisteth of thankes-giving as well [Page 17] as petitions, it is also a reason of that which goeth before. This clause was added by our Saviour, and registred by Matthew, 1. the Greek Copies have it. 2. The Syriack Paraphrast translates it. 3. Chrysost. & Theoph. expound it.

Amen.] This is the seale of the Lords Prayer. Jerom.

This word was not added (saith Grotius) by Christ, but according to the manner of the ancient Church; by that word approving of the publicke prayers. It signifieth truely, or even so, or so be it. It is an Hebrew word, but the Grecians and Latines have made it theirs, the Syriacke and Arabicke versions of the New-Testament keepe it, and so doe the Occidentall Tongues.

Vers. 16. Of a sad countenance] The Greeke word signifieth properly the looke of a wild beast, a Lyon or a Beare robbed of their whelps, grim and gastly; [...], optimè tristes vetus, injuria à recentiore no­tatus. Qui castè inter Latinos loquuntur, affectatam gravitatis & auctoritatis speciem indicare volentes, ea voce utuntur. Pricaeus. in loc. Tristes: bene vulgata versio. Vide Luke 24.17. Grotius. one would be afraid to looke on them, [...] from [...] sad, and [...] countenance.

Disfigurs] The Greeke word is properly to take a thing away so that we cannot see it. Hence some reade it exterminare, others demoliri, others deformare, [...] est nativum colo­rem sinere ob­literari, am­bire ut pallor in ore sedeat, maciesque in corpore toto. Pricaeus. in loc. some others cor­rumpere, the meaning is the same, they indeavour to take away the naturall frame and shape of their countenance.

Their reward] viz. Here in this life, they shall have none hereafter.

17 But thou when thou fastest, annoint thy head, and wash thy face] That is, Ruth. 3.2. bee as you were on other dayes; for the Jewes did usually anoynt Mos erat pa­trius Judaeo­rum (id quod multis locis sacrae literae testatum relinquunt. Ru [...]h. 3. v. 3. 2 Reg. 12. v. 20. Luke 7.46.) ut qui laetitiae vacare, aut comtiores gratioresque vellent prodire aliquò, lavarent faciem caputque ungerent; lavarent faciem, quo munda ea & niti­da appareret; ungerent caput, quò colorem illius odoremque commendaret. Psal. 103.15. Iohn 12.3. Lucas Burgensis Comment. in 4. Evangelia. themselves on dayes of mirth. Our Saviour prohibits all vaine affected kind of sorrow.

Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world. 1. More common. 2. More speciall to believers. Those of a more common nature. 1. From the consideration of the things themselves. The things them­selves are perishing, they perish two wayes, either by open violence, or secret corrup­tion.

Vers. 19. Lay not up for your selves treasures] That is, striving to be rich and to get a great estate together. de Dieu refers moths to garments, theeves to money, and that which we translate rust to foode, under which fruits and cattle are comprehended; in which three things the whole treasure of man consists.

Vers. 20. Some say this treasure in heaven is almes, as 1 Tim. 6.17, 18. Others say, make God thine, rather Christ, make him thy treasure; make him sure by being united to him. Ephes. 2.6.

Vers. 22. The light of the body is the eye] i. e. the understanding in man the little world, is as that great light the Sunne in the great world.

If therefore thine eye be single] That is, thine understanding bee well illuminated, and doe cleerely discerne the truth.

The whole body shall be full of light] The whole man throughout will be well ordered.

A single eye is that which lookes but upon one object, upon God, and God onely, and God principally; and on all other things in him, and with reference to him. The double eye, is that which though it lookes to God, and doth many things in obedi­ence to him, yet it lookes to somewhat else, and takes other things as greater incou­ragements.

Vers. 23. But if thine eye be evill] If the understanding be blind; the whole body shall be full of darkness] the whole man must needs be out of order. Dr. Gouge.

Vers. 24. Here is another argument, particular to Gods people, against the cares of this world, you professe your selves the servants of God.

No man can serve two masters: Intelligen­dum est hoc proverbium de dominis in solidum, quomodo & Juris consulti dicunt non posse duos esse dominos ejusdem roi. Grotius.] Two, that is, contrary, for many agreeing amongst [Page 18] themselves are counted for one. That this is the meaning the words following shew, You cannot serve God and Mammon] that is, God and Riches. Mammon is a Syriack word. See my Critica.

Vers. 25. Take no thought for your life] So it is in the English Books, but the word signifies, do not take such thought as should cut your heart asunder; it is derived from a Phrase which signifies, Mr Burroughs his Irenicum. to divide the mind; so ver. 28. [...], why do you di­vide your hearts? And ver. 31, and 34. the same Greeke word is used again. Here is a third argument more common and generall against carking cares.

He reasoneth from the greater to the less, the Lord which gave life it self, will not suffer us to want those things which appertain to the sustenance of the same; All that you take care for is meat and rayment, God gave you life without any care of yours, and a body without your contributing any thing to it.

Vers. 26. Behold the fowls of the aire] Luke for the fowls names Ravens, alluding per­adventure to that, Psal. 147.9. and some think David did especially speak of the Ravens, because, when the old ones have forsaken them, it is necessary that they should be fed of God. This is a fourth common argument against worldly cares, if God make pro­vision for these Creatures, much more will he for us.

Vers. 27. The words being propounded by way of question import a more vehement negation, as if Christ had said, undoubtedly not any of you by taking care can add one cubit to his stature. Here is then another argument taken from the vanity and unpro­fitableness of this care.

A Cubit is a Perkins Cubitus hu­manae staturae mensura est. Euthymius. Definitum est divinitus cu­jusque hominis staturae [...], Grynaeus. measure taken from a part of mans body, being the length of the arme from the elbow to the length of the longest finger.

[...] (saith Beza) signifieth both the stature of mans body, and the age of ones life, but in this place it seems rather to denote the former only; as Luke 12.25. and 19.3.

Vers. 29. Even Solomon in all his glory was not arayed like one of these.] His beauty was Cujus rei causam Craeso Solon olim reddidit, cum splendori ejus gallinaceos, pavones, phasianos praeferebat, quia iniquiebat hoc quod habent, natura habent. Heinsius. artificiall, theirs naturall.

Vers. 32. Here is an argument peculiar to Gods people against wordly cares; you that profess the name of Christ, or would be loath to be found in the condition of the Gentiles, should not do as they.

After all these things.] That is, meat, drink, and cloaths, do the Gentiles Ethnicorum istae voces sunt non Christia­norum, siqui­dem illi aut Deum esse non credunt, aut non credunt agere curam mortalium. Erasmus.] that is, such as are yet strangers from God, Ephes. 4.17. seek] that is, only or chiefly; the Greek word signifies, to seek vehemently, and importunately.

For your heavenly father knoweth that ye have need of all these things] A man may know our wants, and yet say, as James 2.16. another may desire to supply our wants and not know them, the Prodigall Son being in a farre Countrey might have been starved for want of food, and his Father not have known of it; but 1. God knows our wants. 2. Will supply our wants, for he is a Father. 3. Can supply our wants, for he is a heavenly Father.

Vers. 33. Seek the Kingdom of God] Endeavour by an entrance into grace to gather assurance of an interest into glory.

First] In time, in affection, before and above all other things.

Righteousness] The righteousness, by which man being a vile and base sinner in himself, is accepted righteous before God, and justified in his sight, called Gods righteousness, because, as it is acceptable to God, so it is wholly wrought in man by God through Christ.

See my Greek Critica. Added unto you.] Over-added, cast in as an overplus, as a handfull to the sack of grain, as an inch of measure to an ell of cloath. See 1 Tim. 4.8. There is bread as well as grace, and cloathing as well as righteousness in the promise.

Vers. 34. Take therefore no thought for the morrow] Pythagoras said well, Chaenici ne insideas, Waserus de mensuris He­braeorum. l. 1. cap. 6. that is, be not solicitous for thy food to morrow. For the Chaenix was the demensum, or daily meat of Greek souldiers, or slaves, to which our Saviour alludes.

To morrow] not only signifying the day immediately following, but also the time [Page 19] to come indefinitely, and at large, as also, Exod. 13.14. that is, hereafter, Dyke of the deceitfulness of the heart. in the time to come, and in that of the Poet.

Seek not what shall be too morrow. For the morrow shall take thought for the things of it self; sufficient unto the day is the evill thereof] that day will have its care when it comes, and this day hath enough of it self now it is come.

CHAP. VII.

Verse 1. IVudge not, that ye be not judged] as if he should say, if you would have your own infir­mity pittied, and your words and deeds construed in the best sense, then shew the like kindness unto others.

By judging is meant, 1. All rash and temerarious, 2. All severe, unmercifull cen­suring of other men. He doth not forbid to judge, but rather teach how to judge. Hie­rom. There is a twofold judging; First, of the action when I condemn it as naught, it being so, this is lawfull. Secondly, of the person, when because the deed is naught I con­demn the person as an Hypocrite, this is blamed, unless the action cannot be found but in an Hypocrite. Vt salutabis, ita & resalu­taberis, qui ma­le loquitur de proximo, pejus audiet. See Judg. 1.7.

Vers. 2. The reason against rash judgment, lest you be judged] It was an Hebrew Proverb, midda bemidda, measure for measure; as if Christ had said, if ye judge men rashly, then men again by the appointment of God shall give rash judgment upon you: But if ye judge men righteously, then likely they will judge you so. This Law is establi­shed, Lev. 24.19. See Obad. 1.15. and James 2.13. Pharaoh that drowned the children of the Hebrews, was drowned himself.

Ver. 3. Why beholdest thou the mote] That is, upon what ground, for what cause, [...] signi­ficatur curiosi­tas intuendi in alienos errores studio repre­hendendi. Lucas Brugensis. with what conscience seest thou? and so in the fourth verse, How sayest thou] that is, with what face, with what honesty, and conscience sayest thou? so much these inter­rogatories import. Mote] that is, small and little sins, or supposed sins, sins in his opinion, which gives rash judgment. And perceivest not] that is, well weighest and considerest not with thy self. Beame] that is, great and notorious reigning sins. Mr Perkins.

The morall of the Fable of the man that had two wallets, Stultitiae pro­prium est alio­rum vitia cer­nere, oblivisci suorum. Cicero Tusc. 3. in the former part of which he put the faults of other men, in the hinder part his own faults, whence that saying, Sed non videmus id manticae quod in tergo est, is sutable to this Proverb used among the Jews.

The difference between the third and fourth verse is only this: In the third verse Christ speaks of rash judgment conceived in the mind, in the fourth of rash judgment uttered in speech. Christus repre­hendit nimiam pe [...]spicaciam quae ex defectu charitatis nascitur, dum nimis scrupulosè excutimus fratrum vitia: Et indulgentiam qua peccata nostra tegimus & fovemus. Calv. In proximo reprehendendo cavenda est hypocrisis, ne scilicet vel amplificemus atque exaggeremus peccatum illius ex festuca facientes trabem, seu ex musca elephantum. Piscat.

Vers. 6. Impure men are here compared to Creatures uncleane according to the Law, dogs and swine. See 2 Pet. 2.21.

Mr Wheatly thinks he means not this either of the word preached publikely, or of the Sacraments, (for dogs & swine will not at all ren [...] him which gives them the Sacra­ments, and lets them come to Church, but they would rather all to rent him that should debar them from the fame) but of speaking to a man in private, by way of ad­monishing and perswading him.

Holy things] That is, first and properly the word of God and Sacraments (say some) being holy, and the instruments of Sanctification.

Dogs and swine] That is, malicious and obstinate enemies of Gods word. Dogs] that is, oppugners of the truth. Swine] contemners. tread under feet] that is, profane and abuse. turn again] that is, to revile and persecute Gods Messengers.

That our Lord Jesus was much delighted with the similitude of pearles, we may collect from thence, that in Matthew he useth it twice, here, & 13.45. w ^ch latter place declares the [Page 20] former and shews that the Gospell is that precious pearle which is not to be thrown to swine; and which being found, is to be changed with no riches in the whole world. There is a great agreement between Pearles & the Gospell. It is called a pearle in Greek, from its shining glory. See 2 Cor. 4.4. The Latines call them uniones, because they are found alone, so the truth of the Gospell is one.

Vers. 7. It is not a simple repetition of the same thing, but a gradation.

Aske] as a beggar, seek] as with a Candle, knock] as one that hath power, with im­portunity. This promise, aske and you shall receive] is meant of things necessary to Sal­vation, Perkins, &c. and not of particular and speciall gifts as continence, &c.

Vers. 10, 11. A stone may be like bread, and a fish may be like a Serpent, yet Parents will not be so unnaturall as to give the one for the other to their Children. Pulchra opposi­tio piscis & serpentis, rur­sus panis & la­pidis: figura enim sibi mutuò cum persimilia sint, ad hominis usum ex diametro distant. Lucas Brugensis. This adage concerning bread and a stone hath passed from the Hebrews also to other nations, as it appears by Plautus, Altera manu fert lapidem, panem ostentat altera.

Luk. 6.31. Perkins on Iude. Ver. 12. That is, look what we would have other men to think, speak, and do to us, that must we think, speak, and do unto them, and no worse; And on the contrary. This is not to be understood of evill wishes, but of a will and desire well ordered, either by grace, Voluntas natu­ralis bene ordi­nata nulla per­turbatione in­fecta. A mes. l. 5 de Cons. c. 1. and according to the written word, or at least by the light of naturall knowledge and conscience; whatsoever thing either by the light of nature, and consci­ence, or by direction from Gods word, you would that men should do to you, that do ye unto them: Nor yet of all things in particular (so Masters should serve their Servants) but by a proportion.

Severus the Emperour was much taken with this sen­tence, and cau­sed it to be written in his Palace, and else where, Quod tibi fieri non vis, alteri ne feceris. Law] That is, the five Books of Moses, Luk. 16.31. Prophets] that is, all the rest of the Books of the Old Testament, Mat. 2.23. 2 Pet. 1.19. The summe of the Law and Prophets, the Doctrine of the Law and Prophets. Brugensis. On this hang the Law and the Prophets, as after, 22.40. Grotius.

Vers. 13. Christ is the doore for entrance, and the way for progress, called straight] because of the great disproportion between us and it, we must deny our selves; By the narrow way] is meant a conversation bounded by the restraints of the Law and Gospell, to enter into this gate] is to have experience of such a work in himself.

Vers. 14. The way to heaven is a straight way, a perplexed, afflicted, persecuted way, that is the force of the word there used.

Few there be that find it] Few comparatively.

Is fermè habi­tus erat Pro­phetarum, at Christus, ut ex opposito mem­bro liquet, sub habitus nomine omnem exterio­rem innocentiae speciem in vul­tu, verbis, & operosis ritibus vult intelligi. Grotius. Vers. 15. Christ alludeth to the practice of false Prophets in former times who coun­terfeited the true Prophets in their attire, which were usually cloathed in rough and corse attire, 2 King. 1.8. Heb. 11.37. This the false Prophets did that they might more easily delude the people, Zach. 13.4. Christs meaning in this allusion is, to shew that false Prophets have plausible pretences for their damnable Doctrines, and therefore are the more dangerous. In Esops Fables the wolfe is brought in, cloathed with the Sheeps skin.

Vers. 16. Ye shall know them by their fruits] That is, by the works of iniquity, as after in Ver. 23. So Grotius. He meaneth not so much the fruits of their lives, as of their do­ctrine, said Brugensis and Dike. He alludes to trees, as he shews after, who are known to be good or bad, not by their leaves, or flowers, but by their fruit.

Vers. 20. That is, Perkins case of Consc. partly by their doctrine, and partly by their lives, being judged ac­cording to the rule of Gods word.

Ver. 22. Prophesied] Here to prophesie signifies, to teach the people of God by ex­pounding the Scripture, Geminatio sig­nificat zelum & exaggerati­onem. Chemnit. He bringeth them in doub­ling the word, to express their earnestness of affection, and confidence that they have in him. Mr. Hildersam. and applying the same to their consciences for their edification.

Name] Jer. 27.15. that is, being rightly called thereunto, id est, Prophetare in Christi nomine, est ejus autoritate & tanquam ipso duce fungi docendi officio. In nomine Christi edere virtutes, nihil aliud est, quam ejus virtute, auspiciis, imperio ac ductu miracula facere. Calvinus. ex autoritate & dele­gatione tua, Brugensis; to preach in the roome and stead of Christ, to preach that which Christ would preach, and in that manner also which he would use, 1 Cor. 15.20.

[Page 21] Ver. 23. Lo preaching it self, though in Christs name, because, Dikes Deceit­fulness of heart See Mat. 25.41 yet not for Christs name, is with God but a work of iniquity, and hell fire is the reward of it.

Never] This word excludeth all times, as if he should say, I do not now, neither ever did, approve and accept you for mine own, yea, even in that time when you pro­fessed me, preached and wrought wonders in my name, even then I say, I did not ac­cept and approve of you.

Workers of iniquity] That is, men addicted to all sins, (in the Hebrew Idiotisme, Pognalei aven, Psal. 6.9.) and who as it were exercise an art of sinning.

Vers. 28. Ended these sayings] That is, when he had in divers places given a taste of his doctrine to the people.

Vers. 29. The Scribes] For first, they failed in the matter, they delivered not the Doctrine of God. Secondly, in the manner, they taught coldly, and without zeale. Thirdly, in the end, they taught in pride and ambition, seeking themselves, and not Gods glory.

CHAP. VIII.

IN this Chapter are specified foure severall miracles: 1. The cleansing of the Leprous man. 2. The curing of a woman troubled with a fever. 3. The healing of the Centurions servant. 4. Lastly, the strange appeasing of the wind, and therefore this is rightly called by Ambrose, scriptura miraculosa, the miraculous scripture.

Vers. 1. The mountain] Where he preached the Sermon which is contained in the three precedent Chapters.

Vers. 2. And worshipped him] Marke saith, he kneeled down; and Luke saith, he fell upon his face, Luke 5.12. He shewed reverence in his gesture. Lord if thou wilt thou canst make me cleane] He acknowledgeth a divine power in Christ, in that he saith, he could make him clean if he would; a short prayer but a sign of great faith and speciall modesty.

Vers. 3. The Law did not forbid to touch the Leprosie. That the Lepers might be healed thereby, but contrariwise, lest those that were not Lepers might be infected thereby.

Hand] A right one it is probable. Piscat.

Vers. 4. See thou tell no man] Some (that they may excuse the leprous person) do not think that he was seriously forbidden by Christ from divulging the miracle, but rather to provoke him to tell it: Others more rightly, that he was seriously forbidden, and think the cause was, because the seasonable time was not yet come. Calvin.

Shew thy self to the Priest] 1. To confirme the truth. Marlorate. 2. The Law is the witness of Christ. Jerome. 3. To magnifie the Priests calling. Melancthon. Quia nondum abrogatae erant ceremoniae le­gis, eas contem­ni vel praeter­mitti noluit Christus. vide Levit. 14.22. Calvin.

He sends him to the Priest, (saith Jerome) 1. For humility, that he may seem to give honour to the Priests, for it was commanded in the Law, that those which were cleansed of their Leprosie should offer their gifts to the Priests. 2. That they seeing the Leper cleansed, might beleeve in Christ, and then they should be saved, or if not, they were inexcusable.

Vers. 5. Luke setteth down the same history; the two Evangelists do so agree in all circumstances, as it were folly to imagine two miracles of one. Calv. Piscator is of the contrary opinion; this only is different in the words, that in Matthew, the Centurion is said to come to Christ, in Luke he is said to send some of the Jews, which in his name did speak to him. Jansenius also saith, it is the same history.

Vers. 6. Matthew saith, the young man was grievously vexed; Luke that he was neare unto death.

Vers. 10. Dictum est se­cundum quid non simpliciter, hoc praesertim nomine ipsum commendat quod acquies­cat in nudo verbo. Calvin. Not that he was ignorant of his faith, but that he might make it wonder­full to others, and upbraid the Jews of their incredulity.

[Page 22] Ver. 11. Many shall come from the east and the west] That is, from all the parts of the world, and shall sit down as at a feast. See Luk. 22.30. See Beza and Piscator.

Vers. 12. Children of the kingdom] That is, many Jews Filij regni potius quam fi­lij regis, quoni­am multi sunt in regno quos tamen rex tandem ut infidos reijcit: omnes autem regis filij sunt unici illius naturalis fillij cohaeredes. Beza. by birth borne in the Church.

Vtter, or outward darkness] It notes two things, 1. The extremity, 2. The eternity of the torments. See 22.13. & 25.30. A state far removed from heavenly joy, called light.

Gnashing of teeth] Signifies either horror from the thoughts of their consciences mutually accusing them, as Rom. 2.15. or most bitter indignation and murmuring pro­ceeding from impatience; for so to gnash with the teeth is used, Psal. 35.16. and 37.12. and 118.18. Lamen. 2.16. Acts 7.54. That is foolish which some imagine from the phrase, Chemnit. that hell fire with its smoak doth stir up weeping, and that there is so much cold there that the teeth gnash again with it.

Vers. 17. In Esay, it is he hath borne our griefes, or diseases: Here it is applyed to Christs healing of diseases, Mr Burges of justification. Propheta non de morbis agit propriò, sed de vitiisanimi, quae nos peccata di­cimus, & mor­bi appellantur ducta metaphora à corpore ad animum. Ad hanc objectionem respondent nonnulli, ut dicant morborum cau­sas, ut plurimum peccata esse, secundum illud Hieronymi, Propter peccata pleraeque eveniunt corporum debilitates. Ita­que qui haec è medio tollit, & morbos quoque non inscitè auferre, dicitur, aut in se recipere: Ego magis putarim verba Esatae latè accipienda, ut morbos corporis etiam comprehendant, quibus sanandie Christus quasi specimen & imaginem exhibuit sanationis animi, quae fit criminum condonatione. Proinde quum paraliticum sanaret, confide, inquit, fili remissa sunt tibi peccata. Drus. notae in parallela sacra. and 1 Pet. 2. to his suffering upon the Cross. This may well be, because the outward healing of diseases, was a Symbole or testimony of his inward healing; Although Grotius observeth, that Christ is therefore said to beare our diseases when he cured them, because of the great paines and travell he took therein, for it was after sun-set, and the multitude did much throng him.

Vers. 20. Son of man] Some think he was so called, because he was borne of a Vir­gin, Hellenistis [...] dici­tur Ezekiel, Cum ubique Dominus ser­vator, [...] dica­tur: primi hominis respectu sine dubio, qui Adam, sive [...] vocatur, ut [...] sit homo primus, [...], qui secundus Adam dicitur. and had but one Parent, and so was a Son of man, not of men, that is, only of a Mother, and not of a Father and Mother both, as others are; but by the same rea­son it might be inferred that Ezekiel had but one Parent, because he is called son of man: but this title is given him to shew, 1. That Christ was true man. 2. That he came of the stock of man. 3. That he descended very low for our sakes. Dr Gouge.

Adeo se re­motum à di­vitiore fortuna Christus osten­dit, ut ne do­mum quidem habeat propriam. Grotius.It is a wonder that Christ denied that he had any where to lay his head, when he had many godly, and curteous men who would willingly have entertained him, but this is spoken by way of caution, lest the Scrib should expect an ample and rich reward from him as a rich Lord, since he himselfe lived precariò in others houses. Calvin.

Dr Denison. Tantum docere voluit, quic­quid nos à recto cursu revocat velmoratur, ni­hil nisi mortem sapere. Calv. Ver. 22. As if he should say, if thou wilt be my follower, thou must totally addict thy self to me.

Ver. 24. He was in a fast and dead sleep (for so much the word signifies) [...], ex [...] & [...], ex [...] & [...] ligo, Verê soporatus aut demersus somno profundo, his senses were well and fast bound, as if he had had no operation of life, and therefore the Disciples are said to raise him, as it were from the dead, suscitaverunt, the same Greek word is used in many places where mention is made of the resurrection, Joh. 2.19. Mat. 27.52. 1 Cor. 15.12. Stulte quid est somnus. &c.

Ver. 25. The three Evangelists use three severall titles to our Saviour in this com­pendious forme of prayer, all which (though the Latine and our English express not) are significant and emphatical in their original proprieties, That here importeth power, or might, answerable to Jehova; Markes title signifies, a teacher of letters, or any art; Lukes is englished, Defender, a present helper, and he to express the Disciples zealous devotion ingeminates the title with a double appellation.

[Page 23]They stucke too much to the carnall presence of their Master, for as it appeareth by Marke they doe not simply intreat him, but they expostulate the matter with him, Master carest thou not that we perish, Luke also noteth an amazed trembling, Master, Master?

Vers. 26. Vt ostende­ret se element [...] ­rumomnium Dominum. Rebuked] Restrained and stopped.

Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour, from the sad sight of death, as if being exemp­ted from the number of men, hee now conversed with the dead. Calvin.

Vers. 29. Torment] Judicis sui praesentia ex­pavefacti de poena sua cogitassent, mala enim conscientia quid meriti essent, ipsis tacente Christo, dictabat. Calvin. The word in the originall is very significant, to cast us into the torments of hell, so the same word is expresly used by Luke 16.23. and 28. verses.

Before the time] Either before we expected, or before the last day of judgement. So Gotius. See Aug. de civitate Dei. l. 8. c. 23. They who scorne the day of judgement are worse than the Devils; those who deny the Deity of Christ are worse than the devils, are Piscat.

Vers. 31. The Devils desire to goe into the Swine, being the most uncleane of all Beasts; and having his name porcus quasi spurcus, Non quod con­cesserit salva­tor daemonibus quod petebant, dixit ite, sed ut per inter­fectionem porcorum, hominibus salutis occasio praeberetur: pastores enim ista cernentes, statim nunciant civitati. Erubescat Manichaeus, si de eadem substantia, & ex eodem auctore hominum bestiarumque sunt animae, quomodo ob unius hominis salu­tem, duo millia porcorum suffocantur. Hieron. in loc. delighting in filthinesse as the Devill with sin, given to devouring, as he himselfe is. 2. That doing so much hurt they might stirre up the inhabitants against Christ, and cause them to curse him for the losse of their Swine.

CHAP. IX.

Verse 1. AND came into his own City] viz. Capernaum. Mark. 2.1. Vide Brugen­sem. There are three Cityes of Christ rehearsed; The first was Bethlehem, in which he was borne, Micha. 5.7. Secondly, Nazareth, in which he was educated, whence hee was called a Nazarene. Drusius de quaesitis per Epist. Epist. 4.6. Their Faith, portantium & paralitici Chrysostom, onely offeren­tium, Ierome. Thirdly, Capernaum, in which he sometimes dwelt. Matth. 4.13. Hence Theophylact. Bethlehem genuit, Nazareth educavit, Capernaum incolam habuit.

Vers. 2. To him] viz. Sitting and teaching, Luke 5.17. and that at his House, Marke 2.1. The glory of this Miracle was wonderfull, that a man taken in all the Cadaver hō ­inis verius quā homo. Eras. Chemnit in Harm. Inaudita mansueru­dine filium ap­pellat. Eras. Qua com­pellatione promptum animi sui affectum ad sublevandum miserum ostendit, sicut pater miseretur filiorum. Psal. 103.13. Chemnit. parts of his body, whom they had let downe in a Bed by cordes, Mark. 2. Luke 5. Sodainely arose both sound & nimble. Although they neither said nor askt any thing, God saw and knew their faith, lurking in their hearts, Psal. 37.10. Rom. 8.27. by the painfull endeavour of those that carried him, & the patience of him that was sicke of the palsie. Yet he saith not hee seeing the patience of him that was sicke of the Palsie, & the desire of charity in them that carried him, but seeing their faith, when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone (although other vertues also be present) is that instrument by which the benefits of Christ, especially remission of sinnes is received. 2. That other workes are approved of God, and accepted of him, if they proceede from and bee done in faith.

Vers. 3. The other two Evangelists adde, who can forgive sinnes but God alone] The Scribes accused him of Dicitur hic [...] Non qui Deo maledicit, sed qui quod Dei est sibi arrogat, vide infra. 26.65. Mark. 2.7. Grotius.blasphemie, the Pharisees of eating with Publicans and sin­ners, 11. v. the Scribes accusation was a breach of the Law, the Pharisees, a breach of traditions.

Vers. 5. Piscator. Quanto praestantior est anima corpore, tanto praecellit corporis sanitatem peccatorum remissio. Sed Christus sermonem ad eorum captum accommodat, qui ut erant animales externis signis magis movebantur quam tota spirituali Christi virtute quae ad eternam salutem valebat. Calvinus. This interrogation hath the force of a negation, that is, neither is more [Page 24] easie than the other, but both equally difficult, and to God alone possible. He applieth his speech to their capacity, who being unregenerate were more moved with out­ward signes, than all the spirituall power of Christ.

Ver. 6. The Son of man hath power to forgive sins, but Luk. 23.34. saith, Father forgive them.

Answ. Though all the persons in the Trinnity forgive sinnes, yet not in the same manner, the Father bestowes, the Sonne merits, the Holy Ghost sealeth up and appli­eth remission of sinnes.

This clause in earth] meaneth, that Christ for this cause came downe to the earth, that he might offer to men the present grace of God.

Take up thy bed] That that which was a witnesse of thy infirmity, may now be a witnesse of thy health restored. Brugensis.

Vers. 9. A man named Matthew] The Evangelist speakes of himselfe in the third per­son, 1 Tim. 1.13.14, 15, 16. Piscat. Levi significat ad­ditum Mat­thaeus datum, donatum. Chemnit. He is called of Marke and Luke, Levi, therefore he had two names; He was at first called Levi, after his calling Matthew, and so he is stiled after, though Grotius seeme to differ from this opinion.

Luke saith, He made him a feast. Our Saviour invites him to a Discipleship, Matthew invites him to a feast.

Vers. 10. At Jesus sate at meate in the House] viz. of Matthew, as it is plaine in Marke and Luke especially, for Matthew in modestie conceales his owne name.

Many publicans and sinners] Publicans and sinners will flocke together, the one hate­full for their trade, the other for their vitious life.

These two publicans and sinners are often joyned together, Luke. 7.34. and 15.7.

Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ, where they should have admired his mercy, they cavill at his holinesse; when these Censurers thought the Disciples had offended, they spake not to them, but to their Master. Why doe thy Disciples that which is not lawfull] Now when they thought Christ of­fended, they spake not to him but to the Disciples.

Vers. 13. I will have mercy and not sacrifice] That is, rather than sacrifice. By sacri­fice all externall worship of God is understood.

Call the righteous but sinners] Those who acknowledge themselves to be sinners, confessing and forsaking their sinnes, Perkins on Jude. and not such as presume of their owne righte­ousnesse.

Caskes [...] Judg. 4.19. and she opened a Caske of Milke. Mollerus in haec verba psalmi. 50. pone lachrimas meat in utere tuo, Solebant orientales in utribus servare vinum & oleum, ideo hac metaphora utitur. The same thing is meant in both the similitudes, of discipline more harsh than weake Disciples were able to beare. Vide Scultet. Exercit. Evang. l. 2. cap. 52. Vers. 16, 17. No man putteth new wine into old bottles] That is, exacteth rigid and hea­vy services of weake and tender Disciples, and therefore my Disciples fast not while I am amongst them in the flesh.

But the dayes shall come] When I shall send them my Holy Spirit, to strengthen and prepare them forhard service, and then they shall fast.

Calvin.Christ therefore compares his Disciples to old bottles and torn garments, not because they were worne with long use, but because they were weake.

Vers. 18. All Alardi pa­thologia Sa­cra. N. T. the Three Evangelists begin this History of Jairus, with the particle Behold, which yet here is not a Demonstrative adverbe, but rather an adverbe of admi­ration. For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48. and 9.22.

The name of Jairus is suppressed by Matthew, but set downe by Marke and Luke.

Worship him] That is, bow the knee, which was common among the inhabitants of the East. He did not give divine honour to Christ, but worship him as a Prophet of God.

Ver. 20. Diseased with an issue of bloud] It is but one word in the [...].Greek, The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares, and that the woman had consumed all her substance upon Physitians, whereby the glory of the Miracle was so much the greater.

[Page 25] Vers. 21. She had no devotion to the hemme of his garment, but because she was kept off by the Presse, so that she could not come neere to desire his aide as others did, she said within her selfe, if I shall but onely touch the hemme of his Garment. Cart­wright.

If I may touch] A weake action, the hemme of his garment] the remotest part, with a trembling hand, a feeble apprehension; the vertue proceeded not from his gar­ment, but immediately from himselfe, therefore he saith vertue is proceeded from mee. Luke 8.8.

Vers. 23. Minstrells] Tibia ute­bantur in fune­re puerorum puellarumque, nam instrumentum est exilis & angustae vocis. Lactantius. Iubet religio ut majoribus mortuis tuba, minori­bus tibia caneretur. Vide Scultet. observ. in Matth. 1.29. Christus loquitur eis qui flentes & ejulantes parabant exe­quias defunctae, & non suscitandae; voluit testari se eam statim suscitaturum, quasi ex somno expergefactam, non potuit igitur aptius hoc significare quam illis verbis quibus est usus. Amesius de consc. l. 5. Tibiae praesertim & solum puerorum exsequijs adhibebantu [...], sicut tubae in funeribus aetate provectorum. Alardi epiphyllides Philol. Who played with their sad tunes. Cantabat maestis tibia fu­neribus. Ovidius.

Vers. 24. She was dead, therefore they scoffed at him, as though he endeavoured to raise one dead, as if she were onely a sleepe; but Hee really demonstrated that she slept to him, because He raised here onely by his call, as wee can those that sleepe. Piscat.

Vers. 25. Tooke her by the hand] As we are wont to doe, when we raise one from sleepe. Christ hereby demonstrated, that it is as eas [...]y for God to raise the dead, Grotius. as to awaken those that sleepe, which might much confirme their faith.

Vers. 33. I marvell not if the people marvelled, for here were foure wonders in one, the Blind saw, the Deafe heard, the Dumbe spake, the Demoniacke is delive­red; rarity and difficulty are wont to cause wonder, but meete in this.

If we respect either the multitude, or power of working miracles, Chemnit. there was never the like done.

Vers. 34. The Pharisees were mad, to defame with wicked speech so notable a work of God, for the Antithesis is to be noted betweene the praise of the people and the blas­phemy of these men, what could malice say worse?

Vers. 36. He was moved with compassion] The word signifieth the yearning of the bowels, such as is in the most tender pitie and compassion, as Zacharie explaines it, [...] verbum [...] à visceri­bus deductum, quod plus habet emphaseos quam latinum misereri Hebraei enim viscera vehementem atque intimum affectum vocant, in visceribus enim residet humanitas, & mutua compassio ergo proximos. Indicat itaque hoc verbum, quo Graeci in­terpretes expresserunt hebraeum Raham, quod hoc etiam loco Syriacè est, summam & vehementem commiserationem ex in­timis visceribus profectam, non sine externa corporis alteratione; tanquam si dicas, commotus viseribus. Lucas brugensis. Comment. in 4. or Evangelia. Luke 1.78.

Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell, see Iohn 4.35. Vtitur allego­ria sumta à re rustica. Bru­gensis. Those which professe themselves to be Gods people, and are in some kind of ripenesse to be instructed and become obedient to him, are the harvest. This was spoken at the feast of Tabernacles, which was in the midst of harvest, the Parable also of the Sower was in sowing-time.

Labourers] The Ministers of Christ, see the 10. of Luke the begining. few] almost, onely Christ and Iohn. A harvest-labourer, or reaper, should be first skilfull, secondly, industrious, thirdly, sent.

Vers. 38. Send forth] Word for word, cast them out, Extrudat ra­ther than emittar. for men are very slow in so holy a worke.

CHAP. X.

Verse 1. THE number of Twelve did note the future restoring of the Church, Calvinus. for as the people rose from Twelve Patriarkes, so now Christ recalls the scattered relickes, to the memory of their originall, that they may conceive a certaine hope of their resti­tution.

[Page 26] Potestatem ad­versus spiritus impuros. Beza. [...], potestatem spirituum immundorum. vulg. Power against uncleane spirits] It is well translated so by Beza, and us, according to the meaning of the phrase, word for word, it is in the originall, power of uncleane spirits, and so the Vulgar reads it.

Vers. 2. Peter and Andrew named first, because they were first called, Mat. 4.18. Theophylact. This is such a primacy as a fore-man of the Quest is wont to have in Ju­ries: not a primacy of power, as over inferiours, but a primacy of order, as amongst equals. Dr Rain. against Hart. C. 5. p. 174, 175. Peter is placed first here, but Luk. 6. and Marke 3. the same order is not ob­served, and by Paul himself, Gal. 2.5. Iames is put before Peter. We acknowledge the primacy, but not the preheminence of Peter above the other Apostles.

Peter signifies a rock which hath firmnesse, he was so called for constancy, Andrew manlike, Iames striving, Iohn the grace of God, Philip a light or lampe, Bartholomew full of water, Thomas engraffed in Christ, Matthew pluckt out of the world, Iames a striver, Lebaeus hearty, Simon zeale.

That they are sent two and two, as in Luke 10.1. The seventy Disciples are sent by paires, Polic. Lyser. this makes for the commendation of brotherly Charity among the Ministers of the Word, for the mutuall keeping of works and doctrine, also for conso­lation and mutuall help in adversity, and for the greater confirmation of the truth of the word preached. Deut. 17.6.

Because Christ sent his Apostles by paires, the Jesuits walk two together in the streets, but if more of them go forth together, there is a mystery in it, according to that speech. Iesuitae semper sunt bini, si verò sint trini, tertius est generis faeminini.

Ver. 3. Matthew in describing his person, keeps humility and candour; humility in that, that when other Evangelists prefer him (in rehersing his paire) before Thomas, he for modesties sake postposeth himself to him; candor, that he makes mention of his ancient sinfull condition, Polic. Lyser. and confesseth that he was a Publican.

Vers. 5. Sent forth] or commanded forth, for [...], whence the Apostles are derived, signifieth properly, Cum mandatis emittere, to send forth with commands.

Go not, &c.]

Object. Mark. 16.15. Answer, Distinguish times, and the Scriptures will be consonant enough, that in Mark is meant of preaching after Christs time, this in Matthew while he was living on the earth, both are true, because the times are divers.

Vers. 6. He assigneth the first place to the Jews, because they were the first-borne. First, Calvin. Miraculous cures are there meant. 2. For those daies only. 3. There is a diffe­rence between action and labour. 4. Forbids a mercenary affection.

See 4. Deut. 5. and 14. Vers. 8. It may be understood of the Lords work generally, that as freely they have received the grace, so freely they should do the work. 1 Pet. 5.2.

Vers. 9. Provide neither gold nor silver, nor brass in your purses] The Commandement was temporall, and given to the Disciples but only for the time of their first embassage into Iury, That is, of all necessaries for the mainte­nance of this life. as appeares in the fifth verse; and the Commandements of their first message were reversed afterward, Luk. 23.36. Mr Perkins.

Vers. 10. Scrip] Necessary provision. two coats] Change of rayment. staves] defence.

Objection, A staffe is allowed, Marke 6.8. but here in Matthew, and Luk. 9.3. it is denyed.

Marcus loqui­tur de virga seu baculo & fulcimine cui innitaris. Hic enim est symbolum viatorum pauperum, qui baculo innixi incedunt ut fatigationem levent, sicuti incessit Iacob peregrinus in Mesopotamia, Gen. 32.10. Matthaeus verò hic loquitur de virga defensoria, vel vindicatoria, quam Christus Apostolis vetat. Cornel à Lap. Answer, Matthew and Luke meane staves which are a burden to them that beare them, but Marke meanes a staffe whereon travellers do ease themselves, Gen. 32.10. a walking staffe, take no staffe to strike with. See Piscator.

Shoes] See Mark 6.9.

The shoes which Matthew mentioneth are new, such as are with care and diligence prepared to travell in, the Sandales in Mark are such as are dayly worne on the feet. Mr Perkins.

Vers. 11. And into whatsoever City or house ye shall enter, enquire who in it is worthy] and there be bold to tarry and receive entertainment; as if he should say, every one that is [Page 27] worthy will be ready to shew kindness unto you. Acts 16.15.

And there abide till ye go thence] Abide in that house till ye go out of that City; go not from house to house. See Luk. 10.7.

Vers. 14. [...] excuti­tur de pedibus in testimonium laboris sui, quòd ingressi sint ci­vitatem, & prae­dicatio aposto­lorum ad illos usque pervene­rit. Sive excutitur pulvis, ut nihil ab eis recipiant, ne ad victū quidem necessarium, qui Evangelium spreverint. Hieron. in loc. Piscat. Calv. See Acts 13.51. It is probable that the Jews then used to shake off the dust as a figure of cursing, as if they did it to witness, that the Inhabitants of the place were so wicked, that they infected the earth and dust with their contagion, and that they would not communicate with them in any thing. Iansen. Harm.

Chrysostome, Ierome, Theophylact, and Austen say, that Christ commandeth them this, To shew the labour of them that came, their feet were dusty. Aquinas, Erasmus. To shew that their labour was lost. Ierome. that they might shew they would have nothing to do with them, and not carry away their dust who contemned the Gospell.

Vers. 16. Behold I send you] The mission of the Apostles was twofold, first, more particular in this Chapter, Vtitur Parti­cula demon­strandi ecce qua & attentio­nem excitat & rem notatu dignam se indicaturum innuit. Apostolis & verbi praeconibus ovium naturam tribuit. Ovium inge­nium est simplex non versutum, secundò hominibus in omnibus, lana, lacte, carne, fimo, usui & commodo sunt, denique est animal inerme, placidum, mansuetum. Polycarp. Lyser. when Christ sent them only to preach the Gospel in the land of Iudea, 5, 6. v. Secondly, more generall after his resurrection, Mat. 28.18, 19. These words pertaine to Christs first mission.

As sheepe] Harmeless, and helpeless. Among wolves] so called, first, Per lupos in­telligit hostes veritatis quales tum temporis fuerunt Sacerdotes, Scribae, Pharisaei, sic vocantur partim propter rapacitatem partim propter indo­mitam & insatiabilem rabiem. Pol. Lyser. For their anti­pathy to the sheepe; secondly, For their cruelty, thirsting for their bloud.

Be wise as serpents, and simple as doves] Be wise lest ye be circumvented by others, Vide Fag. in Gen. 3.1. and simple lest ye hurt others; Sine prudentia simplicitas stultitia est. Drusius.

The Serpent is very quick sighted to escape danger, Tam cernis acutum quam aut aquila aut Serpens epidaurius, and therefore, He is called Draco of seeing. 2. He stoppeth his eares against the Charmer, with the earth on one side, and his taile on the other, and will not be gotten out of his hole. 3. Seekes to save his head, Ierome, Austen, Ambrose, Totum corpus in orbem circumvoluit ut caput occultet. 4. He hath a tortuous way not to be found; He hath respect here to that place. Gen. 3.1.

The Serpent had in his Creation a speciall impresse of wisdome above all other Creatures, therefore Satan made use of him to deceive our first Parents.

Doves] The Dove Simplex est animal, felle caret, rostro non lae dit. Bernard.

The properties of the Dove, 1. Meekness, the Dove is without gall. 2. Simplicity, Bish. Lake. innocency, as here, the Dove is, without guile, a simple and harmeless bird. Cant. 4.1. and 5.12. and 6.8. The third quality is Chastity, she keeps to her mate, sincerity and singleness in heart and life. 4. Is neat, ad candida tecta columbae, they are pure, not defiled with sin. 5. The Dove is a loving, and lovely creature. Dr Taylor. 6. The Doves flie toge­ther, Esa. 60.8. So they must joyne together in Gods pure worship.

Vers. 17. But beware of men] As if he should say, what speake I of Wolves, you have more cause to feare danger from men, than Wolves, or from any other creature whatsoever. Homo homini lupus.

Vers. 18. Governours] As Paul before Felix and Festus, Act. 23.24, 25. and 24:25.

Kings] Peter before Herod, Act. 12.4. and Paul before Agrippa, Act. 25.26.

Vers. 23. Son of man] It is a comfort given peculiarly to the Apostles. Calvin. Christ is said to come, when he brings remedy to things in despaire.

Vers. 24. The Disciple is not above his Master] While he continues a Disciple, as Christs Disciples should never cease to be his Disciples, so Grotius interprets this pro­verbe Dum adhuc discipuli fuerint minores sunt praeceptoribus, si verò praestantiores magistris evaserint, non amplius erunt discipuli. Theoph usuall among the Hebrewes.

Vers. 28. As if he should say, I allow and command you to feare men onely for God, who hath set them over you; but feare God for himselfe. Perkins.

[Page 28] Vers. 29. Farthing] The tenth part of a Romane penny, of our Coyne halfe pen­ny farthing; [...] passerculus is a diminutive of [...] or [...]. There is almost nothing lesse esteemed than Sparrowes, for two were then sold for a farthing, or as Luke saith, five for two farthings, and yet the eye of God is watchfull to defend them, they are not shot and so fall downe without his providence. The Epicure altogether denies providence, See Dr. Gou­ges Sermon on this text. Aristotle includes it in Heaven, some of the Arabians say it is imployed a­bout universalls not singulars, but this verse and the next confutes them all.

Mr. Perkins. Vers. 34. To send peace but the sword] That is, division by meanes of the doctrine of the Gospell.

By the sword Tralatio inde sumta quia [...] proprium quasi officium est [...], quo alludit etiam scriptor ad Heb. 4.12. Grotius. here not warre but division is understood, as is most evident by Luke 12.51.

Vers. 37. That is, whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him, any share in his mercyes.

Whether our love bee an ascending love up to Father or Mother, or a descending love downe to Son or Daughter, it may not bee greater than our love of Christ, nay our love of all others in comparison of our love to Christ must be hatred. Luke. 14.26. Is not worthy of mee] That is, shall have no benefit by him, shall not be saved by him.

Vers. 39. Hee that findeth his life shall lose it] That is, He which thinkes he findes his life, he that thinkes that by the denying of the Gospell whereby he may preserve his life, and obtaine good dayes in it, he shall lose life.

Loseth] It is not meant of an actuall losing, but a disposition or preparation of the heart to lose for Christs sake (if need be) the dearest thing we have, that is, our life. Mr. Perkins. Luke 14.26.

Vers. 40.41. He that receives] That is, doth any good office, or deserves well of a Prophet.

Righteous] Is to be taken by way of eminencie, for one of eminent sanctity, such as among the Jewes had therefore the sirname of Iusti, as Simeon Iustus, Iacobus Iustus.

Give to drinke] Whence we may gather what receiving before is meant, viz. relieve, maintaine, support.

A Prophets reward] An eminent reward, or of the quality of a Prophet, though himselfe be none. Mede in loc.

These words of beneficence to Ministers of the word, are expounded by the chiefest Divines, that the sence should bee, as they who give honour to the Embassa­dours of Kings or Princes, doe procure the favour of the King, so he that respects and honours the Apostles and the Ministers of the word, as the Embassadours of God, 2 Cor. 5.20. shall certainely receive a large reward from God. This is a pious inter­pretation, and not strange from the mind of Christ; yet it doth not fully expresse the sence. For it is the same to receive the Apostles, Christ, a Prophet, a righteous man, as to receive the words of the Apostles, Christ, a Prophet, a righteous man, or to believe and hearken to them, so that true faith is especially exprest by this phrase, lay­ing up in their hearts the word of Christ, the Apostles and Prophets; and adhering to him with all the heart, which shewes it selfe afterward in beneficence and hospi­pitality toward the Preachers of the Gospell. That this is the mind of Christ, ap­peares by a parallel place, Luke 16.16. where Christ expounds himselfe, what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and re­ceive him; Mayetus in [...]hilol. Sac. so Matth. 11.14. if you will receive mee, if you will beleeve mee, heare mee. Iohn 1.11.12.

Eo nomine.To receive in the name of a Prophet, and of a righteous man] signifieth, as much as to doe them good, for the honour of the Gospell, and in respect of the Gospell. Marke 9.41.

A Prophets reward] Some understand it, that they shall bee partakers of the same reward, Calvin. which is laid up for the Prophets and righteous, rather a reward which is fit for the worthinesse of the person, upon whom the liberality shall be bestowed.

Pro poculo aquae frigidae torrens voluptatis, for a cup of cold water (water the common element, and cold water which cost thee not the charge of fire to warme it) there is a torrent, nay, a very Sea of all pleasures provided for thee for all eternity. Bish. Andrews. Frigidae, inquit aquae, non calidae: ne & in calida paupertatis ex penuria lignorum occasio quaereretur. Hierom. in loc. Vers. 42. And whosoever shall give to drinke unto one of these little ones, a cup of cold [Page 29] water onely] A proverbiall kind of speech, which wee use to this day in many tongues, as often as we would expresse the least benefit. God esteemes mens deedes by their mind, not their mind by their deedes.

In the Greeke it is [...] Cold onely, not water, as the Latines say, frigidam bibere and frigida lavare.

CHAP. XI.

Verse 4. GOe and shew Iohn againe those things which yee do heare and see] Our Saviour answers them by a reall demonstration.

Vers. 6. In me] With the simplicity and humility of my person, kingdome, Zepperus. word, worship and administration of the Sacraments. See 26.31. 1 Cor. 1.23.

Vers. 7. Iohn] His name was famous among the people, and they spake honoura­bly of him, but his doctrine was little esteemed; therefore Christ telleth them that they lost their labour, which went forth to see him, except they would observe his doctrine.

Vers. 8. The simple meaning of this place is, Author imper­fecti operis. Non sim­pliciter redarguit sed dixit cui sta­tui conveniat. that there was no such thing in the Wilderness, which should allure the people thither, for al things there were rude, they should rather looke in Kings Courts for fine trimming, which delighteth the eyes.

Vers. 9. 1. Prophesied of all things, the old Prophets did. 2. In his Mothers belly, Luke 1.41. 3. Pointed at Christ with a finger; hee was middle betweene a Prophet and an Apostle.

Vers. 10. Behold I send my messenger before thy face, who shall prepare thy way before thee] It is a metaphor taken from Kings, for whom going forth the wayes are wont to bee prepared, the streets made cleane and adorned, Tostatus. Pareus. and his chiefe servants to goe before him, the chiefest of which is hee that goes next before him. Such a one was Iohn the last of the old Prophets, and the first of the new.

Vers. 11. John Baptist was nearer Christ in time, being the very next unto him of all the Prophets which ever went before him; hee was therefore more happy than the rest, for he saw what they desired to see, and saw not; See Luke 7.28. Calvin. Harm. Evang. Peter Martyr. loc. commun. Beza. in Annotat. and also of a more worthy calling, as pointing out Christ with the finger, which the rest onely descri­ed afarre off.

Hee gained more to God by his Ministy, than any of them had done, as appeareth verse 12.

Notwithstanding, &c.] That is, in the new estate of the Church, not in respect of his person and gifts, but of his ministry, greater than John Baptist. Hildersam. See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe, John was so great, because Hee was last of the Law, and first of the Gospell, and the old rule is, minimum max­imi, majus est maximo mini­mi. Instituitur collatio non juxta mensuram donorum, sed gradus revelationis, Prophetae nunciabant venturum, Baptista monstrabat praesentem. Chemnit. wholly un­der the Gospell of the kingdome. The least Minister of the Gospell is greater than Iohn, in respect of the preaching of Christ, so Bishop Down. de Antich.

Grotius saith, the comparison is wholly in the gift of the Prophet, which Luke 7.28. expresseth more evidently, as much as Iohn exceld all the Prophets before him, so much the lowest Prophets of the New-Testament excell Iohn, viz. in greater know­ledge of mans redemption: for that before Iohn was a mystery, in Iohns time it began to shine forth, after the passion and resurrection of Christ, and sending of the Holy Ghost, it was more evident than the light at noone day.

Vers. 12. The Kingdom of heaven] Christ himself, Ambrose; Eternall life, or Heaven, Gregory and Bede; Faith, Chrysostome, Euthymius and Theophylact; some say the Church, or Gospell, Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia. There was such forwardness and zeal in them which heard Iohn preach, to procure to themselves the kingdom of heaven, that they strove most earnestly to get it. Mr Perkins.

The kingdome of grace is called the kingdom of heaven, in opposition to the Kingdoms of the world, and to the spirituall kingdome of the devill, and because the Lord of it hath his throne in heaven, and all good things come to them from hea­ven, [Page 30] and because it differs but in degrees from the kingdom of glory; this is mixt and imperfect, that is pure and entire.

s Metaphora sumta à Castris vel ab arce qua­piam, quae irrumpentibus hostibus diripitur. Beza, Brugens. Take it by force] As a Castle is taken by a storme. These words are restrictive, the vio­lent and only they, and promissive.

Vers. 14. And if ye will receive it] That is, if you will give credit to my speech.

This is Elias which was for to come] viz. in spirit and power like to Eliah, Luk. 1.17. but not the person of Elias, Iohn 1.21.

Talia apud Po­etas, Audire est operae preti­um, & audite atque animis advertite ve­stris. Grotius. Vers. 15. He that hath eares to heare let him heare] An Epiphonema with which Christ, and Iohn in the Revelation following him, Apoc. 2.7, 17. often shut up their speeches concerning things of great moment. Christ would signifie that it was a matter of great moment, to beleeve that Iohn was the Eliah promised by Malachie, for they mistaking in that might be deceived in the Messiah.

Vers. 16. Christ useth a similitude (as it is supposed) of a game commonly used by children, Children leading severall dances did so sing one to another; Christ that he might overthrow the pride of the Scribes, took occasion to reprove them from chil­dren playing together, Calv. Paraeus. their song was enough to condemn them.

Vers. 17. We have piped unto you, and you have not danced] They were neither moved to mirth with merry things, nor to sadness with sad things.

Vsus tibiarum apud Hebroeos duplex erat, Vsus tibiarum ad laetitiam erat in Templo & in festo Ta­bernaculorum. in hilaritate & gaudio, & in luctu, in nuptiis & in­funeribus; We have mourned unto you (viz. with pipes) and you have not lamented. Mat. 9.23.

When as he had lived an austere and straight life, preacht repentance, and sang a mournfull song, and the Lord himself, as with a merry and cheerefull song ap­plyed him self more pleasantly to allure them to his Father, yet neither of these waies profited amongst them. Vers. 18. He abstained from common meates, and common order of dyet. Luke hath it, not eating bread, nor drinking wine.

Vers. 19. That is, to live after the common order of men, but he drank only water, and did eate only locusts and wild honey.

Vers. 19. There is a secret Antithesis between naturall children and bastards, which vaunt of a vain title without a cause, as if Christ should say, let them go on in their pride which gloriously boast themselves to be wisdomes children in vaine, she shall yet have her praise, and her authority amongst her naturall children. Luke therefore addeth, of all her children, whereby he declareth, that the resistance of the Scribes was not such a let to any, but that all the Elect of God should remaine in the faith of the Gospell; that place, Luk. 7.29. well explaines this, that is, acknowledged the wis­dome and goodness of God shining in Christ, and Iohn.

Vers. 21. Hypotheticall propositions presuppose not a truth, as here, and Luk. 19.37. not that stones can speak, nor Tyre repent.

Proverbialis est locutiò eti­am Graecis & Latinis, ad astra tolli, aut sublimi vertice sidera ferire, pro eo quod est rebus florentibus & illustri loco esse. Grotius. Vers. 23. A proverbiall speech, and an allusion to the words of Esay 14.14, 15, 25. 1 Cor. 1.27, 29.

Vers. 25. These things] That is, the Doctrine of the Gospell, and the mysteries of the kingdom of heaven.

Vers. 27. The opposition is made to exclude Creatures, and false Gods, not the Holy Ghost; the meaning is, None, that is, no Creature, or Idoll-God knoweth the Son of God but the Father. Mr Perkins.

Vers. 28. Come Non simpli­citer dixit ve­nite sed [...], quae particula est hortantis.] That is, beleeve, so Christ himselfe expounds it, John 6.35. No man can come, that is, beleeve, except the Father draw him. John 5. You will not come to me.

Wearied, and heavy laden See my Greeke. Crit. Observa em­phases in vocibus [...] & [...], Priori peccatum durissimo labori, posteriore gravissimo oneri compa­ratur. Glassius.]The first word signifies such as labour untill they be wea­ry: and the other signifies such as are heavy laden with a burden unsupportable, and being grievously pressed therewith, desire to be eased of it.

Heavy laden] Some say, 1. with Crosses, as Aug. de verb. Dom. 2. Rigour of the Law, Theophylact 3. Sin, Ier. 9.5. as Chrysost.

[Page 31] Rest] From reatus, vis, regnum, paena peccati, not radix of it, therefore not said take away, but rest, from the foure first; Here is no exception of sins, times, or persons.

Vers. 29. Learne of me] Austin saith, what to do? Not to create the world, to walk on the water, to raise the dead; we must follow him, non in quantum Filius Dei, but in quantum Filius hominis; the same Father, He gives us a precept, and a patterne, the one requiring our obedience, the other our conformity.

And ye shall find rest.]Not outward, naturall, but the repose of the mind and conscience.

Vers. 30. My yoake) Not only Christs, because he as Lord puts it upon us, [...] a le­vitate & agi­litate cervorum nomen habet. [...] non solū exonerabo, sed quod multo ampliùs est, in omni quiete vos constituam. but be­cause he as a fellow-servant helps us to beare it. Metaphora à jumentis deducta.

Easie] 1. By presence of grace. 2. Help of the spirit, Ezek. 11.19, 20. 3. Love to it, yet a yoke and a burden; suave, sed amanti, is Bernards gloss, i.e. Ioh. 5.3, 4. Iugum ejus merito est suave, cui servire est regnare. Augustin.

My yoke is easie] The Greek word signifies more rightly, my yoke is a benigne, a gra­cious, a pleasant, a good, and a gainefull yoke, all pleasure and profit is made up in the Word.

CHAP. XII.

Verse 1. THe purpose of the Evangelists in this history, was to shew, partly how malicious the Pharisees were, and partly how superstitiously they were addicted to outward rites of small importance, insomuch that they placed all their holiness in them.

Vers. 3. Christ defendeth the fact of his Disciples, and confuteth the cavill of the Pharisees by five arguments: 1. By Davids example, necessity freed him from fault, for the Priest which gave him leave to take the shew-bread is commended by the Holy Ghost; indeed it was not lawfull but for the Priest only to eate the bread, that is, by the common Law. The second Argument is in the fifth, because it is lawfull on the Sabbath daies to kill Sacrifices, to circumcise Infants, and to do all other things that pertaine to the worship of God; the works of godliness cannot be contrary one to another. The Law] That is the Books of Moses, which describe the Law, a Metonymie of the Subject. Broken by the Priests] An improper speech which Christ useth, that he may frame himself to the hearers. The third argument is in the seventh verse, Christ re­proveth the Pharisees because they considered not for what purpose the Ceremonies were commanded, nor to what end they did belong. Hos. 6.7. Mercie] That is, Calvin. all works of Charity, and under sacrifice is all the outward worship of the Law comprehended. The fourth reason is in vers. 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath, the Son of man (saith he) can of his own power moderate the observing of the Sabbath, as he doth the other Ce­remonies of the Law. The fifth argument is reported by Marke only, Chap. 7.27. The summe of it is, they do wickedly which turne the Sabbath to mans destruction, which God instituted for his sake.

Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath, and are blameless] That is, they do such things as in other cases not concerning the worship of God, would be a profanation of the Sabbath. If a Butcher in his slaughter-house should so slay, flea, and cut beasts in peeces on the Sabbath, he would therein profane it. Dr Gouge.

Vers. 9. He went into their Synagogue] viz. On another Sabbath. This history and the former tend both to one end, viz. that the Scribes were maliciously bent to carpe and cavill at every thing that Christ did.

Vers. 10. They asked him] viz. the Scribes and Pharisees, Marke and Luke do only say, they watched what the Lord would do; but Matthew setteth it down more plain­ly, that they tempted him also in words. And it is likely that he had healed some others on the Sabbath before, having therefore taken occasion of that, they demand of him, whether he think it lawfull for him to do again that he had done before, but God who instituted the Sabbath, laid not a Law upon himself, they should have considered [Page 32] whether it had been the work of God or man to heale a dryed hand only by touching it, or with a word.

Vers. 11. Christ sheweth againe what is the true and right observation of the Sab­bath, and also reproveth them for their malicious dealing, because they cavilled at him for that which was usuall amongst them all. Marke and Luke have not this similitude, they only say that Christ demanded whether it was lawfull to do a good deed on the Sabbath day, or to do evill? For he that destroyeth the life of a man is guilty of an of­fence, yea, differs little from a man-slayer.

Vers. 14. Held a counsell] Or tooke counsell, with the Herodians sayes Marke, whom yet they hated most deadly.

Chemnitius. Vers. 16. And charged them that they should not make him known] Because the time of his glorification was not as yet, but of his humiliation. 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles.

Vers. 18. Behold my servant] The [...]) dictio [...] ambigua est in puero & servo. Hic autem servum denotat, cum in Ebraeo sit Nabor. Sed & Latinè puer pro servo ponitur. Drus. not. in Paralel. Sac. Greek word signifieth both a Son and a servant, but a servant here.

Shew judgement to the Gentiles] That is, one should come that should restore righte­ousnesse decayed, and Hee should be the Governour, not onely of the Jewes, but should bring the Gentiles also under the government of God.

Vers. 19. Nor cry] Such a cry is here meant, which is a signe of a troubled and chafed mind.

Vers. 20. A Reede is a tender thing, it will breake sometimes afore a man bee a­ware, a bruised Reede is more tender, it will bee broken with a touch. A bruised Reede is a soule broken with the sence of sinne, and weake in faith. Matth. 11.28.

Smoaking flaxe] The weeck of a candle which is newly lighted, and hath little light or heate, but rather smoakes and offends with an ill smell, i. e. A soule which hath but a little knowledge and zeale, or affection for God, and much corruption.

Till he send forth judgement unto victory] The words of the Prophet are somewhat otherwise, that he shall bring or lead forth judgement in truth. Yet Matthews speech hath force in it, that we may know that judgement cannot be placed in the world without great strife or labour, for victory is not obtained but by fighting. Some ex­pound these words thus, Calvin. untill the sanctified frame of grace begun in their hearts, be brought to that perfection, that it prevaileth over all opposite corruption.

Vers. 22. Many are blind and dumbe of naturall diseases: but this man was blind in his eyes, and deprived of his speech, though there was no want in those parts per­taining to the sight, or in the proportion of the tongue.

Vers. 23. Is this the Son of David?] Interrogatio innuit affirmationem opinabilem, as if they should say, truely Hee seemes to be the Sonne of David, that is Christ, a peri­phrasis from the efficient.

Vers. 24. Beelzebub] It signifies the Lord of flies, but if it be read Beelzebul, For Beelzebub in many copies it is [...], which sounds, Dominus stercoreus, quod vocabulum sine dubio in contumeliam ipsius idoli & cultorum ejus est in­ventum. Buxtorf. in Lexico Talmudico. it sig­nifies the dunghill God.

Vers. 25. Christ, 1. confuteth the cavill objected against him by a common proverbe, 2. hee proves it by an induction of three particulars; one of a kingdome, a­nother of a City, the third of a house; the meaning is, there is nothing more ab­surd, than that the Devill should willingly overthrow the power which he hath o­vercome, who indeavoureth by all meanes to have them in his bondage.

Vers. 26. When Exorcists by the help of Satan cast out Satan, that is done by de­lusion of the Devill, ex pacto, that he might thereby retaine men in superstition and i­dolatry, and that by his ejection out of the body, he might have dominion over the soule: for if Satan should violently cast out Satan, hee would be divided against himself, which Christ denies.

Vers. 27. By whom do your children cast them out] This place is diversely expounded, some Maldonate, Hilary, Jerom, Theophylact, Euthymius. by children there understand the Apostles who were Jewes borne, and had re­ceived [Page 33] from Christ this gift and power to cast out Devils; others Calv. Chem. Iunius. rather think that by children are meant exorcising Jewes before Christs time, who did cast out Devils among them, pretending to doe this worke in the name of God, whereas in truth they were all flat sorcerers, and did it by compact made with the Devill. Act. 19.13.16.17.

Judges] You need not to seek far for your condemnation, You have a­mong you sun­dry magicians and exorcists who pretend to exercise the gift of casting out devils, and you think they do it by the power of God, why then do you not carry the same opinion of me also. Mr Perkins. the miracles which I work you apply to Beelzebub, and you praise the same in your children; therefore you have enough at home to condemne your selves.

Vers. 28. By the Spirit of God] Luke metaphorically calleth it the finger, for Spirit. For because God worketh, and sheweth his power, by the Spirit, the name of a finger is aptly given it; this speech was common among the Jewes.

Come] This word is very forcible, and sheweth that Christ appeared willingly to them as a Redeemer, but they as much as they could, drove him from amongst them, and would give no place to him that was come, ready and prepared for their salva­tion.

Vers. 29. This sentence is but a confirmation of that which went before. He af­firmeth that a strong and mighty Tyrant cannot be driven out of his kingdom, untill he be spoyled of his weapons; hee alludes to that place, Esay 49.24.

Vers. 30. When Christ was much injured with the blasphemies of the Pharisees, he confutes the slander, and then layes downe this rule, Proverbium Iudaicum in u­tramque par­tem usurpatum, nam & dici so­lebat, Qui non est contra vos, pro vobis est. Luc. 9.5. Sic in gnomis Salomonis, respondeas stulto, & ne respondeas stulto, quae omnia veritatem suam habent pro ma­teria cui aptantur. Videtur autem proverbium istud hoc loco à minori ad majus hoc modo procedere. Si in bello internecino quale est inter Dei servos & daemonas, nemini licet neutrarum esse partium, sed medii pro hostibus habentur, quanto magis ergo hostis censendus sum diaboli, qui non modo illi non prosum sed obsum quam maximè? Obstat quicquid non adjuvat. Quintil. Grot. in loc. He that is not with me is a­gainst mee, in such blasphemies against Christ, wee must take his part actively, and must resolve to be with Christ against the world. In Marke 9.40. and Luke 9.50. Some cast out Devils in Christs name, and the Disciples forbad them, here because they did act in Christs name (though they did not follow with them) they were not to be hin­dred.

V. 32. Christ said v. 31. Blasphemy should not be pardoned, in the 32. he adds, Shall be forgi­ven neither in this world, nor in the world, nor in the world to come] that is, never, as Marke expounds it. Mar. 3.19. Bucer, Calvin, Martyr, Musculus, Zanchius, say, that those who out of malice and purpose blas­pheme and oppose the divine truth revealed in their minds, shall never obtaine pardon; the Papists say they may obtaine pardon, but difficultly. Neither in this world, nor in the world to come] as we see in the Scripture the like positions are ampli­fied, sometimes by a partition of persons, sometimes of places, sometimes of things, as here of time; by a partition of things, Gen. 31.29. of places, as Deut. 5.32. of persons, Rom. 1.16. Rainold de lib Apoc. tomo secundo praelect. 171.

A proverbiall kind of speech for never, as neither good nor evill, for nothing at all; neither to the right hand, nor to the left, that is, on no side, Drus. Prouerb. Clas. 2. lib. 3. Proverb. 24. with the Scholiastes Ben Syrae, qui linguae morbo laborant, sanari non possunt neque in hoc seculo neque in futuro.

Origen thought that all sins should be pardoned a long while after the last judge­ment, which errour Christ refutes in those words, nor in the world to come.]

Vers. 33. Either make the tree good, and his frite good, &c.] Christ commandeth the Pharisees to be either good or evill, as if he should have said, there is nothing more con­trary to honesty than hypocrisie, and they challenge to themselves the title of righteous in vaine which are not upright; it is an upbraiding speech.

Vers. 34. How can ye beeing evill speake good things] It is (saith Christ) no marvell if you vomite out evill words, seeing that your heart is full of malice.

Vers. 36. Where by idle words, he meaneth such as bring no profit to men, Sermo otiosus pro inutili su­mitur, qui nihil aedificationis vel fructus affert. Calvin. Verbum otiosum est quod justa necessitate & pia utilitate caret. Greg. Quod sine utilitate loquentis vel audientis profertur. Hieron. in loc. nor ho­nour [Page 34] to God, though they do not directly dishonour God, or hurt men. The words are a true proposition, and sound argument drawn à minore ad majus; if account must be rendred at the day of judgment of every idle word that men speak, then much more of blasphemous words.

Vers. 40. By three daies and three nights are meant three naturall daies, because the Hebrews had no other words for a naturall day. It could not be said he lay three artifi­cial daies in the earth, because he lay in the night part of a naturall day. His abode in the grave was about 38 houres. Mr. Perkins. He was but one day and two peeces of two daies in the grave (for he was buried in the evening before the Sabbath, and rose in the morning the next day after the Sabbath) yet this is sufficient to verifie Christs saying, Christ was buried in the heart of the earth, not the middest, but by an He­braisme, as of Tyrus. Ezek. 27.4. Manifesta haec [...]. Nam & Ebraeis, & Graecis, & Latinis, vox diei ambigua est, & nunc natu­ralem nunc artificialem diem significat. Hujusce ambiguitatis tollendae causa solent Ebraei (quorum loquendi formam Apostoli & evangelistae retinent, Graecè quamvis scribant) cum intelligunt diem naturalem sive civilem, hoc est [...] ponere diei partes, licet res tota die gesta non sit. Tres dies & tres noctes ponuntur hic pro triduo, Triduum enim in sepulchro Christus fuit, [...]. Imò haud aliter intelligendū videtur, cum Ionas in Ceto fuisse dicitur tribus diebus ac noctibus. Quistor pius. Non praecisè tres dies & tres noctes, nullo modo, sed figuratè & synecdochicè. Nam Christus sepeltebatur diei sextae ves­pera, quo die crucifixus est, die septimo quievit in sepulcro, die octavo, primo septimanae proximae resurrexit. Itaque fuit in sepulcro duobus tantum diebus integris, ac vix quidem illis integris. At dicitur fuisse in corde terrae tres dies & tres noctes, sicut Ionas fuerat tres dies & tres noctes, ut commendaret istud mysterium Ionae Prophetae, quo adumbrata est Christi morr & resurrectio, atque doceret istud etiam verè de ipso affirmari, eum triduo fuisse in sepulchro, tres dies ac tres noctes sy­necdochicè, quoniam dies conficitur ex die & nocte, Christus quievit in sepulchro parte dierum trium. Rainold de lib. Apoc. praelect. 128. for if the analogy had stood in three whole daies, then Christ should have risen the fourth day. Langus de Annis Christi lib. 2. cap. 1. saith, by this exposition Scripturae in os contradicitur, he saith two nights and two daies are not three nights and dayes, two and three are not the same.

41. The men of Nineveh shal judge exemplarily, and are produced to convince others, who have less profited by greater meanes. Beza, Piscator.

Vunoleane] because of pol­lution of sinne. Spirit] the Devill. Gone out] that is in part, as a Drunkard wrought on by a Sermon. Vers. 43. Is gone out] A voluntary action, but he is cast out of the godly. He may returne and actually possesse such men he was actually cast out of. It is said metaphori­cally, that he walketh through dry places, for his banishment is grievous to him, and his dwelling out of men is like a filthy desert. Alludes to the Israelites being in the wilder­ness, they were not content, but had rather have been in Aegypt again, there was no meat nor drink.

Seeketh rest] So long as he is out of man, because that then he fretteth and torment­eth himself, and ceaseth not to try every way untill he recover that he hath lost.

Vers. 44. My house] It is his house though he be in part cast out.

Temptations of a Hypocrite 1. they cease. 2. then the Hypocrite is a fit house for the Devill, the gracious are not empty. Empty] Or as the word is, idle, not possessed by grace; so void as no body lookes to it; the word is used by Pharaoh against the Israelites, you are idle; so the devill finds men idle not looking to their soules, and then comes in.

Swept and garnished] As men expecting guests sweep the house to shew how welcome they shall be; so the idle man garnishes his house, and is ready to bid the devill welcome: A heart emptied and swept of goodness, and garnished with noisome lusts, is prepared for the devill.

Vers. 45. Seven other spirits] The number of seven is taken here indefinitely, as in other places, Worse Devils in respect of the effects they work in a man, God gives the De­vil leave to take a further possession of him. that is multitudes.

Seven Spirits In the Revelation, that is, with severall operations, so the devill comes with greater temptations and sins.

Vers. 47. His brethren] That is, his nearest kindred, see ch. 13.55.

Vers. 48. Vpon this place some old Heretickes denied Christ to have any Mother. Interrogatio indignantis, as if he had said, What dost thou tell mee of my Mother and my brethren, as if it were fit that I should omit my Fathers businesse, to hearken to my earthly kindred. Luke 2.49. Marys importunity is here reproved.

Vers. 49. Behold my Mother and my brethren] Spirituall kindred are stronger than carnall.

CHAP. XIII.

Verse 2. THE occasion of our Saviours Sermon, was the gathering of much people to­gether, and coming unto Christ out of all Cityes; the kind of doctrine he spake was by a Parable Parabola est explicatio re­rum per simili­tudinem quan­dam. Refert quasi agricolae alicujus historiam quotidie sationis tempore consuetam. Sed hoc differt historia à parabola, quod illa est narratio simplex rei verè gestae: ista est narratio sive verè, sive verisimiliter gestae, ad aliquid simile significandum: verbi causa, hic vult significare Christus, ex tanta multitudine audito rum vix quartam partem credituram Evangelio, prout ipse Dominus parabolam interpretatur Discipulis. v. 18. Pareus., that is, a comparison and similitude drawn from ordinary matters; here it is taken for an obscure manner of propounding the truth under a continued si­militude, or allegory, from the Greek [...] assimilare, Luke 21.29. see 24.31.33.44.45.47. verses of this Chapter.

Behold a sower went forth to sow] The Scope of this Parable is twofold, First, whereas our Saviour saw a multitude of hearers, but not all coming with the same intent, nor all hearing with the same fruit and profit: he manifestly propoundeth this parable to shew the diversity of hearers. Secondly, that every man might enquire and make triall of himselfe, in which forme or ranke of Hearers hee is.

Behold] A note 1. of certainty. 2. Of intention or excitation, that is, let him that heares consider, remember, apply. 3. Of castigation or checke to our dulnesse, in be­holding such materiall things.

A Sower] That is, Christ himselfe, vers. 37.

Went forth to sow] That is, to preach in Spirit, person, ministry.

His seed] That is, the word of God, ver. 11. Which by Christ and his Ministers is cast into the furrowes of the heart, as seed into the furrowes of the earth by the hus­bandman.

The word of God in this Sermon, is compared by Christ to seede: Vers. 19. Optimè [...] semini compa­ratur: Nam & Latinè ser­mo à serendo dici creditur. Grotius. Chemnit. in Harmon. and for divers reasons. First, as unknown seed, of which you know not what fruit it will bring forth, is a contemptible thing and of no price; so the word of God is not esteemed of. 1 Cor. 1.23. Secondly, as seed hath in it selfe a virtue of growing, of bearing fruit, and of procreating that which is like unto it; so the word of God hath in it a spirituall and quickning force of regenerating men. Thirdly, as the seed doth not quicken being kept in the garner, but being cast on the earth; so unles the word of God be spread abroad into the eares and minds of men, it doth not regenerate men, nor bring forth the fruits of faith. Fourthly, as in sowing the blessing of God is required, unlesse wee will cast away the seed in vaine; so in preaching the word, it is God onely that gives the increase. 2. Cor. 3.7. Fifthly, as in sowing the field is to be prepared, unles wee will lose our labour with the seede; so the heart is to be prepared to heare the word of God.

Vers. 4. The high way being continually trod by the feete of men growes hard, seede will not grow there; so mens hearts through the continuall passing of the Devill and lusts. Our Saviour interprets it plainely in the 19. vers. the reason of unfruitful­nesse is two fold, one inward, the seed was troden under foote, that is, they despise and undervalue it; the other outward, by malice of the Devill, the Foules came and devoured it up. Luke 8.12. he stealeth, that is, closely and secretly takes it away.

Vers. 5. This second ground goes beyond the former, they are hearers and doers. If you sow seed in ground that hath some stones and some earth, it will soone come up, but growes not downward; so these heare the word with joy, but it takes no roote, if persecution come his Religion is gone.

These bad hearers are compared to stones or stony grounds. 1. For their naturall hardnesse. 2. Coldnesse. 3. Heavinesse. 4. Vnprofitablenesse. This bad ground goes beyond the former. 1. It receives the seed. 2. Incontinently. 3. With joy. 4. Brings up the seed sowne; it sprung up to sundry degrees. 1. To externall obedience and reformation in most things. 2. To an outward profession. 3. To a kind of faith.

[Page 36] Much earth] Not as if there were no By sufficient earth is meant a particular distinct know­ledge of the word, and of their owne part in it; by rooting, stabili­ty, certainety, and sincerity of faith and other graces. earth, or rootes, or moysture, but as a Rock covered with a little crust of earth above, all stones below; so it had no rootes, that is, no deep rootes, no rootes to feede the stalke and blade that was come; no rootes which could save it from withering in time of heate. This is implied by all the Evan­gelists, who say, because it wanted rootes it lasted but a while, it wanted moisture, that is sufficient moisture.

Vers. 6. They withered away] Fell away, not all at once, but by little and little, as a leafe loseth his greenesse, and flourish, and withers by degrees. The causes,

• 1. Inward.
  • 1. Positive, hardnesse, it fell among stones.
  • 2. Privative, want of
    • Moystnesse.
    • Earth. 4, 5. v.
    • Rootes. 6. v.
• 2. Outward
  • Persecution. 21. v.
  • Temptation. Luke 8.13.

Moistnesse] humor, 1. Vnctionis, a sound supply of saving graces which continually feedeth and cherisheth the roote. 2. Compunctionis, sound sorrow for sinne, and the sound exercise of mortification.

Vers. 7. This ground goes as farre as the former in hearing, Luke 8.14. in receiving, Matth. 13.20. and Mark. 4.14. and in growing, as Luke, it springs beyond the other: the other grows, but this sprang up, not only to a blade, but to an eare, though not a ripe one. These third hearers are doers & sufferers, in the winter time the thorns will cherish the seed, but when it should bring forth the earth, the thornes grow up and choake it.

Bring forth no fruite] That is, not to perfection, bring not fruit to the end as the Greeke is, or maturity. The causes of this failing are set downe. 1. In generall to be thornes, viz. inward lusts, carnall affections, and corrupt desires. 2. In speciall of three sorts, 1. Cares of the world, to distinguish them from the cares of heaven, Luke 8.14. and 22.2.2. Riches, Luke 8.14. called deceitfulnesse of riches, verse 22.3. Voluptuous living, Luke 8.14. called lusts of other things by another Evangelist, these enter and choake the word, Mark. 4.19.

Vers. 8. The ground is called good, not à priori, because the word finds it so, but à posteriori, it is made so by the word. The heart is called good in two respects. 1. as emptied of bad qualities, being contrary to the bad disposition of the three former kinds of ground. 2. as well qualified by grace, so it is called an honest heart, a generall word, and put for the approved disposition of the soule, containing both civill and religious honesty. The first received not the seede, this receives and retaines it; the se­cond choakes the seed, this cherisheth it in a good heart; the third came up faire, but withered, Sicut in terra mala tres fuere diversi­tates, secus viam, & pe­trosa, & spinosa loca: sic in terra bona tri­na diversitas est, centesimi, sexagesimi, & tricesimi fructus. Hieron. this continues fruitfull.

Our Saviour speaketh not by an hyperbole, or an excessive speech, but according to the manner of the best ground in Canaan, which brought an hundred fold increase.

Austin and Jerome say, our Saviour mentions three degrees of fruitfull ground, to note a difference betwixt Virgins, Widdowes, and Married persons. Theophylact applies it to Anchorites, Monkes, and Laickes.

Christ mentioneth three degrees of fruitfull hearers, 1 to note the free disposition of Gods grace, who distributes to every one according to his good pleasure. 2. to com­fort and encourage his Ministers, who though they lose much labour in the three bad grounds, yet the good ground makes amends, in which none are fruitlesse. 3. to com­fort and strengthen such as have not, nor can attaine this hundred fold, though their en­deavours be true and earnest, Christ honours them with the name of good ground, Matth. 25.23.

Vers. 12. See Luke 19.26. That is, that useth well what he hath received. Drusius in his proverbs expounds it thus, He that hath the gift of faith, to him other things al­so shall be given.

Vers. 13. Audientes corporis sensu, non audi­unt cordis as­sensu. August. de corrupt. & grat. c. 7. Hee here plainely declares, why he used a parabolicall kind of teaching, because they seeing with their bodily eyes the Miracles of Christ, and hearing with their corporall eares his Sermons, they did not see nor heare with the eyes and eares of their heart.

Vers. 19. And understandeth it not] Spiritually.

[...]. Then cometh the wicked one] That is, the Devill; this phrase notes a speciall wicked­nesse. God is called by the Prophets in the old Testament, the Holy one, because he is infi­nitely and altogether Holy; so the Devill, because hee hath the most wicked nature, is [Page 37] called the wicked one. 1. the Devils fell of themselves and made themselves wicked. 2. they persist in their wickednesse. 1 Iohn 3.8. 3. they labour to make others wicked like themselves, they are wicked subjectivè and effectivè.

And catcheth away that which was sown in his heart] Catch in our language imports a kind of violence, but the Greeke word [...] is more full, Marke saith he comes and takes away the word out of his heart. 4.15. fetcheth it away by vio­lence as the Harpie her meate; the ravenous creature the Harpie hath her name from this word; Christ useth the word Matth. 11.12. where it is rendred, take by force, because of the vehement pursuit of their spirit, so this shews the extreme eagernesse of satans spirit.

Vers. 21. Yet hath he not root in himselfe] It must bee a rooting of our owne, not in opposition to Christ, but any other person, and not so much inregard of quan­tity as truth; It must have a rooting, 1. In the understanding. Eph. 4.14. 2. Memo­ry. 3. The conscience. Rom. 14.15. 4. In the will. Act. 11.23. 5. In the affections. Eph. 3.17. 6. In faith. Col. 2.5.

For when tribulation or persecution ariseth because of the word, he is by and by of­fended] Tribulation is taken largely for any kind of affliction, here for such a tri­bulation as hath something of persecution in it for the word; tribulation is often imme­diate from the hand of God, persecution is ever from the hand of man.

Because of the word] Received.

Offended] At this persecution; it implies such a distast as puts a stop to a man in the way he is in.

Vers. 22. This ground in the generall nature of it is thorny, thornes are lusts that thrive in the soule, so called, 1. because they are sponte nascentia, spring up naturally in the heart as the others doe in ground. 2. teare and wound the soule as thornes the flesh. 1 Tim. 6.10. 3. in the respect of the end, thornes are for fire, so lusts either for the fire of the Spirit of God, or of the wrath of God.

And the deceitfulnesse of riches] Riches are a great portion of the things of this world, the Greeke word rendred deceitfulnesse, signifies the drawing one out of his way, [...] ex a priv. [...] a path, a drawing out of the way. it notes the deceiving which is under the most cunning disguise of that which is good or true, the fairest colour to draw us out of the way. Riches are not deceitfull active­ly as the heart of man, Ier. 17.5. or as lust, 4 Ephes. 22. but objectivè, because they are those things about which we are deceived, not as they are possessed and used, but as they are 1. coveted. 2. trusted to. 3. ill imployed.

Vers. 24. The Kingdome of heaven] That is, the Gospell, because it is the meanes of setting it up.

Vers. 25. His enemie came and sowed tares among the wheat] So long as the Church wandreth in this world, Hypocrites and wicked men bee mixed with the good and sincere, therefore the godly should arme themselves with patience, see 47. v. the mixture of good and evill must be patiently borne untill the end of the world, because the true and perfect restitution of the Church shall not bee before that time.

This Text hath much prevailed with many of the Ancient and moderne Divines, Mr. Bedfords examination of the Argu­ments of the compassionate Samaritane. to draw them to the use of much, peradventure overmuch, clemency toward Hereticks. Where there is a seeming repugnancy in the Texts, there it is fit the plaine precepts should guide our practice, rather than darke and obscure parables. The meaning of our Saviour is not to forbid the use either of the spirituall or civill sword. These tares in the Parable are expounded to be the children of the wicked, that is, of that wicked one the Devill. Why therefore should it be so expounded, as to favour Heretickes rather than Hypocrites? The intention of the Parable doubtlesse is to shew that there is no expectation of universall purity in the Church of God during this life; this is the in­tention, and farther than so it is not doctrinall; it is evident that hee who forbad to pluck up the tares, did not forbid to hinder the sowing of them.

He that sowes the good seed is Christ our Saviour, the field is the world, Rainold. de lib. Apoc. tomo secundo. praelect. 171. the good seed are the sons of the kingdom, the tares are the sons of that evill one, the enemy which soweth them is the devill, the reapers are the Angells, the harvest is the end of the world.

Ver. 31. By these parables Christ encourageth his Disciples, lest they being offen­ded with the small and base beginning of the Gospell should give back, therefore the Kingdom is compared to a graine of mustard seed, and leaven.

Vers. 32. Which indeed is the least of all seeds] One of the least, or least of all those which after grew so big.

[Page 38] Lodge Vocem [...] (quae & in Graeco Danielis 4.18. in re simili occur rit.) Fateor non malè versum nidulari: at quid opus fuit à veteri recedere qui (verbo habitandi usus) tantundem ac meo animo elegantius expressit. Avicula est parvula, nomen ei Cassita, habitat nidulaturque in segetibus. Gel. l. 2. c. 29. Pricaus in loc. Graecè est [...], quod quidam vertunt nidulentur: nam & Interpres supra 8. ver. 28. [...] vertit nidos. Rectius tamen congruere videtur habitandi vox, quia non nidificandi tan­tum gratia agunt in arboribus volucres▪ verùm etiam habitandi & versandi dum nullis opus habent nidis, dum scilicet carent pullis. Caeterum vox [...] quod est tabernaculum deducta, loco convenit, eo quòd frondosae arboris rami sint aviculis veluti tabernaculum seu tentorium. Lucas Brugensis Comment. in 4. Evang. Id est ut quasi habitent in ramis ejus, Psal. 104 13. neque enim de nidis tantum agitur. Respiciunt haec verba Nabuchado­nosoris somnium apud Danielem 4.9. Grot. in loc. Videsis mea Critica Graeca.] The Greek word signifies properly, to dwell in a Tabernacle. Beza tran­slates it, make their nests; the vulgar dwell.

Ver. 33. This Parable is the same in effect with the former. A woman] He instanceth in her, because it is their way and nature to do it; the word of God rooted in the heart seasons the whole man.

Chrysostome saith, the meaning is, that the Apostles should bring many nations to the Christian faith, as leaven is wont to turne a great deale of meale into its own nature; Leaven though small doth so spread its force, that a great heap of meale is leavened therewith.

Vers. 34. He used not these continuall Parables so much for instruction sake, as to make the hearers attentive, and more apt for another time.

Vers. 38. The field is the world] Christ meant not the wide world (but by an usuall trope) the Church scattered throughout the world, as John 3.16. 1 John 2.2. Else there had been no place for the servants wonder, that the world should be full of wic­ked persons. ver. 27.

Vers. 43. Then] The adverbe of time then is very forcible, for it containeth a se­cret opposition to the present state, and of the last day, in hope whereof Christ comfor­teth all his faithfull ones. Calvin.

Vers. 44. The scope of that Parable is this, If one should come into any of our fields, and by searching find a gold mine, he would not make it known to any, but cover it close and go his way, and sell all that he had to buy the field, that thereby he might enrich himself: even so having found this, that the Gospell revealeth the way to life everlasting, though we must not conceale the same from others, yet we must be like this man herein, that we could be content to part with all that we have, that so we might make the Gospell ours. Perkins on Rev.

All that he hath] Parts with the inward love and outward practice of sin; Christ crucified must be our treasure; there are five things intimated in the Parable, 1. We must find this treasure, so much is implyed in the word hidden, for we cannot have a thing that is hid before we find it. Mat. 11.25. 2. We must highly prize, and value it, so here, and Paul Phil. 3.8. 3. Obtaine and get it, so here, and Mat. 6.20. 4. Assure it to our selves, 1 Tim. 6.17, 18, 19. 5. Vse it as a treasure, have our conversation in heaven, for there Christ our treasure is, and where our treasure is there will our hearts be.

Luk. 12.33. Vers. 46. And bought it] Ob. Esay 55.1. Ans. Heavenly life is the free gift of God, yet we are said to buy the same, when we do willingly bridle the desires of the flesh that we be not thereby hindered from obtaining the same. Phil. 3.8.

By that a man hath, is meant sin, and by selling it, the renouncing and discla­ming of sin. Not pawn, but sell them. The sinner must sell all that he hath, not his Goods, Lands, Children, for these be none of his own, God hath lent him these to use, our sins are our own and nothing else: He that will have part in Christ, must part with his sins, make a through sale, forsake them all, and for ever.

Vers. 51. All the Parables were expounded privately to the Disciples, but now after that the Lord had so lovingly instructed them, he also admonisheth them, that they should not be wise for themselves only, but impart unto others that which was com­mitted to them; therefore he saith, that Teachers are like to housholders, which are not only carefull to provide for themselves, but lay up also for the nourishment of others.

Vers. 52. Every Scribe] This name, though given to some, who besides the ordina­ry function wrote something, 1 Chron. 24.6. yet was given not from writing, but because they were skilfull in the word written. See Mat. 23.34.

[Page 39] New and old] Are new and old meates, Piscator, Grotius. New and old fruits, Drusius. Although some would have the Old and new Testament to be understood, that is, the Law and Gospell. Calvin interprets it of their divers and manifold waies of dispensing heavenly mysteries, which they do apply to every mans capacity.

Vers. 55. Is not this the Carpenters son] Christ himselfe Mark 6.3. is called the Car­penter; and Justin Martyr saith, Faber Latine & [...] Grae­cè, vocessūt sig­nificationis am­plae, ad omnes artifices, qui corporis labore adhibito, è quavis duriore materia aliquid struunt, se extendentis, unde fit, ut vari­ent opiniones, cujus generis faber Joseph fuerit, aliis existimantibus fuisse fabrum ferrarium, D. Hilario in hunc locum, aliis lignarium. Augustino. Lucas Brugensis Comment. in 4. Evang. Fabri silius] Scilicet lignarij, qui aedificia struit [...]is enim [...] dicitur. De Dieu in loc. that he made plows and yokes before he exercised the function of the ministery.

Hereupon Julian the Apostata scoffed at Christ our Saviour, saying (at his going against the Persians) to the Christians, what doth the Carpenters Son now? Cum Julianus bellā esset con­tra Persas fa­cturus, & mi­natus fuisset se post bellum ec­clesias graviter afflicturum, & petulanter insultaret, filium fabri nihil illis affere posse subsidii, Dydimus vir ecclesiasticus hanc de eo pronunciavit sententiam: Iste fabri filius arcam ei ligneam ad mortem parat. Sozom. Hist. Eccl. l. 6. c. 2. And threatning, that after his returne he should not be able to save them from his fury: whereto a godly man answered by the spirit of Prophecy, He whom Julian calleth the Carpenters Son is making a woodden Coffin for him against his death; and a little af­ter in that battell he dyed miserably.

Vers. 57. A Prophet is not without honour, save in his own Country] It may be this was a generall Proverbe, that they which are eminent in gifts, are no where less esteemed than in their own Countrey; Vide Piscat. but Calvin and Chrysostome think the Jews were especi­ally reproved by this saying, Christ was never less esteemed any where than in Galilee.

CHAP. XIIII.

Verse 2. THis is John the Baptist] His conscience troubled him for killing so holy, and inno­cent a man.

Vers. 6. When Herods birth day was kept] After the manner of the Kings of the East. We have a most ancient exam­ple of this cu­stome in Ae­gypt, Gen. 40.20. That ancient custome cannot be disproved in it self, of joyfull solemnizing the birth­day yearely, for that day, as often as it returns, admonisheth every one of us to give thanks to God, from whom being brought hither we have passed many yeares now through his mercie; then that it may call to our mind how unprofitablely we have spent the time allowed by him, Calvin. and that we would commend our selves for the remainder of our lives to his protection. Maldonate in­veighes against Calvin for this that he here delivers, but he is vindicated by Paraeus.

Vers. 19. He commanded the multitude to sit down on the grass] That Christ commanded the people to sit down by troopes, he did this first by counsell, that the miracle might be the more conspicuous to the troopes so disposed. Secondly, that the men might be the more fitly numbred, and when some looked back on others they might be mutually witnesses to themselves of this heavenly grace. Thirdly, Because he saw the Disciples sollicitous, he would approve of their obedience, Calvin. commanding them that which was in shew a miracle, for it was wonderfull when there was no provision, wherefore Christ would make shew of a banquet.

Hilary disputes, whether the multiplication was made in the hands of Christ break­ing, or of the Disciples distributing, or of the company taking; but it is probable that it happened in all three, and in breaking he so multiplied the fragments, that both the Apostles and the company saw the power of God in his hands, Polyc. Lyser. and after felt it in their own hands.

Vers. 20. And they took up of the fragments that remained twelve baskets full] Every Apo­stle, as it seems, Grotius. Vide. Juvenalis satyram terti­am. brought his basket after the usuall manner of the Jews, as often as they went any journey far from the towns: In these baskets they were wont to carry bread with them, as it appears, 16.7. Mark 8.14.

Vers. 23. Compared with ver. 15. These things cannot otherwise be reconciled, Vide Grot. in vers. 15. Gerh. in Har. than that the evening in the former place notes the time next the Sun-setting, in the lat­ter [Page 40] place the time after the sun-setting, which extends it selfe to midnight. Exod. 12.6.

V. 25. And in the 4 ^th watch of the night] The night was in times past divided into foure quarters, or greater houres, termed 4. watches, each watch containing three lesser houres. The first they called caput vigiliarum, Vide Grotium in loc. the begining of the watches, it began at the even or Sunseting. Lam. 2.19. The second was the middle watch, Judg. 7.19. not so termed be­cause there were onely three watches, as Drusius would perswade, but because it lasted till midnight. The third watch began at midnight, and held till three of the clocke in the morning, gallicinium, Cock-crowing. Luk. 12.38. The last called the morning watch, the dawning, Exod. 14.24. it began at three of the clock, and ended at sixe of the morning, that is spoken of here, and all of them are mentioned, Marke 13.35. The Romanes did so divide their night, and distinguished their severall watches by severall notes, and sound of Cornets or Trumpets; thence the phrase de tertia vigilia in Caesars Commentaries.

Vers. 27. Be of good cheere] The Greeke word signifies three things. 1. Be of good courage, forti animo estote. 2. Comfort, be of good comfort, consolamini. 3. Confidence, fiduciam habete, be of good confidence, beleeve.

V. 28. Bid me come unto thee on the water] Rash zeale in Peter, yet God turned it for best, 1. Lest any say Christs Body was not like ours, Hierome. 2. He sank to check his blind zeal. 3. Theophylact and Hilarie thinke it a type of Peters forwardnesse when he denied Christ.

Vers. 30. Lord save me] We should have an eye on Christ in all troubles, Psal. 121.1. Peter falls to prayer.

Vers. 31. Christ is firme, though he sinke.

Vers. 36. Only touch the hemme of his garment] Neither weake faith nor superstition, but as Luke 8.44. Act. 19.12. Christ hath all creatures to obey him, and he heales all diseases.

CHAP. XV.

Verse 2. WHy do thy Disciples transgresse the traditions] There is a manifest impiety in cer­taine humane traditions, because they appoint perverse worship, and that which directly opposeth the word of God. others when they involve the worship of God with prophane fopperies, they doe vitiate its purity. Others which have more colour, and are not infected with any notable vice, Calvin. yet for this very reason are condemned, because they are feigned to be necessary to the worship of God. So we depart from the meere obedience of God alone, and a snare is cast upon mens consciences. Of this last kind it is here treated. For the washing of hands which the Pharisees urged, could not of it selfe be reproved of wicked superstition, otherwise Christ would not have suffe­red water pots to bee brought at a wedding; unlesse it had beene a free ceremony.

They are much deceived who have compared the sprinkling of holy water used by the Papists with the Jewish washings.

Hoc est, Deo cui persolven­da sunt omnino vota, & cujus priores sunt partes, jam antea consecravi id omne quo alioqui posses à me ex meis bonis in hac egestate sublevari. Drus. Vide Cameronem & Capell. in loc. & Scultet. observat. in Matth. c. 41. & Selden. de Jure naturali & Gentium. l. 7. c. 2. Vers. 5. Whosoever shall say to his Father or Mother, It is a gift by whatsoever thou might­est bee profited by me] That is to say, that which thou askest for thy supply, is given to another use: and I have nothing for thee. Polyc. Lys.

It is an ellipticke speech, but may easily be supplied, so that the sence should be this, if any one shall say Corban, he doth well, and hath well executed the office of piety to­wards his Parents, and is not guilty of sin against the fifth Commandement; It is better and more holy to give Corban, or to bestow something toward the building of the Temple, than to relieve Parents.

Vers. 16. Made of none effect] The Greeke word signifies to deprive of all rule and authority, as much as in them lay they did so.

When the Commande­ments of men are appointed as parts of Gods worship, and as necessary to salvation. Eos errare Christus pronunciat qui loco doctrinae (1 Sam 15.23.) obtrudunt hominum mandata, vel qui inde regulam petunt colendi Dei. Calvin. Vers. 9. In vaine do they worship mee] Christ cannot endure when divine worship is [Page 41] feigned by mens wits. Christ by his quoting of Esay doth not a little illustrate the place, the Prophet by feare understands the worship of God, therefore Christ rightly in­terprets it by worship, that is, whatsoever out of the word of God by the advice of men is brought into holy dutyes. They are said to worship God in vaine, either because they do not obtaine the end and fruit of divine worship, or else because the worship it selfe of it selfe is vaine and frivolous. Christ reprehends three things in the Jewish traditions, that they obtruded outward cleannesse on God, instead of the puritie of the heart. 2. that by their humane traditions, they made voyd the worship of God. 3. that they preferred humane traditions, before the divine precepts; Chemnit. and were so taken with their traditions, that they neglected the divine precepts, yea made them altogether vaine, as the Papists do.

Vers. 17, 18. The things themselves did not defile a man, no nor hurt then when the Ceremoniall Law stood in force, as the doing of things [...]imply unlawfull doth, and as the conceite of the Pharisees was, therefore our Saviours meaning here is to shew the nature of the things themselves, without respect to the Ceremoniall Law; which the Pharisees not considering, thought that the very eating of the things them­selves had been sinfull, and had polluted the Soule: for if a man had then eaten upon necessity, the thing it selfe had not defiled, but alone the breach of the Law, and the defilement had beene meerely Leviticall and ceremoniall, not true and spirituall.

Vers. 22. Behold a woman of Canaan] Her faith was such, that this Evangelist reporteth it with an ecce, behold a woman of Canaan. She is by Marke said to be a Grecian, and by nation a Syrophaenician. It was the common manner of the Jewes, to call all forreigne nations Graecians; and therefore that Antithesis betweene the Graecians and Jewes, is of­ten found in Paul. Being borne in the coasts of Tyre and Sydon, she was called a Syro­phaenician, when as the Region had the name of Syria, and Phaenicia was a part of Syria, and it is to be supposed that the most part of them came of the people of Canaan, who being banished out of their Country, tooke the next place of refuge in their banishment.

And cryed unto him] To shew her great affection.

Have mercy on me O Lord, thou Son of David] These words intimate Christs Office, Na­ture, and Person; have mercy] Miserere mei, dicit, ut magis Christ­um moveat, quàm si dice­ret, filiae meae, Aut ut Chrysostomus, Theophylactus, & Euthymius putant, quia ejus filia sine sensu jacebat, ipsa vero utriusque, & su­um, & filiae sentiebat dolorem. Maldonat. in loc. Shewes his Office, for he came to bind up the broken heart, to visite and redeeme his people; the word Lord] His divine Nature; Son of David] His humane; both together, one Christ. My daughter] not a servant, but a daughter; and she not onely troubled, but vexed, and that not a little, but piteously, nor with a common evill, but even with the very Devill.

Vers. 23. First, Christ doth neglect her, answering not a word, then deny her. v. 24. reproach her. v. 26.

Vers. 23. Send her away] Some say they spake this out of commiseration, rather from impatience.

Vers. 24. I am not sent but to the lost sheepe of the house of Israel] Jesus Christ (saith a Fa­ther) speakes not like Jesus Christ in the eyes of a mortall man, he that was to redeeme mankind, to say he was not sent.

Object. Christ was a Saviour not onely of the Jewes, but Gentiles. Esay 49.6.

Answ. Christ here speakes of his propheticall Office, The Jew was the elder bro­ther, Mat. 10.5. in respect of which he was the Minister of Circumcision. Rom. 15.8. He was first sent to Israel, Jerome; while hee was in forma servi, untill he had consummated the worke of our Redemption, he was sent onely to Israel, Iunius. He that knoweth himselfe not a wandring sheepe, Mat. 18.11. Luke 17.10. Perkins on Jude. but quite lost, even in the Lyons pawe, ready to be devoured, such doth Christ take upon his necke, and like a good Shepheard bring back to his fold.

Vers. 26. The reason is taken ab absurditate, the doctrine of salvation, is bread, and it is not meet, [...] fit, honest, decent, Maldonate. to dogges] Greek, whelpes, [...] Catellis, Neque Serva­tor verbis illis concedit quae petebat Cananaea, sed fidem illius tentat vehementissimè, obliquè canem nominans, quod convitium apud veteres grave fuit. Sculter. Verum canes Hebraeis & Graecis veteribus dici solere eos quos contemnimus. Sed vox [...] ei significationi non convenit. Ita enim appelari vulgo canes qui in delitiis erant, quales Melitenses. Tantum ergo indicatum voluit Chris­tus discrimen quod ad id tempus erat inter [...] & extraneos. Grotius. Beza. Our Lord used the diminutive that he might seem to speak the more contemptu­ously. [Page 42] Christ speakes after the manner of the Jewes, who called the Gentiles (as the Canaanitish-woman was) dogs.

V. 27. Yet the dogges eat of the crumbs, &c.] She answers by an ingenious inversion, saith a Father, with a witty retorting or turning back of our Saviours words upon himselfe. I am a dogge, true, but dogges &c. Reliquias canibus dari receptum ubique. Grotius. If I be a dog, I am thy dog. Origen. Crummes belong to dogges jure quodam. Luther. Give me the portion of dogges. She had one property of a dogge, for she held fast.

Observatione dignum est, nullius hominis fidem, nisi Gentilium, ad­miratum fuisse Christum, ut hujus muhe­ris, & illius Centurionis. Matth. 8.10. Maldonatus in loc. Vers. 28. O woman great is thy faith] Exclamat tanquam victus. Brugensis. He cryes out as conquered. Exclamatio admirantis; it is an interjection of marvelling, non possum am­plius repugnare precibus tuis. I can no longer withstand thy requests. Foure things are required to justifying faith, knowledge, assent, confidence, application. In all these foure the faith of this woman was great. 1. For knowledge, she lived amongst blind people, and those that were ig [...]orant of the true God, and yet she had exact knowledge of Christ, that he was the Lord and true God; that he was mercifull and bountifull, that he could drive away the Devill, and weaken his power. She knew these things so exactly as if she had spent all the dayes of her life in the midst of Gods people. 2. For assent, she gave assent to none but to them which related that Jesus of Nazareth is that great Prophet of the Lord, which can drive away all evills and adversities. 3. For confidence, she came with such confidence to the throne of grace, that neither by si­lence, Polycarpus Lyserus. nor by a harder answer given by the Disciples, nor by the reproach of a dogge, did she suffer her selfe to be deterred or driven away, untill she had obtained mercy. 4. For application, she firmely beleeved, if Christ at least would speake the word, or consent by his becke, that that should be so efficacious, that her daughter would forth­with be delivered out of the power of the Devill.

Vers. 32. And I will not send them away fasting] But the Apostles on the contrary al­lege, 1. The inequality of proportion, we have seven loaves, but 4000. men, one loafe then must be divided into 550. particles, whence the portion of some, will scarce arise to the bignesse of a Pea, to satisfie him. 2. The incommodity of the place, here we are in the Wildernesse, where nothing growes; where you shall find more stones than loaves. 3. The continuance of want, they have continued with thee three dayes, whence their hunger hath greatly increased, that peradventure a whole loafe will scarce suffice for one man if it were given him. Polycarpus. Lyserus. This is a plaine evidence of a great weaknesse and unbeliefe, in the heart of the Apostles, which do derogate from Christ, the honour of his divine omnipotence, and they seeme to themselves to be very wise, whilst by their infancie they go about to informe the divine wisedome.

Vers. 36. And gave to his Disciples] He would use the Ministrie of these, that they might be convinced by their own testimony, that the Lord did that thing, which they thought impossible to be done.

The principall scope of this, as also of the former Miracle is, that we may be admo­nished, that nothing will be wanting to them, who being inflamed with a holy desire of the kingdome of God, follow Christ, and faithfully worship him.

V. 37. And they tooke up of broken meat, &c.] Although that was chiefely to recommend the Miracle, yet our Saviour would have nothing lost.

Brugensis Comment. in 4. Evangelia. Seven baskets full] In a former Miracle there remained twelve baskets of fragments, now seven; then the number of the baskets answered to the number of Apostles, now to the number of the loaves.

CHAP. XVI.

Verse 1. TEmpting] That is, that they might trie whether he could performe this thing which they asked but captiously.

Quale viz. signum edidit Iosue So [...]em sistens; Samuel tonitrua eliciens, Jesaias umbram regredi jubens in solario. Beza. A signe] That is, a miracle whereby he might signifie that God had sent him.

From heaven] Like that of Elias, 2 Kings 1.9. Piscator. Like that of Moses, when God [Page 43] rained Mannah from Heaven. See the 6. of Iohn.

Vers. 2. The skie is red] That rednesse signifies a rarity of the Cloudes, and purity of the ayre. Polyc. Lyser. Vide Sculter. observat. in Matth. c. 4 5.

Vers. 3. Foule weather] Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell.

Vers. 13. Cesarea Philippi] To distinguish that from another Cesarea. It was at the foote of Libanus neere Jordan call'd by Philips name. Calvin saith he took oc­casion to move this question to strenghthen his Disciples the more.

Men] Not pharisees, they would have said he had had a Devill.

That I the Son of man, am] That is, ex numero hominum, Beza. I who am cloathed with flesh, Calvin.

Vers. 14. And they said, Drusius de tri­bus sectis Iu­daeorum, l. 2. saith, this place, and that Iohn 9.2. do prove that the Jewes held a [...], or migration of soules from one body to ano­ther. some say thou art Iohn the Baptist] Chrysostome thinkes they all made this answer; Calvin, those that were better disposed; they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2. All that followed Herods judgement. Some Elias] they conceived that Elias would come out of Heaven, and preach before Christ came, Iohn 1.21. this arose from their false interpretation of that place, Mal. 4.5. The third sort Ieremiah. 1. Because Hee preached sharply and tartly. 2. As Ieremie was thought to be a Seducer of the people, so he. 3. Because holy from his child-hood. Theoph. 4. Because Hee was persecuted and railed on as He. Aqui­nas and others.

One of the Prophets] Like one of the Prophets.

Vers. 15. But whom say ye that I am] This particle ye is put emphatically, by which he separates them from the common people; ye, that have been so long with me, which have continually heard my doctrine, whom do ye say that I am, Polyc. Lyser. who am disesteemed by others for my meane outside?

Vers. 16. And Simon Peter answered] Peter was the mouth of all the rest; Quem os Apo­stolorum non malè vocant Chrysostomus & Augustinus. they are few words but full of sense; he speakes ad vitandam confusionem.

Vers. 17. But my father which is in heaven] vide Joh. 6.63. Grot. See 1 Cor. 12.3.

Vers. 18. Thou a [...] Peter, and upon this rock, or stone] It is not called a rock of Vide Bezam. Peter, but he is so called Peter [...]f a rock, as we all Christians from Christ. Hilary, Cyrill, Chry­sostome, Theophylact, Ambrose, understand by the rock, not Peters person, but the faith which he had professed in Christ; Chrysost. Epiph. H [...]ary, Origen, Ierome, Ambrose, Beda. Super hanc petram non super hunc Petrum, for Christ built his Church upon the fa [...]h and not the man, or upon Christ. Their Learned Expositor Lyra (in loc.) their preacher Feru [...] (in loc.) and Cardinall Hug [...] expound Rock, Christ. Bish. Mortons Appeale, l. 2. cap. 17. or Christ himself whom he confessed, called a rock of old, Deut. 32.18. Psal. 18.3. so Austin often, it comes all to one either interpre­tation saith Whitaker. Some say his ministery. Peter was [...] foundation both of the Church of the Iewes and Gentiles, Acts 2. and 15 7. Vide Cameron.

The rock is Christ, not Peter; Peters faith, not person; the Apostle elsewhere tells us Christ is the head corner stone, and that the Church is built upon the foundation of Prophets and Apostles, not on one Peter.

Whether it be to be referred to Christ whom Peter confessed, or to Peters faith or confession of Christ, or to Peter himself in respect of his Doctrine and Apostleship (as the Ancient Fathers have all these three relations) it commeth to one end, that Peter had no other authority than the rest of the Apostles, upon whom the Church was built no lesse than upon him, who also beleeved and confessed as Peter did, had the keyes of the kingdom of heaven, and power to bind and loose as ample as he, Mat. 18.18. Quibus verbis desertè Petrus distinguitur à Petra, cum persona, tum genere: quod esset absurdum si de uno Petro utrumque membrum esset intelligendum. Debuerat sa­nè potrus dici tu es Petrus & super te Petro aedificabo. Chamierus. Vide Cheitomaeum de Graeco barbaris novi Testament. in voce [...]. Iohn 20.23. Fulke on Rhem. Test.

My Church] That is, not any visible Church on the earth, but the Church of the Elect, all the Elect, the strength of the Church shall stand unvanquished. 1 Ioh. 5.4.

Gates of hell] Vide Sculte [...] observat. in Matth. c. 46. & Brugen. in loc. That is, all the power and policy of Satan, so Interpreters generally explane it, though Grotius dislikes this exposition.

[Page 44] Vide Bezam. Traditio clavi­um symbolum est potestatis at­que authorita­tis in aliquem Collatae. There are some therefore to whom the Lord hath commit­ted the power of admission & ejectiō; to thee] therefore all men have not the keyes. It is a dispute whether the power be in the Congregation radicaliter, and in the Officers formaliter. Vers. 19. And I will give unto thee the keyes of the kingdom of heaven] This is a metaphori­call speech, for the understanding whereof we must know, that Faith is compared to a dore, Acts 14.27. because by it we have entrance into Gods Kingdome; so accord­ingly the meanes of begetting, preserving, and encreasing of faith, is the Word, Sa­craments, Prayer, and Discipline, these are compared unto keyes which Christ hath committed to his Ministers, to admit such as are to be admitted, and exclude such as are to be excluded. This is also meant by that which followeth, whatsoever thou shalt bind] only another metaphor is there used, the meaning of which is opened unto us by that of Salomon, Pro. 5.22. Sins are as cords, and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe, but to loose from them such as repent and beleeve. This power they exercise, 1. By preaching the word. 2. By administring the Sacraments. 3. By Praying. 4. By executing Discipline upon gross offenders, and releasing them upon their repentance. 2 Cor. 5.19. James 5.14, 15.

When one was made Doctor of Law among the Jews, they spake to him in this manner, D' Espagne de la manducation du corps de Christ. as the Rabbins shew; Receive authority to pronounce bound that which shall be bound, and to pronounce loose that which shall be loose. Christ speaking to his Disciples here whom he would make Doctors, saith, That which you shall bind on earth, &c.

Keyes is a borrowed speech, signifying power and authority by the Ministery of the Word, either to give entrance into the kingdome of heaven, which is begun on earth and finished in the heavens, The keyes of the kingdom of heaven are the authority of preaching the Gospel, ad­ministring the Sacrament, and Church-censures, all which things were in as ample manner granted to the other Apostles, As my Father sent me, so send I you, whose sins you retaine they are retained, and whose sins you remit they are remitted. If Christ had given or promised a primacy to Peter, in saying, thou art Peter, &c. then no doubt the contention would have ceased among the Apostles for that time forward who should have been chiefe, but the Disciples long after this con­tended about that. Mr. Wheatly. To thee] cum reliquis. Origen, Austen, Chrysostome. To thee and thy fellow Labourers the other Apostles, and your Successors, Synecdoche membri; in another place he gives the keyes to all the Apostles, Iohn 20.23. Cyprian saith, that Christ in the person of one spake unto all, that he might commend the unity of the Church. to such as obediently receive the word; or to cast out from thence such as shall obstinately refuse it. This is not Peters key, but the Popes picklock; by binding and loosing are signified the same things noted by the keyes, and the same power is given to the rest of the Apostles that was given to Peter. Iohn 19.20. Cart. on Rhem. Test.

The proper use of keyes is to let in and out, the ministery of the Gospell being exe­cuted, partly by Preaching, and Sacraments, and partly by Church censures, is called the keyes, this is all likewise that is meant by binding and loosing Dr White.

Vers. 20. Then [...]harged he his Disciples that they should tell no man that he was Iesus the Christ.] Christ therefore forbids them this, because it was not simply necessary to Salva­tion to know in speciall that Jesus of Nazareth was the Messiah, for then men might be saved without this speciall knowledge, from a generall faith in the Messiah to come. Be­cause the Disciples minds (the death of Christ being at hand) were troubled, they were not so fit publishers of so great a matter. Cameron praelect. in Mat. 16.20.

The Apostles had not yet the Holy Ghost come down on them, and therefore could not fully declare it. Ambrose. Prius discendum antequam docendum. 2. Because Christ was not yet glorified.

Vers. 23. Get thee behind me Satan] That is, out of my sight, See Mat. 4.10. Thou wouldst hinder mans redemption, and Satan could do no more. They that will have his trade shall have his name too.

Tolet in Com­ment super loc. observes, Abne­gare plus est quā negare, ab­negare implicat duo. 1. vehemē tiam. 2. Co [...] ­tus magnitudi­nem. Vers. 24. If any man will come after me let him deny himself, and take up his cross and follow me] Here are three branches: 1. Self deniall. 2. Gospell suffering. 3. Gospell service.

Deny, or forsake himself] That is, all that he hath, as Luke expoundeth it, 14.33. all outward prerogatives touching the flesh.

To deny is either when we contradict what is affirmed and affirme the contrary, or else when we refuse to grant ones request, and neglect or oppose it. The first is Logical, in our words, the other morall, in our actions.

And take up his cross] Not as if he should make himself a Cross, but that which is [Page 45] appointed for him. The originall word [...] is emphaticall, as Chrysostome notes, and signifies not simply negare, but pernegare, or prorsus negare, totally, utterly to deny, not at all to spare or regard, it importeth a universall deniall, rendred by Beza abdicet seipsum, which is as much as to reject and cast off, as a man doth a graceless son,

1. simply and absolutely mans sinfull self, and so it is all one with Tit. 2.12. Deny un­godliness and wordly lusts. 2. A mans naturall self conditionally. 3. A mans morall, vertuous, renewed self comparatively, in relation unto righteousness. A man must willingly and obediently forsake all sin, subdue all generall concupisence, with his owne proper and personall corruptions, Psal. 18.23. absolutely without any limitation or ex­ception cast away and forsake alwaies in praeparatione animae, and actually whenso­ever Christ calls them unto it, Quotidie tollere crucem impli­cat tria. 1. V [...]rias esse piorum afflicti­ones. 2. Perpe­tuitatem affli­ctionū. 3. Prōp­titudinem sub­eundi quamli­bet crucem. whatsoever is neere and deare unto him if it be­come a snare to conscience, and disesteeme the best of his graces in respect of the righte­ousness of Christ. 2. Gospell suffering, a cross, and his cross, and to be taken up volun­tarily. Take up his cross, Luke addeth daily, Luk. 9.23. which hath great force in it, for Christ declareth that there is no end of our warfare untill we shall depart out of this life. 3. Gospell service, and let him follow me.

There are two arguments used to set these three on, in Ver. 25, 26, 27.

Vers. 25. For whosoever will save his life shall lose it] We may understand it, first, in reference to this present life, he runs himself into a greater worldly danger while he thinks to avoid it. Secondly, It is alwaies true in respect of eternall life, they lose a better life than they save; and whosoever will lose his life for my sake shall find it] That is, lose temporall life, as men count it, shall find eternall.

Ver. 26. For what is a man profited, if he shall gaine the whole world] The earth and all the things there that men can value and desire may be possessed without possessing God.

And lose his own soule] Not in regard of being or property, but felicity.

These words set forth the transcendent excellency of the soul of man. The soule put for the whole man, because a principal part. A man] that is, any one of all mankind. Gaine] that is, in the worlds apprehension, not profit in Gods account. World] that is, all that is in it. There are two arguments used to prove this, 1. A comparatis, the comparison consists of three paire of particulars: 1. Of Acts, gaine, and loss. 2. Of Objects, the world, and soule. 3. Of Adjuncts, the whole world, and his soule, 2. Ab impossibili, from the impossibi­lity of recovering this soule and redeeming it if it should be lost.

What shall a man give] That is, there is nothing he can give. Est interroga­tio negantis, quasi dicat, ni­hil proderit. Paraeus. The interrogation car­ries with it, 1. a challenge, a triumphant deniall. 2. An appeale, to set it home on our consideration.

Put the soule and the world together, and the soule will be found far more excellent. 1. The world was made for the soule, the end is more noble than the means. Gen. 1.26. Psal. 8. beg: 2. God prefers a soule before the world. Pro. 23.26. Esa. 66.1, 2, 3. The soule is the Lords, the world Satans; God is called the God of the Spirits of all flesh, Satan the Prince of this world. 4. The Soule is of a Spirituall nature, the world of an earthy nature.

Vers. 28. In his kingdome] That is, the powerfull effects of the Gospell, as Mat. 10.7. and 12.28. 2 Pet. 1.16. The manifestation of the heavenly glory which Christ be­gan at his resurrection, and shewed it more fully by sending the Holy Ghost. See Iohn 21.22. Calvin. for that which some do imagine of John is a fancy. The earth where Iohn was buried (if we may believe Austen) bubleth like water, to testifie his breathing, and that he is not dead but sleepeth. Sands his travells.

CHAP. XVII.

Verse 1. ANd after six daies] Luke 9.28. saith, about eight daies, there is no contradiction. For either Matthew or Luke count that time from divers termes, Sex dies inte­gros numerant Matthaeus & Marcus 9.2. qui medij flux­erunt: Lucas autem factum esse dicens octo ferè postea diebus tam diem illum quo locutus erat Christus quam quo transformatus est, comprehendit. Calvin. or from the same: And then Luke reckons up eight daies, the first and last being reckoned with them, Matthew only sixe, the middle ones being cast between. This answer Calvin in his Har­mony, and Scultetus observat in Matth. c. 50. Vt si dicam mensis est, recte dixisse intelligar etiamsi absint dies aliquot. Judaeos octo dies appellasse id quod ab uno sabbato est ad alterum, apparet. Joh. 20.26. Grotius. give.

Jesus taketh Peter, Iames, and Iohn] Because it was not yet time of Christs full glory, he therefore shewed not his glory to all his Apostles, Non assumsit omnes, ne res divulgaretur priusquam id expèdiret (cer­tè filium pro­ditionis Judam non congruebat adesse) tres autem assumsit, quòd poterant sufficere ad ferendum Testimonium, quando divulgari expediret. Brugensis. Tres testes deligere satis habuit Do­minus, quia hic numerus ad rem probandam à Lege praescribitur. Deut. 17.6. Calvin. but chose out of them some Ante­signani, who might be sufficient and fit witnesse enough to others of Christs glory seen, viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement, here first in the Mountaine of Tabor were beholders of his great Majesty and glory. There are divers causes why he tooke only these. Peter, that he might reclame him so much the more strongly from his errour, into which he fell by hearing of the passion of Christ. Iames, because he first of all was to shed his bloud for Christ, Acts 12.2. And lastly Iohn, because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus.

Christ took upon him the heavenly glory for so short a time, to declare that he went willingly to his death, for it was as easie to exempt his body from death, as to adorne it with heavenly glory.

Qualis futurus est tempore ju­dicandi, talis apparuit A­postolis. Hieron Scultet. obser­vat. in Matth. c. 51. Vide plura. ibid. Vers. 2. And he was transfigured before them] Greeke metamorphosed, or transfor­med.

And his rayment was white as the light] Marke saith, white as the snow, Mar. 9.3. these do not oppose each other, for as darkness hath its blackness, so light its whitenesse, there­fore it is all one whether the comparison be borrowed from snow or light, which the words of Marke shew; shining proper to light, and white proper to snow, applyed to one and the same garment; Marke there addeth, So as no Fuller on the earth can white them.

Vers. 3. Moses and Elias were verily present. These two appeared, to shew that the Law and Prophets had no other purpose, Calvin. nor end, but Christ, and to shew the con­sent of the Law and Prophets with him. It is probable Moses was raised from the dead, Deut. 34.6: about what they talked see Luke 9.31. In life eternall the Saints shall mutually know one another, Piscat. Polyc. Lyserus. Vide Capell. Spicileg. for these three Disciples here having but a taste of it, knew Moses and Elias.

Vers. 4. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here] Pe­ter being astonished, spake as a man altogether amazed. Marke 9.6.

Vers. 5. A bright cloud overshadowed them] A cloud was put before their eyes, that they might know that they were not yet fit to behold the brightnesse of the heavenly glory. Vox è nube, subaudi, facta est, quod expri­mit Lucas. Nempe ex illa nube, cujus modò facta mentio, in quam illi fuerant ingressi, id quod notat articulus. Piscat. A voyce sounded out of the cloud; but neither was body nor face seene. Deut. 4.12. The cloud was a signe of the divine presence, as Exod. 11.34. Bright to distinguish it from the old Law, which was given in a darke cloud.

This is my beloved Son] Some thinke that there is a secret opposition between Moses, Elias and Christ, as if Christ should command his Disciples to be content with the one­ly Son, for that name is emphaticall, whereby he is extolled above the Servants.

Heare yee him] Emphatically, heare him above Moses and the Prophets, as fulfilling of both. Grotius. Believe and obey his doctrine.

[Page 47] Vers. 6. Fell on their face] Id est, proni a­dorarunt, nisi malimus prae metu cecidisse quasi semianimes, quamobrem, etiam Dominus eos erexisse dicitur. Beza in loc. Sic Maldona­tus. Timore non veneratione ceciderunt, propterea dicitur eos Christus tetigisse: sicut solemus, ut ad se redeant, exanimes tangere.

Vers. 8. Save Iesus onely] That glory was tyed to the Law and Prophets but for a time, that onely Christ might continue glorious. Solum Iesum auditâ istâ voce viderunt, ut scierent, illam de hoc solo pronuntiatam esse. Piscat.

Vers. 11. And Iesus answered and said unto them, Elias truely shall first come and restore all things] That is, Iohn Baptist, see Matth. 11.14. Liquidum mi­hi videtur ver­ba haec eodem spectare quo ea quae sequntur, ad Iohannem Baptistam scilicet. Grotius. Vide Calvinum.

Vers. 15. Lunaticke] Those are called Lunaticke which either at the wane of the Moone have the falling-sicknesse, or are troubled with a giddinesse. Lunatici medi­cis dicuntur il­li qui morbo comitiali sive caduco laborant. Sic verò dicuntur, quia existimant, eos qui interlunio nascuntur, potissimum hoc morbo di­vexari, vel etiam quod ad motum lunae morbus vel accedat vel recedat, prout virtute Lunae humores cerebri vel augentur, vel minuuntur. Polyc. Lyser. Vide Scultet. observat. in Matth. c. 2.

Vers. 17. O faithlesse and perverse generation] An apostrophe to the Disciples. Hee accuseth their incredulity.

Vers. 20. If ye have faith as a graine of mustardseed, ye shall say unto this mountaine, Mr. Perkins on Heb. 11.30. Re­move hence to yonder place, and it shall remove] Signifying, that by the power of true faith, such things as are impossible to mans reason, should be brought to passe, if God have promised them.

This is a proverbiall speech among the Hebrews, as appeares by Paul, 1 Cor. 13.2. The sense is, you would performe things most difficult, saith Grotius.

Vers. 21. This kind goeth not out, but by prayer and fasting] That is, this kind of evill Spirits which is sent for the punishment of greater offences, so Grotius. Earnest Elton. Dr. Taylor. i.e. Intensissima precatione. Bucer. v. 24. Vide Selde­num, de Jure naturali & Gentium. l. 6. c. 18. and cōtinued prayer, having humiliation joyned with it; they go often together, Act. 10.30. and 14.23. 1 Cor. 7.5. We must stir up our faith by prayer, and our prayer by fasting.

V. 26. Iesus saith unto him, then are the children free] As if he should say, if I would stand on my priviledge, as I am the Son of God, I am exempted, Per filios in­telligit Chri­stus Filios reg­norum sive terrarum id est, inde natos sive oriundos, alioquin sermo ejus non videretur fuisse ad propositum, nam in plurali locutus est tam pro se quam pro Petro, quem constat non fuisse Filium talium Regum. Dr. Fulke. vide Cameronem. as a Kings Son is not to performe that ordinary service which other men performe; it cannot be meant, that the Jewes were free, for Christs Father and Mother were taxed.

Vers. 27. This fish is called at Rome, Piscis Sancti Petri.

CHAP. XVIII.

Vers. 1. WHO is greatest in the Kingdom of Heaven] In the Church. It is called the kingdome of Heaven, 1. Because the King which injoyes this kingdome is heavenly. 2. Because his seat is in heaven, thence he reignes, thence he exerciseth his power. 3. Because his Subjects after they are admitted into this kingdome, are heaven­ly and spirituall. 4. The certaine seat of the subjects of this kingdome is in heaven. 5. Because the government is wholly heavenly and Spirituall.

Vers. 2. And Jesus called a little child unto him] Some think, but without probability, that this child was that famous Ignatius, who was Christs Martyr under Traiane. Beza.

Vers. 3. Except ye be converted and become as a little child] Two things are required of them that would enter into this kingdome. First, To become as little children, that is, Non videntur intellixisse reg­num illud spi­rituale & coe­leste Christi, sed regnum terrenum & temporale Messiae, quale expectabant & animo concipiebant tum temporis Iudaei. Cameron. in humility, meeknesse, and freedome from pride and disdaine; the child of a Prince will without disdaine associate himselfe with a poore mans childe.

Secondly, we must be coverted and regenerate by the Spirit of God, Iohn 3.3. Mr. Perkins.

[Page 48] Vers. 5. And who to shall receive one such little child in my name, receiveth me] The Greeke word [...] which properly notes hospitality, here is taken for all kind of benefits, as Act. 21.17. compar'd with Marke 9.41.

Vers. 6. That place may be understood of men of yeares, who if they have contrite and humbled hearts, Psal. 131. are little ones believing in Christ.

It was a custome (saith Ierome) amongst the ancient Hebrewes, that he which had committed any hainous crime (if he had been taken) should be tyed to a great stone, and so cast into the deepe, but Grotius denyes that there was such a custome among the Jewes, D [...]u. observat. Sac. l. 3. c. 23. & citat Hieron. in loc. seeing there is no mention of it in the Law, and there were onely foure pu­nishments used by them, viz. fire, stoning, sword, and strangling, therefore this kind of speaking, came rather from the Syrians their neighbours.

A milstone were hanged about his neck] A huge milstone such as an Asse Mola asinaria cui viz. agi­tandae afini ad­hibebantur. Beza in. 9. Marc. 42. Hilary, Iansen. vide Grotium. can but turne about, as the word imports, Perkins. And as the Syriacke and Latine interpreters under­stand it.

And that he were drown'd in the depth of the Sea] The words in the Greek are word for word, in the middle of the Sea, where the Sea is deepest. Vide Scultet. observat. in Matth. c. 52.

Vers. 7. Wo to the world because of offences] This is vaedolentis, as if a Physitian should say, wo to that man from this sicknesse, so Christ saith, wo to the world, because the scandales in it shall be very vulgar and usuall.

But wo to that man by whom the offence cometh] This is a vae indignantis, and of one de­nouncing punishment, Polyc. Lyser. the hainousnes of whose punishment by a comparison he sets be­fore their eyes. Among the foure kinds of punishments used by the Jewes, they reckon this as the most hainous, because they were judged unworthy either to behold the Sun, or injoy againe the benefit of the Ayre.

Vers. 8, 9. That is, our evill concupiscence, fornication, uncleanesse, wrath and ambition. Matth. 5.29, 30. Col. 3.5.

Vers. 10. Take heed that yee despise not one of these little ones] By little ones he meaneth, young Infants which are within the Covenant, Mr. Perkins: see Dr. Pride­aux his Ser­mon on this verse. or others which are like to young infants in simplicity and innocency of life, and humility.

Both little in christianity, and little in yeares, Babes and Sucklings, Angels are their rockers, Kings Sonnes must have their guard. Dike.

Do alwayes behold the face of my Father, which is in heaven] That phrase implieth onely, they are in a ministeriall ready way, to be at the Lords appointment for any service.

Vers. 12. Christ would shew that a good teacher must labour no lesse to recover what is lost, Calvin. than to preserve what he hath under his hand.

Vers. 15. If thy Brother shall trespasse against thee] Do thee any wrong, or else sinne against God, & thou be privy to it (for that sin may be said to be against a man where­to he is privy, though the wrong be not against him, because there is an offence given unto him.) then tell him] That is, correct & admonish him privately. Christ setteth down three degrees of brotherly correction. Perkins. 1. That he which hath sinned should be admo­nished privatly. 2. If he shew any token of stubbornesse, that he be againe admoni­shed before witnesses, the 3 ^d is, if he prevaile nothing this way, that he be delivered to the publike judgement of the Church.

Vers. 16. In the mouth of two or three witnesses] Not of one but of two or three, there­fore the person offended is a witnesse.

Vers. 17. Tell it unto the Church] This power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue, It is a foule errour (as Be­za in loc. thinks) to say the whole multitude is here comprized. Christus non ibi de doctrina sed de censuris tantum ecclesiasticis loquitur, & loci sensus hic est, Si quisquam, qui in fratrem peccaverit, eumque injuria aliqua affecerit, post unam & alteram privatam increpationem ad ecclesiam delatus, ejus monitis non obtemperaverit, eìusque censurae non paruerit: is excommunicetur. Whitakerus de ecclesia. Mark. 5.22. and an example of this custome is extant, Iohn 9.22. and 12.42. and 16.2. This punishment with the Jewes was like excommunication with us; the Church] not the Pope, as Papists say, tell the Church, that [Page 49] is, many. Theoph. that is, tell the Governours thereof. Chrysost. Our Saviour riseth in his speech from private admonition, to admonition before two or three, and from them to the Church.

Heathen] Not so well translated; we in our English, call Heathens such as know not God, as Mahumetanes; rather one of the Nations, that is, not of the Jewes; and the o­ther word may better (say some) be translated a customer.

As an Heathen] Let one that is excommunicated by the Church, be esteemed of thee as if he were some Heathen or Publican, that is, a stranger from the Church, and not belonging to it. Piscator.

Vers. 18. Whatsoever ye shall bind on earth, &c.] By the context it appeares that our Saviour speakes of Church-censures, for having said, v. 17. if any would not heare the Church (that is, the admonition of the Church) let him be as an Heathen or Publican (that is, excommunicated, cast out from the society of the faithfull) to ratifie the Church-censure in this case he addeth verily, &c. that is, whosoever shall be (justly) excom­municated on earth, shall bee held excommunicated also in heaven, and whosoever shall be ( justly) absolved on earth, shall also be absolved in Heaven.

The same words that are in the 16. v. but in a divers sence; there his purpose was to confirme the authority of doctrine, and he speakes of the word preached, here of pub­licke censure and discipline, the meaning is, whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon.

The power of binding and loosing is that authority given by God to his Church on earth, whereby it pardoneth, or retaineth unpardoned, the sinnes of men. Perkins.

Vers. 19. Agree] Greeke, sing one song, make a harmonie, [...]. Translatio est à corpore ad animum, nam de voce & cantu propriè id dicitur. Beza. in loc.

Vers. 20. Where two or three are gathered together] See 1 Cor. 5.4. Piscator Christus hic nullam mentio­nem facit vel concilij gene­ralis vel non er­randi, nam duo aut tres non fa­ciunt generale concilium. Calvinus. Et si Christus sit in medio eorum qui in suo nomine congregantur, non sequitur illos non errare. Whi­tak. de concil. Those which assem­ble together to handle those things which belong to the glory of God, may comfort themselves with this promise of his gracious presence. To be gathered together in the name of Christ, is no other thing but to meete for a pious and just cause, to propound to our selves the will of Christ in our meetings, to aime at nothing else but Gods glory and the good of the Church, the same with that in the 19. chap. verse 29. for Christ and his profession.

Vers. 21. and 22. As if he should have said, Master, Septuagies septies, id est, quadringentis nonaginta vi­cibus. Hieron. Septenarius numerus est septuagies mul­tiplicandus qui conficiat numerum 490. Polyc. Lyser. how often wouldst thou have us receive them into favour that offend us? Christ saith, there should be no end of forgi­ving, but as often as the sinner repenteth. The Lord confirmeth this doctrine with a most fit parable, the summe whereof is this, that they which will not be brought to for­give the offences of their brethren, doe very ill provide for themselves, for they shall find God as hard to bee intreated towards them. The similitude consisteth especially in three points, for the Master is set against the servant, a Great summe against a small, singular Clemency to extreme cruelty. For what are we if we be compared with God, and what summe is every one of us indebted towards him, lastly how light are the of­fences of our brethren to us, if our obligation to God be considered?

Vers. 23. As if Christ should have said, the case between God and man, in respect of the soule and the estate of spirituall life, is like to that between a civill earthly Master and his servants, in respect of mony and the businesse of this present life.

Vers. 25. God doth not alwayes shew his rigour unto us at the first, nay he prevent­eth us with his free goodnesse, but he onely teacheth what would become of us, if God should use us, as in justice he might.

Vers. 26. And I will pay thee all] Object. Therefore we our selves may pay our owne debts.

Sol. 1. It is a Parable, and that is not the maine scope. 2. Feare forced the servant to promise more than he was able to performe.

Vers. 32. and 34. The Schoole-men observe hence, peccata remissa redire, that sinnes being pardoned returne. The scope of the Parable (which is the right key to open it) is not to shew, that God will remember sinnes pardoned for new ones committed, but to manifest, that forgivenesse of others is a necessary qualification to be forgiven by [Page 50] God, and that we may not beleeve God will forgive us, unlesse we forgive others; and this is cleare by the conclusion, v. 35.

The Papists would draw Purgatory fire out of the adverb untill, but it is evident that Christ speaketh here of eternall death, and not of any temporall punishment, where­by he should satisfie the judgement of God. Calvin.

CHAP. XIX.

Verse 2. AND great multitudes followed him, and he healed them there] From which we may conjecture who were Christs companions for the most part, the weake, sicke, deafe, blind, and the like miserable persons.

Polyc. Lyser. Vers. 3 The Pharisees also came unto him tempting him, and saying unto him, Is it law­full for a man to put away his Wife for every cause] The Pharisees demand, whether it be lawfull for a man to put away his Wife for every cause? If Christ deny it, they will cry out that he doth wickedly abrogate the Law: if he affirme it, they will condemne him for favouring mens lust, but Christ knew how to take the wise in their subtilty.

Vers. 4. Have ye not read, that he which made them at the beginning, made them male and female] The question hath the force of a reprehension, as if he should say, if you have not read it, you may be ashamed of your sloathfulnesse; if you have read it and not understood it, Piscat. you may blush at your ignorance, being Doctors of the Law; if you have read and understood it, then you may be ashamed of your hypocisie, thus to tempt me.

Christ doth not answer directly to what was asked, but doth fully satisfie the proposed question; as if one being now asked of the Masse, should faithfully expound the my­sterie of the Lords Supper, Calvin. and should at last inferre, that they are sacrilegious and de­ceivers, who dare adde or detract any thing from the pure institution of the Lord, he shall openly overthrow the feigned sacrifice of the Mass.

Made them Male and female] viz. First, Adam, then Eve out of his body, which Christ conceales as sufficiently known. The meaning is, God the maker of mankind, made man and woman, Nonnulli ex hoc loco putant A­damum à Deo creatum esse. hermaphroditū, ac utrum (que) ha­buisse sexum, ut simul esset masculus & foemina: sed apage has nugas. Cornel. à Lapide. that every man being contented with one only wife should not desire any others, for he resteth in the number of two, Mal. 2.10. yet a man may law­fully marry another wife when the first is dead, because the band is not only broken by death, but the second wife is placed by God in the roomth of the former as if she were one and the same.

Whosoever should put a­way his wife, should rend himselfe in peeces. Vers. 5. For this cause shall the man] Meaning the husband; he is here particularly mentioned, 1. Because at the first making of this Law the woman was first brought to him to see how he could like her. 2. Because of the preheminence that the man hath over his wife, yet the woman is also tyed thereby, for the nature and rule of relation requireth as much.

Cleave to his wife] The Greek word importeth to be glewed unto, whereby it signi­fieth that straight knot which is between man and wife, Vide Bezam. as though they were glewed together. To his wife] not wives, this is against Polygamy. And they twaine] not more, shall be one fl [...]sh] God that in the Creation made two of one, by marriage made one of two.

Vers. 11. All men cannot receive this] Many persons mistake the help prepared of God, Gen. 2.18. or do worse, considering that some cannot abstaine.

Augustin, Hier. Perkins. Save they to whom it is given] Continence is a gift of God, whereof all men are not capable, but those only to whom he giveth it, when, and as long as it pleaseth him.

It is given of God, and that not unto all men, as the gift of speech, or reason, nor unto all godly men, as is the gift of faith, but unto certaine only, therefore Paul, 1 Cor. 7.7. calls it a proper gift of God, which some have, and some have not. Cartwright.

[Page 51]This saith Maldonate, almost all expound, as if the sense were, Id est, non om­nes praestare possunt, ut sint sine uxore, quia carent dono continentiae. Sic ferè omnes exponunt, quam interpretationem adduci non possum ut sequar. Maldonat. in loc. all cannot performe what ye say, that is, want a wife, because all have not the gift of Chastity.

Vers. 12. Christ nameth three kinds of men which are chaste: First, It is said of Ori­gen, that though he was much given to alle­gorizing the Scripture, yet he understood this place lite­rally and guelt himself. Vide Euseb. Hist. Eccles. l. 6. c. 8. They that are chaste by nature, borne Eunuches; Or secondly, which are made chaste by men, those that are violently cut, and so are forced, because they lack those parts of a man. Third­ly, Others which have voluntarily repressed their lusts by abstinence, temperance, made themselves chaste that they might the better serve God. These he setteth free from the necessity of marriage when by nature they are fit for marriage, though they do abstaine they tempt not God, because he granteth them liberty.

Vers. 16. What good thing shall I do] Hilary saith, he did intend to be legally just.

Vers. 17. Why callest thou me good? there is none good but one, that is God] As if he should have said, thou dost evill to call me good master, except thou dost acknowledge me to come from God. Christs purpose was to bring his Doctrine into credit. Dum Chri­stum (in quo nihil homine sublimius) bonum vocat, sibi etiam utpote homini laudem bonitatis arrogat. He applies himself to the opinion of him to whom he spake, who called Christ good in no other sense, than he would have done another Master or Prophet, and in this sense Christ re­buked him for calling him good, that is legally, taking him to be a meere man.

Vers. 18. He reckons up the Commandements of the second Table, v. 18. Non di­ces] vel, non respondebis, quod verbum Ebraeum proprie significat, nam testimonium qui dicit, plerumque respondet ad interrogata Judicis. Drus. in Paralel. Sac. because in those of the First Hypocrites more easily conceale their impiety.

Vers. 19. Love thy neighbour] Every man, so Christ expounds it, Luke 10.30.

This answer was 1. suitable to the question, what shall I do? 2. The Law in it self is the way to life but for mans weakness Rom. 8.3. the godly keep it in Christ.

Those that will be saved by works must keep the Commandements, and no man shall be saved by the Law unless he performe all those things which are written, as Paul teacheth, Gal. 3.12. from Levit. 18.5.

Vers. 20. All these things have I kept from my youth up] A dreame of righteousness, He thought the keeping of the Law had been but a trick of youth. Calvin. Jerome saith, it was a lye; so also Ambrose, Austin, Hilary. from my youth, as common people say, I have had a good meaning ever since I could remember.

What lack I yet] To perfection.

Vers. 21. If thou wilt be perfect, go and sell that thou hast] That is, if thou wilt shew thy selfe to be such a one indeed as thou boastest thy selfe to be. The words are 1. Personall and particular. 2. No counsel but a Comman­dement of spe­ciall triall. Mr. Perkins. Malè hic Papistae ex personali mandato constituunt generalem regulam, & ex singulari facto universalem definitionem, cum hinc definiunt paupertatem spontaneam esse perfectionem Christianam. Hemingius. He desired to be an ex­traordinary man, therefore he hath an extraordinary triall. Relinquishing of all habi­tually in preparation of mind. Aquinas saith, perfection may [...]e without actuall renun­ciation; the want of habituall forsaking of all was notable in the young man, as it may seem to be verified by Christs speech.

Treasure in heaven] That, is, excellent, bread that came down from heaven, Our Father which art in heaven.

Heavenly things are, 1. Absolutely good, have a fulnesse in them, earthly relatively. 2. They are pure and immixed things, earthly are mixed and imperfect. 3. They are alwayes new and fresh, these things have satiety in them, and please only with their variety. 4. Are lasting, they sought a better and more induring substance.

Vers. 23. A rich man shall hardly enter into the kingdom of heaven] Aquinas and Hilary say, he that loves money; Austen understands it of one that desires to be rich; Poly­carpus of one that trusts in riches; so Mark expounds it, 10.24.

Take kingdom of heaven for kingdom of grace, his riches choake the word and hinder holy counsell; of kingdom or glory, if it hinder him from the former, it will from that.

Hardly] A rare, not impossible thing. Marke and Luke express it with affection, O how hardly can rich men be saved?

Vers. 24. It is easier for a camell to go through the eye of a needle] There are three ex­positions of this. The first is somewhat conceited, Hugo Cardinall saith, that there was a little Gate in Jerusalem called the needles eye, it was impossible for a Camell to [Page 52] enter in at that, [...]ome think our Saviour alludes to this. Secondly, Theophylact inter­prets it of a Cable rope or Cord; Proverbium de re quae nullo modo, aut cettè difficulter ad­modum fieri po­est. Cameli no­mine nonnulli funem nauti­cum intelligen­dum esse con­tendunt, sed mihi non persuadent. De animante intellexit Ambrosius, eodem modo Origines, nec aliter Hieronymus. Syrus quoque inter­pres in eadem sententia fuisse videtur, v [...]ae enim illa rudentem, quòd sciam, non significat. His adde quòd de animante intel­lectum sit hyperbola eminentior: tum etiam quod Christus in mentem habuisse videri possit proverbium apud Thalmudistas frequentatum, non est elephas, qui intret per foramen acus, substituto Cameli nomine in locum elephantis; fortè quòd id genus animantis in Syria vulgo notius esset, quum utrumque aequè [...] sit, sive Camelum legas sine elephantem. Drus. Prov. Glas. 1. l. 3 Confer Drus. observat. l. 1. p. 24. Et qui ex inde desumpsit Tarnov. exercit. Bibl. l. 470. vide Cor­nel. à Lap in loc. & Canin. loc. N. T. In Syriaca lingua est Gamal quae vox Camelum animal significat, inde descendens nempe Gamela. Et ab eâ vox Graeca & Latina originem trahunt, vox Latina nullo pacto significationem funis Nautici admittit, sed animalis potius quod in Syria notissimum fuit. Alardi Pathologia Sacra. Graeci quidam ut & The [...]phylactus notat, ad funem nauticum haec traxerunt, sed perperam ignorantia adagij inter He­braeos & Arabas vsitati, non minus de elephante quam Camelo. Grotius. Vide Bezam & Sculter, observat. in Mar. c. 53. See Weemes Christian Synagogue. p. 33. Our Saviour alludes to an Hebrew Proverbe, It was usuall with the Jews to say, when difficult matters were promised, hast thou been at Phumbaditha, where Camels go through the eyes of needles. Barlow. In praefatione prima libri Zohar scribitur. Nos in nomine Dei nostri commodum indicavinus introducere elephantem in foramen acus, id est, rem maximè arduam praestare, vastum hujus libri opus in formam minorem & breviorem contrahere. Hoc proverbium imitatus est Christus pro elephanto ponendo Camelum. Buxtorf. in Lexico Talmudico. so Aristophanes Scholiast saith the word signifieth; so Clemens Alexandrinus lib. 11. Strom. Arnobius, Suidas, Chrysostome, or author operis imper­fecti, Hom. 33. in Mat. Austin, Ierome, Ambrose, Hilary, Calvin; But Drusius and Cani­nius deny that the Word signifieth a Cable. Thirdly, these words are a Talmud Pro­verb; when they would shew a thing to be unpossible, they were used to say, It was as hard as for an Elephant to go through a needles eye; our Saviour useth the word Ca­mell because he was better known to them.

That is, such a rich man as sets his heart to get riches and honour, not regarding the Religion of Christ. Perkins. Such a one as trusts in his riches. Mar. 10.24.

Vers. 28. Ye also shall sit upon twelve thrones judging the twelve Tribes of Israel] Although for the double portion of Iosephs children the Tribes were made thirteene, yet for the most part they are wont to be named twelve. Act. 26.7. Iam. 1.1. Grotius. By giving his Disciples thrones, wherein they should judge the twelve Tribes of Israel, he com­pares them to Embassadors, or to chiefe Counsellors and Presidents, which have the chiefe seats in the Kingly Assembly. All the Saints shall give their voice, and approve of his righteous judgment, Proximum mi­hi Regi hono­rem occcupabi­tis. Grotius. 1 Cor. 6.3. but the Apostles above the rest shall fit as it were on the bench with him, because Christ shall give judgment according to their doctrine preached in the world. Piscator.

Twelve Tribes] That is, the whole world, by a Synecdoche, as Rev. 7.4.

CHAP. XX.

Verse 1. FOr the kingdom of heaven is like unto a man that is an housholder] This Parable is nothing else but a confirmation of the sentence going before, the first shall be last, and there­fore the end of the Parable is concluded with the repetition of the same sentence, vers. 16. Christ saith, there is no cause why they which are first in time should brag over others: For the Lord as oft as he pleaseth can call them whom he seemed to neglect for a time, Calvin. and either make them equall, or prefer them before them which are first.

This Parable is not brought to shew that there is an equality of blessednesse, but to reprehend the Pharisees, Ob. Ergo opera ex condigno me­rentur vitam aeternam, sicut labor diurnus denarium diur­num. Sol. Sco­pus parabolae est, nullam esse causam, cur ob­murmurent Deo, aut invideant aliis qui tempore sunt illis priores: quia Deus pro bene placito suo potest aequare posteriores prioribus. who repined that other Labourers (as the Apostles who were called to work after them) should be made equall with them, that is, have as much estimation and approbation as they, they having borne, as they imagined, the burden and heat of the day. Christ cleares himself from imputation of injustice, saying, they had that which they agreed for, they proposed unto themselves worldly honour and estimation, and they had it. And to prove that this could be no degree of eternall blessedness, no more need be said, than that they murmured, whereas he that hath least in the glorious kingdome of heaven shall be satisfied. A Pennie was the ordinary hire for a daies work.

[Page 53]The Penny is not eternall life, but some other reward common to the hypocrite, Si denarius diurnus vitam aeternam adum­bret, est mer­ces laboris diurni, ex munificentissima Dei pactione, non ex condigna aestimatione rei ad rem. Episc. Dav. de justitia actuali. and true hearted: for he that was sent away chidden for his envious grumbling was sent also with his Penny.

Interpreters for the most part agree, that by the Husbandman is meant God himself; by the Labourers, men upon earth; by the Vineyard, the Church of God. Some of the Fa­thers, as Origen, Chrysostom, Ierome, Austin, Gregory, say, that by the five houres in the Parable are noted the five ages of man.

An artificiall day consists of twelve houres, Iohn 11.9. lasts from sun rising to sun­setting; this day was divided into foure quarters, Mihi videntur primae horae esse operarij Samuel & Hie­remias & Bap­tista Ioannes, qui possunt cum Psalmista dicere, exutero matris meae Deus meus es tu. Tertiae verò horae operarij sunt, qui à pubertate servire Deo coeperunt. Sextae horae, qui matura aetate susceperunt jugum Christi. Nonae, qui jam declinant ad senium. Vndeci­mae, qui ultima senectute. Hieron. The first began at sixe of the clock and held till nine, this was called the third houre, vers. 3. The second quarter ended at twelve of the clock, the sixth houre, vers. 5. The third at three in the afternoon, the ninth houre, vers. 5. The fourth at sixe of the night the eleventh houre. vers. 6.

Vers. 6. Some are called at the eleventh houre of the day, but that is meant either of the latter age of the world, or else in our latter daies, but not at death, for they were to go into the Vineyard and worke. The last was called the eleventh houre by our Saviour, whereas among the common people it either was called, or should have been called, by proportion with the rest, the twelfth houre, to intimate that God seldome calleth any at the twelfth houre, for that is an houre rather to discharge servants, than admit new.

Vers. 8. Beginning from the last unto the first] He begins with the last, Id est, nulla or­dinis inter ipsos habita ratione, sed ita ut nemo praetermittatur. Grotius. a strange man­ner of proceeding, and very unequall, but this is done on purpose saith one, to shew that at the day of judgment God gives the labourers in his Vineyard Heaven and Salva­tion, not for any worth or merit in their workes, but according to his meere grace, and therefore they have as much as those that laboured ten times more.

Vers. 11. Murmured] The Greeke word signifies, to grunt as Swine. It is used by the Septuagint, Exod. 17.3. Num. 14.24. and elswhere. Latine obloqui non male ver­teris. Grotius.

Vers. 16. Many be called, but few chosen] Called, viz. outwardly by the word, Amilitum de­lectu deductum videtur, in quo ex magno hominum numero non nisi pauci, id est, praestantissimi quique eligantur. Schotti Adag. Sac. Chosen, viz. to eternall life.

Vers. 19. Gentiles] That is the Romans, he understands Pilate and his Souldiers. Psal. 2.1. Drusius.

Vers. 20. Her sons] viz. Iames and Iohn, who themselves are said to have put up this Petition to the Lord, Mark. 10.35. therefore the mother and sons joyned together in this work. Piscat. Probabile est quia illis obsta­bat pudor, ma­trem astutè fuisse interpositam, quae audactus peteret. Ab ipsis autem profectum esse vorum hinc colligitur, quod Christus illis non matri respondit. Calv.

Vers. 21. Grant that these two sons may sit, the one on thy right hand, and the other on the left in thy kingdome] That is, when thou art made King here on earth, not in heaven. To sit at the Kings right hand signifies the next place to the King, 1 Kings 11.19. Psalm. 45.10. Heb. 12.3. The left hand then consequently meanes the third place in the king­dom, for the greater any one was in a kingdom so much the neerer did he sit to the King in publique meetings

Vers. 22. Are ye able to drinke of the cup that I shall drink of, and to be baptized with the bap­tisme that I am baptized with] That he may correct their ambition he propounds to them the Cross, as if he had said, have you so much leisure from the present warfare, Calvin. that you now appoint an order for the glory and pompes of the triumph?

The cup] That is, the measure of afflictions which God assigneth to every man. See Beza. Duplici nomine damnanda fuit eorum inscitia, primùm quod ambitiosè appeterent plus quam decebat: deinde quòd pro Coelesti Christi regno aereum phantasma conceperant. Calvin. Plautus in Cassina. Eodem poculo bibere, pro incommodis ijsdem subjacer [...] dixit. Vide Sculter observat. in Mat. c. 54. & Grot.

[Page 54]The faithfull are instructed by baptisme to deny themselves, to crucifie the old man, and also to beare the Crosse. Rom. 6.3, 4, 5, 6. As often as baptisme is mentioned, let us remember that we are baptized on this condition, and to this end, that we should beare the Crosse upon our shoulders.

Vers. 23. Ye shall drink of my cup] By the word Cup, not strictly death, but more largely sufferings, especially more grievous, are meant saith Grotius. Because they were his Disciples, it was necessary that they should be made like their Master; he telleth them before what should come to passe afterwards, that they might arme themselves with patience; and under the person of these two men he speaketh to his Disciples.

But to sit on my right hand and on my left, is not mine to give] Christ speakes according to their opinion who did dreame of the worldly kingdome of the Messias, therefore he would raise their conceits to a heavenly Kingdome, and as a Mediatour lift them up to the Father.

Goijm. Cartwrights reply to Whirg. Vers. 25. Gentiles] [...] Signifies naturally not the Gentiles, but simply any nation, in which sence it is often taken in the Old and New-Testament. Gen. 10.31, 23. Deut. 32.28. Psal. 43.1. Matth. 28.19. Act. 10.35. Luke 7.5.

Vers. 29. And as they departed from Jericho] Matthew and Marke say that the Miracle was wrought as Christ went out of the City, Dubium an eadem sit histo­ria quae hic à Matthaeo, & quae à Marco 10.46. & à Luca 18.35. narratur. As­sentior Theo­phylacto qui­vnam tantum historiam à tribus Evangelistis narrari putat. Maldonatus. Vide Grotium. and Luke makes mention that it was done before he came into the City; Marke and Luke speake but of one blind man, and Mat­thew addeth two; Calvin supposeth that the blind man cried out as Christ came to­ward the City, but saith he was not heard because of the noise; then he gat into the way at Christs comming out of the City, and then at length he called him. For the second knot it may be conjectured, when one blind man at the first sought for helpe of Christ another was moved by his example, and by this occasion two received their sight; but Marke and Luke speake of one onely, either because he was more known than the o­ther, or because the power of Christ was as notably shewne in one as in two.

It is uncertaine (saith Brugensis) whether the name of Ierico was imposed upon this City, from the figure of the Moone, Iareach is the Moone in Hebrew. Reach is odour in Hebrew. or from the most sweet odour of Balsame, of which it is very fruitfull.

CHAP. XXI.

Verse 3. AND if any man say ought unto you, ye shall say, the Lord hath need of them, and straight­way he will send them.] Our Saviour did this as Lord, not onely of the Beast, but also of the owner. And therefore when he sent his Disciples, at the same time he en­clined the heart of the owner to be willing to let them go, shewing thereby himselfe to be the Lord, that hath the hearts of all men in his hands, and consequently the Governour of all things else.

Asino insidere apud Haebraeos veteres non erat paupertatis signum, nam proceres asino vectabantur; ut Jud. 10.4. & 12.14. videre est: sed cum Salomonis temporibus Aegypti commercio equorum copia apud Judaeos crevisset, ex eo eviluere asini. Sed & ipsa asini. Sed & ipsa asini statura & comitatus ur­bem ineuntis facile ostendunt regnum quod sibi Jesus vindicabat diversissimum esse à regnis mundi. Grotius in loc. Vers. 5. Tell the daughter of Sion] That is, Jerusalem built on Mount Sion, the in­habitants of that City, a metaphore and metonymie both.

It plainely appeares by the other Evangelists, that Christ rode onely upon the Colt. He names two for one, Calvin. by a Synecdoche, or after the familiar use of the Hebrew tongue, Non utrique insedit sed pullo vehebatur se­quente illius matre. Livelei­us in Hos. Caldaeus dixit apud Zach. in asino, pulloque filio asinae, unde & notissima de Iudaeis ac Gentibus allegoria quam Chrysostomus, Theophylactus, Cyrillus, B. Hieronymus & alij, hic adferunt, quemadmodum non minus diligenter quae­siverunt quid sit factum asina, cum inveheretur pullo Dominus. Alij enim modò huic modo illi insedisse, alij insedisse huic illam baiulosse vestes, alij postremò quod plerisque placuit, cum Iohannes insedisse eum pullo dicat, asinam secutam volunt. H [...]insij dissertat. de verae Criticae apud veteres ortu, progressu, &c. vide Bezam in loc. he rehearseth one thing twice.

Vers. 8. Great multitude spread their garments in the way] viz. As to one annointed and in deed a King; It was a custome with the Jewes, when Kings were made, to strew their garments and submit unto them.

[Page 55] Vers. 9. And the multitudes that went before, and that followed, cryed, saying, Hosanna] So saith one, both those which lived before Christ, and those which lived after him, are saved by him; see Weemes Divine ex ercitat. p. 171. This prayer was taken out of the 118. Psal. 25. Matthew also doth advisedly rehearse the Hebrew words, that we may know that applauses and votes were not rashly given to Christ, but that they reverent­ly followed that forme of praying, which the Holy Ghost had dictated to the whole Church by the mouth of the Prophet. Calvin.

This word Hosanna consisting of a verbe, and Hebrew particle, Grotius. Vide Canin. loc. Novi Testam. is used for the hymne it selfe, as [...] with the Greekes. It is used so also, 15. v. the sense is, we sing this well wishing hymme to the Messiah our King. The custome of carrying bowes the Jewes received, as many [...]thers, from the Graecians.

Blessed is he that commeth in the name of the Lord] Out of Psal. 118.26. The La­tines in their acclamations said, Felix sit, aut vivat.

He is said to come in the name of God, which doth not intrude himselfe, but by the commandement of God undertakes a kingdom. Divino mandatu ac potestate. Grotius.

Vers. 11. The Prophet] Whom we have acknowledged hitherto as a Prophet, we ho­nour as a true King.

Vers. 12. Whereas people were to bring their sacrifices of Pigeons and Lambes a great way off, they provided all these, that the strangers might buy them for mony at the Temple, and so save a great deale of trouble, but Christ saw that under a pretence of buying and selling, they did nothing but cheate and cosen the poore people, and did in over-reaching and circumventing the poore buyers, steale.

Vers. 13. Yee have made it a den of theeves] In that they robbed God in converting the place to profane and common uses which he had ordained onely for sacreduse, viz. the Temple.

Vers. 16. Thou hast perfected praise] The same word is used, Gal. 6.1.

Vers. 17. Bethany] Some expound it a house of sheep, others a house of a song, others the house of obedience, and others the house of affliction.

Lodged] [...], which Matthew useth here, and Luke 21.37. of Christ lodging at Bethanie, is properly spoken de armentis, of Heards, Formatur ab [...] quod stabulum signi­ficat. Gerh. Harm. afterward it was applied to men turning a side, and lodging all night with one, as it is often used by the Septuagint. Iosh. 6.11. and 8.9. Iudg. 19.6.

Vers. 19. The fig-tree (as naturalists observe) puts forth her fruit as soone as her leafe; whereas Marke saith the time of figges was not yet, he meanes the time of inga­thering figges.

The tree (say some) was like others, and as fruitfull, Christ onely intended to shew to his Disciples that He was God and man, Voluit in ar­bore symbolum proponere qua­lis tandem exi­tus maneat hy­pocritis, & si­mul detegere quam inanis sit ac nihili eorum ostentatio. Calvin. man in that He was ignorant whether it had fruit or no, God in that it withered upon his cursing of it. Others say, that though the time of fruit-bearing was not come, yet he cursed it, because it had no signe of any fruit.

Vers. 20. Withered away] The leaves falling off, Casaubonus Monet illud vi­tandae ambigui­tatis causa potius vertendum esse, ut statim exaruit, quam quomodo. exatuit, cum [...] hic non sit quaerentis de modo, sed admirantis. and its naturall moisture being wholly consumed; the same Greeke word is used Mark. 5.29.

Vers. 22. Here might seeme to be a tautologie, one would think that it had been large enough to have said, whatsoever yee shall aske, ye shall receive: but here is, Mr. Burrh. There is this illogicall rea­soning of unbeliefe, that though we a­gree to the promises in generall, yet when we come to particulars, we thinke they will not be made good to us. all things whatsoever. We would not speake so in ordinary language. And all things] Here is the generall promise, that all things which yee aske yee shall receive, and whatsoever may referre to particulars, every particular thing that yee aske yee shall receive.

Vers. 25. The baptisme of John] That is the whole ministrie of Iohn, both the Doctrine He taught, and the signe of baptizing, wherewith he did confirme his doctrine.

Which question tendeth to affirme that it was of God and not of man, and there­fore to the Pharisees that despise Iohns baptisme, he saith, that they despised the counsell of God against themselves.

[Page 56] Vers. 32. Iohn came unto you in the way of righteousnesse] That is, the Doctrine of Iohn was sound and right.

Beleeved him] That is, allowed, and with earnest affection embraced it.

Vers. 33. Another parable] Iohn 19.32. Rev. 6.4. as one with the Hebrews signifies the first. The scope of the parable is to shew, 1. Gods great benefits to them. 2. Their great unthankfulnesse. 3. The great punishment that would fall upon them for their sinnes.

Luke saith, Christ spake to the multitude, and the speech is here directed to the Priests and Scribes. But this is easily answered, for though Christ bent his speech to them, yet he discovered their shame before all the people. The summe of the Parable is this, it is no new thing if the Priests and other Governours of the Church do indeavour wickedly to defraud God of his right, for they have used the like theevery before, a­gainst the Prophets, and now they are ready thus to slay the Sonne, but they shall not escape unpunished, for God will arise to revenge his own right. And this is spoken for two principall causes. 1. That he might reprove the Priests of unthankfulnesse and infidelity. Calvin. 2. That he might take away the offence which might be taken at his death, which was so neare at hand.

Let it out] In Greek gave it out for their use for a time.

There was a certaine house-holder, which planted a Vineyard] That is, God the people of the Jewes. Esay 5. Esay 5.2. a Wall.

In universum ijs omnia signi­ficantur quae aut ad tutelam aut ad ornatum pertinent. Grotius. Hedged it] 1. For distinction, God separates his people from all the people of the world. 2. For safety and defence. Some make the hedge the law of Moses in the whole latitude of it, others circumcision with all the Leviticall rites.

A wine-presse] That is, all holy dutyes.

Divinus cul­tus. Cartw. And built a Tower] That is, the glorious Temple. Mic. 4.8. Not so much in refe­rence to the materiall structure, as the Ministry of it, the doctrine and discipline of it. Ezek. 7.20.

Let it out to husbandmen] That is, commended the Vineyard to the care and diligence primarily of the Church-governours, the Priests and Levites, and also of the civill magistrate.

And went into a farre country] Some say this is spoken ornatus gratia, to fill up the pa­rable; it is spoken (saith Ambrose) secundum opinionem colonorum, according to the opi­nion of the wicked husbandmen.

Vers. 34. He sent his servants] That is, the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Ier. 25.4.

Vers. 25. Beate one] Ieremie. See 1 Kings 22.24. Ier. 20.2. And killed another] The Greek word signifies to murder with cruelty, as Esay. And stoned another] That is, killed him with stones. 2 Chron. 24.21. Zacharie the Son of Iehoiadab.

Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem, and theirs with him, and what was the immediate cause of their destruction.

Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple (as some conceit) nor secondly the people of Israel, who though contemned for a while, yet were afterward advanced; but David literally re­jected by Saul and the Nobles of the kingdom, and Christ typically, who was refused by the Jewes, but yet exalted and advanced by God to rule in the throne over his Church graciously, and over his enemies terribly, therefore compared to a Stone, because he is the foundation and support of his Church.

The builders rejected] He granteth the Priests this title of chiefe builders, in respect of their calling, though they sought the ruine and destruction of the Church.

The head of the corner] That is, Hee should be the chiefe stay of the building, as the Corner-stone upholds the chiefe weight of it.

Some doe very curiously discourse of the word Corner, that Christ was placed in a Corner, that He might joyne together two divers walls, viz. the Gentiles and Iewes.

And whosoever shall fall on this stone shall be broken] That is, (saith Grotius) he that shall stumble upon Christ yet living, shall perceive his own weaknesse to his losse, as an earthen vessel struck at a stone.

[Page 57] But on whosoever it shall fall, He seemes to have reference to that place. Dan. 11.44. it shall grind him to powder] But he that shall persist in op­posing him after he shall be exalted into his heavenly kingdome, shall as utterly perish as an earthen vessell on which a great stone is cast from a high place. This befell the Jewes when Titus beseeged Ierusalem, and will much more befall them at the day of judgement.

CHAP. XXII.

Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees; Vestis nupti­alis Christus est, qui & spon­sus & cibus etiam est in his nuptiis. Christū autem indui­mus tum fide ejus meritum apprehendendo, ut nuditas no­stra coram Dei judicio ipsius justitia tan­quam pretiosa veste tegatur, Gal. 3.26, 27. tum sanctae vitae conversatione, qua ipsius vestigiis insistimus, cum Christus non solum nobis datus sit in donum, sed etiam propositus in exemplum. Gerhardus. the summe of the proposition is the same with that which was laid downe before, Chap. 20. that many are called, and few chosen, as is concluded in the 14 vers. He illustrates this proposition by a similitude or parable, the sence of which in briefe is this.

The kingdome of heaven] That is, the state of the Church. A King] that is, God the Father, so called to declare his divine Majestie, and to set forth the magnificence of the Feast. His Sonne] that is, Christ. The wedding Feast] the glorious excellencies God tenders in the Gospel-ordinances. The wedding garment put on] by faith, including in it con­version. The Bride or Spouse] the Church. The Guests] Jewes and Gentiles. First ser­vants sent to invite] the Prophets. The second] the Apostles. The Marriage] eternall life, or the Kingdome of Heaven.

Under this parable is threatned the Jewes destruction. Chrysost. Calv. The Jewes have the honour to be first called.

This inviting to the Marriage feast, signifieth our inviting to partake of Christ and his benefits in the Gospel. See Esay 25.8.9. and Prov. 9. beg. Because in a Feast there is first plentie, secondly of dainties. The Lord provides dainties for the soules of his people in the preaching of the Gospel, 1 the dishes the love of God & his free grace and mercy, the body and blood of Christ with the merit of it. 2. The spirit of God in all the gifts and graces of it is there abundantly powred out.

1. This is foode for the soule, will feede the inward man. 2 pleasant foode. 3 will satisfie the soule and answer all the desires of it. Esay 55. because it puts it into the pos­session of that which is its most sutable good. 4 It is medicine for the soule. Revel. 22.5. The refusers are such as come not to Gods Ordinances at all, or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule, Iohn 5.25. It will nourish the soule up to everlasting life. Iohn 6.31. to the end.

2. To a Feast there is required not onely good fare, but good company; a voluptu­ous Roman said he did often eate good meate alone, but he never feasted but in good company. Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them.

Thirdly, Heartie welcome from the Feastmaker. Prov. 23.1. Cant. 5.1.

Fourthly, All is free cost. Esay 55.1, 2.

Fifthly, The continuance of this Feast, all the dayes of their life, especially the great standing dishes, faith in the blood of Christ and communion with God.

Vers. 2. The Kingdome of Heaven] That is, the Heavenly, by an Hebrew phrase, viz. Because it hath a heavenly King, Christ sitting at the right hand of the Father in heaven; heavenly law, a doctrine brought from the bosome of the Heavenly Father; the citizens of this kingdome seeke heavenly things, and their conversation is in heaven, Phil. 3.20. Col. 3 [...] 1. God reignes in them after a heavenly manner; the promises given to them are heavenly.

[Page 58] [...] hic sunt non ipsum ma­trimonium, ut vertit Syrus, quod mox dicitur prandium, alibi coena: ut & coenum nuptialem Plautus dixit, quomo­do & nuptiarum vox Terentio atque aliis usurpatur. Grotius. Marriage] It is prepared in this life, consummate in the life to come.

Trinae vocati­oni opponit Christus tria eorum genera qui vocationi non responderunt, nec in nuptiali convivio comparuerunt; Prima classis complectitur nolentes, secunda negligentes, tertia persequentes. Gerhardus. Vers. 3. His servants] The Prophets to call] preach or prophesie; them] the Jewes.

Vers. 4. Other servants] Evangelists, Apostles, they had a larger promise. Dinner] Knowledge of God, and forgivenesse of sinnes. Oxen] Strong Fathers of the Old Testament. Fatlings] The sweet Gospel. Killed] The Greeke word here is com­monly used in Sacrifices, and is by translation used for other feasts also: for feasts and banquets were wont to begin with Sacrifices

Not come] Cal'd by Preaching to sorrow, obedience.

The marriage] Gregory applyes it to Christs incarnation, but it is a spiritual conjunction with Christ. Hilary, Calvin. Being invited, they are guests, being come, they are brides.

Vers. 6. And intreated them spitefully] As Peter, and Iohn, and Paul, severall times. And slew them] As Stephen, and both the Iames.

Vers. 7. Sent forth his armies] The Romans who spoyled Jerusalem, they were the executioners of Gods wrath, therefore called his Armies.

Vers. 8. Servants] Apostles, Disciples, Ministers. Ephes. 4.

They which were bidden were not worthy] The Jewes unworthiness was the cause of our graffing in. Rom. 11. Acts 13.46.

Vers. 9. High wayes] The Gentiles called by the Apostles, faeces populi. Cartw. See 1 Cor. 1.22, 23.

Vers. 10. And gathered all as many as they found] The Twelve Apostles were scattered in all Countries, and gathered together all as many as they found, the Gentiles came willingly, first, in that they withstood hindrances and dangers; secondly, they came by troopes, as in the Acts.

Vers. 11. The King] In respect 1. of his Power, Ier. 10.7. 2 his Majesty, 3. his Domi­nion. King in Heaven in respect of his Glory, in earth in respect of his Grace, in hell in respect of his Justice. Man] taken collectively for all. Origen in loc.

Vestis haec est ambulatio digna vocatione Ephes. 4.1. Opera quae ra­tam efficiunt vocationem. 2 Pet. 1.10. Grotius. A wedding garment] Righteousnesse imputed and inherent. Revel. 19.7, 8.

Vers. 12. First, the examination, Friend; secondly, the conviction, from his owne mouth, qui tacet consentire videtur; hence we may inferre, that the wicked shall be speech­lesse and have nothing to say at the last day; thirdly, the verdict, ver. 13. this punish­ment is hell-fire.

Vers. 13. There shall be weeping and gnashing of teeth] Weeping is the expression of sor­row, and sorrow cooles the heart, and cold makes the teeth to chatter.

Vers. 14. Few are chosen] This is the application of the Parable, few of those that are cal­led and invited by the Ministrie are chosen.

Snare him] in words or talke, the greek word is deri­ved of snares which hunters lay for wild beasts. Vers. 15. Then went the Pharisees and tooke counsell, &c.] There was a great question then amongst the Jewes concerning Tribute, for when as the Romans had translated to them the tribute, which God in the Law of Moses commanded to be paid to himselfe, the Jewes were offended, therefore the Pharisees devise this subtilty to catch Christ by; so that he should insnare himselfe which way soever he should answer; if he should denie to pay it, he should be guiltie of sedition, but if he should grant it to be due, hee shall be accounted as an enemie to his owne nation, and a betrayer of the liberty of their Country.

Vers. 16. True] That is, a faithfull interpreter of God.

In truth] Without any corruption.

Vers. 17. To give Tribute] The word here used signifieth a valuing and rating of mans substance according to the proportion whereof they paid tribute in these provin­ces which were subject to tribute.

[...], vt docet Aristote­les, & nomen suum & vim ipsam habet [...]. Hinc Majestatis criminibus accensetur nummos corrumpere. Nummos autem imper­antium vultu ac nomine signari Persicum creditur esse institutum unde: Daricorum nomen. Grotius. Vers. 20. Whose is this image and superscription] The Roman Caesars imprinted their image upon their gold and silver too. As to make lawes, so to coyne money is a signe [Page 59] of the chiefest dominion. The very money having its valew from Caesars edict, and bearing his name and image, did witnesse that he bore the chiefest rule over the Jewes, and that they acknowledged in their money.

Vers. 21. Render unto Caesar the things that are Caesars] The money declared the sub­ejection of their nation, as if hee should have said, if you think it absurd to pay tribute, be not subject to the Roman Empire, but the monie declareth that Caesar reigneth o­ver you, and your owne secret allowance declareth, that the libertie which you pretend is lost and taken away. It is observable in this place, the article is twice repeated in the Greeke text when he speakes of God more than when he speakes of Caesar, Fundamentum opinionis Sad­ducaicae fuit nullam substan­tiam esse extra Deum praeter­res sensiles. Cla­rè id nos docet Lucas. Act. 23.8. ubi voce Spiritus in­telligendus divinus ille afflatus quo Prophetas à Deo impulsas recte credebant Pharisaei. Saedducaei qui prophetica scripta non recipiebant (nisi forte tan­quam humanae sapientiae opera) nullam, ut videtur, admiserunt revelationem divinam, nisi per vocem, quomodo lex erat tra­dita: cui soli obedientiam praestasse Sadducaeos apparet. Grotius. shewing that our speciall care should be to give God his due.

Vers. 23. The Sadduces] Some derive the word from Sedek, justitia, justitiaries, such as would justifie themselves before Gods tribunall; others from Sadoc the first author of the heresie, as the Arrians from Arrius; they said there were no spirits, neither Angels nor humane soules separated from the body, Luke 20.27. Acts 23.8. The Sadduces (say some) Piscator, Maldonate. rejected the Prophets and all other Scripture, save onely the five bookes of Mo­ses, therefore our Saviour here confuting their error, concerning the resurrection of the dead, proves it not out of the Prophets, but out of Exod. 3.6. But this of their re­jecting all save the five bookes of Moses is denied by other De eo quod dicuntur negasse Spiritus, non disputo. Sane ut multi putant, sic sequeretur eos negasse Legem Mosaicam, quae variis in locis Angelorum mentionem facit; praeterea certum est eos non negasse librorum propheticorum autoritatem ut ex Talmude liquet. Menasseh Ben Jsrael de resurrectione mortuorum. c. 6. vide Horringeri Thesaurum Philologicum. l. 1. c. 1. Sect. 5. learned men.

Vers. 32. God is not the God of the dead but of the living] Our Saviour Christ denieth not but that the godly departed are dead, See Heb. 11.16. for so he himselfe calleth them in the verse be­fore, and it is of necessity that either they bee dead or translated, onely hee denieth them to bee dead in the sense of the Sadduces, Cartw. confut. of the Rhe­mists. which esteemed that there was no other life after this, but that death made a man equall with a beast. As if should say, God is not the God of such dead, as you surmise shall never rise againe: but because they are intended to rise againe, God is their God.

Among all the arguments brought to prove the immortalitie of the Soule, none seemes fitter to me to move mens mindes (saith Grotius) than that which Clement the Bishop of Rome was wont to urge, having received it from Peter the Apostle, If God be just, the soule is immortall, a like speech to which Paul hath 1 Cor. 15.19. for if we make any difference of things well or ill done, if we acknowledge a divine provi­dence and justice, which the Sadduces durst not denie, for wee see it is worse with many good men here than with the wicked, it followes there will be another judge­ment, and therefore that also which may receive a reward or punishment. This also proves the resurrection of the bodies as Grotius further sheweth.

Vers. 34. Put the Sadduces to silence] The word is remarkable, it is [...], Bishop Lake. See Beza on vers. 12. he bridled their mouthes, which is a phrase borrowed from fierce and stomachfull horses which are impatient of the rider, yet are they held in by a strong bit, and so subjected to the will of the rider by force, not out of their owne tractablenesse. Psal. 32.9.

Vers. 35. Then one of them which was a Lawyer asked him a question] As many plotted the question, so there was but one that did propose it. Vnus à caeteris subornatus. Emi serunt unum, ut si vincat ille omnes victores habeantur, si vincatur solus erubescat. Brugensis. Chrysostome and others of the Fa­thers observe a policie therein; For the Pharisees had reason to doubt of the successe upon their former proofe, therfore they handle the matter so that but one should speak, and if he prevailed they would all triumph, because he was of their Sect, but if he were foiled, then they would put it off and say it was but his private conceit. Bish. Lake.

Vers. 30. The great Commandement] Great for greatest, for the Hebrewes have not su­perlatives. Marke calleth it primum omnium, the chiefest of the Commandements. Hee askes (saith Chrysostome) about the greatest Commandement, which had not fulfilled the least.

Vers. 37. All thy heart] Not that fleshie part of the body, but the will, the comman­ing elective facultie and the directive the minde or understanding, with all thy heart, soule, mind,] that is, with thy will, with thy affection, with thy understanding, [Page 60] All the heart is the same with a pure heart. 1 Tim. 1.5. as we say in Latine, Totus in hoc sum.

Strength] Not that which thou hast, but which God at first gave thee. Supervacua il­lorum diligen­tia qui [...] nimium subtiliter hic distinguunt, cum vocum multarum cumulatio nihil aliud quam intensius studium designet: sicut ut & Latini dicunt, corde, animo, atque viribus, ut ab alijs est annotatum. Itaque eodem sensu quae hic habemus, terna modo, modo singula, modo bina reperias. Singula 1 Reg. 14.8. 1 Sam. 7.3. 2 Reg. 10.31. Psal. 119.2. Bina Deut. 4.29. 2 Pat. 15.12. 2 Reg. 23.3. Grotius. Soule] 1. Concupiscible faculty whereby the soule pursues after a thing, and minde] the irascible whereby it incounters with that which hinders it in its pursuite.

Moses Deut. 6. and out of him Mark. 12. and Luke 10. adde a fourth, which is strength. Bernard thinkes that these 3. words, heart, soule, and minde, were intimated in Christs question tripled to Peter, lovest thou mee, affectuosè, prudenter, fortiter.

Perkins First] In dig­nity, because it commands us things concer­ning God. 2. In order of nature, because the love of our neighbour flowes from the love of God. Piscat. Vers. 38. This is the first] viz. In nature and order.

And great Commandement] viz. In excellency and dignity. Great] Because the true understanding and use thereof is of great importance. 2. Because it is one of the hardest to be kept.

Vers. 39. Our Saviour answereth ex abundanti, first tels him of the love of God, & then addeth the love to his neighbour. He saith it is like to the first, yet so as it yeelds to it in dignity. 1. In the efficient cause, God that hath commanded thee to love himselfe, commands also this love of another as thy selfe. 2. In the matter, it is love that is re­quired in both. 3. In the quality if it be sincere and unfeigned, even as we do our selves. 4. In the generality of it, containeth all those offices that belong to our neigh­bour. 5. In the end, See 1 John 4.20. Like the first, 1. in objecto, for man in his neighbour must love no­thing but God. 2. In subjecto, for this love must take up all the powers of man, as the love of God did, though with subordination. 3. In fructu, for it bringeth forth all the dutyes of the second Table, as the love of God did the dutyes of the first. 4. In duratione, it is everlasting. for as God is the scope of the Law in the first Table, so man is to be loved for God, and in reference to him. 6. In time, they shall alwayes indure. 7. In necessity, as a man cannot be saved without this, so neither without the love of our neighbour. 8. In difficultie, in the spirituall amplitude of it.

Vers. 40. Hang] It seemes to be a metaphor (saith de Dieu) from things hung up, which sticke in that thing to which they are hung, till they be taken away, and there have their firmnesse and consistence, which metaphor is in Esay. 22.24. In those two commandements, the whole Law and Prophets have a firmnesse and consistence, are hanged on them and sticke in them, that they cannot thence be severed. See Grotius.

CHAP. XXIII.

OUR Saviour in this Chapter describes a hypocrite by his signes. 1. They say but do not. v. 3. He is nothing but leaves, shewes, he talkes but does not. 2. He is unmercifull. v. 4. severe in prescribing to other men, but partiall to himselfe. 3. He is ambitious, seekes the setting up of himself, not God. v. 5. 4. Hee must be the teacher, rule the roast. v. 6. 5. He perverts all religion, and hath an aime at his private gaine. v. 14. 6. Hee is most medling where he should not. v. 15. 7. Hee is partiall in his obedience. v. 16. 8. Preposterous in his obedience, lighter matters most busie him. v. 23. 9. He is still for the outside. 25, and 27. verses. 10. He cannot brooke a faithfull Ministry, especially the present Ministry. v. 30.

[...] est ca­thedra in qua sedentes ma­gistri legem aut populo publicè aut discipulis privatim interpretabantur: quomodo Cathedrae vox Graecis quoque & Latinis usurpatur. Grotius. Sedet in Cathedra Mosis qui non ex seipso vel proptio sensu sed ex Dei authoritate & verbo praecipit. Calvin. Vers. 2. Sit in Moses chaire] That is, shew out the Law of God. Their conjecture (saith Calvin) is probable, which referre it to the Pulpit which Esdras set up when the Law was read, Nehem. 8.4. Christ exhorted the people so farre to obey the Scribes, as they continued in the simple and pure interpretation of the Law. Moses signifies the [Page 61] old Testament here, and his Chaire is the Chaire in which the Law was explained. Acts 15.1. 2 Cor. 3.15. to sit in Moses chaire, is not to succeed Moses (for the Scribes and Pharisees were not his successors) but to deliver the doctrine he delivered. Cameron.

Vers. 3. They are ready enough to command, but slow and remisse in doing. v. 3. i. e. Quae­cunque vera & recta dixerint, & quaecunque secundum legem docuerint, ea facite. Whitakerus.

Vers. 4. Heavy burdens] Not ceremonies, for the Pharisees did abound in them, but justification by workes, looking for Christ a temporall King, and not a remitter of sinnes.

Vers. 5. Make broad their phylacteries] Purple-studs woven on garments. Epiphan. schrolles of parchment for the head, Hieron. Chrysost in loc. Vide Bezam. Piscat. & Cameronem. [...] à Graecis dicuntur, id est, conservatoria, quòd ad conservandam legis memoriam instituta essent. or frontlets, or on garments, Phylacteria, ut Origenes, Chry­sostomus, Hie­ronymus & Euthymius scribunt, mem­branulae erant, in quibus legis praecepta scripta erant. Maldonatus. on which were written the Ten Commandements. The Pharisees carried them about their head and arms, that they might perpetually set the Law of God before their eyes, so under­standing that place, Deut. 6.8. See Scult. observat. in Matth. c. 61.

And enlarge the borders of their garments] Num. 15.38, 39, 40. and Deut. 22.12. The Jewes were commanded to hang fringes upon the foure quarters of their garments, Lucas Brugen­sis Comment. in 4 or Evangelia. [...] vetus editio habet magnifi­cant fimbrias, hoc est magnas & amplas faci­unt, non magnificè jactant aut extollunt, & interpres recentior, producunt fimbrias, est autem [...] ora vestimenti, quae & lascinia dicitur. Notatum est Christi vestem etiam simbrios habuisse, & Iudaeos hodie fila numero octo ex lana Con­texta quatuor angulis Certa quadam lege in panno quadranguli vincire. Drusius De tribus Sectis Judaeotum. l. 2. which when they saw, they might remember the Commandements of God. For since men are apt to forget the Law, God would often put his people in mind of it, that which way soever they turned their eyes, they might meete presently with some pious admonition. The Scribes and Pharisees did weare these borders thicker and longer than others, as a certaine argument of piety, being desirous to be esteemed more mindfull of the Commandements of God than others, and being content with the good esteeme of men for these things.

Vers. 7. Rabbi, Rabbi] A Master or Doctour, eminently gifted with variety of know­ledge. Every Rabbi Rabbi ab Hebraeis nomi­natur Doctor, à Verbo Rabab quod significat multiplicari, vel à copia sci­entiae, vel ab authoritate. Piscat. Hoc est, ne optetis, desideretis, vel affectotis ita vocari, ut ex antithesi. v. 6, 7, 8. apparet. Glass. had his Disciple. Matth. 26.49. Iohn 3.26. 1 Iohn 38. The chiefe Rabbies sate in reserved Chaires, these are the chiefe seates in the Synagogues, which the Scribes and Pharisees so affected. Their companions sate upon benches or lower formes, their Schollers on the ground at the feete of the Teachers. Act. 22.3. Luke 10.39. Godwins Jewish Antiqu. Vide Grotium, & Cameron in loc. Ambition is here con­demned by Christ, saith Theophylact.

Vers. 9. The scope of the place is, Christ doth not forbid the name of Fa­ther simply, but onely as it is affected and sought af­ter ambitiously as it was in the Pharisees. Wee should not call any our Father on earth, as we call God our Father, that is, to put our trust in him. Elton. 1. To condemne the ambitious seeking and boast­ing in the titles of Father, Doctor. 2. To teach that no man should depend upon any other as God, to put their trust in him, and make him the authour and preserver of our life. Some make this distinction to no purpose, that men which beget children, are Fathers according to the flesh, but God onely is the Father of Spirits; but the mean­ing is, the honour of Father is given wrongfully to men, if the glory of God be there­by darkned. Calvin. See Cameron.

Vers. 12. And whosoever shall exalt himselfe shall be abased] A sentence often used by Christ, and famous without doubt among the Jewes, we say, pride will have a fall.

And he that shall humble himselfe shall be exalted] Salomon saith more than once, See Pro. 15.33. and 18.12. before honour humility. Aesope being asked what God did, answered, that he abased the proud, and exalted the humble.

Vers. 15. Compasse Sea and Land] It is a kind of proverb, and is like that, omnem mo­vere lapidem, that is, you use all meanes to make a Proselyte.

In the Greeke it is Sea and drie Land. The earth is called dry, Gen. 7.22. Ionah. 1.9. by an excellency, from the predominant quality in it, Scultet. obser­vat. in Mat. Vide Bezam. for it is (as Philosophers teach) a most drie element.

[Page 62] [...], of coming or ad­joyning to their Church. Prose­lytus graecè idem est quod latinè advena, vel adventiti­us. Corn. à Lap. Vide Grot.The Heathen people are called Proselytes, when they were call'd to the Church of the Jews, and embraced their Religion, as if he should say, Adventitij, as the Eunuch, Act. 8.

There were two sorts of Proselytes or converted Gentiles.

1. Proselytes of the Covenant; these were such as were circumcised, and submitted to the whole Mosaicall paedagogy: these were counted as Jewes, and conversed with as freely as those which were so borne.

2. Proselytes of the Gate; these were inferiour to the former, they were not cir­cumcised, nor conformed themselves to the Mosaicall Rites and Ordinances. Such a Proselite was Naaman the Syrian, and Cornelius. Mr Mede on Act. 10.4. Vide Drus. de tribus Sectis Judaeorum. lib. 2.

The child of hell] As Iudas, Iohn 17.1. is called the Son of perdition by a most elegant Hebraisme, one ordained to destruction.

Vers. 16. Is a debtor Ezek. 18.7. Gen. 90.17.] The Arabicke turnes it, hath sinned, purus putus Chaldaismus, hence sinnes are called debtes, and sinners debters. Drusius. whence that kind of speaking arose, forgive us our debts. Beza.

Vers. 18. He is guilty] [...], that is, is a debter. Sometimes it signifies (after the Scrip­ture phrase) to sin; but here it seemes rather to note after the usuall and proper sig­nification to be bound to pay, Rom. 13.7, 8.

Vers. 19. The Altar sanctifieth the gift] That is, consecrates it unto God, and appro­priates it to his use.

Vers. 23. Ye pay tith of minte, and annise, and cummin] The Pharisees did tithe the least things, Vide Drus. detribus sectis Judaeorum. l. 2. they payed tithes of all the things they possest. Luk. 18.12.

Iudgement] That is, equity or upright dealing. Calv. In respect of our selves. Iun. Mercy] That is, charity towards our brethren. Faith] That is, piety to­ward God. Iunius. Tit. 2.12. Rather truth and constancy in promises. Christ here (saith Calvin) doth try their holiness by their love toward their brethren, therefore he toucheth not the first Table at all.

Vers. 24. Wine in hotter Countries is wont to have many gnats, so that it is necessa­ry for them which will drinke, first to straine the wine that they may take away the Gnats, hence the speech is taken. Maldonate.

Vers. 26. Build the tombes of the Prophets] Hypocrites honour the holy Ministers of God after their death, whom they could not abide in their life.

Vers. 32. Fill ye up then the measure of your Fathers] An ironicall speech. Beza. Pro­ceed ye also to imitate your Ancestors, that at length your wickednesse may come to some degree. Sunt verba permittentis cum significati­one desperatae atque incorri­gibilis illorum malitiae.

Vers. 34. That is, God hath spoken of you before in the Spirit of prophesie what shall come to passe.

Vers. 35. Here is mention made specially of Abell and Zachary, because we read that Abels bloud cryed to the Lord. Gen. 4.10. And Zacharie when he was ready to dye said, Let the Lord see and judge. 2 Chron. 24.22.

The bloud of Abell shed by Cain is called blouds, but of all righteous persons here is called but one bloud, because it is the bloud of one common body the Church, and one common cause for Christs sake. Mr. Rainolds.

Calvin. De Sclater. Inter prophetas duo fuerunt Za­chariae, quorum uterque patrem habuit nomine Barachiam. Antiquior ex ijs hic memoratur cujus pater etiam Ioiada vocatur. 2. Paral. 24.21. in exemplari authentico est Zachariae Ioiadae filij. Drus. observat. Sac. l. 14. c. 22.Because their cruelty argued approbation of the like sin in their bloudy Progeni­tors. The pronoune you doth generally comprehend the whole nation from the begin­ing. Christ imputeth Abels death unto the Jews, because there was a certaine kindred of ungodliness between them and Cain.

Some understand Zachary the Father of John Baptist, of whom, Luk. 1.5. S [...] Ori­gen, Basil, Theophylact, Baronius and Tolet, Hoc quia de scripturis non habet autoritatem, eadem facilitate contemnitur qua probatur, saith Jerome.

Others say, that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome, Tertullian, Ordinary Glosse, Gualther, Sanctius, but this opinion besides the neareness of name hath no shelter, and therefore Ierome gives it the same censure that the former.

[Page 63]3. Some, as Glassius, Grotius, Calvin, Beza, understand Zachary the son of Jehoiada, of whom there is mention made, Glass. Philol. Sac. l. 1. Tract. 2. de Textus Grae­ci in N. T. pu­ritate. Slew between the Temple and the Altar] As if he should say, rebus vacans divinis, & in loco divino cultui dicato. Glassius ibid. Maldonarus idem sentit. vide Cornel à Lap. & Calv. in loc. 2 Chron. 24.21. that he was stoned in the Court of the Lords house, So Jerome, whom Luther and many of the moderne follow, and most rightly, for neither the scope of Christs words, nor the kind of Zacharies death, nor the place of killing, nor the name of his Father, any whit oppugneth that opinion. Grotius goes this way, See him in loc.

Vers. 37. O Hierusalem, Hierusalem, thou that killest the Prophets, and stonest them which are sent unto thee] As if Christ should have said, thou which shouldst have been a faith­full keeper of the word of God, the Mistris of heavenly wisdome, the light of the world, the fountaine of true doctrine, the seat of the worship of God, an example of faith and obedience, art become a murtherer of the Prophets, so that now thou hast gotten a certaine habit in sucking their bloud. Christs purpose was for to meet with the offence which was at hand, lest the faithfull when they should see him slaine at Ierusalem without a cause, should be troubled at the strangenesse of such a sight.

How oft would I] It is rather a word of disdaine than of compassion. Calvin. Gallina) Vox graeca communis est ad avem & gal­linam, & mirus quidem inest avibus omnibus amor fovendi tuendique pul­los, sed gallinae praesertim. Brugensis. See Deut. 32.11. Esa. 65.2. He describeth not here the secret counsell of God, but that which is learned by the word.

Christ speaketh not of the will of his good pleasure, for that cannot be resisted, but of his signified will in the Ministery of the Prophets, and of himself as he was a Pro­phet and Minister of the Circumcision unto the Jews, for so he might will their con­version and yet they will it not. Perkins.

And you would not] This may be referred to the whole Nation as well as to the Scribes, yet rather to them by whom that gathering together was most hindered, for Christ in­veigheth against them in the whole course of his speech, and though he spake to Ierusa­lem in the singular number he alters it now.

Vers. 38. Behold your house is left unto you desolate] He fortelleth the destruction of the Temple, and the overthrow of the whole Common-wealth; they held the Temple as a Fort impregnable, as if they sate in Gods lap, but by calling it their house he sheweth plainely that it is the house of God no more.

Vers. 39. Ye shall not see me henceforth] As if he had said, from henceforth, viz. after you have crucified me, ye shall not see me till the end of the world, when I shall come againe, which comming, some of you, viz. that are Elect, shall gratulate unto me and say, blessed is he] and perhaps as some interpret it, all you who now reject me as a vile person, will then, but too late, either by force, or in imitation of the godly, ac­knowledge me the blessed that commeth in the name of the Lord. Mat. 26.64. Dr. Taylor.

He doth not declare (saith Calvin) what they should become, but what he himself would do; so that this should be the meaning, I have behaved my self humbly and lovingly amongst you, and have discharged the office of a Teacher, now the course of my calling being finished, I will depart, and you shall not enjoy me hereafter, but the Redeemer and Minister of Salvation whom you now despise, ye shall find and try to be a Judge. Zach. 12.10.

CHAP. XXIV.

Verse 1. THe buildings of the Temple] How much that building cost Herod may be gathered by this, Calvin. Erat templum hoc orbis mira­culum. à Lap. Immensae opu­lentiae templū. Tacitus. that he had ten thousand workmen labouring about it for the space of eight yeares. The Disciples might well wonder at these stones, for they were goodly and faire, and (as Josephus writeth) fifteen Cubits long, twelve high, and eight broad.

Vers. 1. There shall not be left one stone upon another, that shall not be thrown down] An hyperbole, as if he should say, it shall be utterly overthrown. This was fulfilled forty yeares after Christs Ascension by Vespasian the Emperour, and his Son Titus, say Eusebius and Josephus.

His Disciples] That is, foure of them, Peter, James, John, and Andrew. Mark. 13.3. Piscat. Calvin. Vers. 3. When shall these things be] They thought the Temple should stand as long as the world stood, therefore as soon as Christ said the Temple should be destroyed, they presently thought with themselves of the end of the world.

Which question of the Disciples having two parts, when the Temple shall be destroy­ed, and what shall be the sign of his comming and of the end of the world, receiveth an an­swer to both: To the former, concerning the destruction of Jerusalem, from the 4. ver. to the 23. To the latter, concerning the comming of Christ, and the end of the world, from thence to the 42.

Vers. 6. See that ye be not troubled] A metaphore taken from an allarm which dis­quieteth Souldiers. Considerate ista diligenter: sed ne ita movemini istis, quasi extrema essent malorum quae Judaeos manent, ob contempta tot ad poenitentiam hortamenta. Grotius.

Vers. 7. And there shall be famines and pestilences] It is elegant in the Greek, [...]; These two words [...] and [...], famine and pestilence, are wont often to be joyned together, as being by the sound of the Greeke words, and by a cer­taine naturall connexion coupled amongst themselves; the old proverbe is, [...], after famine the pestilence.

By the whole world is not to be understood every small corner and un­known part of the world, but by a Synecdoche, the greatest part of the world then known to be inhabited, as Luke 2. Calvin. See Col. 1.6.23. Rom. 1.8. & 10.18. Vers. 14. In all the world] Some object the Antipodes and other people far re­mote to whom not the least fame of Christ hath yet come, this knot may be easily un­tied, for Christ doth neither design the severall parts of the world specially, neither doth he pre [...]ixe a certaine time, but only affirmes that the Gospell shall be propagated to the utmost ends of the earth before his last coming.

The end come] The end of the Temple and City, not of the world, if Chrysostome or Luke may be credited, Luke 21.20.24.

Dan. 9.27. It is abominable wings (that is Armies) bring­ing desolation. Austen, Cartw. Perkins. Vers. 15. The abomination of desolation] By the desolation which shall be executed by abominable men, Idolaters, the Prophet meaneth, and after him our Saviour, the destruction of Jerusalem by the Romane Armies; Luke 21.20. therefore hath it, When you shall see Ierusalem besiedged by an Army.

Vers. 19. And woe unto them that are with child, and to them that give sucke in those daies] Because they were not free and ready to flie.

Vers. 20. But pray ye that your flight be not in the winter, neither on the Sabbath day] Jerome saith, that our Saviour bids them pray that their flight might not be in the win­ter, Christus re­spexit ad opini­onem quā tunc temporis Judaei habebant de Sabbatho, qui existimabant nulla de causa licere iter facere longius quam duorum millium cubitorum. Capellus. Vide à Lap. Because it could not but grieve them that made conscience of pleasing God, to be forced to forbeare those services on that day which God required. Mr. Hieron. nor on the Sabbath day, because in the one, extremity of cold forbids to go to the wildernesse and to lye hid in the mountaines and desarts: In the other there is ei­ther the transgression of the Law if they be willing to flie, or eminent death if they abide, so the Ordinary glosse also.

Ne scilicet festinationem, vel religio, vel itineris asperitas & brevitas dierum, impediat ac moretur. Calvin.

Vers. 21. For then shall be great tribulation] Rev. 20.1. Dan. 12.11. He meanes the tribulation the Jews were to endure at the siege and suprisall of Ierusalem by Titus and Vespatian. See Luk. 21.20.

Vers. 22. And except those dayes should be shortned] God did not make the daies of those troubles shorter than he had decreed, but shorter than the enimie had determined, or than any wise man who judgeth only by the rules of humane policy could have ex­pected.

There should no flesh be saved] That is, with a temporall Salvation from the Romane Sword and devouring calamities which attended that terrible War.

Vers. 24. For there shall arise false Christs, and false Prophets, and shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect] The Fa­thers [Page 65] teach that this place is to be understood of Antichrist and his Ministers, the Papists confess it.

It is not possible for any of Gods Elect to be so deceived by any false teachers, as that they should fall into those errours that are fundamentall, and persist in them. See Fulke on Rhem. Test. on John 16.13. One that is in the state of grace may for a time hold such errours in religion as do trench very neere upon the foundation: For all the Elect Apostles did beleeve that Christ should be a worldly King, Mark. 10.37.41. yea, after his Passion and Resurrection they held this errour, Act. 1.6. Hilders. on Psa. 51 ver. 7. Lect. 146. The whole Church of the Galatians held for a time that a man could not be justified by faith in Christ only without the workes of the Law, 3, 4, and 5. Chapters.

Vers. 26. Secret Chambers] As when Papists say, he is in the Chappell, in the Al­tar, in the boxe, beleeve it not.

Vers. 28. Wheresoever the Carkase is, there will the Eagles be gathered together] That is, the Saints and Elect which now enjoy Christ. Irenaeus, Hilary, Chrysostome, Euthymius, and Beza, Interpret it of the Angels which shall accompany Christ to judgement; as the Eagles flie from far Countries through the clouds to the Carkasse, so the godly shall be taken up into the clouds to meet Christ, and shall be ever with him; The Eagles flie high, so the Saints are heavenly; The Eagles are endued with quick sight, can look upon the Sun, so the godly on the Sun of righteousness.

Vers. 29. Immediately] That must not be measured by our, Paul so speakes of the time of the last day, as if he with his hearers should live to it. 1 Thes. 4.15. but the divine Compu­tation, in which a thousand daies are as one, Psal. 90.4. 2 Pet. 3.8. That whole time between Christs first and last comming is called by the Apostle, the last comming, yea, the last houre, Act. 2.17. 1 Cor. 10.11. Phil. 4.5. Heb. 10.25. Iam. 5.8. 1 Pet. 4.7. 1 Ioh. 2.18.

Starres shall fall from heaven] Not indeed, but in the opinion of men; The meaning is, there shall be so great a concussion of the frame of heaven, that the Stars themselves may be thought to fall. Calvin.

Shall be shaken] In Greeke [...], which properly signifieth they shall be sha­ken as the Sea troubled by the waves, and shall be in danger by shaking, for it is used of a reed shaken by the wind, Mat. 11.7. Luk. 7.24. Of measure shaken, Luk. 6.38. Gerh. de exire­mo judicio. Of the foundations of houses moved, Luk. 6.48. Acts 4.31. & 16.26. And metaphorically of the instability and change of things, Heb. 12.26, 27. As also of the trouble of the mind, Act. 2.25. 2 Thes. 2.2.

Vers. 30. Then shall appeare the sign of the Son of man] Bellarmins mouth runs over ex­ceedingly when he saith, De Imag. l. 2. c. 28. Communis fuit semper opinio, crucem signum filij hominis ap­pellari: eamque in Coelo, aut in aere, Christo veniente, quasi ejus vexillum apparituram esse. Maldonar in loc. Quaeres, quodnam est signum filij hominis, id est, Christi incarnati? Resp. est Crux. à Lap. in loc. Quidam accipiunt de speciali quadam claritate ac radio quodam igneo qui immeditate Chri­sti adventum praecedet & in momento per universum orbem se extendet. Gerh. loc. Com. Signum crucis inquit Lessius, unde ecclesia Canit, hoc signum crucis erit in coelo cum Dominus ad judicandum venerit. Quidam (inquit ille) putant ipsam erucem in qua dominus pependit, divinitus instaurandam, & ibi apparituram, sed haec minor est inquit ille quam ut toti or­bi possit esse conspicua. that the Ancient Fathers ad unum omnes interpret this sign to be the Crosse: For Chrysostome thinketh it to be the Body of Christ it selfe. Theophylact holdeth the true Cross shall appeare whereon Christ dyed. Abulensis and Iansenius are of another opinion, they think it shall be a Cross compacted of glorious and lightsome aire; so Lessius de perfectionibus divinis, l. 13. thinks it shall be a great and bright figure of the Cross, a Cross made of the aire or clouds which may be seen of all. See Rhem. Testament.

It is a manner of speech borrowed from the wars, Cartw. confut. of Rhem. Test. for our Saviour by evident tokens of his glorious appearance, as by the displaying of a Banner, will gather his Saints to­gether from all the corners of the earth. All markes of ignominie of Christ shall then be abolished, there is no likelihood then of the appearance of the Cross.

As the morning Star, or a great brightness in the firmament, is a proper sign of the Suns present rising, so this of Christs immediate coming.

There be divers opinions what this sign is. It is thought (by Calvin, Beza, Bucer,) that by this sign of the Son of man there are meant. (by way of Synecdoche) the great signs of glory and majesty which then shall compass Christ about, and shall Omnium oculos convertere ad se quasi signo dato, which seems to have strength from the explication which followeth, He shall be seen come in the clouds with power and great glory, That is▪ [Page 66] (saith Musculus) the foresaid events shall be certaine significations, and as it were, a sign of my coming. Abraham re­ceived the sign of Circumcisi­on, Rom. 4. that is, Circumcisi­on which is a signe. Ipse filius ho­minis tanquam signum certissi­mum adventus sui ad judiciū. Piscat. Gerh. It is called the sign of the Son of man by an excellency, be­cause that Christ himself imme­diately upon that sign ap­peares. Smith. Mark. 13.26. Lu. 21.27. Hie­ronymus, & alij, vexillum crucis intelligunt. Mihi semper probabilior sententia eorum visa qui nubes coeli de [...]otari existimant. Nam quod Marcus & Lucas signi filij hominis nullam mentionem faciunt, sed simplicitur dicunt: Tunc videbunt filium hominis venientem in nubibus cum potentia multa & gloria. Mar. 13.26. Luc. 21.27. Probabiliter concludimus apud Mat­thaeum apparitionem signi filij hominis in coelo, esse conspectum filij hominis venientis in nubibus Coeli: praesertim cum verisimile sit, quod fuit proximum signum Christi à Discipulorum oculis abeuntis in coelum, idem fore proximum signum Christi redituri ad judicium, oculis omnium hominum primò objectum, vide licet, nubem. Hinc toties scribitur in nubibu­sedens adventurus. Dan. 7.13. Mat. 26.64. Mar. 14.62. Apoc. 11.7. & 14.14. Taceo quod signum filij hominis populo Is­raelitico interdiu praeuntis fuit columna nubis. Exod. 13.21. Scultet. obser. in Mat. Hoc verò signum, sit ne futura aliqua stella, an crux, an quale aliud, frustra inquiritur aut definitur. Paraeus in loc.

Some take the words to be an Hebraisme, and think Christ himself (the Son of man) is there meant, so Ierome, Estie. But it cannot be taken so, (say some) for there is an opposition between these, so that the sign can never be the thing signified, and the words following distinguish him from that sign. They shall see the Son of man. Yet other Evangelists have only these words, then shall the Son of man appeare, which confirms this last exposition. Origen takes it for the miraculous power and vertues of Christ. Chrysostome expounds it of the wounds that be in the hands, feet, and side of Christ. Mr Perkins, Rollock on 1 Thes. 4. and others, take it to be the burn­ing up of this world at the very instant of Christs coming, mentioned by Peter, because it is also said, Dan. 7.10. A fiery streame issued out when the Ancient of dayes sate upon his throne. Others take it to be the sound of the last Trumpet, but it cannot be that, be­cause there is a distinction between them, ver. 30, 31. Smith on the Creed, and Barlow, say, it is the infinite brightness and splendour which shall come from Christs glorious Person, the brightness whereof shall darken all other lights. See Dr Hals Paraphrase, and Beza. Bifield on Colos. saith, what that sign shall be, I cannot describe: Some think that by it is meant the Gospell, and the power of it toward the latter end of the world. Grotius Paralells it with that Rev. 19.11. the white horse, that is, the pure preaching of the Gospell. See Rev. 6.

All the tribes of the earth] That is, all people of the earth, a metaphor from the com­mon wealth of the Jews, for the Jewish people were distributed into twelve Tribes. Synecdoche integri, for the wicked people only shall mourne. Piscat.

Mourne] Yea, and that with deepe mourning, beating their breasts as the Greeke word importeth.

Vers. 31. And he shall send his Angels with a great sound of a Trumpet] 1 Thes. 4 16. This is an allusion, Vide Grot. in Mat 6.2. & in loc. The Lord will use the Angels as Instruments. because by a received custome among the Jews, and those Easterne Countries, their great Assemblies were called by the sound of the Trumpet. The An­gels shall not use any materiall Trumpet, but by some marvelous great shrill sound shall call all to judgment, Iohn 5.25. It is called the voice of Christ himself, Vox prae­conis est vox Iudicis, the voice of the Crier is the voice of the Judge.

Ver. 34. This generation shall not pass] Some by generation understand all mankind, as if it should not be till there were a period put to mans succession, That is, one ge­neration shall not passe untill the destruction of Jerusalem be accompli­shed, which was effected about forty yeares af­ter, so it is like­ly that after all the signs afore­said, before one age shall pass the day of Judgment shall come. Cartw. so the word is used, Esa. 41.4. But our Saviour addeth a determining particular, this generation. 2. Others understand it of heaven and earth, making it the same in effect with that which fol­loweth, and so the word is used, Gen. 2.4. 3. Others understand it of Beleevers, the generation of those that seek thy face. 4. Some understand by it this age, for [...] signifieth both, and so think Christ meaneth all that time intervening between his first and second comming, so that there should be no singular change in the Church of God againe before the day of Judgement. But the most plaine and simple meaning is to ex­pound it of the destruction of Jerusalem, and by this generation is meant the age of those men living, as Noah was just in his generation, that is, with the men of that age.

Vers. 35. Heaven and earth may passe away, but my words shall not passe away] These words may be taken either comparatively thus, Heaven and earth shall sooner passe away, as Luk. 16.17. Or positively, the heaven and earth shall passe away at the end of the world, but his word shall not passe away, that is, be destroyed, before it have its full and perfect end; for the Ceremonies and Sacrifices in the old Law did hold till [Page 67] Christ came, but then they were to cease in him, who was the body and fulnesse of them.

Vers. 36. But of that day and houre knoweth no man, no not the Angels of heaven, but my Father only] Christ knew it not 1. to reveale it, the Church knew it not. 2. He knew it not as man. Jansen.

Ver. 28. Eating] [...], they gave themselves to eate, as bruit beasts; so the word signifies: for otherwise it is no fault to eate. See my Greeke Critica.

Vers. 40. The one shall be taken, and the other left] That is, say Jerome and Theophylact, the first shall be elected and safe, the other reprobated and perish. Grotius thinks it is to be referred to the distinguishing of men which is made by the Gospell, especially in those first forty yeares, a visible sign also of which was the preservation of the Christi­ans from the evill of the siege of Ierusalem.

Vers. 43. If the good man of the house had known in what watch the thiefe would come] It hath troubled some that our Saviour should compare his comming and a thieves toge­ther, but it is not comparatio personae ad personam, or negotij ad negotium, but temporis ad tempus; not the comparing of person with person, or business with business, but of time with time.

CHAP. XXV.

HEre are three Parables, 1. Of the Virgins wise and foolish. 2. Of the servants faith­full and sloathfull. 3. Of the Sheepe and Goates at the last judgement. Two gene­rall points are taught in all these Parables.

1. There are many hypocrites in the Church, as well as some sincere Christians. 2. That Hypocrites shall be damned at last, as well as more open sinners. In every one of the Parables, the Hypocrite is confident and thinkes well of himselfe, but the true Christian fearfull.

Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins] The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell, the kingdom of heaven is like to a graine of mustard-seed.

2. Sometimes for the glorious State above.

3. For the state of the Church of Christ under the New Testament, where God ma­nifests himselfe, which is a heaven on earth, so here, which kingdome is described by the King and subjects; The Head and King of this kingdom is described by his comming, He comes 1. As a Bride-groome. 2. Apparently, not hiddenly as in the dayes of his flesh. 3. Suddenly, in the darkest time, at midnight.

The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught, where she that was given to marriage had her maidens, The scope and drift of this Parable is ef­fectually to stirre us up to prepare our selves for the coming of Christ, and to shew it is not enough once to be prepared for our duty, unlesse we con­tinue to the end. Calvin. Certè sine veteris Historiae luce, Simile de decem virginibus nemo satis probè intellexerit. Nuptiarum solemne cele­brabatur noctu: quod persuadent verba Plutarchi in Problematibus: ille ait, Romanos noctu nupsisse. Et verba Lucae Evan­gelistae. c. 12. v. 35. Adhibebantur lucernae & faces. Virgines cantaturae epithalamium domi per multas horas exspectabant lampadibus accensis. Accidit autem, ut dum ita exspectarent, dormitarent nonnunquam. Cum jam sponsus cum sponsa veniens limen domus tetigit, sese cum sponso in cubiculo repentè abdit. Scultet. observat in Matth. Virgines quae in thalamum ingressae clauserunt ostium, ita ut paucissimi & non nisi advigilantes possint ingredi cubiculum. Vide plura. ibid. and the Bridegroome his young men, which gave attedance on them, fetching the Bride from her friends to his house, which was done in the night. Iudg. 14.11. Matth. 9.15.

By the Bridegroome is signified our Saviour Christ himselfe, so He is called often of Paul, Rom. 7.4. and Ephes. 5. whose Spouse is the Church; under the name of Vir­gins all are comprehended, who by profession and promise of faith and baptisme, have undertaken to be Virgins, that is entire and faithfull unto Christ. Virgins not taint­ed with the grosse pollutions of the world. Ten Virgins, five wise, and five foolish, non quod numero sint pares, not that they are equall in number. All were Virgins in opi­nion; all had lampes to betoken their profession; all waited for the Bridegroome, [Page 68] which shewes their joynt hope and expectation; all slumbered and slept, bewraying their common corruption; all had fellowship one with another. The wisedome of the wise Virgins consisteth in this, in that before their slumber (that is, before the day of their death, or before their change, at the latter day) they labour to provide themselves of such graces, as shall not forsake them when they come to judgement, the folly of the foolish, in that their light died with them, they having not the graces of true faith, sanctification and repentance: so that when they were to be changed or raised in the latter day, they have no saving grace at all found in them, whereby they might with boldnesse appeare before the Judge of all the world.

By the lampe is imported that outward profession to men: the oyle signifies true faith and a good conscience inwardly to God. Hoc loco per lampades non intelligun­tur faces seu funalia quae apud Graecos lampadum no­mine intelli­guntur, sed ejusmodi lucernae quae vasculis imposito ellichnio foventur, in hac significatione vox [...] usurpari videtur. Iohn 18. & 3. Act. 20.8. Gerh. Harm. Vide Bezam. in v. 1. Howsoever the lampes of foolish Vir­gins, of idle and empty professours, gave them credit with men, so that they were not barred from the company and conversation of the wise, yet in the sleepe of death they shall go out and shall not serve to light them to go to God. Our Saviour expounds himselfe, ver. 13. where by prepared Lampes, he shewes to be meant watchfull mns, al­wayes lifted up in attendance for the comming of our Saviour Christ.

Traditio Judae­orum, Christ­um media nocte venturum in similitudinem Aegyptij temporis, quando pascha celebratum est, unde reor & traditionem Apostolicam perman­sisse, ut in die vigiliarum paschae ante noctis dimidium, populos dimittere non liceat, expectantes adventum Christi. Hieron in loc. Vers. 6. At midnight there was a cry made] This cry (saith à Lapide) signifies the Trumpet of the Arch-angell raising the dead out of their graves.

Vers. 14. to 31. This Parable of the Talents is the same in effect, with that of the Virgins, for as there was in the other a Bridegroome and a Bride, Virgins wise and foolish, the wise received, the others rejected; so here is a Master and his Servants, of whom some be faithfull, and some unfaithfull, the faithfull plentifully rewarded, the unfaithfull justly punished: yet this doth more effectually prepare us to his coming than the former, because it hath more arguments than the former. 1. In that they re­ceived their Masters goods, whereof they were to give an account. 2. In that their just re­ward is more lively declared. The Parable is, a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods, answerable to their estate and ability, to occupy till his returne, and as they gained by employing the same, so they received their reward, Christ is the Housholder, the heavens are the strange Country in regard of us, Luk. 19.11, 12. whither when Christ ascended he distributed his gifts and graces to his Church, 1 Cor. 12.7. Ephes. 4.8. that we might use them in this life, and render a just account of them unto him at his next coming.

Vers. 12. I know you not] That is, like you not, so to know is to approve. 1 Psal. ult. 2. Tim. 2.19.

Vers. 15. To every man according to his severall ability] Therefore say the Papists, there is some prerequisite disposition in us. Answer, That is not to be understood of an active, but a passive capacity, men are not like stones. 2. Though the Lord may re­gard some dispositions before, yet they also were the gift of God, and bestowed upon us freely.

Vers. 21. Enter thou into the joy of thy Lord] It is a great joy. 1. Because our Masters. 2. He saith not let it enter into thee, but enter thou into it, shewing, that the joyes of heaven are so many, that they cannot be contained in the soule of man. Such a joy as Christ provided, and which he himselfe injoyes.

See Ezek. 34.17. Dextra sym­bolum est faeli­citatis, gloriae, regni, victoriae & triumphi; sinistra verò infaelicitatis, opprobrij, servitutis & miseriae. à Lapidè Vide Grotium, Cartwright. Vers. 32. And he shall separate them one from another, as a Shepheard divided his sheepe from the Goates] In what manner all men shall be ranked and ordered at the resurrecti­on, is set forth by a Parable of the Shepheard and the Sheep: for as the Shepheard when evening commeth, gathereth his flocke and separateth the Sheep from the Goates, [Page 69] so in the evening of the world, our Saviour Christ shall gather all nations by the mini­sterie of Angels, and then there shall be a full separation, the godly being set on the right hand, and the wicked on the left, which separation the Angels can most easily make in discerning between them, as otherwise, so even by their cheerefull or feare­full countenances.

Vers. 33. And he shall set the sheepe on the right hand, Praeter. l. 1. in v. 41. See Weemes his Christian Synagogue. but the Goate on the left] Drusius thinkes he had reference to the Jews custome of judgement, who had two notaries, one on the right hand, to set downe the words of those which did absolve, another on the left, to write the sentence of condemnation; some say he alludes to Deut. 27.11.

This discovers truely the spirits of those men that shall be tried, the Saints are the Lords Sheepe, the wicked are Goats. The Saints and Sheep resemble one another in these particulars.

1. Sheep are meeke, mild, innocent, and harmelesse creatures, patient; so the Saints. 2. They heare the voyce of the Shepheard; so do the Saints what God saith, Electos compa­rat ovibus, ob innocentiam, humilitatem, simplicitatem, modestiam, obe­dientiam; re­probos haedis, quia hoc ani­mal faetet, est asperum, im­mundum, petul­cum, lascivum, rixosum. à Lapide. See 34. of Ezek. Olevian. his counsell swayes them. 3. The Sheep follow the Shepheard, that is, follow his Com­mandement, his example, counsell, a whistle will fetch in the Sheep, Christs call in­clines them to come. 4. Sheep are sociable. 5. Sheep are the profitablest creatures to their Master, that any one can keepe, profitable living, and when they are dead; so the Saints, they live and dye to the Lord. The Goate on the other side is refracta­ry, wanders up and downe, and is not for the Shepheards voyce. 2. Is a noisome stink­ing uncleane creature.

Vers. 34. Blessed] viz. In Christ, who was made a curse for us. Gal. 3.13. inherit] or possesse by lot, therefore because adopted he doth not merit.

Kingdom prepared for you from the beginning of the world] What then could they deserve? these are the causes of salvation, that which he addes,

Vers. 35. I was a hungred, &c.] Are the signes of true faith.

Christ chooseth workes of the second Table, because they are most manifest to the world, and pronounceth sentence according to them, because they are more visible than faith.

The causall conjunction for, implies the meritoriousnesse of workes, saith Bellarmine. Answer. It is note of consequence and order, not of the cause, as we say Summer is come, for flowers do spring, and it is a good tree, for it bringeth forth good fruit. See Luke 7.47. 1 Iohn 3.14. Bellarmine urgeth that, go you cursed, for you have done so and so; there is a great deale of difference between the evill and good we do; our evills are truely ours and fully evill, but our good things are not ours and but imperfectly good.

Vers. 41. Depart from mee] There's rejection. Yee cursed] There is malediction. Into fire] There is the vengeance of that element. Calvin. And everlasting fire] There is the continu­ance of it, therefore they dreame that say the Devill shall be delivered at last. No na­turall but metaphoricall fire, that is sharpe punishment, for the worme which Esay joynes with it, is metaphoricall, Esay 66.24. and the Prophet declareth it to be a me­taphoricall speech, 30. and 33. verses, when he compares the Spirit of God, to a paire of bellowes, wherewith the fire is kindled, and addeth also brimstone.

CHAP. XXVI.

Verse 2. YE know that after two dayes is the feast of the passeover, and the Son of man is betrayed to be crucified] Gods will was that his Sonne should be offered on the day of the pas­over, that the old figure might give place to the onely sacrifice of eternall re­demption, and that all Israel might be witnesse to it. Act. 2.23. and 4.22.

Vers. 11. The poore you have alwaies with you] The world abounds with such, [...] in his libris non est qui mendican­do victum quae­rit, ut multis alijs in locis tum praecipuè 1 Cor. 8.9. Videre est: sed qui de suo vix habet unde vivat: egentem rectius quam pauperem verteris. Grotius. there­fore you may alwayes do good to them, but I am to dye shortly, and you can never after performe any such office to mee.

[Page 70] Vers. 12. She did it for my buriall] By this Christ would declare that the precious ointment was accepted, not for the savour of it, but only in respect of buriall, and shew that his grave should yeeld forth a pleasant savour.

Vers. 13. Wheresoever this Gospell shall be preached in the whole world, there shall also this that this woman hath done, be told for a memoriall of her] She shall enjoy the honour of it in all the Churches for ever, so long as the Gospell shall continue in the world, which will be as long as the world it self continues.

By this Sentence the calling of the Gentiles is testified.

Vers. 14. Iudas Iscariot] Iudas signifyeth a Confessor, Iscariot either of the village where he was born, or of the Tribe of Issachar; Iachar signifies wages or hire, noting un­to us Iudas nature by his name.

Vers. 15. Thirty peeces of silver] Zach. 11.12.3 pound, 15 shillings, as some Travels of the Patriarkes. p. 391. sup­pose, the price of a servant.

Vers. 21. And as they did eate, he said, verily I say unto you, that one of you shall betray me] That he might make the trayterousness of Iudas the more to be detested, he set­teth forth the vilenesse of the same by this circumstance, that when he sate together with him at the Table, he devised treason.

Vide Daven. Animad. p. 100. and Dr. Twiss. vind. l. 1. part. 2. Sect. 4. & Grot. Vers. 24. It had been good for that man if he had not been borne] That is, not been. A temporall miserable being at the worst is better than a not being, but an eternall mise­rable being is worse than a not being, in a Theologicall notion, what ever it be, in Metaphysickes or Philosophy.

Vers. 26. As they did eate] Word for word, they eating, which we must interpret out of the words of St Paul, 1 Cor. 11. that saith after supper, so Luke; the Sacrament suc­ceeded the Passover.

This is my body] A Sacramentall phrase, the sign for the thing signified, as Circum­cision is called the Covenant, Gen. 17. And the Lambe the Passeover, Exod. 12. Bap­tism the Laver of Regeneration, Tit. 3.5.

Vers. 27. And he tooke the cup, and gave thanks, and gave it to them, saying, drinke ye all of it] Christ in this seemes to have reference to the custome of the Jews, for it is an ex­presse Law among them, Buxtorf. in Lex. Talmud. that of foure Cups all that are present at the Passeover should drink, whether they be men or women, of perfect age or children, especially of the fourth and last Cup.

Gomarus. Vers. 28. My bloud of the New Testament] That is, a Sacrament or Signe in remem­brance of his bloud powred out.

Bux. in Lex. Talmud. New] That is, excellent, as Psa. 33.3. Rev. 3.9. Pollio & ipse amat nova car­mina. Vide Pisc. in loc. Laetitia im­mortalis quae per vinum ad­umbrata intel­ligebatur. Grot. Vers. 29. I will not drink henceforth of the fruit of the vine, untill that day when I drink it new with you in my Fathers kingdom] Christ seems to have taken occasion of this from the custome of the Jews, in which it was forbidden, the Cup being drank up, to taste any more wine that night. Christ therefore saith, that in this he will do nothing against their traditions, but so, that not only he will drinke no more wine that night, but all that time that he is to continue in the world.

Expositors interpret that of drinking wine new in his Fathers kingdom two waies. Chrysostome, and some others, understand, by the kingdom of the Father, Christs Resur­rection; and by the new wine, that corporall eating and drinking of Christ with his Apostles after his Resurrection. Luk 24.43. Acts 10.40, 41. 2. More probably, by the kingdom of the Father is meant the kingdom of glory after this life, and by the wine he would drink with them, that celestiall liquor of sweet joy and eternall comfort which the Saints partake therein with Christ.

Vers. 30. When they had sung a hymme, &c.] A hymme is a verse sung for the praise of God. Their opinion doth not seeme to be vaine, who think that the Apostles at that time sung a great hymme, Drus. observat. Sac. l. 7. c. 15. Vide Cornel. à Lap. in loc. & Dilher. Elect. l. 2. c. 20. Buxt. in Lex. Talm. which consists of sixe Psalmes, 113, 114, 115, 116, 117, and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten. Paulus Burgensis thinks that the Apostles rehearsed this hymme, according to the custome of the Jews, after the Passeover, and that this place is to be understood of that, which is very probable, for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover, it is not unlikely that he might follow them in this also. Grotius saith, learned men think that the hymmes were sung by Christ which were wont to be sung at the Passeover, as the 114, and those [Page 71] that follow, but he seemes to be of another opinion. Sed sicut ad veterem grati­arum actionem Christus novam addidit suo instituto congruentem, ita & de hymno fecisse, credibile est. Grotius.

Vers. 31. All ye shall be offended because of me] See 11.6. To be offended here is to fall from the office of a Disciple and friend, and to think lesse worthy of their Master. Grotius.

Vers. 34. Mark. 14.30. saith, before the Cock shall crow twice, thou shalt deny me thrice. Graece signifi­cantius [...], id est ab­negabis. à Lap.] He being Peters Scholler sets down things more exactly, not sparing his Master. The Greeke word signifies utterly to deny. See 16.24. and Grotius on this place.

Vers. 36. Gethsemane] Some interprete it the valley of fat things; Caninius saith, it had that name from the plenty of butter. Luke nameth only the mount of Olives. Gethsemani à torcularibus vini atque olei sic dicitur, cum enim in vicino monte Oliveti magna copia creverint oleae, atque in vicinia illa cultissimae fuerunt vineae, ideo in praedijs illis habebant torcularia, in qui­bus uvas & oleas exprimebant. Geth. Vide Capell. Spicileg. de Dieu, & à Lap. Mark and Matthew do give a more speciall note of the place. Luke saith, He went thi­ther as he was wont. Iohn saith, that the place was well known to him that should betray him. Christ of purpose offered himself to death.

Sit you here] Yet he enjoynes them a Prayer in regard of the danger of entring into temptation, as it is in Luke, which two seeme inconsistent, The Greeke word [...] used here, and Mark. 14.32. signifies, not only to sit, but also to remaine and expect, as it is used Luke 2.49. Act. 18.11. The LXX. use it for Ia­shab to dwell and remaine. Judges 9.41. and 11.16. Alardi pathologia N.T. for that gesture seemes not convenient for prayer. Answer. The word sit is taken Synecdochically for remaining in that place. Cartwright.

Vers. 37. Took with him Peter, and the two sons of Zebedee] He did that for that pur­pose, that having the same men witnesses of his afflicted condition which he had of his glory shewed in the Mount, they might the lesse be sollicited by his miserable con­dition to a defection from him. Cartwright in Harm. Gerh.

He chose three out of the number of eleven, those which he did most confide in, and to whom he was wont to communicate his greatest secrets, to be witnesse of his Agony, and the horrour of his death approaching. Brugensis.

Vers. 38. My soule is exceeding sorrowfull] Every word is emphaticall, my soule, his sorrow pierced that, Psal. 68.1. and sorrowfull round about, even to death; [...], Tristitia undi­que obsessa non tristis tantum ut vertit lati­nus interpres nimis molliter, sed undique tri­stis ut rectè Be­za vim expres­sit compositi vo­cabuli. Chamie­rus. He desired not to shun death as satisfactory for sin, but as it destroyed life. that is, heavy round about, Luk. 22.46. As the soule was the first agent in transgression, so it is here the first patient in affliction.

To death] That is, this sorrow will never be finished, or intermitted, but by death.

Vers. 39. Father if it be possible let this cup pass] Quid illa vex nisi sonus infirmitatis nostrae? Aug. in Psal. 110. By the word Cup is noted the providence of God, who dis­sposeth to all a measure of afflictions, even as a housholder measures out a part to eve­ry Servant, and divideth the portions among the Children. He prayeth for freedome from the cup and houre, that is, the sense of those grievous torments that were upon his soule, but withall he resigned himself to his Fathers will, saying, Neverthelesse, not as I will, but as thou wilt] As if he should say, but let me suffer yet still even so much as thou seest fit for me to suffer. See Cameron.

Vers. 40. Could ye not watch with me one houre] Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples.

Vers. 41. Watch and pray] Even while we are praying had we need to be watching, for even then Satan watches his time to tempt us. Ideo vigiliaris praecipuè memi­nit, quod nox esset & tempus quiescendi. Cart. in Harm.

Vers. 43. Heavy] Sorrow encreasing their heaviness, Luk. 22.45.

Vers. 44. And prayed the third time, saying the same words] That he repeates againe and again the same Petition, it is an amplification of the greatness and hainousnesse of the punishment Christ endured for us. A threefold petition declares the most vehe­ment desire either of obtaining or declining something. Compare this with 2 Cor. 12.7, 8. Cartw. Harm.

Vers. 48. Whomsoever I shall kisse] The Hebrews not only when they tooke their leave, and after a long absence, as some think, but at other times in token of love did kisse one another, as we are taught, Luk. 7.44. Tertullian saith, the Christians received this Custome from the Jews. This is the kisse of love, and the holy kisse, of which [Page 72] there is so often mention in Paul. Grotius. In primitiva ecclesia preces, potissimum o­rationem Domi­nicam, osculo Christiani clau­debant. Di [...]h. Elect. l. 2. c. 4. Vide plura ibid. Tertullian calls it Osculum pacis, which the orientall Churches now also use.

Vers. 50. Wherefore art thou come] That is, with what mind dost thou come to kisse me, with that which Joab did Amasa? So Grotius interprets it out of Luke 22.48.

Vers. And smote off his eare] The Greeke word is [...], in Latine auricula, a little eare, or the tip of the eare which is soft, whence the Proverb, Auricula mollior. Grotius would have this only to be cut off, but because the LXX use it simply for an eare, twice in the Kings, and the Syriack useth it so, it is better hold that Malchus his whole eare was cut off, saith Gerb.

Vers. 52. Put up againe thy sword into his place, for all they that take the sword shall perish with the sword] That is, they who have no calling to take the sword, if they take it they shall dye by it; Quod Petro dictum est, con­tinet quidem prohibitionem utendi gladio sed non in de­fensionis causa, neque enim se opus habebat defendere, jam enim dixerat Christus de discipulis Sinite hos abire, &c. Joan. 18.8, 9. Neque Christum, nam defendi nolebat. Ver. 54. Vl­ciscendi ergo animo Petrus ut erat fervidus, non defendendi ferebatur, adde quod arma sumebat in eos qui nomine publica­rum potestatum adventabant. Grotius de jure Belli ac Pacis. l. 1. c. 3. the other which our Lord addes, those that take the sword shall pe­rish with it, either is a Proverbe taken from the use of the common people, by which it is signified, that bloud is drawn out by bloud, and therefore that the use of armes is not without danger, or (which is the opinion of Origen, Theophylact, and Euthymius) there is no reason why we should snatch revenge from God, which he will sufficiently execute in his time, as Rev. 13.10. and in these words there also seemes to be a Prophe­cie of the punishment which the sword of the Romanes would exact from the bloudy Jews. Grotius de jure Belli.

This is wont to be commonly interpreted, as if this commination belonged to Pe­ter. But this sentence hurts not those who defend the innocency of another from in­jury, although perhaps they exceed measure in it, as Peter did here; for Peters fault was impatiency, not a desire of shedding bloud, to which these words properly aime. Therefore this seemes to be the sense, Do not O Peter, Provoked by a consideration of that injury which is offered me, prevent Gods revenge. Grot in loc.

Vers. 57. And they that had laid hold on Iesus, led him away to Caiphas the high Priest, where the Scribes and Elders were assembled] There was not at that time in any other place, either a Temple of God, or a lawfull worship, or a face of a Church, but at Ierusalem; the high Priest was a figure of the only Mediatour between God and men, they which were present with him in Councell represented the whole Church of God, yet they all conspire together to extinguish the only hope of Salvation, but it was prophesied of before, Psal. 118.22. and Esa. 8.14. Calvin.

Vers. 59. False witnesse] They are called false witnesses, not which bring forth a lye made of nothing, but which calumniate those things which are rightly spoken, and wrest them to a crime. Calvin.

Vers. 63. But Jesus held his peace] When he was charged by false witnesses, not only because they were unworthy to be refuted, but because that he did not seeke to be de­livered, knowing that the houre was come, yet Caiphas triumphed upon his silence, as if he had held his peace as one convicted, as they are wont who know themselves guilty.

Whether thou be the Christ the Son of God] This was an insnaring question of the wic­ked High-Priest; if he had denyed that he had been the Son of God, he would then have exclaimed, why therefore dost thou assume that to thy selfe which thou art not? If he had affirmed it, he would have charged him with blasphemy; if he had been si­lent, being adjured, he should have seemed to have contemned God, and the authority of the High-Priest.

Vox est assenti­entis atque vel modestè re­spondentis. Beza Vers. 64. Thou hast said] Mark. 14.62. interprets it, that it is as much as if he had affirmed that he is the person of whom the question was made.

Vers. 65. Rent his cloaths] The tearing of their garments did signifie that their hearts were torne in pieces with griefe.

Vers. 67. They spit in his face and buffeted him.] The face of Christ defiled with blows, See Esa. 50.6. and spitting, restoreth that image in us which by sin was corrupt and blotted out.

[Page 73] Sedulius elegantly expresseth.

And a little after:

This was a frequent signe of contempt with the Hebrewes, Num. 5.14. That which Esay saith of himselfe, perhaps in a figurative kind of speech, that was fulfild in Christ literally.

Vers. 70. But he denied before them all, saying, I know not what thou sayest] Ambrose saith, that as long as Peter stucke close to Christs side, he did set upon a whole squadron at once, but when he was gone from under his wing, a sillie maide did out-face him. [...] est devove­re, detestari, maledicere, di­rissima & pes­sima quaeque imprecari, praepositio [...] addita augere significationem videtur. Significatur igitur Petrus extremis diris seipsum devovisse, Dei maledictionem sibi ipsi imprecatus esse. Beza, Lucas Brugensis comment. in 401 Evangelia. Corpus & animam suam exitio devovet, sibi enim maledictionem Dei imprecatur, si Christum noverit, atque perinde hoc valet ac si dixisset, male peream si quid mihi commune est cum salute Dei. Calvinus comment. in Harmon. Evang.

Vers. 74. Then began be to curse] The Greeke word [...] imports a cursing and damning of himselfe, an imprecation of Gods wrath, and of separation from the presence & glory of God, if he knew the man. Some say he cursed Christ, as 1 Cor. 12.3.

I know not the man] It appeares (saith Grotius) that it was a great amazement which brought Peter to so incredible a lie. For there was scarce any Jew which knew not Christ by sight, being famous for so many miracles. Neither could Peter alleage any cause why he came thither, if he had not known him.

Vers. 75. He went out and wept bitterly] Clement notes, that Peter so repented, Cornel à Lap. that all his life after, every night when he heard the Cock-crow, he would fall upon his knees and weepe bitterly, and beg pardon of this sinne.

CHAP. XXVII.

Verse 3. THen Iudas which had betrayed him, when he saw that he was condemned, repented himself, &c.] When he saw the proceedings and issue of this businesse, Dr. Hals Para­phrase of all the hard Texts of Scripture. Vide Iansen. concord. Evang. Omnes tres paenitentiae par­tes attigit. Ian­senins. viz. that Jesus was condemned to die, whereas upon the sight and knowledge of the continall mira­cles of Christ, he perhaps supposed that (notwithstanding this wicked transacting of his) his Master would easily free himselfe from their hands, he was stricken with a late remorse.

In Iudas may be found the Papists whole definition of repentance, for here is to be seen both contrition of heart, confession of mouth, and satisfaction of worke, as they speake.

Thirty pieces of silver] By the Law of God slaves were esteemed at the rate of thirty Shekells, Exod. 21.32. See Iosephus. l. 4. c. 8.

Vers. 5. Hanged himselfe] Vide de Dieu, Heinsium, Grotium, & Pricaeum, in loc. Some say it is passive, and should be translated, hee was strangled or stifled, but whether by the halter or with some suddaine desease, is not determined, and Luke. 1.18. saith nothing of it.

Vers. 9. Then was fulfilled that which was spoken by Ieremiah the Prophet] It is hard to admit the corruption of the originall text by the negligence of the transcribers mistak­ing the contracted word, [...] for [...], as some would have it; See my Trea­tise of Divinity, Booke 1. ch. 6. Clarum est Testimonium hoc in Ieremia nusquam extare. Quin Interpretes, quos secutus sum, ex Zacharia illud depromunt, utrum igitur memoria fefellit, cum haec scri­beret, evangelistam? Quidam ita censent, quod neque confirmare argumentis neque refellere animo est. Sed erit fortasse, qui culpam eom in librarios conferet. Quod mihi non improbatur, ut quemadmodum Theodorus notat, error sit ex compendio scribendi [...] & [...]. Scire autem licet legi apud interpretem. Matthaei, Syrum simpliciter, quod dictum est per prophe­tam. Drus. in Paralel. Sac. Vide Grotium in loc. & Brugens. notat. in Biblia. and it is harder with Origene and Ierome, to admit any apocrypha parts of the Prophet Ieremie; and hardest [Page 74] of all with Augustine to grant a mnemonicke errour, a slip of memory, in the holy E­vangelist.

The Syriacke names not the Prophet; it was the custome for one man to have two names, Mr. Bayly on Zeph. 3.1. Ieremie and Zacharie, which differ not much in signification, one signifieth the commemoration, the other the exaltation of God; a learned man that saw a Copy written 600. yeares agoe, saith there was neither Ieremie nor Zacharie, but the Pro­phet. Maldonate and Iansenius incline to this exposition.

Zacharie hath the name Ieremie, abridging all his worke. Broughton.

Vide Grotium. And they tooke the thirty pieces of silver] Of what value each piece was, is uncertaine, but the Jewes have given a rule, that when a piece of silver is named in the Pentateuch, it signifies a sicle; if it be named in the Prophets, it signifies a pound; if in the other writings of the Old Testament, Dr. Taylor of the life and death of Christ, who quotes Elias Levita in Tisbi, & A­rias Montanus in diction. Sy­ro-Chaldaic. it signifies a talent; this therefore being alledged out of the Prophet Ieremy, by one of the Evangelists, it is probable, the price at which Iu­das sold his Lord, was thirty pound weight of silver.

Vers. 14. He answered him to never a word] 1. Innocency needed no apologie. 2. Shewes he contemned death. 3. To teach us quietnesse.

Vers. 16. Barrabas] Is a Syriacke word, and signifieth the sonne of a Father, Bar signifies a son, and Abbas a Father, as 16, 17. Bar-Iona the son of Iona, or a dove. Piscat.

Vers. 19. His wife sent unto him, saying, have thou nothing to do with that just man: for I have suffered many things this day in a dreame because of him] See 1. Gods power to give testimony of his childrens innocency. 2. He oft keepes his testimony till the last mo­ment. 3. A message is delivered against many objections. 4. Christ converts his wife, while he condemnes him. 5. Feare of wrath. 6. Vse of dreames. 7. Wives suffer for ill husbands. 8. It is a dreame in the day, it is unwholesome to sleep then.

Vers. 23. But they cryed out the more, saying, let him be Crucem Christo optant, quia id ignomi­niosissimumerat supplicium. Apuleius ex­treman poenam dixit. Grotius. crucified] Such are the clamours of the peolpe in Tertullian, Christianos ad leonem, Christianos ad bestias, so the Jews cry out in the Act. 21.36. and 22.22. Away with him, A way with such a fellow from the earth. The like is that in Suetonius, Tiberium in Tiberim, and in Ammianus, Arde at Valens.

Vers. 24. He tooke water and washed his hands] Pilate conversing with the Jews, imi­tated their custome in this. Hujus confue­tudinis apud Graecos vel Romanos nullum reperio vestigium: Itaque puto Pilatum inter Iudaeos versantem eorum instituta & consuetu­dinem in hac parte esse imitatum. Nam quod afferunt docti viri ex Sophoclis interprete, id huic loco non convenit. Illi enim lavabant manus, ut scelus à se patratum quoquo modo expiarent: Pilatus ut innocentiam suam testatam faceret. Casaubonus in notis. Videtur mutuatus exemplum ex similibus ritibus Iudaeorum qui Deut. 21.6. jubentur, lotione manuum declarare, se expertes caedis: quanquam est quid naturale propemodum, nec musitatum Romanis, ablutione manuum, animi puritatem inno­centiam que significare. Iudaico usus est more, inquit Origenes, volens eos de Christi innocentiâ, non solum verbis, sed eti­am ipso facto placare. Lucas Brugensis comment in 4 or Euangelia. Credo id fecisse Pilatum potius Hebraico quam Roma­no ritu. Sanctius in Act. 18.8. Vide plura ibid.

There were three sorts of washing of hands in use among the Jews, saith Godwin in his Jewish Antiquityes.

• 1. Pharisaicall and superstitious, this was reproved.
• 2. Ordinary for outward decencie, this was allowed.
• 3. In taken of innocency, this was commanded the elder of the neighbour Cityes in case of murder. Deut. 21.6. Psal. 26.6.

Officers should have clean hands; outward washing serves not, he had need to rub hard to get of guilt with so weake a meanes. It was not used (say some) among the Grecians and Romanes. Pilate (saith Casaubone Exercitat. 16. ad Annal. Eccles. Baron. Vide Grotium. against Baronius) did it not in imitation of the Jews, sed mos veterum fuit mentem suam significare non solum verbis sed etiam factis, ut Act. 12.2.

Vers. 25. His bloud be on us, and our children] That is, the punishment of his bloud, his death. Iosh. 2.19.

Vers. 26. And when he had scourged Iesus, he delivered him to be crucified] This shewes Pilates desire to content the people, and he also feared Caesar, Iohn 19.13.

Vide Grotium in loc. & de Dieu in Joh. 19.2. Vestis haec erat diba­pha, id est his tincta, scilicet semel purpura, id est, murice, & iterum cocco infecta. Cornel. à Lap. Vers. 28. Put on him a scarlet roabe] Marke 15.20. and Iohn. 19.2. have purple, which yet are distinct colours, but both of them belonging to Kings, Rev. 19.4. The Evangelists by reason of the affinitie, and almost promiscuous use of those colours, speake more commonly and grossely of them.

[Page 75] Vers. 29. And when they had platted a crown of thornes, they put it upon his head] They would not onely mock him, with the putting of such a Crowne on him, Atrox fuit haec Christi igno­minia, quâ ipse quasi regi ficto coronâ spineâ illudunt, aequè ac ingens cruciatus, tum quia spinae erant acutissimae, tum quia infixae capiti & cerebro in quo est omnium nervorum, muscu­lorum, sensuum, ac sensationum fons & origo. Cornel. à Lap. Ver. 31. Fecerunt id hoc fine, ut dolorem Christo augerent, quia Chlamys illa Coccinea vibicibus ex flagellatio­ne relictis fortiter erat impacta, proinde non sine exquisitissimo doloris sensu detrahi potuit. Gerh. but by the same also shew their cruelty, fastning the thornes into his head; as also the purple roabe put upon him when he was all bloudy with stripes did not a little paine him. This part of our Lords passion was prefigured by the type of the Ramme. Gen. 32.13.

Vers. 32. They found a man of Cyrene, Simon by name: him they compelled to beare his Crosse] 1. There was a type of this, Gen. 22.6. 2. Christ beares the curses of the law. 3. God will provide help. 4. There is a spirituall consociation between Christ and his members. 5. A stranger not a Jew, the Gentiles have part in Christ. 6. We are strangers to Christ till we suffer with him.

Simon] signifieth obedient, he that is obedient carrieth the Crosse of Christ. It was a usuall custome among the Romans, whence they were called, Furciferi, Gallowes-bearers. Malefici cum ad supplicium educuntur, quisque effert suam crucem. Plutarch. The­ophylact.

Vers. 33. Golgotha, that is to say, a place of a scull] They brought Christ to Golgotha, a place of the dead, because (say some) he was numbred among the dead; rather because those who were dead afore had benefit by him.

Golgotha, a Syriack word, signifieth the place of a Head corrupted, from the Hebrew Gulgoleth, a skull. Epiphanius and Origen say, Cranij locus sic dictus à Crani­is hominum de quibus sumptum esset supplici­um, ibi jacenti­bus, non à capite primi hominis ibi condito, ut veteribus quibusdam placuit. Schind. in Lex. Penrag. Vide Cheitomaeum de Graeco-Barb. N.T. & Grotium in loc. Christ suffered in the place where Adam was buried, and that this place was so called from his skull; but this is false, for Adam (as we read in Joshuah) was buried neere Hebron. It was so called, because it was a place full of skulls of dead men that had been executed there.

Vers. 34. They gave him wine mingled with gall] This Marke setteth down to have been myrrhe, Mar. 15.23. Myrrh in Hebrew and Syriack hath its name from extreme bitter­nesse. The Jews were accustomed to give to those who were punished by death, a Cup of wine, with which there was mixt myrrh, or some other drug of that kind, Mede in Apoc. 148. Vide Grot. in loc. that they might bring them into a senslesse stupidity, but Christ refused to drinke it. Hence it commeth to passe, as it seemeth, that the Prophets in setting forth destructions, so often use the Parable of the Cup: as which was wont to be offered to them that were to dye, according to the Custome of the Nation.

Vers. 35. They crucified him] With his armes open, with one hand calling the Jews, with the other the Gentiles. Aretius. As the extension of the first hand brought death, so the extension of the second hand brought life. Jerome.

His Garments were taken from him, that we might put him on in Baptisme. Gal. 3.27. He was called King of the Jewes, even by a Heathen Judge, to reprove the infideli­ty of the Jews; he was counted among sinners, that we might be reckoned among the Sons of God; his confidence to his Father is blamed, that ours might be praised; he wrestled with the temptation of desertion, that God may never forsake us; and that no man might doubt of his death, and that he might sanctifie our graves, he was ho­nourably buried. Grynaeus. See Grotius.

Vers 39. And they that passed by reviled him, wagging their heads] All sorts of Persons reproach him: 1. Those which passed by, that is, the promiscuous multitude, consi­sting of men and women, Jews and Gentiles. 2. The chiefe Priests, Gerh. in Harm. Evang. the Scribes and Pharisees, ver. 41. 3. The Souldiers. 4. The Thieves, ver. 44. They accuse him for a Lyer, Ah thou that dectroyest the Temple] They would convince him of falshood in foretel­ling the destroying of the Temple, when Christ spoke of his body. 2. They object the Crosse, If thou be the Son of God come down from the Crosse] As if they should say, if he were the Son of God he would not hang on the Crosse. 3. They carpe at his mira­cles, descend from the Crosse that we may beleeve, as if they should say, now were a time for thee to exercise thy miraculous power in descending from the Crosse. 4. They [Page 76] carpe at his benefits bestowed on others, He saved others and cannot save himself] They ca­lumniously accuse him, as if his healing the sick, freeing of those which were possessed with Devills, and raising the dead, had been but counterfeit and meere delusions. 5. They except at his Doctrine and his profession, that he is not the Christ the chosen of God, nor the King of Israel, but that he arrogated all these things falsely to himself; they oppose his confidence in God, he trusted in God, let him deliver him if he will] As if they should say, he is forsaken of God; these are the bitings of the Serpent foretold, Gen. 3.15.

[...] Si placet ei. Be­za. Si placuit sibi in eo. Syrus interples. Arabs. Si diligit eum. Vers. 43. If he will have him] The vulgar Latine, si vult, rather, if he take delight in him. These words are taken from the Lxx Interpreters, Psal. 22.9.

Vers. 44. The theeves which were also crucified with him] Matthew and Mark by a Sy­necdoche attribute that to theeves which was Calv. August. proper only to one of them, as appeares by Luke 23.39. So in Hebrews 11. They shut the mouths of Lyons, and were sawed asunder, when as the one belongs to Daniel, the other to Esay alone. Hillary, Origen, Chrysostome, say, that they did both first reproach him, but afterwards one was converted.

Cornel. à Lap.45. From the sixth houre] That is, from high noon. Vnto the ninth houre] That is, till three in the afternoone. Aut Deus na­turae patitur, aut mū limachi­na dissolvetur. Denis the Are­opagite. See Be­za on Mar. 15. The darkness and Eclipse were not naturall, for at the Jewes Passeover the Moon was in the full.

Ver. 46. Eli, Eli, lammasabachthani] gnazabhtani, so it is Psa. 22.2. But Christ used the Sy­riack idiome, say Caninius, & others. Our Lord spake all in Broughtons E­pistle to the Nobility of England. Syriack save the Revelation. Grotius saith, it may be collected hence and else where that Christ neither used the old speech of the Hebrews, nor the Syriack, but a mixt dialect which then flourished in Iudaea.

My God, my God, why hast thou forsaken me] Therefore truth and faith may be without feeling. Forsaken] 1. By denying of protection. 2. By withdrawing of solace. Non sol­vit unionem, sed subtraxit visionem. Leo. The union was not dissolved, but the beames, the influence was restrained.

Christ spoke partly in the Syrian Language. There is between Christ and God, 1. An eternall union naturall of the Person. My God] These are the words not of justify­ing faith, wher­of he stood not in need, but he had such a faith or hope where­by he did put his confidence in God. 2. Of the Godhead and Manhood. 3. Of grace and protection; in this last sense he meanes, forsaken, according to his feeling, hence he said not, my Father, but my God. They are not words of complaining, but expressing his griefe. Athanasius de incarnatione Christi saith, He spake this in our person; Non enim ipse adeo desertus fuit sed nos, vox corporis sui, hoc est, Ecclesiae. Aug. Epist. 120. It shews that 1. God left him in great distresse. 2. That he withdrew from the humane nature. 3. That God powred his wrath upon him as our surety. 4. He suffered in soule. 5. Will comfort us in distresse. 6. God forsakes the wicked. 7. Feare and hope are in his words.

Vers. 50. Jesus, when he had cryed again with a loud voice, gave up the Ghost] He yeelded up, or gave up the Ghost, therefore he could have kept it; that shewes he died Esay 53.12. Joh. 10.18. Palam ostendit, se mori, non vi­olenter, quasi nequiret se ipse diutiùs in vita servare, sed propria voluntate: Nam qui moribundus valuit clamorem edere ingentem, valuit & à morte se servare. Impossibile est enim ut à clamore valido statim quis moriatur, siquidem morte lenta interficiatur: nam qui subitò confodiatur gladio, nihil mirum clamare simul & mori. Lucas Brugensis. Vide Grot. freely, and so do the other words; to be able to cry with a loud voice was a sign of strength, not of one dying.

Vers. 51. The veile of the Temple was rent in twaine] Thomas thinketh the outward veile which divided the Court from the Sanctuary; rather the inward, Beza, Ribera, Tostatus in Ex­od. Gerh. Cornel. à Lap. Lucas Burgen. comment in 4 or Evang. Vide Grot. which was put before the Holy of holiest; Christ opened the way to the Holiest, Heb. 8.9. The veile rent, 1. That there might be an entrance made into heaven by his death. 2. To shew that the ceremoniall Law was abrogated by his death. 3. To shew that he had cancelled the veile of our sins. 4. To shew that the veile of ignorance was taken away in the Law. 2 Cor. 3.13.

Vers. 52. And the graves were opened, and many bodies of Saints which slept, arose] The whole earth was shaken, it was an universall earthquake, as the Eclipse. à Lapide. The Earth was troubled with a palsie, See Luk. 23.45. and with its violent shaking awakened the Saints out of their dead sleep. This earthquake was a sign of Gods wrath for mans sins. Psal. 18.8. Ioel 3.16. See Mat. 4.5. and Dan. 9.6. Siclorum in scriptio erat Ierusalem sancta. Grotius.

Vers. 53. Went into the holy City] A periphrasis of Jerusalem, so called chiefly in re­spect of Gods sanctification, and dedication of it from the begining unto himself, and because it was the seat of the divine worship. Esay 48.2. Nehem. 11.1.

CHAP. XXVIII.

Verse 1. IN the end of the Sabbath, as it began to dawn towards the first day of the day of the weeke, &c. See Weemes his Christian Sy­nagogue, p. 70. Sine teste e­gressus est è se­pulchro ut locus vacuus primum indicium foret: deinde mulie­ribus per Ange­los nuntiari vo­luit se vivere: paulo post illis apparuit, ac tandem Aposto­lis, idque saepius. Calvin.] Christ rose earely, to shew unto us, 1. The power of his Godhead. 2. The impotency of his enemies who could no more stay him than they could the Sun from rising. 3. The benefit which Beleevers obtaine by his rising againe. Luk. 1.78, 79.

Mary Magdalene] John names her as the Captaine of the Company, and she was at the principall charge saith Grotius. Shee seemes to be more noble than the rest, because her name is wont to be set before others, 27. Chap. 56. and 61. verses, here, and Mark. 15.40. and 16.1. Luk. 8.2, 3. and 24.30.

Vers. 2. And behold there was a great earthquake, &c.] The Lord by many signs shews the presence of his glory, that he might the better frame the mind of the holy women to reverence.

Rolled back the stone] That Christ might come forth; therefore the body of Christ went not through the grave stone, as Papists say. Perkins.

In Matthew and Marke there is mention made of one Angell only, when Iohn 20.13. and Luke speake of two, but this shew of repugnance is easily taken away, because we know how frequent Synecdoches every where occurre in Scripture. Therefore two Angells were first seene to Mary, then to her other Companions; but because the other who spake especially turned their minds to him, it was sufficient to Matthew and Marke to relate his Embassage. See Grotius.

Vers. 3. His rayment white as snow] See Act. 1.10. The greatest whitenesse is com­pared to Snow, as with the Greekes and Latines, so also with the Hebrews. Numb. 12.10. Lam. 4.7. Whitenesse is a sign of purity and holinesse. Dan. 7.9. Rev. 3.4, 5, 18. and 4.4. and 6.11. and 7.9, 13.

Vers. 6. He is not here, for he is risen] In Matthew it is, Dominus non est hic, surrexit, The Lord is not here, he is risen: In Marke it is, Dominus surrexit, non est hic, The Lord is risen, he is not here. Matthew proves the Cause by the Effect, Mark the Effect by the Cause.

Vers. 19. Go therefore and teach all nations] (make them disciples) baptizing them in the name of the Father, and of the Son, and of the holy Ghost] As if he had said, Promiscuè u­tūtur interpre­tes scripturae, imò etiam ipsa scriptura, his vocabulis, in nomine, vel in nomen, vel su­pra nomen. In Graeco textu verba instituti­onis habent, [...], hoc est, in nomen, Interpretes ta­men, paucis ex­ceptis, reddunt nihilominus in nomine; Quem­admodum Acto­rum etiam 10. v. 48. ha­betur, Petrum jussisse baptiza­re Cornelium cum alijs, in nomine Domi­ni; est autem baptizare in nomen, vel in nomine, vel super nomine Patris, & Filij, & Spiritus Sancti, primò baptizare veri & unius Dei authori­tate, jussu & mandato, hujusque personam in baptizando sustinere. Vt si officiarius aliquis, vel legatus dicit, se in Domini sui nomine haec aut illa proponere, vel facere, hoc est, ex mandato. Praeterea significat baptizatum consecrare & obligare ad agnitionem, fidem, invocationem & cultum hujus veri Dei qui est Pater Filius & Spiritus sanctus. Zepperus. Vide Grot. first teach before you do administer the Sacrament unto them.

These words were spoken to the Apostles only, and not to the Catholicke Church; now their teaching was infallible. 2. The Pastours of the Church in all ages have Commission to teach likewise, but that proves not all their teaching to be alway in­fallible. He shews that as long as there are nations, Baptisme should be administred.

Vers. 20. I am with you always, even unto the end of the world] This was a personall promise made only to the Apostles, and so cannot be extended to all the Church ac­cording to their immediate sence. 2. To whomsoever it belongeth, the meaning is, that howsoever his bodily presence ceased, yet his providence should never faile to pre­serve and comfort them in all their troubles, and help them in all their actions, and by degrees so enlighten them also, that they should not perish in their ignorance, but be led forward to more perfection. Jansen. 3. If it priviledge the whole Church from er­rour, because it is made to it, then consequently the particular Churches, Pastors, and Beleevers therein, because it is made to them likewise, but experience sheweth these lat­ter may erre. 4. the Papists say, the Pope may erre, which could not be if these words of Christ meant the Church of Rome.

The Disciples lived not till the end of the world, therefore I am with you, and your Successors, the lawfull Ministers of the Gospell, for ever. Chrysostome bids us take notice that Christ mentioneth the end of the world, that he may therein hearten his Disciples in bearing of the Cross, since it must have an end, and preserve them from being besotted with any worldly hopes, seeing they are transitory, and must have an end.

CHAP. I.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II.

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

Vers. 26. In the dayes of Abiathar the high Priest] He that is here named Abiathar in Samuell is called Abimelech. It is not a fault of the pen men, Drus. in Para­lel. Sac. Achimeleco nomen fuisse Abiathari, & Abiathari ejus filio vicissim nomen Achimelecho, nondum video probatum. Grotius. Vide plura. ibid. & Bezam one name being put for a­nother; some say Abimelech had two names, (so Iansenius.) and this is he which also [Page 80] 2 Sam. 8.17. is called Abiathar, whose son was Ahimelech, who is called Abiathar, 1 Sam. 22.20. but this conjecture is not certaine; others affirme that Abiathar execu­ted the Priests office together with his father Ahimelech, it may be so, but there wants testimony to prove it, so Drusius. Grotius saith the most probable reason why Marke saith, that was done here under Abiathar the High Priest, which was done under A­himelech, is this, viz. Abiathars name was the more known for the bringing the Ephod to David, and for executing the office of the High Priest long under David. He was High Priest when this was done, viz. his fathers deputy to whom he succeeded in the office of the High Priest, as Deputyes were wont, and was present at the thing here related, and both approved of his Fathers and Davids fact. So Luke in designing of time added Annas to Caiphas the High Priest, as one more famous.

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

CHAP. III.

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

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

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

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

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

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

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

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

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

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

CHAP. IV.

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

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

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

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

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

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

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

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

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

CHAP. V.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VI.

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

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

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

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

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

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

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

CHAP. VII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VIII.

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

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

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

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

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

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

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

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

CHAP. IX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. X.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP XI.

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

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

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

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

CHAP. XII.

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

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

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

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

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

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

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

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

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

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

CHAP. XIII.

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

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

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

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

CHAP. XIV.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XV.

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

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

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

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

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

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

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

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

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

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

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

CHAP. XVI.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. I.

LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver. 1. Gerhard.

He was the perpetuall Companion of Paul in his travells. Librum autem & hunc & qui est de Acti­bus Apostolocis scriptum arbi­tror non multo post quam Paulus Roma abijt in Hispaniam. Nam in id tempus desinit Actorum liber, qui si serius scriptus esset, in ulteriora etiam tempora narrationem protenderet. Puto autem Roma ijsse Lucam in Achaiam, atque ibi ab eo con­scriptos quos habemus libros, quod & Hieronymus prodidit, sunt qui decimo quinto post Christi ascensum anno, sunt qui se­cundo & vicefimo id factum narrant. Grotius. 2 Tim. 4.11. Col. 4.17. Philem. 24. He only makes a preface before his Gospell that he may briefly shew the reason which induced him to write. He was a Syrian by nation, being born at Antioch the Metropolis of Syria, and by his calling a Physitian.

His speech both in the Gospell and Acts is more elegant, Jerome on Esay 6. and savours of secular elo­quence.

A Father said of Sains Lukes Gospell, which he dedicated to Theophylus (which signifieth a lover of God) Si Deum diligis ad te scriptum est: If thou beest one that lo­vest God, this Gospell is written to thee.

Vers. 1. Many] Either Matthew and Marke published before Luke, as Chemnit, [...] non significat vanū conatum, sed ad verbum significat ma­num operi ad­movere vel ali­quid aggredi. Vide Grot. & Scultet. Exercitat. Evang. l. 1. c. 1. Certe Matthaeum & Marcum à Luca fuisse reprehensos, con­cedi nullo modo potest. Nam dubium, utrum Lucas ante Matthaeum & Marcum, an Matthaeus & Marcus ante Lucam scripserint, & vox [...], non duos, sed plures designat: quemadmodum velex Epiphanio notum est, plures in describenda Historia Evangelica fuisse occupatos. Lucas scriptores alios nec mendacij, nec erroris, nec incertitudinis, nec imperfectio­nis arguit proaemio suo, sed causas tantum scriptionis suae exponit: Exemplum aliorum: notitiam exactae Historiae: confir­mationem fidei sacrae Historiae. Scultet. Exercit. Evang. l. 1. c. 1. or some false Apostles and Evangelists, whereof there were many.

He calls in this proaemium the Gospell a narration, or declaration, which the Apo­stles viva voce delivered concerning the Person, Life, Office, and Actions, of Christ, which the whole Apostolicall Church then received with a certaine faith and full assent. Chemnit.

Most surely beleeved] Or fully perswaded; [...] dicūtur ea quae certo ex­plorata & fir­mis testimoniis quod ita se habebant comprobata sunt, ut nullus sit dubitationi locus: sed animus certa fide & plena assensione merito & tutò assentiatur. Chemnit. the word in the originall which signifi­eth to be fully perswaded, is a metaphor borrowed from ships which are carried with full saile, and it signifies a most certaine perswasion of the truth of things which have been sufficiently proved to us, so Grotius.

Vers. 2. Even as they delivered them unto us, &c.] The sense is, Eye witnesses] Plus est ocula­tus testis unus quam auriti decem. Calvin. Har [...] Vide Bezam & Capelli S [...] ­cileg. that that is the true Doctrine of the Gospell, which the Apostles as Embassadours, being called by God, and sent to preach, delivered viva voce through the whole world, as the rest, or in wri­ting, as Matthew.

Vers. 3. Having had perfect understanding] The Greeke word is metaphorically deduced from them which tread in others steps lest ought should escape them, for Luke would declare unto us a diligent study and manner of learning.

From the very first] He declares the cause why he writes after the other Evangelists, because he enquired after the conception, birth, and education as well of John Baptist as Christ, and began thence.

[Page 96] Vers. 4. That thou mightest know the certainty of those things] [...] is properly such a certaintie by which we are certaine that we do not erre.

Vide Scultet. exercit. Evang. l. 1. c. 1. Wherein thou hast been instructed] Or catechized, [...], that is, wherein thou hast beene hitherto taught by a lively voyce either before or after baptisme, [...] in Paul and Luke signifies to teach the rudiments of Christian Religi­on, viva voce. Gal. 6.6. Whence the candidates of baptisme were called Catechumeni in the primitive Church, because before baptisme the first principles of the Christian faith were taught them by their teachers viva voce. Lucas Brugensis.

Vers. 5. Of the c [...]urse of Abia] That is, the weeke Latinus inter­pres [...] modo vices, mo­do turmas ver­tit, rectius Classes dixisset more Romano, mentio harum Glassium frequens in sacris literis. 1. Paral. 23.6. & 28.13.21. 2. Par. 5.10. & 23.8. & 31.2.15.17. & 35.4. Scultet. Exercit. Evang. l. 1. c. 7. of Abia. 2 Chron. 23.8. For the family of Abia was not now extant among the courses, there is no mention at all of him among the Priests that returned out of captivity, and therefore the Evangelist saith not that Zacharie was of his family, but of his course, that is, of a course that bare his name. Mr. Lightfoot of the Temple-service.

Vers. 6. Righteous before God] That is, upright, Walking in all the Commandements and ordinances of the Lord blamelesse] Commandements, That is, matters of morality and perpetuall necessity, Ordinances] That is, all such outward appurtenances to the worship of God as were required.

Vers. 7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in yeares] Elizabeth was barren in the flower of her age, Calvin. and old age makes fruitfull women barren, therefore in two obstacles there is a double wonder of the divine power, and that the Lord by a stretched hand from heaven might witnesse, that the Prophet was sent by him.

Vers. 12. And when Zacharias saw him, he was troubled] Both by reason of the new and unusuall vision, and also because of the Majestie of the Angell appearing, for hee appeared in a heavenly shape. Iudg. 13.21. Dan. 10.8. See v. 29. Even good men have been afraid at the presence of good Angells, when they have come with good tidings.

Corpus mortale tumultus non velit aetherios.

Vers. 15. He shall be great] Both by reason of gifts and authority, and especially by reason of office.

Chemnit. In the sight of the Lord] That is, in the Church or in the Ministerie of the Lord, be­cause he did as it were point with his finger at the present Messiah.

Shall be filled with the Holy Ghost] The filling with the Spirit signifies excellent, singu­lar, and extraordinary gifts of the Spirit, or abundance of gifts. For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit. Chemnit. Act. 6.5. and 11.24.

Vers. 17. The disobedient] The Greek word may signifie either such as will not be perswaded to believe, or rebellious. Both doth imply some stubbornesse, and therefore the Syriacke translation hath it, stubborne.

Cartw. Vide Sculter. exercit. Evang. l. 1. c. 9. Chemnit. Ita hic Ange­lus dicitur, quia eo ministro Deus utitur ad summam poten­tiam suā expli­candam. Hujus nominis recitatione Zacharias ad Danielis librum revocatur, quasi dicat Angelus: mirari noli, si quid nunc eximium & naturae ordinem superans Deus efficit. Instant enim illa tempora Danieli indicata, quibus potentiam suam Deus amplissimè est exserturus. Hebraeorum magistri aiunt severitatis ministrum esse Michaelem, Gabrielem misericordiae, ideo illum una ala volare, hunc duabus. Similique de causa Michaelem vocant ignem, Gabrielem vero aquam. Grotius. Vers. 19. I am Gabriel] Gabriel signifies the strong of the mighty God, by this hee would teach Zacharie, that he ought to be admonished by beholding of him, not to measure this businesse by humane weakenesse. It makes also for the confirmation of the certainety, that the same Angell which foretold the supputation of the time of the Messiah, Dan. 9.21. Should declare the accomplishment of it.

That stand in the presence of God] That is, which serve him, as the Lord lives in whose presence I stand, that is whom I serve. Grotius thinkes it is a speech taken from the Courts in the East, and is as much as if he should say that he is not every servant, but a Prince of the Heavenly kingdome. See Matth. 18.10.

Vox Graeca mutum & sur­dum significat. Vide v. 62. Vers. 22. Remained speechlesse] He was a Priest of Aarons seed, to signifie that the end of his Priest-hood was at hand, and that the people should looke for another Priest.

[Page 97] Vers. 24. Hid her selfe] The word in the originall signifies very secret hiding. Hoc ideo fiebat quod de re sub­dubitans, noluit rem evulgari, priusquam eam ex vitali in­fantis in utero motu, comper­tam haberet; nam circiter quinque menses infans se ad matris sensum movere solet. Cartwrightus. in Harm. Evang. Hiding is comming into lesse company than ordinary. five months] A month is here to be taken as women in their matters use to count a month. Piscator thinkes it hard to be told why five months are mentioned. Beza alledgeth three causes, either because all Jewish women used to do so; or she misdoubted whether it would fall so yea or no; or because hiding her selfe so long, and then comming abrod on the sudden, the wonder might seeme the greater. Chemnitius saith because she was ashamed to have lust now in her old age, because she might at her first coming abroad, convince that she was with child.

The Arabicke hath it, & occultavit graviditatem suam, she hid her being with child, De Dieu. com­ment. in loc. lest we should think that she was not seen by any for five whole months, but that she conceald her being with child, for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent, especially if by reason of their great age, there be no cause to suspect so much.

Vers. 25. My reproach] In that she cals it her reproach rather than her husbands, we thence learne (saith Cartwright) that either yoakfellow ought rather to ascribe the sault of barrennesse to themselves, rather than to lay it on the other.

Vers. 28. Highly favoured] or graciously accepetd, or much graced. vers. 28. In hac Mariae descrip­tione videmus nihil de sancti­tate & pietate Virginis admistum, cum tamen illud in uxore Zachariae diligentissimè factum sit: Scriptura enim praescia superstitionum, quae olim Virginis in cultu, & nimia existimatione exstiturae essent, in ea parte silentium sequuta est. Cartw. in Harm. Evang. The Greeke word signifieth freely beloved, not full of grace, both here and Ephes. 1. in Chrysostomes judge­ment.

The Monkes have depraved these words, and say, that Mary is full of grace as the necke of the Church, as Christ is the Head, and that blessed among women, they have in their postils transformed into this blasphemous sentence, let women be blessed in thee, as men in the Son Christ.

These holy words of the Angell are prophanely, superstitiously, Fulke in his Annotat. on the Rhem. Test. and idolatrously abu­sed by the ignorant Papists, as a prayer, when they are none, mumbled in Latine, whereof they know not the sense, said unto stockes and stones, yea to God himselfe.

The Lord is with thee] That forme is most usuall in Scripture, but it is used two wayes. 1. Optativè, let the Lord be with thee. Iosh. 1.17. 1 Chron. 22.1. 2. Indicativè, Chemnit. the Lord shall be with thee. 1 Kings 10.7. Iud. 6.12. Sumo non in­dicativa sed potius appreca­tiva significa­tione. Grotius.This latter signification doth bet­ter agree to the Angels sentence. Gabriel might so speake because she was about to conceive and bring forth Immanuell, which is God with us.

Blessed art thou among women] Or rather blessed be thou, it is taken out of Iud. 5.14. See Ruth. 3.10.

Vers. 29. She was troubled at his saying] As before in Zacharie, v. 12. It is taken from stirred water, and signifies perplexity of thoughts, when one cannot tell what reso­lutely to think. Iohn 11.33. and 13.21.

Vers. 31. Shalt call his name Iesus] That which Esay called Immanuell, Grotius. Therefore Matthew saith that propheci [...] is fulfilled in imposing of the Name Iesus. the Angell called Iesus performing the office of an Interpreter, whence it appeares, that there is the same signification in both. For whether we say this is he by whom God is favou­rable to us, (which Immanuell signifies,) or this is our Saviour, the sence is one.

Vers. 32. He shall be called great] 1. In respect of his Person, because He was both God and man. 2. In respect of his Office. 3. In respect of his kingdome. Chemnit.

The throne of David his father] Christ may be said to have the throne of David two wayes. 1. Properly, for he was borne King of the Jews, by right discent from his Fa­ther David, as his genealogy plainely sheweth. Luke 3. Matth. 2.2. 2. Typically, Esay 9.6.7. for Davids kingdome was a figure of Christs kingdome, and David himselfe a type of Christ. Ier. 23.5, 6. Hos. 3.5.

Vers. 33. And of his kingdome there shall be no end] Obj. 1 Cor. 15.24. It is said, Christ shall deliver up the kingdome to the Father. Dan. 4.3. Esay 9.7. Ans. Luke speaketh of Christs kingdome in re­spect of it selfe, the Apostle in respect of the administration of it. In the former respect it [Page 98] shall never be abolished, Christ shall alwayes have a people to rule, but He shall not rule as now he doth by Magistrates, Ministers, the word and Sacraments.

Non dubitantis esse arbitror, sed admirantis. Virum Cogno. vit. etiam apud Ovidium est. Grotius. Vers. 34. How shall this bee] There is threefold how] viz. of curiosity, incredulity, and infirmity, she doubted not of the effect, but inquired after the quality of the effect it selfe.

The Holy Ghost did as it were cast a Cloud over her. Luk. 24.49. Act. 1.8. To teach us that we should not search over much into the mysterie of incarnat [...]on. Mr. Perkins. Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her, to shew that this was an effectuall worke, and yet so difficult to conceive that we cannot reach unto it.

The power of the most High] That is, the Holy Ghost.

Over shadow] A metaphore from birds cherishing their young ones, that so the An­gell may shew that this child shall arise by that power by which the world it selfe began. Grotius. See Iunius on Gen. 1.2.

[...]. Vers. 41. The babe leaped in her wombe] The Greeke word signifieth to leap as lambes and calves being well fed. The word is used by the LXX. for Iacob and Esaus stirring in the wombe. Gen. 25.22.

Vers. 42. Blessed art thou among women] We do acknowledge that the Virgin Mary was blessed among women, as here, and a blessed woman, as 28. and 48. verses, yet more blessed as Austin saith in receiving the faith, i.e. Felicissima mulieril. Mar­tin. Grammat. Heb. l. 2. c. 5. i.e. Laudatissi­ma foeminarum Caninius. Vide Span­hem. Dub. E­vang. parte secunda. Dub. 48.49. Bellarmine and Gregorie de Valentia, end their bookes thus. Laus Deo, virginique Ma­tri Mariae Deo iterum filio. Dicunt à foro justitiae Dei appellandum esse ad forum miserecordiae marris ejus, & multos, quos justitia Christi damnat, miserecordia matris ejus servari. then in conceiving the flesh of Christ. We count her holy, meeke, humble, we praise God for her, that he made her the in­strument of Christs coming into the world, and desire to imitate those vertues and excellencies that were in her. But the Papists commit grosse Idolatry, they give her the titles of Mediatrix, Salvatrix, Shee-Saviour, Queene of Heaven, Queene of mercy, They paralel ubera & vulnera, making the milke of Mary to be as precious as the bloud of Christ, they call her unicam miserorum spem.

Calvin saith, if she should now live and see that honour which is due onely to God, given to her, she had rather they should draw her about by the haire, spit in her face and offer her the foulest abuse that may be.

Vers. 43. And whence is this to mee, that the mother of my Lord should come to mee] They are not the words of one being ignorant or doubting, Origen, Am­brose. Beda. but affirming her selfe unworthy. Ruth. 2.10.

Vers. 44. The babe leaped in my womb for joy] In gaudio magno the Syriack, that is for great joy. This motion was not naturall Haec exulta­tio facta est di­vinitus in in­fante non hu­manitus ab infante. Augustinus. Gracè [...] id est, exiliit in exultatione, licet enim [...] sig­nificet gesticulationem, significat tamen gaudium quoque & exultationem, quae gestiendo & exiliendo ostenditur. Cornel. à Lapide in locum. but spirituall, and therefore Iohn was sancti­fied in his Mothers wombe, and did really rejoyce at the presence of Christ in the Virgin.

The word [...] signifies outward gesticulation or exultation, as Psal. 65.13. and so it is to be understood here: The Babe in my womb leaped with extraordinary gesticulation or exultation.

Vers. 46. My soule doth magnifie the Lord, &c.] Compare this ode with that which Hannah sung after Samuel was borne. 1 Sam. 2. For as Peter martyr hath observed, they are so like, that the blessed Virgin seemes to have taken much out of that song.

Vers. 47. And my sprit hath rejoyced] [...] The Greek word signi­fieth exulting, such a joy as we use to expresse by outward signes in the body, as dan­cing. The Syriacke hath a word whence an exclamation made for joy is deduced: [Page 99] Euge, Euge. Some by soule would have the understanding to be meant, and by Spirit the will. à Lapide, by soule would have the inferiour part of the soule to be meant, which respects naturall things, by the Spirit the Superiour, which respects divine and Spiri­tuall things.

In God my Saviour] Who both delivers and keeps me, and is the author of perpetu­all salvation, for the word [...] comprehends these three benefits of grace. The Sy­riack renders it, In Deo vivificatore meo. [...] aut [...] dici­tur opus poten­tissimum, qualis erat virginalis conceptio. Gro­tius.

Vers. 51. He hath shewed strength with his arme] A great power of God is declared by his finger, greater by his hand, greatest by his arme. See Exod. 15.16. and Psal. 76.16. and 89.14. and 97.1. Esay 40.10. and 62.8. Iob. 40.4.

Vers. 53. He hath filled the hungry with good things] By the hungry are meant those who feel themselves void of grace, yea, as it were pined and starved for want of it Perkins on Jude. Adverte hic Judaeos non semper in Sy­nagoga fuisse circumcisos. Nam Joannem domi fuisse circumcisum colligitur ex versu sequenti, Cornel. à Lap..

Vers. 59. On the eighth day they came to circumcise the child] We collect saith Calvin from the words of Luke, that although they circumcised their Infants at home, yet they were not wont to do it without the company of many men, and that deservedly, for since it was a common Sacrament, it ought not to be administred privately.

Vers. 66. The hand of the Lord was with him] The grace of God was many wayes conspicuous, which openly shewed that he should not be an ordinary man. Calvin. Manus id est, potentia, providentia, cura, gratia, & favor (horum enim omnium symbolum est manus) mirabilis Dei ostendebat se in pu­er [...] hoc, scilicet Joanne Cornel. à Lap.

Vers. 68. Blessed be the Lord God] He is worthy of praise, or Let the Lord be ce­lebrated and extolled, redeemed] or as the words are, hath wrought redemption, Chemnit. the Sy­riack is, fecit ei redemptionem. That is, by Christ incarnate inchoativè.

Vers. 69. An horne of salvation] That is, a mighty Saviour for us, 2 Sam. 22.3. Psal. 132.2. Thou hast laid help on one that is mighty, which Esay expounds, mighty to save, Esay 63.1. The glory and strength of horned beasts consists in their hornes. Metaphora sumpta à cor­nutis animalibus quae cornibus se defendunt, & adversarios prosternunt, Chemnit. Cornu Hebroeis robur significat. Vide Grotium. Cornu per Catachresin in Scriptura significat robur, potentiam, victoriam, gloriam, & consequenter regnum. Cornel. à Lap.

Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world be­gan] As if they had all but one mouth and message. All the holy Prophets prophe­sied of Christ, of his strength, victory, and Kingdome.

Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear] Delivered out of some dark deep hole, it signifies to bring forth something to light, enemies] The Devills, wicked men, sinne, death, and hell.

The manner of our service must be, first without feare, either without cause of fear, as Rom. 8. 1. Or without servile feare, not constraind, but willing and cheerfull. 2. Universall, in holinesse, toward God, in righteousnesse; towards men. 3. Before him, (as in his sight) sincerely. 4. All the dayes of their life, constantly in all estates unto the end. Col. 1.10.

Vers. 76. The Prophet of the most High] See Mat. 5.9. as if he should say, Thou John (saith à Lapide) although thou beest such a little Child, only eight dayes old, yet after 29. yeares when thou art a man, thou shalt be a Prophet, publishing and decla­ring Christ.

Vers. 78. The day-spring] Greek the East, Vide Piscat. & Jun. paralel. in loc. & Cor­nel. à Lap. by a metonymie of adjunct for the Sun rising. The Chaldee Zach. 3. and 6. Chapters turnes it Messias, that is Christ. The Hebrew word there is tsemach, which properly signifies a branch.