Annotations Upon the New Testament

CHAP. XVI.

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

A sign ] That is, a miracle whereby he might signify that God had sent him.

From heaven ] Like that of Elias, 2 Kings 1.9. Piscator. Like that of Moses, when God rained Manna from Heaven. See the 6. of John.

Vers. 2. The sky is red ] That redness signifies a rarity of the Clouds, and purity of the air.

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

Vers. 13. Cesarea Philippi ] To distinguish that from another Cesarea. It was at the foot of Libanus near Jordan called by Philip's 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 Devil.

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

Vers. 14. And they said, some say thou art John the Baptist ] Chrysostom thinks they all made this answer; Calvin, those that were better disposed; they were Herodians that thought him John the Baptist. Aquin. Hugo Card. Matth. 14.2. All that followed Herod's judgment. Some Elias ] they conceived that Elias would come out of Heaven, and preach before Christ came, John 1.21. this arose from their false interpretation of that place, Mal. 4.5. The third sort Jeremiah. 1. Because He preached sharply and tartly. 2. As Jeremiah was thought to be a Seducer of the people, so he. 3. Because holy from his child-hood. Theoph. 4. Because He 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, who am disesteemed by others for my mean outside?

Vers. 16. And Simon Peter answered ] Peter was the mouth of all the rest; they are few words but full of sense; he speaks ad vitandam confusionem.

Vers. 17. But my father which is in heaven ] See 1 Cor. 12.3.

Vers. 18. Thou a •• Peter, and upon this rock, or stone ] It is not called a rock of Peter, but he is so called Peter • f a rock, as we all Christians from Christ. Hilary, Cyril, Chrysostom, Theophylact, Ambrose, understand by the rock, not Peters person, but the faith which he had professed in Christ; 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.

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 cometh to one end, that Peter had no other authority than the rest of the Apostles, upon whom the Church was built no less than upon him, who also believed and confessed as Peter did, had the keys of the kingdom of heaven, and power to bind and loose as ample as he, Mat. 18.18. John 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 John. 5.4.

Gates of hell ] That is, all the power and policy of Satan, so Interpreters generally explain it, though Grotius dislikes this exposition.

Vers. 19. And I will give unto thee the keys of the kingdom of heaven ] This is a metaphorical speech, for the understanding whereof we must know, that Faith is compared to a door, Acts 14.27. because by it we have entrance into God's Kingdom; so accordingly the means of begetting, preserving, and increasing of faith, is the Word, Sacraments, Prayer, and Discipline, these are compared unto keys 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 Solomon, Pro. 5.22. Sins are as cords, and Christ hath given his Ministers power to bind with these cords such as remain in impenitency and unbelief, but to loose from them such as repent and believe. This power they exercise, 1. By preaching the word. 2. By administering 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, as the Rabbins show; 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.

Keys is a borrowed speech, signifying power and authority by the Ministry of the Word, either to give entrance into the kingdom of heaven, which is begun on earth and finished in the heavens, 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 keys, and the same power is given to the rest of the Apostles that was given to Peter. John 19.20. Cart. on Rhem. Test.

The proper use of keys is to let in and out, the ministry of the Gospel being executed, partly by Preaching, and Sacraments, and partly by Church censures, is called the keys, 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 Jesus the Christ. ] Christ therefore forbids them this, because it was not simply necessary to Salvation to know in special that Jesus of Nazareth was the Messiah, for then men might be saved without this special knowledge, from a general 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 man's redemption, and Satan could do no more. They that will have his trade shall have his name too.

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 denial. 2. Gospel suffering. 3. Gospel 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 affirm 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 moral, in our actions.

And take up his cross ] Not as if he should make himself a Cross, but that which is appointed for him. The original word 〈 in non-Latin alphabet 〉 is emphatical, as Chrysostom 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 universal denial, rendered 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 man's sinful self, and so it is all one with Tit. 2.12. Deny ungodliness and worldly lusts. 2. A man's natural self conditionally. 3. A man's moral, virtuous, renewed self comparatively, in relation unto righteousness. A man must willingly and obediently forsake all sin, subdue all general concupiscence, with his own proper and personal corruptions, Psal. 18.23. absolutely without any limitation or exception cast away and forsake always in praeparatione animae, and actually whensoever Christ calls them unto it, whatsoever is near and dear unto him if it become a snare to conscience, and disesteem the best of his graces in respect of the righteousness of Christ. 2. Gospel 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 until we shall depart out of this life. 3. Gospel 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 always true in respect of eternal life, they lose a better life than they save; and whosoever will lose his life for my sake shall find it ] That is, lose temporal life, as men count it, shall find eternal.

Ver. 26. For what is a man profited, if he shall gain 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 soul ] Not in regard of being or property, but felicity.

These words set forth the transcendent excellency of the soul of man. There are two arguments used to prove this, 1. A comparatis, the comparison consists of three pair of particulars: 1. Of Acts, gain, and loss. 2. Of Objects, the world, and soul. 3. Of Adjuncts, the whole world, and his soul, 2. Ab impossibili, from the impossibility of recovering this soul and redeeming it if it should be lost.

What shall a man give ] That is, there is nothing he can give. The interrogation carries with it, 1. a challenge, a triumphant denial. 2. An appeal, to set it home on our consideration.

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

Vers. 28. In his kingdom ] That is, the powerful effects of the Gospel, as Mat. 10.7. and 12.28. 2 Pet. 1.16. The manifestation of the heavenly glory which Christ began at his resurrection, and shown it more fully by sending the Holy Ghost. Calvin. for that which some do imagine of John is a fancy.

CHAP. XVII.

Verse 1. ANd after six days ] Luke 9.28. saith, about eight days, there is no contradiction. For either Matthew or Luke count that time from divers terms, or from the same: And then Luke reckons up eight days, the first and last being reckoned with them, Matthew only six, the middle ones being cast between. This answer Calvin in his Harmony, and Scultetus give.

Jesus taketh Peter, James, and John ] Because it was not yet time of Christ's full glory, he therefore shown not his glory to all his Apostles, but chose out of them some Antesignani, who might be sufficient and fit witness enough to others of Christ's glory seen, viz. Those very persons who after in the mount of Olivet were to be spectators of his low abasement, here first in the Mountain of Tabor were beholders of his great Majesty and glory. There are divers causes why he took only these. Peter, that he might reclame him so much the more strongly from his error, into which he fell by hearing of the passion of Christ. James, because he first of all was to shed his blood for Christ, Acts 12.2. And lastly John, 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 easy to exempt his body from death, as to adorn it with heavenly glory.

Vers. 2. And he was transfigured before them ] Greek metamorphosed, or transformed.

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

Vers. 3. Moses and Elias were verily present. These two appeared, to show that the Law and Prophets had no other purpose, nor end, but Christ, and to show 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 eternal the Saints shall mutually know one another, 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. Mark 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 brightness of the heavenly glory. A voice sounded out of the cloud; but neither was body nor face seen. Deut. 4.12. The cloud was a sign of the divine presence, as Exod. 11.34. Bright to distinguish it from the old Law, which was given in a dark cloud.

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

Hear ye him ] Emphatically, hear him above Moses and the Prophets, as fulfilling of both. Grotius. Believe and obey his doctrine.

Vers. 6. Fell on their face ]

Vers. 8. Save Jesus only ] That glory was tied to the Law and Prophets but for a time, that only Christ might continue glorious.

Vers. 11. And Jesus answered and said unto them, Elias truly shall first come and restore all things ] That is, John the Baptist, see Matth. 11.14.

Vers. 15. Lunaticke ] Those are called Lunaticke which either at the wane of the Moon have the falling-sickness, or are troubled with a giddiness.

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

Vers. 20. If ye have faith as a grain of mustardseed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove ] Signifying, that by the power of true faith, such things as are impossible to man's reason, should be brought to pass, if God have promised them.

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

Vers. 21. This kind goeth not out, but by prayer and fasting ] That is, this kind of evil Spirits which is sent for the punishment of greater offenses, so Grotius. Earnest and continued prayer, having humiliation joined 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. Jesus saith unto him, then are the children free ] As if he should say, if I would stand on my privilege, as I am the Son of God, I am exempted, as a Kings Son is not to perform that ordinary service which other men perform; it cannot be meant, that the Jews were free, for Christ's 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 kingdom of Heaven, 1. Because the King which enjoys this kingdom is heavenly. 2. Because his seat is in heaven, thence he reigns, thence he exerciseth his power. 3. Because his Subjects after they are admitted into this kingdom, are heavenly and spiritual. 4. The certain seat of the subjects of this kingdom is in heaven. 5. Because the government is wholly heavenly and Spiritual.

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

Vers. 3. Except ye be converted and become as a little child ] Two things are required of them that would enter into this kingdom. First, To become as little children, that is, in humility, meekness, and freedom from pride and disdain; the child of a Prince will without disdain associate himself with a poor man's child.

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

Vers. 5. And who to shall receive one such little child in my name, receiveth me ] The Greek word 〈 in non-Latin alphabet 〉 which properly notes hospitality, here is taken for all kind of benefits, as Act. 21.17. compared with Mark 9.41.

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

It was a custom (saith Jerome ) amongst the ancient Hebrews, that he which had committed any heinous crime (if he had been taken) should be tied to a great stone, and so cast into the deep, but Grotius denies that there was such a custom among the Jews, seeing there is no mention of it in the Law, and there were only four punishments used by them, viz. fire, stoning, sword, and strangling, therefore this kind of speaking, came rather from the Syrians their neighbors.

A millstone were hanged about his neck ] A huge millstone such as an Ass can but turn about, as the word imports, Perkins. And as the Syriac and Latin interpreters understand it.

And that he were drowned 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. Woe to the world because of offenses ] This is vaedolentis, as if a Physician should say, woe to that man from this sickness, so Christ saith, woe to the world, because the scandals in it shall be very vulgar and usual.

But woe to that man by whom the offense cometh ] This is a vae indignantis, and of one denouncing punishment, the heinousness of whose punishment by a comparison he sets before their eyes. Among the four kinds of punishments used by the Jews, they reckon this as the most heinous, because they were judged unworthy either to behold the Sun, or enjoy again the benefit of the Air.

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

Vers. 10. Take heed that ye despise not one of these little ones ] By little ones he meaneth, young Infants which are within the Covenant, or others which are like to young infants in simplicity and innocence of life, and humility.

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

Do always behold the face of my Father, which is in heaven ] That phrase implieth only, they are in a ministerial ready way, to be at the Lord's appointment for any service.

Vers. 12. Christ would show that a good teacher must labor no less to recover what is lost, than to preserve what he hath under his hand.

Vers. 15. If thy Brother shall trespass against thee ] Do thee any wrong, or else sin 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 offense given unto him.) then tell him ] That is, correct & admonish him privately. Christ setteth down three degrees of brotherly correction. 1. That he which hath sinned should be admonished privately. 2. If he show any token of stubborness, that he be again admonished before witnesses, the 3 ^d is, if he prevail nothing this way, that he be delivered to the public judgment 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 witness.

Vers. 17. Tell it unto the Church ] This power and Jurisdiction was with them which were the Chief rulers of the Synagogue, Mark. 5.22. and an example of this custom is extant, John 9.22. and 12.42. and 16.2. This punishment with the Jews was like excommunication with us; the Church ] not the Pope, as Papists say, tell the Church, that is, many. Theoph. that is, tell the Governors thereof. Chrysost. Our Savior 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 Jews; 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 appears that our Savior speaks of Church-censures, for having said, v. 17. if any would not hear 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 faithful) to ratify the Church-censure in this case he addeth verily, &c. that is, whosoever shall be (justly) excommunicated on earth, shall be 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 sense; there his purpose was to confirm the authority of doctrine, and he speaks of the word preached, here of public censure and discipline, the meaning is, whosoever having committed a sin doth humbly acknowledge his fault obtains 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 sins of men.

Vers. 19. Agree ] Greek, sing one song, make a harmony, 〈 in non-Latin alphabet 〉 .

Vers. 20. Where two or three are gathered together ] See 1 Cor. 5.4. 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 meet for a pious and just cause, to propound to ourselves the will of Christ in our meetings, to aim at nothing else but God's 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, how often wouldst thou have us receive them into favor 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 sum whereof is this, that they which will not be brought to forgive the offenses of their brethren, do very ill provide for themselves, for they shall find God as hard to be entreated towards them. The similitude consisteth especially in three points, for the Master is set against the servant, a Great sum against a small, singular Clemency to extreme cruelty. For what are we if we be compared with God, and what sum is everyone of us indebted towards him, lastly how light are the offenses 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 soul and the estate of spiritual life, is like to that between a civil earthly Master and his servants, in respect of money and the business of this present life.

Vers. 25. God doth not always show his rigor unto us at the first, nay he preventeth us with his free goodness, but he only 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 ourselves may pay our own debts.

Sol. 1. It is a Parable, and that is not the main scope. 2. Fear forced the servant to promise more than he was able to perform.

Vers. 32. and 34. The School-men observe hence, peccata remissa redire, that sins being pardoned return. The scope of the Parable (which is the right key to open it) is not to show, that God will remember sins pardoned for new ones committed, but to manifest, that forgiveness of others is a necessary qualification to be forgiven by God, and that we may not believe God will forgive us, unless we forgive others; and this is clear by the conclusion, v. 35.

The Papists would draw Purgatory fire out of the adverb until, but it is evident that Christ speaketh here of eternal death, and not of any temporal punishment, whereby he should satisfy the judgment of God. Calvin.

CHAP. XIX.

Verse 2. AND great multitudes followed him, and he healed them there ] From which we may conjecture who were Christ's companions for the most part, the weak, sick, deaf, blind, and the like miserable persons.

Vers. 3 The Pharisees also came unto him tempting him, and saying unto him, Is it lawful for a man to put away his Wife for every cause ] The Pharisees demand, whether it be lawful 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 affirm it, they will condemn him for favoring men's lust, but Christ knew how to take the wise in their subtlety.

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 slothfulness; if you have read it and not understood it, 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 satisfy the proposed question; as if one being now asked of the Mass, should faithfully expound the mystery of the Lord's Supper, and should at last infer, that they are sacrilegious and deceivers, who dare add or detract anything 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 conceals as sufficiently known. The meaning is, God the maker of mankind, made man and woman, 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.

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 preeminence that the man hath over his wife, yet the woman is also tied thereby, for the nature and rule of relation requireth as much.

Cleave to his wife ] The Greek word importeth to be glued unto, whereby it signifieth that straight knot which is between man and wife, as though they were glued together. To his wife ] not wives, this is against Polygamy. And they twain ] 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 abstain.

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 certain only, therefore Paul, 1 Cor. 7.7. calls it a proper gift of God, which some have, and some have not. Cartwright.

This saith Maldonado, almost all expound, as if the sense were, all cannot perform 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, They that are chaste by nature, borne Eunuchs; 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 abstain 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 evil to call me good master, except thou dost acknowledge me to come from God. Christ's purpose was to bring his Doctrine into credit. 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 mere man.

Vers. 18. He reckons up the Commandments of the second Table, because in those of the First Hypocrites more easily conceal their impiety.

Vers. 19. Love thy neighbor ] 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 itself is the way to life but for man's weakness Rom. 8.3. the godly keep it in Christ.

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

Vers. 20. All these things have I kept from my youth up ] A dream of righteousness, Calvin. Jerome saith, it was a lie; 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 show thyself to be such a one indeed as thou boastest thyself to be. He desired to be an extraordinary man, therefore he hath an extraordinary trial. Relinquishing of all habitually in preparation of mind. Aquinas saith, perfection may • e without actual renunciation; the want of habitual forsaking of all was notable in the young man, as it may seem to be verified by Christ's 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 fullness in them, earthly relatively. 2. They are pure and immixed things, earthly are mixed and imperfect. 3. They are always new and fresh, these things have satiety in them, and please only with their variety. 4. Are lasting, they sought a better and more enduring substance.

Vers. 23. A rich man shall hardly enter into the kingdom of heaven ] Aquinas and Hilary say, he that loves money; Agustine 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 choke the word and hinder holy counsel; of kingdom or glory, if it hinder him from the former, it will from that.

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

Vers. 24. It is easier for a camel to go through the eye of a needle ] There are three expositions of this. The first is somewhat conceited, Hugo Cardinal saith, that there was a little Gate in Jerusalem called the needles eye, it was impossible for a Camel to enter in at that, • ome think our Savior alludes to this. Secondly, Theophylact interprets it of a Cable rope or Cord; so Aristophanes Scholiast saith the word signifieth; so Clemens Alexandrinus lib. 11. Strom. Arnobius, Soudas, Chrysostom, or author operis imperfecti, Hom. 33. in Mat. Austin, Jerome, Ambrose, Hilary, Calvin ; But Drusius and Caninius deny that the Word signifieth a Cable. Thirdly, these words are a Talmud Proverb; when they would show 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 Savior useth the word Camel because he was better known to them.

That is, such a rich man as sets his heart to get riches and honor, 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 Joseph's children the Tribes were made thirteen, yet for the most part they are wont to be named twelve. Act. 26.7. I am. 1.1. Grotius. By giving his Disciples thrones, wherein they should judge the twelve Tribes of Israel, he compares them to Ambassadors, or to chief Counselors and Presidents, which have the chief seats in the Kingly Assembly. All the Saints shall give their voice, and approve of his righteous judgment, 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 householder ] 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, verse. 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, and either make them equal, or prefer them before them which are first.

This Parable is not brought to show that there is an equality of blessedness, but to reprehend the Pharisees, who repined that other Laborers (as the Apostles who were called to work after them) should be made equal 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 clears himself from imputation of injustice, saying, they had that which they agreed for, they proposed unto themselves worldly honor and estimation, and they had it. And to prove that this could be no degree of eternal blessedness, no more need be said, than that they murmured, whereas he that hath least in the glorious kingdom of heaven shall be satisfied. A Pennie was the ordinary hire for a days work.

The Penny is not eternal life, but some other reward common to the hypocrite, 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 Laborers, men upon earth; by the Vineyard, the Church of God. Some of the Fathers, as Origen, Chrysostom, Jerome, Austin, Gregory, say, that by the five hours in the Parable are noted the five ages of man.

An artificial day consists of twelve hours, John 11.9. lasts from sun rising to sunsetting; this day was divided into four quarters, The first began at six of the clock and held till nine, this was called the third hour, verse. 3. The second quarter ended at twelve of the clock, the sixth hour, verse. 5. The third at three in the afternoon, the ninth hour, verse. 5. The fourth at six of the night the eleventh hour. verse. 6.

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

Vers. 8. Beginning from the last unto the first ] He begins with the last, a strange manner of proceeding, and very unequal, but this is done on purpose saith one, to show that at the day of judgment God gives the laborers in his Vineyard Heaven and Salvation, not for any worth or merit in their works, but according to his mere grace, and therefore they have as much as those that labored ten times more.

Vers. 11. Murmured ] The Greek word signifies, to grunt as Swine. It is used by the Septuagint, Exod. 17.3. Num. 14.24. and elsewhere.

Vers. 16. Many be called, but few chosen ] Called, viz. outwardly by the word, Chosen, viz. to eternal life.

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

Vers. 20. Her sons ] viz. James and John, who themselves are said to have put up this Petition to the Lord, Mark. 10.35. therefore the mother and sons joined together in this work. Piscat.

Vers. 21. Grant that these two sons may sit, the one on thy right hand, and the other on the left in thy kingdom ] 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 means the third place in the kingdom, for the greater any one was in a kingdom so much the nearer did he sit to the King in public meetings

Vers. 22. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism 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, that you now appoint an order for the glory and pomps of the triumph?

The cup ] That is, the measure of afflictions which God assigneth to every man. See Beza.

The faithful are instructed by baptism to deny themselves, to crucify the old man, and also to bear the Cross. Rom. 6.3, 4, 5, 6. As often as baptism is mentioned, let us remember that we are baptized on this condition, and to this end, that we should bear the Cross 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 pass afterwards, that they might arm 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 speaks according to their opinion who did dream of the worldly kingdom of the Messias, therefore he would raise their conceits to a heavenly Kingdom, and as a Mediator lift them up to the Father.

Vers. 25. Gentiles ] 〈 in non-Latin alphabet 〉 Signifies naturally not the Gentiles, but simply any nation, in which sense 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 Mark say that the Miracle was wrought as Christ went out of the City, and Luke makes mention that it was done before he came into the City; Mark and Luke speak 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 Christ's coming 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 help of Christ another was moved by his example, and by this occasion two received their sight; but Mark and Luke speak of one only, either because he was more known than the other, or because the power of Christ was as notably shown in one as in two.

It is uncertain (saith Brugensis ) whether the name of Ierico was imposed upon this City, from the figure of the Moon, or from the most sweet odour of Balsam, of which it is very fruitful.

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 Savior did this as Lord, not only of the Beast, but also of the owner. And therefore when he sent his Disciples, at the same time he inclined the heart of the owner to be willing to let them go, showing thereby himself to be the Lord, that hath the hearts of all men in his hands, and consequently the Governor of all things else.

Vers. 5. Tell the daughter of Zion ] That is, Jerusalem built on Mount Zion, the inhabitants of that City, a metaphor and metonymy both.

It plainly appears by the other Evangelists, that Christ rode only upon the Colt. He names two for one, by a Synecdoche, or after the familiar use of the Hebrew tongue, he rehearseth one thing twice.

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

Vers. 9. And the multitudes that went before, and that followed, cried, 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 form 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 verb, and Hebrew particle, is used for the hymn it self, as 〈 in non-Latin alphabet 〉 with the Greeks. It is used so also, 15. v. the sense is, we sing this well wishing hymme to the Messiah our King. The custom of carrying bows the Jews received, as many • thers, from the Grecians.

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

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

Vers. 11. The Prophet ] Whom we have acknowledged hitherto as a Prophet, we honor 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 money at the Temple, and so save a great deal of trouble, but Christ saw that under a pretence of buying and selling, they did nothing but cheat and cosen the poor people, and did in over-reaching and circumventing the poor buyers, steal.

Vers. 13. Ye have made it a den of thieves ] In that they robbed God in converting the place to profane and common uses which he had ordained only 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 ] 〈 in non-Latin alphabet 〉 , which Matthew useth here, and Luke 21.37. of Christ lodging at Bethany, is properly spoken de armentis, of Heards, afterward it was applied to men turning a side, and lodging all night with one, as it is often used by the Septuagint. Josh. 6.11. and 8.9. Judge. 19.6.

Vers. 19. The fig-tree (as naturalists observe) puts forth her fruit as soon as her leaf; whereas Mark saith the time of figs was not yet, he means the time of ingathering figs.

The tree (say some) was like others, and as fruitful, Christ only intended to show to his Disciples that He was God and man, 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 sign of any fruit.

Vers. 20. Withered away ] The leaves falling off, and its natural moisture being wholly consumed; the same Greek word is used Mark. 5.29.

Vers. 22. Here might seem to be a tautology, one would think that it had been large enough to have said, whatsoever ye shall ask, ye shall receive: but here is, all things whatsoever. We would not speak so in ordinary language. And all things ] Here is the general promise, that all things which ye ask ye shall receive, and whatsoever may refer to particulars, every particular thing that ye ask ye shall receive.

Vers. 25. The baptism of John ] That is the whole ministry of John, both the Doctrine He taught, and the sign of baptizing, wherewith he did confirm his doctrine.

Which question tendeth to affirm that it was of God and not of man, and therefore to the Pharisees that despise John's baptism, he saith, that they despised the counsel of God against themselves.

Vers. 32. John came unto you in the way of righteousness ] That is, the Doctrine of John was sound and right.

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

Vers. 33. Another parable ] John 19.32. Rev. 6.4. as one with the Hebrews signifies the first. The scope of the parable is to show, 1. God's great benefits to them. 2. Their great unthankfulness. 3. The great punishment that would fall upon them for their sins.

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 sum of the Parable is this, it is no new thing if the Priests and other Governors of the Church do endeavor 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 Son, but they shall not escape unpunished, for God will arise to revenge his own right. And this is spoken for two principal causes. 1. That he might reprove the Priests of unthankfulness and infidelity. 2. That he might take away the offense which might be taken at his death, which was so near at hand.

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

There was a certain house-holder, which planted a Vineyard ] That is, God the people of the Jews. Isaiah 5.

Hedged it ] 1. For distinction, God separates his people from all the people of the world. 2. For safety and defense. Some make the hedge the law of Moses in the whole latitude of it, others circumcision with all the Levitical rites.

A wine-press ] That is, all holy duties.

And built a Tower ] That is, the glorious Temple. Mic. 4.8. Not so much in reference to the material 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-governors, the Priests and Levites, and also of the civil magistrate.

And went into a far 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 Jews from Samuel's time till the coming of John the Baptist.

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

Vers. 38. Expressing plainly in this Parable God's 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 Solomon's material 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 Jews, 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 chief builders, in respect of their calling, though they sought the ruin and destruction of the Church.

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

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

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 weakness to his loss, as an earthen vessel struck at a stone.

But on whosoever it shall fall, it shall grind him to powder ] But he that shall persist in opposing him after he shall be exalted into his heavenly kingdom, shall as utterly perish as an earthen vessel on which a great stone is cast from a high place. This befell the Jews when Titus beseeged Jerusalem, and will much more befall them at the day of judgment.

CHAP. XXII.

Verse 1. HEre is a proposition whereby he farther condemneth the malice of the Pharisees; the sum of the proposition is the same with that which was laid down before, Chap. 20. that many are called, and few chosen, as is concluded in the 14 verse. He illustrates this proposition by a similitude or parable, the sense of which in brief is this.

The kingdom of heaven ] That is, the state of the Church. A King ] that is, God the Father, so called to declare his divine Majesty, and to set forth the magnificence of the Feast. His Son ] 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 ] Jews and Gentiles. First servants sent to invite ] the Prophets. The second ] the Apostles. The Marriage ] eternal life, or the Kingdom of Heaven.

Under this parable is threatened the Jews destruction. Chrysost. Calv. The Jews have the honor to be first called.

This inviting to the Marriage feast, signifieth our inviting to partake of Christ and his benefits in the Gospel. See Isaiah 25.8.9. and Prov. 9. beg. Because in a Feast there is first plenty, secondly of dainties. The Lord provides dainties for the souls 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 poured out.

1. This is food for the soul, will feed the inward man. 2 pleasant food. 3 will satisfy the soul and answer all the desires of it. Isaiah 55. because it puts it into the possession of that which is its most suitable good. 4 It is medicine for the soul. Revel. 22.5. The refusers are such as come not to God's Ordinances at all, or do not at all accept of Christ. The man without a wedding garment is one that comes carelessly and unduly to these ordinances and so does not in deed and truth partake of Christ which will breed life in a dead soul, John 5.25. It will nourish the soul up to everlasting life. John 6.31. to the end.

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

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

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

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

Vers. 2. The Kingdom 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 bosom of the Heavenly Father; the citizens of this kingdom seek heavenly things, and their conversation is in heaven, Phil. 3.20. Col. 3 • 1. God reigns in them after a heavenly manner; the promises given to them are heavenly.

Marriage ] It is prepared in this life, consummate in the life to come.

Vers. 3. His servants ] The Prophets to call ] preach or prophesy; them ] the Jews.

Vers. 4. Other servants ] Evangelists, Apostles, they had a larger promise. Dinner ] Knowledge of God, and forgiveness of sins. Oxen ] Strong Fathers of the Old Testament. Fatlings ] The sweet Gospel. Killed ] The Greek 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 applies it to Christ's incarnation, but it is a spiritual conjunction with Christ. Hilary, Calvin. Being invited, they are guests, being come, they are brides.

Vers. 6. And entreated them spitefully ] As Peter, and John, and Paul, several times. And slew them ] As Stephen, and both the James.

Vers. 7. Sent forth his armies ] The Romans who spoiled Jerusalem, they were the executioners of God's wrath, therefore called his Armies.

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

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

Vers. 9. High ways ] 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 troops, 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.

A wedding garment ] Righteousness imputed and inherent. Revel. 19.7, 8.

Vers. 12. First, the examination, Friend ; secondly, the conviction, from his own mouth, qui tacet consentire videtur ; hence we may infer, that the wicked shall be speechless 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 cools 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 Ministry are chosen.

Vers. 15. Then went the Pharisees and took counsel, &c. ] There was a great question then amongst the Jews 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 himself, the Jews were offended, therefore the Pharisees devise this subtlety to catch Christ by; so that he should ensnare himself which way soever he should answer; if he should deny to pay it, he should be guilty of sedition, but if he should grant it to be due, he shall be accounted as an enemy to his own nation, and a betrayer of the liberty of their Country.

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

In truth ] Without any corruption.

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

Vers. 20. Whose is this image and superscription ] The Roman Caesar's imprinted their image upon their gold and silver too. As to make laws, so to coin money is a sign of the chiefest dominion. The very money having its value from Caesar's edict, and bearing his name and image, did witness that he bore the chiefest rule over the Jews, and that they acknowledged in their money.

Vers. 21. Render unto Caesar the things that are Caesar's ] The money declared the subejection of their nation, as if he 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 own secret allowance declareth, that the liberty which you pretend is lost and taken away. It is observable in this place, the article is twice repeated in the Greek text when he speaks of God more than when he speaks of Caesar, showing that our special care should be to give God his due.

Vers. 23. The Sadducees ] Some derive the word from Sedek, justitia, justitiaries, such as would justify themselves before God's tribunal; others from Sadoc the first author of the heresy, as the Arians from Arius ; they said there were no spirits, neither Angels nor human souls separated from the body, Luke 20.27. Acts 23.8. The Sadducees (say some) rejected the Prophets and all other Scripture, save only the five books of Moses, therefore our Savior 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 books of Moses is denied by other learned men.

Vers. 32. God is not the God of the dead but of the living ] Our Savior Christ denieth not but that the godly departed are dead, for so he himself calleth them in the verse before, and it is of necessity that either they be dead or translated, only he denieth them to be dead in the sense of the Sadducees, which esteemed that there was no other life after this, but that death made a man equal with a beast. As if should say, God is not the God of such dead, as you surmise shall never rise again: but because they are intended to rise again, God is their God.

Among all the arguments brought to prove the immortality of the Soul, none seems fitter to me to move men's minds (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 soul is immortal, 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 Sadducees durst not deny, for we see it is worse with many good men here than with the wicked, it follows there will be another judgment, and therefore that also which may receive a reward or punishment. This also proves the resurrection of the bodies as Grotius further showeth.

Vers. 34. Put the Sadducees to silence ] The word is remarkable, it is 〈 in non-Latin alphabet 〉 , he bridled their mouths, 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 own tractableness. 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. Chrysostom and others of the Fathers observe a policy therein; For the Pharisees had reason to doubt of the success upon their former proof, therefore 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 Commandment ] Great for greatest, for the Hebrews have not superlatives. Mark calleth it primum omnium, the chiefest of the Commandments. He asks (saith Chrysostom ) about the greatest Commandment, which had not fulfilled the least.

Vers. 37. All thy heart ] Not that fleshy part of the body, but the will, the commaning elective faculty and the directive the mind or understanding, with all thy heart, soul, mind, ] that is, with thy will, with thy affection, with thy understanding, All the heart is the same with a pure heart. 1 Tim. 1.5. as we say in Latin, Totus in hoc sum.

Soul ] 1. Concupiscible faculty whereby the soul pursues after a thing, and mind ] the irascible whereby it encounters with that which hinders it in its pursuit.

Moses Deut. 6. and out of him Mark. 12. and Luke 10. add a fourth, which is strength. Bernard thinks that these 3. words, heart, soul, and mind, were intimated in Christ's question tripled to Peter, lovest thou me, affectuose, prudenter, fortiter.

Vers. 38. This is the first ] viz. In nature and order.

And great Commandment ] 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 Savior answereth ex abundanti, first tells him of the love of God, & then addeth the love to his neighbor. He saith it is like to the first, yet so as it yields to it in dignity. 1. In the efficient cause, God that hath commanded thee to love himself, commands also this love of another as thyself. 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 ourselves. 4. In the generality of it, containeth all those offices that belong to our neighbor. 5. In the end, 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 always endure. 7. In necessity, as a man cannot be saved without this, so neither without the love of our neighbor. 8. In difficulty, in the spiritual amplitude of it.

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

CHAP. XXIII.

OUR Savior in this Chapter describes a hypocrite by his signs. 1. They say but do not. v. 3. He is nothing but leaves, shows, he talks but does not. 2. He is unmerciful. v. 4. severe in prescribing to other men, but partial to himself. 3. He is ambitious, seeks the setting up of himself, not God. v. 5. 4. He must be the teacher, rule the roast. v. 6. 5. He perverts all religion, and hath an aim at his private gain. v. 14. 6. He is most meddling where he should not. v. 15. 7. He is partial in his obedience. v. 16. 8. Preposterous in his obedience, lighter matters most busy him. v. 23. 9. He is still for the outside. 25, and 27. verses. 10. He cannot brook a faithful Ministry, especially the present Ministry. v. 30.

Vers. 2. Sit in Moses chair ] That is, show out the Law of God. Their conjecture (saith Calvin ) is probable, which refer it to the Pulpit which Esdras set up when the Law was read, Nehem. 8.4. Christ exhorted the people so far to obey the Scribes, as they continued in the simple and pure interpretation of the Law. Moses signifies the Old Testament here, and his Chair is the Chair in which the Law was explained. Acts 15.1. 2 Cor. 3.15. to sit in Moses chair, 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 remiss in doing.

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

Vers. 5. Make broad their phylacteries ] Purple-studs woven on garments. Epiphan. schrolles of parchment for the head, or frontlets, or on garments, on which were written the Ten Commandments. 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 Jews were commanded to hang fringes upon the four quarters of their garments, which when they saw, they might remember the Commandments 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 meet presently with some pious admonition. The Scribes and Pharisees did wear these borders thicker and longer than others, as a certain argument of piety, being desirous to be esteemed more mindful of the Commandments of God than others, and being content with the good esteem of men for these things.

Vers. 7. Rabbi, Rabbi ] A Master or Doctor, eminently gifted with variety of knowledge. Every Rabbi had his Disciple. Matth. 26.49. John 3.26. 1 John 38. The chief Rabbies sat in reserved Chaires, these are the chief seats in the Synagogues, which the Scribes and Pharisees so affected. Their companions sat upon benches or lower forms, their Scholars on the ground at the feet 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, 1. To condemn 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 author 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 only is the Father of Spirits; but the meaning is, the honor of Father is given wrongfully to men, if the glory of God be thereby darkened. Calvin. See Cameron.

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

And he that shall humble himself shall be exalted ] Solomon saith more than once, before honor humility. Aesope being asked what God did, answered, that he abased the proud, and exalted the humble.

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

In the Greek it is Sea and dry Land. The earth is called dry, Gen. 7.22. Jonah. 1.9. by an excellency, from the predominant quality in it, for it is (as Philosophers teach) a most dry element.

The Heathen people are called Proselytes, when they were called 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 Mosaical paedagogy: these were counted as Jews, and conversed with as freely as those which were so borne.

2. Proselytes of the Gate; these were inferior to the former, they were not circumcised, nor conformed themselves to the Mosaical Rites and Ordinances. Such a Proselyte 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 Judas, John 17.1. is called the Son of perdition by a most elegant Hebraism, one ordained to destruction.

Vers. 16. Is a debtor ] The Arabic turns it, hath sinned, purus putus Chaldaismus, hence sins are called debts, and sinners debtors. Drusius. whence that kind of speaking arose, forgive us our debts. Beza.

Vers. 18. He is guilty ] 〈 in non-Latin alphabet 〉 , that is, is a debtor. Sometimes it signifies (after the Scripture phrase) to sin; but here it seems rather to note after the usual 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 tithe of minte, and annise, and cummin ] The Pharisees did tithe the least things, they paid tithes of all the things they possessed. Luk. 18.12.

Judgment ] That is, equity or upright dealing. Calv. In respect of ourselves. Iun. Mercy ] That is, charity towards our brethren. Faith ] That is, piety toward God. Junius. 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 drink, first to strain the wine that they may take away the Gnats, hence the speech is taken. Maldonado.

Vers. 26. Build the tombs of the Prophets ] Hypocrites honor 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 wickedness may come to some degree.

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

Vers. 35. Here is mention made specially of Abel and Zacharias, because we read that Abel's blood cried to the Lord. Gen. 4.10. And Zechariah when he was ready to die said, Let the Lord see and judge. 2 Chron. 24.22.

The blood of Abel shed by Cain is called bloods, but of all righteous persons here is called but one blood, because it is the blood of one common body the Church, and one common cause for Christ's sake. Mr. Rainolds.

Because their cruelty argued approbation of the like sin in their bloody Progenitors. The pronoun you doth generally comprehend the whole nation from the beginning. Christ imputeth Abel's death unto the Jews, because there was a certain kindred of ungodliness between them and Cain.

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

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

3. Some, as Glassius, Grotius, Calvin, Beza, understand Zacharias the son of Jehoiada, of whom there is mention made, 2 Chron. 24.21. that he was stoned in the Court of the Lord's house, So Jerome, whom Luther and many of the moderne follow, and most rightly, for neither the scope of Christ's words, nor the kind of Zacharias' 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 Jerusalem, Jerusalem, 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 faithful keeper of the word of God, the Mistress of heavenly wisdom, the light of the world, the fountain of true doctrine, the seat of the worship of God, an example of faith and obedience, art become a murderer of the Prophets, so that now thou hast gotten a certain habit in sucking their blood. Christ's purpose was for to meet with the offense which was at hand, lest the faithful when they should see him slain at Jerusalem without a cause, should be troubled at the strangeness of such a sight.

How oft would I ] It is rather a word of disdain than of compassion. Calvin. See Deut. 32.11. Esa. 65.2. He describeth not here the secret counsel 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 Ministry 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 Jerusalem 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 sat in God's lap, but by calling it their house he showeth plainly 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 again, which coming, 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 cometh in the name of the Lord. Mat. 26.64.

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 myself 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, that he had ten thousand workmen laboring about it for the space of eight years. The Disciples might well wonder at these stones, for they were goodly and fair, 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 years after Christ's Ascension by Vespasian the Emperor, and his Son Titus, say Eusebius and Josephus.

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 coming 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 coming of Christ, and the end of the world, from thence to the 42.

Vers. 6. See that ye be not troubled ] A metaphor taken from an allarm which disquieteth Soldiers.

Vers. 7. And there shall be famines and pestilences ] It is elegant in the Greek, 〈 in non-Latin alphabet 〉 ; These two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , famine and pestilence, are wont often to be joined together, as being by the sound of the Greek words, and by a certain natural connection coupled amongst themselves; the old proverb is, 〈 in non-Latin alphabet 〉 , after famine the pestilence.

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 several parts of the world specially, neither doth he pre • ixe a certain time, but only affirms that the Gospel 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 Chrysostom or Luke may be credited, Luke 21.20.24.

Vers. 15. The abomination of desolation ] By the desolation which shall be executed by abominable men, Idolaters, the Prophet meaneth, and after him our Savior, the destruction of Jerusalem by the Roman Armies; Luke 21.20. therefore hath it, When you shall see Jerusalem besieged by an Army.

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

Vers. 20. But pray ye that your flight be not in the winter, neither on the Sabbath day ] Jerome saith, that our Savior bids them pray that their flight might not be in the winter, nor on the Sabbath day, because in the one, extremity of cold forbids to go to the wilderness and to lie hid in the mountains and deserts: In the other there is either the transgression of the Law if they be willing to fly, or eminent death if they abide, so the Ordinary gloss 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 means the tribulation the Jews were to endure at the siege and suprisall of Jerusalem by Titus and Vespatian. See Luk. 21.20.

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

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

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

It is not possible for any of God's Elect to be so deceived by any false teachers, as that they should fall into those errors that are fundamental, and persist in them. One that is in the state of grace may for a time hold such errors in religion as do trench very near upon the foundation: For all the Elect Apostles did believe that Christ should be a worldly King, Mark. 10.37.41. yea, after his Passion and Resurrection they held this error, Act. 1.6. The whole Church of the Galatians held for a time that a man could not be justified by faith in Christ only without the works of the Law, 3, 4, and 5. Chapters.

Vers. 26. Secret Chambers ] As when Papists say, he is in the Chapel, in the Altar, in the box, believe 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, Chrysostom, Euthymius, and Beza, Interpret it of the Angels which shall accompany Christ to judgment; as the Eagles fly 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 fly 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, but the divine Computation, in which a thousand days are as one, Psal. 90.4. 2 Pet. 3.8. That whole time between Christ's first and last coming is called by the Apostle, the last coming, yea, the last hour, Act. 2.17. 1 Cor. 10.11. Phil. 4.5. Heb. 10.25. I am. 5.8. 1 Pet. 4.7. 1 John. 2.18.

Stars 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 Greek 〈 in non-Latin alphabet 〉 , 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. 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 appear the sign of the Son of man ] Bellarmins mouth runs over exceedingly when he saith, that the Ancient Fathers ad unum omnes interpret this sign to be the Cross: For Chrysostom thinketh it to be the Body of Christ it self. Theophylact holdeth the true Cross shall appear whereon Christ died. Abulensis and Jansen are of another opinion, they think it shall be a Cross compacted of glorious and lightsome air; so Lessius de perfectionibus divinis, l. 13. thinks it shall be a great and bright figure of the Cross, a Cross made of the air or clouds which may be seen of all. See Rhem. Testament.

It is a manner of speech borrowed from the wars, for our Savior 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 marks of ignominy 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 Christ's 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▪ (saith Musculus ) the foresaid events shall be certain significations, and as it were, a sign of my coming.

Some take the words to be an Hebraism, and think Christ himself (the Son of man) is there meant, so Jerome, 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 appear, which confirms this last exposition. Origen takes it for the miraculous power and virtues of Christ. Chrysostom 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 Christ's coming, mentioned by Peter, because it is also said, Dan. 7.10. A fiery stream issued out when the Ancient of days sat 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 splendor which shall come from Christ's glorious Person, the brightness whereof shall darken all other lights. See Dr Hals Paraphrase, and Beza. Byfield on Colos. saith, what that sign shall be, I cannot describe: Some think that by it is meant the Gospel, 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 Gospel. 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 mourn. Piscat.

Mourne ] Yea, and that with deep mourning, beating their breasts as the Greek 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, because by a received custom among the Jews, and those Eastern Countries, their great Assemblies were called by the sound of the Trumpet. The Angels shall not use any material Trumpet, but by some marvelous great shrill sound shall call all to judgment, John 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 man's succession, so the word is used, Esa. 41.4. But our Savior 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 Believers, the generation of those that seek thy face. 4. Some understand by it this age, for 〈 in non-Latin alphabet 〉 signifieth both, and so think Christ meaneth all that time intervening between his first and second coming, so that there should be no singular change in the Church of God again before the day of Judgment. But the most plain 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 pass away, but my words shall not pass away ] These words may be taken either comparatively thus, Heaven and earth shall sooner pass away, as Luk. 16.17. Or positively, the heaven and earth shall pass away at the end of the world, but his word shall not pass 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 Christ came, but then they were to cease in him, who was the body and fullness of them.

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

Ver. 28. Eating ] 〈 in non-Latin alphabet 〉 , they gave themselves to eat, as brute beasts; so the word signifies: for otherwise it is no fault to eat.

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 Gospel, especially in those first forty years, a visible sign also of which was the preservation of the Christians from the evil of the siege of Jerusalem.

Vers. 43. If the good man of the house had known in what watch the thief would come ] It hath troubled some that our Savior should compare his coming 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 faithful and slothful. 3. Of the Sheep and Goats at the last judgment. Two general 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 everyone of the Parables, the Hypocrite is confident and thinks well of himself, but the true Christian fearful.

Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins ] The kingdom of heaven sometimes is taken for the doctrine of the grace of the Gospel, the kingdom of heaven is like to a grain 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 himself, which is a heaven on earth, so here, which kingdom is described by the King and subjects; The Head and King of this kingdom is described by his coming, He comes 1. As a Bride-groome. 2. Apparently, not hiddenly as in the days 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 Savior taught, where she that was given to marriage had her maidens, and the Bridegroom his young men, which gave attedance on them, fetching the Bride from her friends to his house, which was done in the night. Judge. 14.11. Matth. 9.15.

By the Bridegroom is signified our Savior Christ himself, 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 baptism, have undertaken to be Virgins, that is entire and faithful unto Christ. Virgins not tainted with the gross pollutions of the world. Ten Virgins, five wise, and five foolish, non quod numero sint pares, not that they are equal in number. All were Virgins in opinion; all had lamps to betoken their profession; all waited for the Bridegroom, which shows their joint hope and expectation; all slumbered and slept, bewraying their common corruption; all had fellowship one with another. The wisdom 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 labor to provide themselves of such graces, as shall not forsake them when they come to judgment, 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 boldness appear before the Judge of all the world.

By the lamp is imported that outward profession to men: the oil signifies true faith and a good conscience inwardly to God. Howsoever the lamps of foolish Virgins, of idle and empty professors, gave them credit with men, so that they were not barred from the company and conversation of the wise, yet in the sleep of death they shall go out and shall not serve to light them to go to God. Our Savior expounds himself, ver. 13. where by prepared Lamps, he shows to be meant watchful mns, always lifted up in attendance for the coming of our Savior Christ.

Vers. 6. At midnight there was a cry made ] This cry (saith à Lapide ) signifies the Trumpet of the Arch-angel 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 Bridegroom 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 faithful, and some unfaithful, the faithful plentifully rewarded, the unfaithful 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 certain 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 return, 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 several 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, showing, that the joys of heaven are so many, that they cannot be contained in the soul of man. Such a joy as Christ provided, and which he himself enjoys.

Vers. 32. And he shall separate them one from another, as a Shepherd divided his sheep from the Goats ] In what manner all men shall be ranked and ordered at the resurrection, is set forth by a Parable of the Shepherd and the Sheep: for as the Shepherd when evening cometh, gathereth his flock and separateth the Sheep from the Goats, so in the evening of the world, our Savior Christ shall gather all nations by the ministry 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 cheerful or fearful countenances.

Vers. 33. And he shall set the sheep on the right hand, but the Goat on the left ] Drusius thinks he had reference to the Jews custom of judgment, who had two notaries, one on the right hand, to set down 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 truly the spirits of those men that shall be tried, the Saints are the Lord's Sheep, the wicked are Goats. The Saints and Sheep resemble one another in these particulars.

1. Sheep are meek, mild, innocent, and harmless creatures, patient; so the Saints. 2. They hear the voice of the Shepherd; so do the Saints what God saith, his counsel sways them. 3. The Sheep follow the Shepherd, that is, follow his Commandment, his example, counsel, a whistle will fetch in the Sheep, Christ's call inclines them to come. 4. Sheep are sociable. 5. Sheep are the profitablest creatures to their Master, that any one can keep, profitable living, and when they are dead; so the Saints, they live and die to the Lord. The Goat on the other side is refractary, wanders up and down, and is not for the Shepherds voice. 2. Is a noisome stinking unclean creature.

Vers. 34. Blessed ] viz. In Christ, who was made a curse for us. Gal. 3.13. inherit ] or possess 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 adds,

Vers. 35. I was a hungered, &c. ] Are the signs of true faith.

Christ chooseth works 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 causal conjunction for, implies the meritoriousness of works, 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 John 3.14. Bellarmine urgeth that, go you cursed, for you have done so and so ; there is a great deal of difference between the evil and good we do; our evils are truly ours and fully evil, but our good things are not ours and but imperfectly good.

Vers. 41. Depart from me ] There's rejection. Ye cursed ] There is malediction. Into fire ] There is the vengeance of that element. And everlasting fire ] There is the continuance of it, therefore they dream that say the Devil shall be delivered at last. No natural but metaphorical fire, that is sharp punishment, for the worm which Isaiah joins with it, is metaphorical, Isaiah 66.24. and the Prophet declareth it to be a metaphorical speech, 30. and 33. verses, when he compares the Spirit of God, to a pair of bellows, wherewith the fire is kindled, and addeth also brimstone.

CHAP. XXVI.

Verse 2. YE know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified ] God's will was that his Son should be offered on the day of the pasover, that the old figure might give place to the only sacrifice of eternal redemption, and that all Israel might be witness to it. Act. 2.23. and 4.22.

Vers. 11. The poor you have always with you ] The world abounds with such, therefore you may always do good to them, but I am to die shortly, and you can never after perform any such office to me.

Vers. 12. She did it for my burial ] By this Christ would declare that the precious ointment was accepted, not for the savor of it, but only in respect of burial, and show that his grave should yield forth a pleasant savor.

Vers. 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her ] She shall enjoy the honor of it in all the Churches forever, so long as the Gospel shall continue in the world, which will be as long as the world itself continues.

By this Sentence the calling of the Gentiles is testified.

Vers. 14. Judas Iscariot ] Judas signifieth 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 Judas nature by his name.

Vers. 15. Thirty pieces of silver ] Zach. 11.12.3 pound, 15 shillings, as some suppose, the price of a servant.

Vers. 21. And as they did eat, he said, verily I say unto you, that one of you shall betray me ] That he might make the trayterousness of Judas the more to be detested, he setteth forth the vileness of the same by this circumstance, that when he sat together with him at the Table, he devised treason.

Vers. 24. It had been good for that man if he had not been borne ] That is, not been. A temporal miserable being at the worst is better than a not being, but an eternal miserable being is worse than a not being, in a Theological notion, what ever it be, in Metaphysickes or Philosophy.

Vers. 26. As they did eat ] 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 Sacramental phrase, the sign for the thing signified, as Circumcision is called the Covenant, Gen. 17. And the Lamb the Passover, Exod. 12. Baptism the Laver of Regeneration, Tit. 3.5.

Vers. 27. And he took the cup, and gave thanks, and gave it to them, saying, drink ye all of it ] Christ in this seems to have reference to the custom of the Jews, for it is an express Law among them, that of four Cups all that are present at the Passover should drink, whether they be men or women, of perfect age or children, especially of the fourth and last Cup.

Vers. 28. My blood of the New Testament ] That is, a Sacrament or Sign in remembrance of his blood poured out.

Vers. 29. I will not drink henceforth of the fruit of the vine, until that day when I drink it new with you in my Fathers kingdom ] Christ seems to have taken occasion of this from the custom of the Jews, in which it was forbidden, the Cup being drank up, to taste anymore wine that night. Christ therefore saith, that in this he will do nothing against their traditions, but so, that not only he will drink 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 ways. Chrysostom, and some others, understand, by the kingdom of the Father, Christ's Resurrection; and by the new wine, that corporal 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 celestial liquor of sweet joy and eternal 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 seem to be vain, who think that the Apostles at that time sung a great hymme, which consists of six Psalms, 113, 114, 115, 116, 117, and 118. The Hebrews certainly sing this song in the night of the Passover after the Lamb is eaten. Paulus Burgensis thinks that the Apostles rehearsed this hymme, according to the custom of the Jews, after the Passover, 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 Passover, 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 Passover, as the 114, and those that follow, but he seems to be of another opinion.

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 less worthy of their Master. Grotius.

Vers. 34. Mark. 14.30. saith, before the Cock shall crow twice, thou shalt deny me thrice. ] He being Peters Scholar sets down things more exactly, not sparing his Master. The Greek word signifies utterly to deny. See 16.24. and Grotius on this place.

Vers. 36. Gethsemane ] Some interpret it the valley of fat things; Caninius saith, it had that name from the plenty of butter. Luke nameth only the mount of Olives. Mark and Matthew do give a more special note of the place. Luke saith, He went thither as he was wont. John 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 enjoins them a Prayer in regard of the danger of entering into temptation, as it is in Luke, which two seem inconsistent, for that gesture seems 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 shown in the Mount, they might the less be solicited 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 witness of his Agony, and the horror of his death approaching. Brugensis.

Vers. 38. My soul is exceeding sorrowful ] Every word is emphatical, my soul, his sorrow pierced that, Psal. 68.1. and sorrowful round about, even to death; 〈 in non-Latin alphabet 〉 , that is, heavy round about, Luk. 22.46. As the soul 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 householder measures out a part to every Servant, and divideth the portions among the Children. He prayeth for freedom from the cup and hour, that is, the sense of those grievous torments that were upon his soul, but withal he resigned himself to his Fathers will, saying, Nevertheless, 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 hour ] 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.

Vers. 43. Heavy ] Sorrow increasing their heaviness, Luk. 22.45.

Vers. 44. And prayed the third time, saying the same words ] That he repeats again and again the same Petition, it is an amplification of the greatness and heinousness 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 kiss ] The Hebrews not only when they took their leave, and after a long absence, as some think, but at other times in token of love did kiss one another, as we are taught, Luk. 7.44. Tertullian saith, the Christians received this Custom from the Jews. This is the kiss of love, and the holy kiss, of which there is so often mention in Paul. 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 kiss me, with that which Joab did Amasa ? So Grotius interprets it out of Luke 22.48.

Vers. And smote off his ear ] The Greek word is 〈 in non-Latin alphabet 〉 , in Latin auricula, a little ear, or the tip of the ear 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 ear, twice in the Kings, and the Syriac useth it so, it is better hold that Malchus his whole ear was cut off, saith Gerb.

Vers. 52. Put up again 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 die by it; the other which our Lord adds, those that take the sword shall perish with it, either is a Proverb taken from the use of the common people, by which it is signified, that blood is drawn out by blood, and therefore that the use of arms 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 seems to be a Prophecy of the punishment which the sword of the Romans would exact from the bloody 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 innocence 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 blood, to which these words properly aim. Therefore this seems to be the sense, Do not O Peter, Provoked by a consideration of that injury which is offered me, prevent God's revenge. Grot in loc.

Vers. 57. And they that had laid hold on Jesus, led him away to Caiaphas 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 lawful worship, or a face of a Church, but at Jerusalem ; the high Priest was a figure of the only Mediator between God and men, they which were present with him in Council 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 witness ] They are called false witnesses, not which bring forth a lie 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 seek to be delivered, knowing that the hour was come, yet Caiaphas 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 denied that he had been the Son of God, he would then have exclaimed, why therefore dost thou assume that to thyself 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.

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 clothes ] The tearing of their garments did signify that their hearts were torn in pieces with grief.

Vers. 67. They spit in his face and buffeted him. ] The face of Christ defiled with blows, and spitting, restoreth that image in us which by sin was corrupt and blotted out.

Sedulius elegantly expresseth.

And a little after:

This was a frequent sign of contempt with the Hebrews, Num. 5.14. That which Isaiah saith of himself, 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 stuck close to Christ's side, he did set upon a whole squadron at once, but when he was gone from under his wing, a silly maid did out-face him.

Vers. 74. Then began be to curse ] The Greek word 〈 in non-Latin alphabet 〉 imports a cursing and damning of himself, an imprecation of God's 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 appears (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 allege 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, that all his life after, every night when he heard the Cock-crow, he would fall upon his knees and weep bitterly, and beg pardon of this sin.

CHAP. XXVII.

Verse 3. THen Judas which had betrayed him, when he saw that he was condemned, repented himself, &c. ] When he saw the proceedings and issue of this business, 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 himself from their hands, he was stricken with a late remorse.

In Judas 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 work, as they speak.

Thirty pieces of silver ] By the Law of God slaves were esteemed at the rate of thirty Shekells, Exod. 21.32. See Josephus. l. 4. c. 8.

Vers. 5. Hanged himself ] Some say it is passive, and should be translated, he was strangled or stifled, but whether by the halter or with some sudden disease, is not determined, and Luke. 1.18. saith nothing of it.

Vers. 9. Then was fulfilled that which was spoken by Jeremiah the Prophet ] It is hard to admit the corruption of the original text by the negligence of the transcribers mistaking the contracted word, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as some would have it; and it is harder with Origen and Jerome, to admit any apocrypha parts of the Prophet Jeremiah ; and hardest of all with Augustine to grant a mnemonicke error, a slip of memory, in the holy Evangelist.

The Syriac names not the Prophet; it was the custom for one man to have two names, Jeremiah and Zechariah, 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. years ago, saith there was neither Jeremiah nor Zechariah, but the Prophet. Maldonado and Jansen incline to this exposition.

Zechariah hath the name Jeremiah, abridging all his work. Broughton.

And they took the thirty pieces of silver ] Of what value each piece was, is uncertain, but the Jews 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, it signifies a talent ; this therefore being alleged out of the Prophet Jeremiah, by one of the Evangelists, it is probable, the price at which Judas sold his Lord, was thirty pound weight of silver.

Vers. 14. He answered him to never a word ] 1. Innocency needed no apology. 2. Shewes he contemned death. 3. To teach us quietness.

Vers. 16. Barabbas ] Is a Syriac word, and signifieth the son of a Father, Bar signifies a son, and Abbas a Father, as 16, 17. Bar-Jonah the son of Jonah, 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 dream because of him ] See 1. God's power to give testimony of his children's innocence. 2. He oft keeps his testimony till the last moment. 3. A message is delivered against many objections. 4. Christ converts his wife, while he condemns him. 5. Fear of wrath. 6. Use of dreams. 7. Wives suffer for ill husbands. 8. It is a dream in the day, it is unwholesome to sleep then.

Vers. 23. But they cried out the more, saying, let him be 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 took water and washed his hands ] Pilate conversing with the Jews, imitated their custom in this.

There were three sorts of washing of hands in use among the Jews, saith Godwin in his Jewish Antiquityes.

• 1. Pharisaical and superstitious, this was reproved.
• 2. Ordinary for outward decency, this was allowed.
• 3. In taken of innocence, this was commanded the elder of the neighbor Cities 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 weak a means. It was not used (say some) among the Grecians and Romans. Pilate (saith Casaubone 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 blood be on us, and our children ] That is, the punishment of his blood, his death. Josh. 2.19.

Vers. 26. And when he had scourged Jesus, he delivered him to be crucified ] This shows Pilate's desire to content the people, and he also feared Caesar, John 19.13.

Vers. 28. Put on him a scarlet roabe ] Mark 15.20. and John. 19.2. have purple, which yet are distinct colors, but both of them belonging to Kings, Rev. 19.4. The Evangelists by reason of the affinity, and almost promiscuous use of those colors, speak more commonly and grossly of them.

Vers. 29. And when they had platted a crown of thorns, they put it upon his head ] They would not only mock him, with the putting of such a Crown on him, but by the same also show their cruelty, fastening the thorns into his head; as also the purple roabe put upon him when he was all bloody with stripes did not a little pain him. This part of our Lord's passion was prefigured by the type of the Ram. Gen. 32.13.

Vers. 32. They found a man of Cyrene, Simon by name: him they compelled to bear his Cross ] 1. There was a type of this, Gen. 22.6. 2. Christ bears the curses of the law. 3. God will provide help. 4. There is a spiritual 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 Cross of Christ. 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 numbered among the dead; rather because those who were dead afore had benefit by him.

Golgotha, a Syriac word, signifieth the place of a Head corrupted, from the Hebrew Gulgoleth, a skull. Epiphanius and Origen say, 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 Joshua) was buried near 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 Mark setteth down to have been myrrh, Mar. 15.23. Myrrh in Hebrew and Syriac hath its name from extreme bitterness. The Jews were accustomed to give to those who were punished by death, a Cup of wine, with which there was mixed myrrh, or some other drug of that kind, that they might bring them into a senseless stupidity, but Christ refused to drink it. Hence it cometh to pass, 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 die, according to the Custom of the Nation.

Vers. 35. They crucified him ] With his arms 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 Baptism. Gal. 3.27. He was called King of the Jews, 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 sanctify 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 chief Priests, the Scribes and Pharisees, ver. 41. 3. The Soldiers. 4. The Thieves, ver. 44. They accuse him for a Liar, Ah thou that dectroyest the Temple ] They would convince him of falsehood in foretelling the destroying of the Temple, when Christ spoke of his body. 2. They object the Cross, If thou be the Son of God come down from the Cross ] As if they should say, if he were the Son of God he would not hang on the Cross. 3. They carpe at his miracles, descend from the Cross that we may believe, as if they should say, now were a time for thee to exercise thy miraculous power in descending from the Cross. 4. They 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 Devils, and raising the dead, had been but counterfeit and mere 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.

Vers. 43. If he will have him ] The vulgar Latin, si vult, rather, if he take delight in him. These words are taken from the Lxx Interpreters, Psal. 22.9.

Vers. 44. The thieves which were also crucified with him ] Matthew and Mark by a Synecdoche attribute that to thieves which was proper only to one of them, as appears by Luke 23.39. So in Hebrews 11. They shut the mouths of Lions, and were sawed asunder, when as the one belongs to Daniel, the other to Isaiah alone. Hillary, Origen, Chrysostom, say, that they did both first reproach him, but afterwards one was converted.

45. From the sixth hour ] That is, from high noon. Unto the ninth hour ] That is, till three in the afternoon. The darkness and Eclipse were not natural, for at the Jews Passover the Moon was in the full.

Ver. 46. Eli, Eli, lammasabachthani ] gnazabhtani, so it is Psa. 22.2. But Christ used the Syriac idiom, say Caninius, & others. Our Lord spake all in Syriac 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 Syriac, but a mixed dialect which then flourished in Judea.

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 beams, the influence was restrained.

Christ spoke partly in the Syrian Language. There is between Christ and God, 1. An eternal union natural of the Person. 2. Of the Godhead and Manhood. 3. Of grace and protection; in this last sense he means, forsaken, according to his feeling, hence he said not, my Father, but my God. They are not words of complaining, but expressing his grief. 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 shows that 1. God left him in great distress. 2. That he withdrew from the human nature. 3. That God poured his wrath upon him as our surety. 4. He suffered in soul. 5. Will comfort us in distress. 6. God forsakes the wicked. 7. Fear and hope are in his words.

Vers. 50. Jesus, when he had cried again with a loud voice, gave up the Ghost ] He yielded up, or gave up the Ghost, therefore he could have kept it; that shows he died 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 veil of the Temple was rent in twain ] Thomas thinketh the outward veil which divided the Court from the Sanctuary; rather the inward, which was put before the Holy of holiest; Christ opened the way to the Holiest, Heb. 8.9. The veil rent, 1. That there might be an entrance made into heaven by his death. 2. To show that the ceremonial Law was abrogated by his death. 3. To show that he had cancelled the veil of our sins. 4. To show that the veil 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 universal earthquake, as the Eclipse. à Lapide. The Earth was troubled with a palsy, and with its violent shaking awakened the Saints out of their dead sleep. This earthquake was a sign of God's wrath for man's sins. Psal. 18.8. Joel 3.16.

Vers. 53. Went into the holy City ] A periphrasis of Jerusalem, so called chiefly in respect of God's sanctification, and dedication of it from the beginning unto himself, and because it was the seat of the divine worship. Isaiah 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 week, &c. ] Christ rose early, to show 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 Believers obtain by his rising again. Luk. 1.78, 79.

Mary Magdalene ] John names her as the Captain of the Company, and she was at the principal charge saith Grotius. She seems 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 shows 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 Mark there is mention made of one Angel only, when John 20.13. and Luke speak of two, but this show of repugnance is easily taken away, because we know how frequent Synecdoches everywhere occur in Scripture. Therefore two Angels were first seen 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 Mark to relate his Embassage. See Grotius.

Vers. 3. His raiment white as snow ] See Act. 1.10. The greatest whiteness is compared to Snow, as with the Greeks and Latins, so also with the Hebrews. Numb. 12.10. Lam. 4.7. Whitenesse is a sign of purity and holiness. 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 Mark 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, first teach before you do administer the Sacrament unto them.

These words were spoken to the Apostles only, and not to the Catholic Church; now their teaching was infallible. 2. The Pastors of the Church in all ages have Commission to teach likewise, but that proves not all their teaching to be always infallible. He shows that as long as there are nations, Baptism should be administered.

Vers. 20. I am with you always, even unto the end of the world ] This was a personal promise made only to the Apostles, and so cannot be extended to all the Church according to their immediate sense. 2. To whomsoever it belongeth, the meaning is, that howsoever his bodily presence ceased, yet his providence should never fail 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 privilege the whole Church from error, because it is made to it, then consequently the particular Churches, Pastors, and Believers therein, because it is made to them likewise, but experience showeth these latter may err. 4. the Papists say, the Pope may err, 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 lawful Ministers of the Gospel, forever. Chrysostom 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.

A Lthough Mark (as Jerome saith) made an Epitome of the Gospel written by Matthew, yet in the manner of handling he is unlike, and follows another order, partly by relating Histories more largely, and partly by inserting of new things. He was the Disciple of Peter. 1 Pet. 5.13.

Every Evangelist hath his proper exordium, Matthew and John begin with Christ, Matthew with his human generation, John with the divine generation, Mark and Luke begin with John, Luke with John's nativity, Mark with his preaching.

Vers. 2. As it is written ] A testimony is an inartificiall argument, and weak among men, because man is a liar; yet when it is God's testimony, it is far above all demonstrations.

In the Prophets ] Grotius reads it, in Isaiah 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 Syriac, Latin, and Arabic, because the testimonies of two Prophets follow, Malachi and Isaiah. See Mr. Lightfootes Harmonie.

Vers. 3. The voice of one crying ] Voice is not so much to show that God doth all, as to show the vehemency of John.

Vers. 4. Preach the baptism of repentance ] That is, adjoined the word to the water, or which was used to testify and profess repentance.

Vers. 5. There went out unto him ] John did not go over the Cities and Towns, as he preached, as Christ and his Apostles did, but men went out of Cities and Towns to him in the wilderness.

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

Vers. 9. Was baptized of John in Jordan ] Our Lord was baptized, not that He might be cleansed by the water, but intending thereby to cleanse and sanctify the water. Ambrose. Our Savior vouchsafed to be baptized to draw all men to Christian baptism. Agustine. Christ received baptism from John to ratify and give authority to his baptism. Jerome. That the faithful might be more assured, that they are engraffed into Christ, and are buried together with him in baptism. Calvin.

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

Vers. 14. The Gospel of the kingdom of God ] That is, whereby men attain both the parts of God's kingdom: both that of grace here in this life, and that of glory in the world to come.

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

The holy one of God ] Greek, that holy one, by an excellency, In which words he seems to allude to that name which was written on the mitre of the High Priest, Holiness to the Lord, in which the chiefest mystery of religion and faith is contained.

Vers. 25. And Jesus rebuked him ] Matth. 8.26. Vseth this word, when Jesus commanded the winds and the Sea. Christ hath absolute authority over Devils, not only as God, but as Mediator: which is for our comfort; for as Mediator he came to dissolve the works of the Devil.

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

Come out of him ] Christ needs nothing to overcome the Devil, but only his bare word, Matth. 4.

Vers. 26. Had torn him ] Luke useth a milder word, yet they very well agree in the sense, because both would teach, that the going out of the Devil was violent, for he so cast down the miserable man, as if he would tear him in pieces, yet Luke saith the labor was in vain: not that that violence was altogether without hurt, or at least without any sense of grief, but because the man being whole, was after freed from the Devil.

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

Vers. 32. When the sun did set ] Greek, when the sun dipped, because it seems to the people to dippe in the Sea when it sets.

Vers. 34. And suffered not the Devils to speak, because they knew him ] There may be a twofold reason why he would not suffer them, one general, because the time of his full discovery was not yet come. 2. Another special, 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 author of eternal 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 down themselves at noonetide and such other times to refresh themselves, we call it a couch.

Vers. 26. In the days of Abiathar the high Priest ] He that is here named Abiathar in Samuel is called Abimelech. It is not a fault of the pen men, one name being put for another; some say Abimelech had two names, (so Jansen. ) and this is he which also 2 Sam. 8.17. is called Abiathar, whose son was Ahimelech, who is called Abiathar, 1 Sam. 22.20. but this conjecture is not certain; others affirm 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 Mark saith, that was done here under Abiathar the High Priest, which was done under Ahimelech, is this, viz. Abiathar's 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 David's fact. So Luke in designing of time added Annas to Caiaphas the High Priest, as one more famous.

Vers. 27. The Sabbath was made for man and not man for the Sabbath ] Only Mark 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 ways it was instituted for man, 1. For his body, Deut. 5.14.21. 2. For the spiritual edification of his soul, Exod. 31.13. Ezek. 20.1. Gen. 2.2. the sense therefore is, the external observation of it is not to be required, neither with the hurt nor destruction of man.

CHAP. III.

Vers. 4. IS it lawful to do good on the Sabbath days, or to do evil ] In the necessity of my neighbor there is no middle to be held between doing good and doing evil: not to do good when an occasion being offered thou mayest, and necessity requiring thou oughtst, is the same as to do evil, and therefore Christ only makes a division of two members; to do good or to do evil, for the omission of doing good is referred to evil deeds, especially where there is danger in omission. Chemnit.

Vers. 5. Being grieved for the hardness of their hearts ] It is an excellent description which only Mark hath in this place, the anger of Christ was mixed with his commiseration for the hardness of their hearts; 〈 in non-Latin alphabet 〉 , the praeposition 〈 in non-Latin alphabet 〉 shows, that it is to be referred to his looking about with anger, with which his grief was mingled; Christ was sad that men exercised in the law of God were so grossly blinded, but because malice blinded them, he was also angry as well as sorrowful. Calvin.

Vers. 26. And the Pharisees went forth, and straight way took counsel 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 only, and a miserable man: they themselves presently in the same Sabbath, are not afraid to take bloody counsels against an innocent person, and doing well, and that with the enemies of the people of God.

The Herodians were a sect of people who said Herod was the Messias, because by the decree of the Roman Senate, when the Scepter departed from Judah, he was declared King.

Vers. 10. and 11. The Evangelists comprehend under two general heads, the Miracles which Christ there shown, viz. healing of the weak, and casting out the Devils. And that therefore, because in these two things consists the office of Christ. 1. He bruiseth the Serpents head. 2. He frees men from the power of the Devil. Mark 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 took so great confidence from thence, that they did not doubt of being healed, although he neither spake to them nor touched them, so they might touch Christ. Chemnit.

Vers. 10. As many as had plagues ] Mark calls diseases here plagues or strokes, that He might show that diseases are divine punishments of sin, and sent by God. 2. That he might signify greater and more cruel diseases. Psal. 89.33. Chemnit.

Vers. 13. And he goeth up into a Mountain ] 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 always begin imposition of hands with prayers, which the Apostles followed, Act. 1.24. and 14.23.

Vers 16. Four names of the Apostles are Greek, Peter, Andrew, Philip and Bartholomew, Cephas is a Chaldee word, the rest are Hebrew, Simon ] Hearing, obeying. Jacobus ] Supplanting. John ] Gracious. Judas ] Confessing, celebrating. Matthew ] Given, 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 Syriac is called Thad. Lebbaeus ] Corculum, a little heart, à cord derivatum. Drusius.

Vers. 17. He named them Boanerges, which is, the sons of thunder ] This name saith Jerome was given them, because they were taken with Christ into the Mountain, where he was transfigured, to hear the voice of the Father out of the Cloud, testifying of his Son, whose voice seemed to the people to be thunder, as appears by the 12. of John 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, seems to have respect to the second of Haggai 7. saith Grotius.

CHAP. IV.

Verse 9. HEE that hath ears to hear, let him hear ] A form of speech to stir up attention, as v. 23. Matth. 11.15. and 13.9. and 43. Mark. 7.16. Luke 8.8. and 14.35.

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

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 plainly.

Vers. 24. With what measure you mete, 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 hears as he ought to hear, every time that he hears, he grows something more rich, he gains 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, yet Christ seems purposely to direct his speech to the Ministers of the word, lest they should more negligently follow their calling, because the fruit of their labor doth not presently appear, 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 labor, and refresh themselves with rest in the night, till at the length the Corn grow ripe. Calvin.

Vers. 38. Master, carest thou not that we perish ] The Disciples were too much fixed on their Masters carnal 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 emphatical, 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.

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 fear hoped for that help which they begged.

CHAP. V.

Verse 2. IMmediately there met him out of the tombs a man with an unclean spirit ] Mat. 8.28. speaks of two, but Mark and Luke make mention but of one, yet they affirm 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 spread the farther, or because he only being cured would follow Christ, and being sent by him extolled him highly.

Vers. 5. And always night day and he was in the mountains, and in the tombs ] The Jews did not bury theirs in the Cities, lest they should be defiled by them, but out of the City in fields, and especially in desert 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 Devil differ in nature, studies, and actions.

I adjure thee by God ] Who by his just judgment hath suffered me to be in these men for their sin, do not torment, nor expel me out of this Country. It was a great torment to the devil to cease from tormenting the man whom • e had possessed, saith Novarinus.

Vers. 9. And he asked him, what is thy name ] He asks 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, that so they might perceive the cause of that strange cruelty described, and the greatness of the miracle, in which by Christ's power the man was afterward free from so great a number of devils, and might know that Christ's power was greater than that of many devils joined together.

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

Vers. 10. He would not send them away out of the country ]Because (saith Cajetan ) they have several regions where they most haunt, and they that are in such a region are loath to be put out of it, but would fain keep their place.

Vers. 11. Now there were there nigh unto the mountains a great heard of Swine feeding ] Luke saith, this heard was in the mountain. Agustine saith, this heard of Swine was so great, that some of it was near the mountain in the fields, some in the mountain, or they were in the lower part of the mountain which began to spread into the fields.

Vers. 15. And clothed ] Ingenuous modesty; whom formerly the furies of the Devil had deprived of clothes, he fits now clothed, and in his right mind; not only endued with a right mind, and carrying himself modesty, which are the usual 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.

Vers. 30. And Jesus immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, who touched my clothes ] 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 maintain 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 glorify 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 Jairus 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. It was a sign of humility with both, but the Heathens intimate something more when they fall upon their knees: They think that those who would obtain 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 coming 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 took so many witnesses as sufficed for proving the thing, to admit more might have a show of ostentation.

Vers. 42. Were astonished with a great astonishment ] An ecstasy 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. 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 Greek word 〈 in non-Latin alphabet 〉 is a general word, rendered Faber ; and it is questioned by some whether should be meant by it Faber serrarius, or Faber lignarius, a Smith, or a Carpenter. Hilary and Ambrose think Christ was a Smith; The common opinion is, that he was a Carpenter; Some hold that the Greek word is so taken when it is put absolutely and without addition, besides the Arabic version is for that, and 〈 in non-Latin alphabet 〉 , a chief builder, comes from 〈 in non-Latin alphabet 〉 , princeps, and 〈 in non-Latin alphabet 〉 , faber. Hence Christ in his preaching (saith à Lapide ) drew similitudes from the yoke, 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