Commentary on the Gospels and Acts

Likewise also said all the Disciples]

Misled, as Barnabas afterward was ( Gal. 2.) by Peters example. The leaders of this people cause them to err, Isa. 9. 16. Our Savior (to teach us what to do in like case) striveth not with them for the last word: but lets them enjoy their own over-good conceits of themselves, till time should confute them.

Sit ye here while I go and pray yonder]

It may be lawful therefore in some cases to pray secretly, in the presence or with the privity of others, so there be some good use of them.

And very heavy]

To faint, or fall away in his soul, to be out of the world, as we say, He sitteth alone, and keepeth silence, because he hath born it upon him, Lam. 3. 28.

Tarry ye here and watch with me]

Yet not for my sake so 〈◊〉 , as for your own; that ye enter not into temptation.

And fell on his face]

He putteth his mouth in the dust, if so be there may be hope, Lam. 3. 29. This and the like humble gestures in God's service do at once testify, and excite inward devotion.

Let this cup pass]

In the time of execution, they gave the malefactor a cup of wine mingled with myrrh, Mark 15. 23. to stupefy his senses, and so to mitigate his pains. Hence the word Calix or cup is put here and elsewhere for death itself: which being terrible to nature, is therefore here with strong crying and tears deprecated by our Savior. This was natural in him, and not sinful in us, so it do not degenerate into that which is carnal fear of death.

Nevertheless not as I will, but, &c.]

Here Christ doth not correct his former request (for then there should have been some kind of fault in it) but explicateth only on what condition he desired deliverance; and becometh obedient unto death, even the death of the cross, Philip. 2. 8. crying out, Not as I will, but as thou wilt: which shows that he had a distinct human will, from the will of his Father, and so was very man, as well as God. And here Aristotle, that great Philosopher, is clearly confuted. For he denies that a magnanimious man can be exceeding sorrowful for anything that befalls him. Our Savior (his Churches stoutest Champion,) was exceeding sorrowful even to the death; and yet of so great a spirit, that he yields up himself wholly to God. Magnus est animus, qui so-Deo tradidit; pufillus & degener, qui obluctatur, saith Seneca. He is a brave man that trusts God with all.

And findeth them asleep]

When he should have found them at prayer for him. Prayer is 〈◊〉 creature of the holy Ghost: and unless he hold up men's eyes there while, even Peter, James, and John will fall asleep in prayer, and put up yawning petitions to God.

And saith unto Peter]

Who had promised so much forwardness, and stood in so great danger above the rest, Luk. 22. 31. For Satan earnestly desired to deal with him, he challenged Peter forth, as Goliath called for one to combat with. And was it for them to sleep then? or, with Agrippa's dormouse, not to awake, till boiled in lead?

What? could you not watch with me, &c.]

How then will ye do to die with me, as erst ye promised me? If the footmen have wearied you, how will ye contend with horses, Jer. 12. 5. If you cannot endure words, how will you endure wounds? If ye cannot strive against sin, how will you resist unto blood, Heb. 12. 4? If ye cannot burn your finger with Bilney, your right-hand with Cranmer, how will you bear the burning of your whole body? Alice Coberly being pitiously burnt in the hand by the Keepers wife, with a hot key which she cunningly sent her to fetch, revoked.

The spirit indeed is willing]

q. d. Though the spirit purpose otherwise, yet the flesh will falter, and ye will be foiled else. Or, our Savior speaks this by way of excuse of their infirmity, q. d. I see you are willing, so far as you are spiritual and regenerate: but the flesh is treacherous and tyrannical. It rebels ever and anon, and would gladly reign. It hangs off, when called to suffer, and makes shy of the business. So Peter was carried whether he would not, Joh. 21. 18. So Hilarion chides out his soul (which plaid loath to depart ) with Egredere ô anima, &c. So M. Saunders, Martyr, in a letter to his wife, a little afore his death, Fain would this flesh, said he, make strange of that which the spirit doth embrace. O Lord, how loath is this loitering sluggard, to pass forth in God's path, &c? So M. Bradford going to his death, Now I am climbing up the hill, said he, It will cause me to puff and blow, before I come to the 〈◊〉 . The hill 〈◊〉 steep and high: my breath is short, and my strength is feeble. Pray therefore to the Lord for me; pray for me, pray for me, for God's sake, pray for me. See more in the Notes on 〈◊〉 . 21. 18.

If this cup may not pass, except I drink]

It passeth then, even while we are drinking of it. 〈 in non-Latin alphabet 〉 , Hold our faith and 〈◊〉 . It is but a storm, and will soon be over. It is but a death, and that's but the daybreak of eternal brightness. It is but winking (as that Martyr said) and thou shalt be in heaven presently.

For their eyes were heavy]

For sorrow (saith S. Luke ) which, exhausting the spirits, renders a man more sluggish: and hindering concoction, sends up vapors to the brain, and so causeth sleep. This was somewhat, but not sufficient to excuse them. Christ took them with him into the garden for their society and 〈◊〉 . But they not only not help him, but wound him by their dullness unto duty: and instead of wiping off his bloody sweat, they draw more out of him. Judas had somewhat else to do now then to sleep, when Peter was fast, and could not hold up. 〈◊〉 the Prophet lay under such a like drowsy distemper, chap. 4. 1. for though awaked and set to work, he was even ready to fall asleep at it.

And prayed the third time]

A number of perfection. And, Si 〈◊〉 pulsanti, &c. Paul prayed thrice, and gave over, 2 Cor. 12. because he saw it 〈◊〉 God's will it 〈◊〉 be otherwis:: pardoning grace he had, but not prevailing, verse. 9. So our Savior here, had an Angel sent from heaven to strengthen him, that he might the better drink that cup, which he had so 〈◊〉 deprecated. Hence the Apostle doubts not to 〈◊〉 , That he was heard in that he feared: he was, and he was not; there's no praying against that, which God's providence hath disposed of by an infallible order. And when we see how God will have it, we must sit down and be satisfied: That which he will have done, we may be sure is best to be done.

Saying the same words]

And they were no whit the worse for being the same. Let 〈◊〉 comfort those that complain they cannot vary in prayer: though that be a desirable ability. The 〈◊〉 were enriched by God in all utterance and knowledge, 1 Cor. 1. 5. But the business of prayer is more dispatched by inward groanings, then outward 〈◊〉 .

Behold, He is at hand]

Behold, for the miracle of the matter, yet now no miracle. 〈◊〉 frequens{que} via est per amicifallere nomen: Tnta frequen{que} licet sit via, crimen habet.

With swords and staves]

What need all this ado? But that the bornet haunted them, an ill conscience abused them. When he put forth but one 〈◊〉 of his Deity, these armed men fell all to the ground: nor could they rise again, till he had done indenting with them.

Wherefore art thou come?]

As a friend, or as a foe: If as a friend, What mean these swords? If as a foe, What means this kiss? Christ knew well enough wherefore he came: but thinks good to sting 〈◊〉 conscience by this cutting question.

Laid hands on Jesus and took him]

By his own consent, and 〈 in non-Latin alphabet 〉 , as Irenaeus hath it, while the Deity rested, and refused to put forth itself.

For all they that take the sword]

Without a just calling, 〈◊〉 those sworn sword-men of the devil the Jesuits, whose faction (as one saith of them) is a most agile sharp sword; the blade whereof is sheathed at pleasure, in the bowels of every Common-wealth, but the handle reacheth to Rome and Spain: Their design is to subdue all to the Pope, and the Pope to themselves.

More then twelve legions]

A legion is judged to be six thousand 〈◊〉 , and seven hundred horse. And this great army of Angels is by prayer dispatched from heaven in an instant. Are we then in any imminent 〈◊〉 ? send up to heaven for help by prayer, and God will send from heaven and help us. We need not help ourselves by seeking private revenge, as Peter here, or using 〈◊〉 shifts, as David, Ps. 34. 1. for in the same 〈◊〉 , Men are exhorted to ensue peace, and 〈◊〉 by private wrongs; 〈◊〉 the Angels of the Lord 〈◊〉 round about them that fear him, and deliver them.

That thus it must be]

Why must? but because it was, 1. So 〈◊〉 by God. 2, Fore-told by the Prophets; every particular of Christ's 〈◊〉 , even to their very spetting in his face. 3. Prefigured in the daily morning and evening 〈◊〉 ; this lamb of God was sacrificed from the beginning of the world. A necessity then there was of our Savior's suffering. Not a necessity of coaction (for he died freely and voluntarily) but of immutability and infallibility, for the former reasons and respects.

ANd ye laid no hand on me]

Ye wanted no will, but ye could never find 〈◊〉 : and which of you now accuseth me of sin? It is doubtless very lawful, and in some cases needful for Christians to defend their own 〈◊〉 , and 〈◊〉 their wronged credit, as did Moses, Samuel, Paul, 〈◊〉 : I never have sought profits, pleasures, nor preferments, saith he, 〈◊〉 was I ever moved with emulation or envy against any man, 〈◊〉 conscientiam aufero, quocun{que} discedo. This conscience I carry with me 〈◊〉 I go. 〈◊〉 of all that ever lived, might best challenge his 〈◊〉 of 〈◊〉 : For of him it might be truly affirmed, what Xenophon 〈◊◊〉 Socrates, what Paterculus doth of Scipio, Quod 〈◊〉 in 〈◊〉 nisi laudandum aut fecit, aut dixit, aut sensit, that he did all 〈◊〉 well, as the people testified of him, and never said or thought any thingamisse.

Then all the Disciples for sook him and fled]

Then, when there was no such need or danger to enforce them, Christ having capitulated with the enemy for their safety. They had leave to go free before: what staid they for then? Or why flee they now? This was the fruit and punishment of their former sleeping, verse. 43. Had they watched and prayed then, they had not now thus entered into temptation.

Yet found they none]

The enemies likeliest projects oft fail. These false witnesses, as those 〈◊〉 -builders of old, disagreed in their language, which God confounded; and so he doth to this day.

Hereafter shall ye see, &c.]

q. d. Now I am in a state of abasement, God having hid his son under the Carpenters son, whom ye have now bound, and shall shortly crucify. But not long hence, ye shall see me in a state of advancement, sitting on the right hand of power, pouring out my spirit upon all flesh, Acts 2 33. and, after that, coming in the clouds of heaven, as in a charet of state, to judge you that are now my Judges, &c.

Thou also wast with Jesus]

She was just of her masters mind and making. We had need take heed where we set our children to service: for, like water on a table, they will be led any way, with a wet finger: and as any liquid matter, they will conform to the vessel whereinto they are poured. Be sure to teach them God's fear, and to pray, and then where ever they come to 〈◊〉 , they shall do good, and find favor, as 〈◊◊◊〉 in the court of Babylon, 〈◊〉 . 1. and as the 〈◊◊〉 〈◊〉 family: that great Lord 〈◊◊◊〉 maids coal: so 〈◊〉 a thing is 〈◊◊◊◊〉 works of God, 〈◊〉 the 〈◊◊〉 .

And immediately the cock crew]

Gallicinium complevit Christi vaticinium. The cock proved a preacher to Peter. Despise not the Minister though never so mean: it is the foolishness of preaching that must bring men to heaven. Cocks call men out of their beds, and therehence have their name in the Greek tongue. They constantly keep the law of crowing at set times that nature hath enjoined them: they cry loud and thick against a storm. So do faithful Ministers, when gotten upon their battlements: they clap their own sides first, and then constantly call up others. 〈◊〉 cry aloud, and spare not, but lift up their voice like a trumpet, to tell Judah of their sins, &c. The roaring lion of hell trembleth at their note: and the worlds Sybantes cannot bear their disturbances, and therefore wish them banished. 〈◊〉 wisdom is justified of her children, and (though fierce before and untameable,) yet now a little child shall lead them, Isa 11. 6.

He wept bitterly]

That one sweet look from Christ, melted him; as God's kindness did the heardhearted Israelites at the meet of Mizpah. In this troubled pool Peter washed himself, in this red Sea the army of his iniquities was drowned. As once his faith was so great, that he leapt into a sea of waters to come to Christ: so now his repentance was so great, that he leapt, as it were, into a sea of tears for that he had gone from Christ. There are that say (and it may very well be) that henceforth he was ever and anon weeping: and that his face was even furrowed with continual tears. He began soon after his sin, Mark. 14. 〈◊〉 . cùm se proripuisset, when he had thrown himself out, as Beza renders it. He had no sooner took in poison, but he vomited it up again ere it got to the vitals. He had no sooner handled his serpent, but he turned it into a rod, to scourge his soul with remorse. Peccatum tristitiam peperit, & tristitia peccatum contrivit, ut 〈◊〉 in ligno natus, sed ipsum comminuit.

Verse 1. When the morning was come ]

THey had broken their sleep the night afore: and yet were up and at it early the next morning, so soon as the day peeped, Luke 22. 66. So sedulous are the Devils servants. Esau began to bustle with Jacob even in the very womb, that no time might be lost.

Verse 2. And when they had bound him ]

Bound he had been before this (to loose the cords of our iniquities:) but belike they had loosed him again, to try if by fair means they could make him bely himself. So those Martyrs were tempted, Heb. 11. 37. And this was Julian's way of persecuting the Primitive Christians, as Nazianzen testifieth: persecutioni suae miscuit persuasionem; ideo{que} fuit superioribus nocentior, & perniciosior. So Bonner, after he had allowed William Hunter Martyr, an half-penny a day in bread and drink in prison, persuaded with him saying: If thou wilt recant I will make thee a freeman in the city, and give thee forty pounds in good money, to set up thine occupation withal: or I will make thee steward of mine house, and set thee in office. So, to reduce D. Taylor Martyr, they promised him not only his pardon, but a bishopric.

Verse 3. Then Judas which had betrayed him ]

Might not Iedu have sang care away, now that he had both the bag and the price of blood, but he must come and betray himself? Whiles he played alone, he won all: but soon after, his own wickedness corrected him, and his backslidings reproved him. Sin will surely prove evil and bitter, when the bottom of the bag is once turned upward. A man may have the stone, who feels no fit of it. Conscience will work once: though, for the time, one may feel no fit of accusation: Laban shown himself at parting. Knowest thou not that there will be bitterness in the latter end? But 〈◊〉 devil deals with men as the Panther doth with the beasts; he 〈◊〉 his deformed head, till his sweet sent have drawn them into his danger. Till we have sinned, Satan is a parasite: when we have sinned he is a tyrant. But it is good to consider that of Bernard. At the day of judgment, a pure conscience shall better bestead one then a full purse.

Verse 4, I have sinned, &c.]

Here was 〈◊〉 , Confession, Restitution (most men go not so far, that 〈◊◊◊〉 hopes of heaven) there was wanting that 〈◊〉 , Conversion, Obedience of faith that should have completed his repentance. He died in the birth, as that foolish child Ephraim. He confessed to men, and not to God: and by his confession he sought no more then to ease his heart, as drunkards by vomiting rid their stomachs. So Latomus of Lovain confessed inter horrendos 〈◊〉 , se contra conscientiam adver satum esse veritati, roaring and crying out, that against his 〈◊〉 he had persecuted the truth of God. In trouble of mind all will out. Conscience, like Samsons wife, conceals not the riddle: like Fulvia a whorish woman, who declared all the secrets of her foolish lover Cneius a noble Roman.

Verse 5. And he cast down the pieces of silver ]

That wages of wickedness burnt in his purse, in his conscience; neither could it secure him in the day of wrath. See Zeph. 1. 18. Ezek. 7. 19. Obad. 〈◊〉 . Jam. 4. 1, 2. Omnia fui, & nihil mihi profuit, said Severus the Emperor, when he lay a dying. Most of the Emperors 〈◊〉 nothing by their advancement to the Empire, whereof they were so ambitious, but this, Vt citiùs interficerentur, that they were slain the sooner. All or most of them, till Constantine, died unnatural deaths. Achan's wedge of gold served but to cleave asunder his soul from his body; and the Babylonish garment but for a shroud.

Verse 6. It is not lawful, &c.]

They would not suffer the price of blood to lie in a chest; but the blood itself they could well enough suffer to lie in their consciences. So our modern Pharisees (the Popish Prelates) will not be present when the Martyrs are condemned to death, but have an hypocritical form of interceding for them to the secular powers, when as they themselves have delivered them up to the Judges to be executed, 〈◊〉 suis praejudiciis damnarunt, as one speaketh, having 〈◊◊〉 , excommunicated and adjudged them worthy of death.

Verse 7. To bury strangers in ]

Romans and others, with whom they would have nothing common, no not so much as a burial place, Isa. 65. 4, 5. God 〈◊〉 of a people that remain among the graves, and lodge in the monuments; which say, stand by thyself, come not near to me, for I am holier then thou, &c. sick 〈◊〉 were of a Noli me tangere, strict in 〈◊〉 , 〈◊〉 of foul sins. There are that tell us, that the nature of this Potters field is such, as, if a strangers body be laid in it, it consumes it to the bone in four and twenty hours; which it doth not to the body of any Jew. This, if it be true, saith one, it seems God would have the earth thus marked to preserve the memory of the bloody money, by which it was purchased: and therefore he gave it a virtue to consume strangers bodies ere they could corrupt, refusing the Jews; to show how they had lost their privilege to their own land, by crucifying their Lord, and strangers began to be possessed of it. Also, to teach us, that his hope is nearest incorruption, who is the greatest stranger from the sin of the Jews, that is, 〈◊〉 Christ.

Verse 8. Was called the field of blood ]

Not the burial-place for strangers, as they would have had it called (thinking thereby to have gotten 〈◊〉 an eternal commendation, for their love and liberality to strangers) but the field of blood (so the Vulgar would needs call it, much against these Masters minds) for a lasting monument of their detestable 〈◊〉 , which they thought to have carried so cleanly, that the world should have 〈◊〉 never the wiser; and therefore they would not 〈◊〉 Christ themselves, as they did Steven; but, to decline the envy, delivered him up 〈◊〉 Pilate to be put to death. It is hard if hypocrites be not, by one means or other, detected: how else should their names rot?

Verse 9. Then was fulfilled ]

Those blind Pharisees not only observed not the sayings of the Prophets which they daily read, but un wittingly also fulfilled them.

Verse 10. And gave them for the Potters field ]

To the Potter (saith Zacharias ) in the house of the Lord. What the Prophet sets down in short, and more obscurely, the Evangelist expounds, and applies to Christ the antitype. So true is that observation of Divines, that the Old Testament is both explained and fulfilled in the new, by a happy harmony.

Verse 11. And Jesus stood before the Governor ]

The best therefore and most innocent may be brought before Magistrates, and accused of high treason, which ever was, as Lipsius observeth out of Tacitus, Vnicum crimen corum qui crimine vacabant. 〈◊〉 was held the Kings enemy. Jeremiah laid by the heels for a 〈◊〉 to the State. Paul styled a pest. Luther a trumpet of rebellion. Beza a seedsman of sedition, &c. Christ's accusers here, shamelessly appeal him of matters that were evidently ntrue. This Pilate saw, and therefore sought so many ways to deliver him.

Verse 12. He answered nothing ]

Here the nimble Lawyer would have presently argued, as the Popes Legat did at the meeting of the Princes at Smalcaldia in Germany. He brought Letters from the Pope to the Electour of Saxony: and because the Electour gave him not a present answer, he inferred, Qui tacet consentire videtur. Melancthon, being by, made answer, Hoc est sophisticum, est regula juris, 〈◊〉 non valet inconjecturalibus. Nam dicit, videtur, & argumentum videtur, solvitur per non videtur. Christ therefore answered nothing, because they alleged nothing but notorious lies, and such as he saw well the Governor himself saw thorough, and therefore tried so many policies to set him free.

Verse 13. Hearest thou not? &c.]

Yes, well enough: but there is a time, when a man should be as a deaf man that heareth not, and as a dumb man that openeth not his mouth. Ego 〈◊〉 Dominus, ut tu linguae, said he in Tacitus to his obstreperous adversary. If I cannot command thy tongue, yet I can command mine own ears. And the prudent will keep silence in an evil time, saith Amos. See the Note above, on Chap. 26. 62. Patience and silence were Isaac's apology to Ishmael. Sile, & funestam dedisti 〈◊〉 , saith Chrysostom.

Verse 14. The Governor marvelled, ]

That Christ should so betray his own cause, by an obstinate silence. But why marvelled he not as much at the impudency of the Priests, pressing such palpable untruths against him? He did no doubt: and yet against all equity, yielded to their importunity. But 〈◊〉 not Magistrates be men of courage cuerdelions? Solomon's throne was supported by lions; to show what manner of men such should be, as sit in places of judicature.

Verse 15. The Governor was wont ]

In remembrance, say some, of their deliverance from the Egyptian bondage. A 〈◊〉 it was, and therefore obtained; but an evil custom, and therefore should better have been abrogated. Custom without truth is but hoarinesse or mouldinesse of error, saith one. And 〈◊〉 without 〈◊〉 , is but antiquity of iniquity, saith another. A custom they have in Rome at this day, that if a Cardinal meet a condemned person going to execution, and put his hat on the malefactors head, he is thereby set free. I see no sense for such a pardon. But the Inhabitants of Berne in 〈◊〉 gave a general pardon to most of their prisoners, and called home their banished that same day, wherein the 〈◊◊〉 received and established amongst them. And they gave this reason for it. Should some confederate Prince pass thorough our coasts, we should, for his sake, pardon our offenders, upon promise of amendment. Now, shall the King of Kings. the Son of God, and our dear brother, who hath done and suffered so much for us, come graciously unto us, and we not honor him this way also? Saul, for joy of his victory over the Ammonites, would not suffer such to be put to death, as had spoken treason against him: for today (said he) the Lord hath wrought salvation in Israel, &c.

Verse 16. A notable prisoner, called Barabbas ]

That is, by interpretation his fathers son, his white son, his darling, his tidling, whom he had cockered and not crossed from his youth. Such children are oft undone, as Absalom, Amnon and Adonijah were by their parents indlgence. How many a Barabbas, brought to the gallows, blameth his fond father, and haply curseth him in hell?

Verse 17. Whom will ye that I release? ]

Pilate hoped they would never be so grossly wicked, as to prefer such a stigmaticall varlet. But why did he give them the liberty of such a choice? Why did he not rather (as Job ) break the jaws of the wicked, and pluck the spoil out of their teeth? Should not the standard be made of hardest metals? the chief post of the house be heart of Oak? Was it not pusillanimity and popularity that missed 〈◊〉 , and so muzzled him, that he could not contradict the many-headed multitude?

Verse 18. For he knew that for envy ]

His sin was the greater for his knowledge, I am, 4. 17. Omne peccatum contra conscientiam, aedificat ad 〈◊〉 , saith 〈◊〉 . When men imprison their light (that Prophet from God) Rem. 1. 18. and after conviction run away with the bit in their mouths, as it were, they run without God's greater mercy upon their utter ruin and destruction. Tostatus truly observeth, that Solomon's idolatry was a sin far more sinful then that of his wives; because 〈◊〉 knowledge.

Verse 19. 〈◊〉 wife sent unto him ]

There are that think that this woman's dream was of the devil: thereby to have hindered the work of redemption by this composition. Satan and his agents, when they cannot conquer, would fain compound. 〈◊〉 will have it to be a divine dream, because it was sent, say they, for the better clearing of Christ's innocence, even whiles he stood at the bar: yea for the salvation of this woman's soul, as Theophylact is of opinion.

Verse 20. The chief Priests and Elders persuaded ]

And prevailed. See then how needful it is that we pray for good governors; Jeroboam made Israel to sin: Peter compelled the 〈◊〉 to Judaize, Gal. 2. 14. As the corruption of a fish begins at the head, and as in a beast the whole body follows the head: So are the people over-ruled by their Rulers.

Verse 21. They said, 〈◊〉 ]

This mad choice is every day made, whiles men prefer the lusts of their flesh before the lives of their souls. In the present instance we may see, as in 〈◊〉 mirror, the inconstancy of the common sort (who erst cried Christ up for a Prophet, and would have crowned him for a King) and the desperate madness of the Priests, Qui citiùs Diabolum ex inferno petivissent quam Iesum, as Pareus hath it; Who would have desired the devil of hell, rather then Jesus.

Verse 22. Let him be crucified. ]

He, whom 〈◊〉 they had little less then deified. See how soon evil company and counsel had altered them: like as Walnut-tree-roots embitter the roots of all the trees about them. Siquis obsequatur 〈◊〉 , 〈◊〉 reddet 〈◊〉 temulentum Callias; si Alcibiadi, jactatorem: si Crobylo, coquum, &c. saith AElian. A man easily conformeth to his company.

Verse 23. Why? What evil hath he done? ]

Why? but if he have done no evil, wherefore doth not Pilate pronounce him innocent coutra gentes? And quit him by proclamation? which because he did not, but the contrary, was he not therefore, by a just judgment of God upon him, kicked off the bench, by the Emperor Tiberius? Judge Hales came to an evil end for crossing his conscience. And Judge Morgan, who gave the sentence of that peerless Lady 〈◊〉 Graies death, presently fell mad: and in all his distracted fits, cried out continually, Take away the Lady 〈◊〉 , Take away the Lady Jane from me. It is reported of Nevessan, a better Lawyer then an honest man, that he should say: He that will not venture his body shall never be valiant: he that will not venture his soul, never rich.

Verse 24. He took water ]

Too weak an element to wash off guilt 〈◊〉 which is not purged but by the blood of Christ, or fire of hell.

Verse 25. His blood be on us, and on, &c.]

God said Amen to this woeful curse, which cleaves close to them and their posterity, as a girdle to their loins, soaking as oil into their bones to this very day, Psal. 109. 18, 19. Thirty eight years after this fearful imprecation, in the same place, and close by the same tribunal where they thus cried out, His blood be on us, &c. Historians tell us, that Herod, wanting money, demanded of the Jews so much out of their treasury, as would pay for the making of a water-course. But the Jews, supposing it a needless work, not only denied him, but gave many out-ragious and spiteful speeches, tumultuously flocked about him, and with great clamours pressed upon him, even as he was in his seat. Whereupon to prevent mischief, he sent to his soldiers to apparel themselves like Citizens, and under their gowns to bring with them a 〈◊〉 or ponyard, and mingle themselves amongst the multitude; which they did, observing who they were that made the greatest uproar. And when Herod gave the sign, they fell upon them, and slew a great multitude. Many also, for fear of loss or danger killed themselves: besides others, which seeing this massacre, 〈◊〉 treason among themselves, fell one upon another. What a dispersed and despised people they are ever since, exiled, as it were, out of the world, by the common consent of all Nations, for their inexpiable guilt. See my True Treasure, Chap. 7. Sect. 2. And beware by their example of wishing evil to ourselves or others, as our desperate God, damn-me's do at every third word almost, and God will undoubtedly take them at their words, as he did those wretches, that wished they might die in the wilderness, Numb. 14. 28. As he did John Peters, the cruel Keeper of Newgate in Queen Mary's days: who commonly when he would affirm anything, were it true or false, used to say, If it be not true, I pray God I rot ere I die, and he had his desire. So had Sir Gervaise Ellowaies. Lieutenant of the Tower, hanged in our remembrance on Tower-hill, for being 〈◊〉 to the poisoning of Sir Thomas Overbury: who being upon the Gallows, confessed it was just upon him, for that he had oft in his playing at cards and dice wished, That he might be hanged, if it were not so and so. In the year, 1551. the devil in a visible shape lifted up a cursing woman into the air in Germany; and therehence threw her down, in the view of many people, and 〈◊〉 her neck. Another brought her daughter to Luther, entreating his prayers for her, for that she was possessed by the devil, upon her cursing of her. For when she had said in a rage against her daughter, Involet in 〈◊〉 diabolus, The devil take thee, he took possession of her accordingly. The same Author relateth a like sad story of a stubborn son, cursed by his father, who wished he might never stir alive from the place he stood in, and he stirred not for three years, &o. Cursing men are cursed men. Alterius perditio tua sit cautio. Seest thou another suffer shipwreck? look to thy tackling.

Verse 26. And when he had scourged Jesus ]

So 〈◊〉 satisfy their cruelty, and move them, if it might be, to pity. But though they relented not at the sight, it's fit we should. Would it not grieve us at the heart, if we should see the Kings son basely whipped by our adversaries, only for our affairs? Christ was scourged when we had offended, that he might free us from the sting of conscience, and those scourges and scorpions of eternal torments, that he might make us a plaster of his own blessed blood: for by his stripes we are healed, by the bloody wails made upon his back we are delivered. We hold it a thing almost beyond belief, that the applying of medicines to the sword that wounded a man, shall make the wounds heal in a man. But here is a mystery that only Christian religion can tell of, and of which there never was president in nature, that the scourging and wounding of one man should cure another. See the Note, on Joh. 19. 1.

Verse 27. Then the soldiers of the Governor ]

Barbarous and brutish men, skillful to destroy, Ezek. 21. 31. Let the young men arise and play before us, said Abner, 2 Sam. 2. 14. It is but a sport to soldiers to kill and put men to tormentfull ends. At the taking of Tripolis in Barbary, the Turkish soldiers, having in their hands one John de Chabos, a 〈◊〉 -man born in Daulphine, they brought him into the town: and when they had cut off 〈◊〉 hands and nose, they put him quick into the ground to the wast, and there, for their pleasure, shot at him with their arrows, and afterwards cut his throat. What insolencies and cruelties they exercised upon our Savior for our sakes, even the whole band of them, we should read with regret for our sins, the weapons and instruments of all his sufferings; and see thorough his wounds the naked bowels, as it were, of his love to our poor souls.

Verse 28. And they stripped him ]

That we might be clothed with the rich and royal raiment of 〈◊〉 righteousness, that fleece of the Lamb of God, who 〈◊〉 away, &c.

Verse 29. And when they had platted a crown, &c.]

Christ, by wearing this crown of thorns, the first-fruits of the curse, took away the sin and curse of all his people: who must therefore, by their obedience set a crown of gold on his head, Cant. 3. 11. as 〈◊〉 in his superstitious way 〈◊〉 his crown upon the crucifix. See the Note on 〈◊〉 . 19 2.

Verse 30. And they spit upon him ]

So doth 〈◊〉 still cast dirt and drivell into Christ's face. See the 〈◊〉 on Chap. 26. 67. Robert Smith, Martyr, in his examination before Bonner, made one of his Doctors to say, that his breaden god must needs enter into the belly, and so 〈◊〉 into the draught. To which he answered: What derogation was it to Christ, when the Jews spit in his face? Smith presently replied, If the Jews, being his enemies, did but spit in his face, and we, being his friends, throw him into the draught, which of us deserveth the greatest damnation?

Verse 31. Put his own raiment on him ]

God's hand was in this, that all men seeing him to suffer in his own habit, might acknowledge that it was very he, and not another that suffered in his stead. Mahomet in his Quran speaks very honourably of Christ, except only in two things. 1. He took up the Arian heresy, to deny his Deity. 2. He denied that he was crucified, but that someone was crucified for him. But what saith S. Peter? He his own self bare our sins in his own body on the tree, &c. 1 Pet. 2. 24.

Verse 32. They found a man of Cyrene ]

A stranger, coming out of the field towards Jerusalem, meets with an unexpected 〈◊〉 , and follows Christ, which occasioned him to inquire into the cause, and got him renown among the Saints. In like sort, the faithful Christian (a stranger upon earth) comes out of the field of this world, with his face set toward Zion; and meets with many crosses by the way. But all-while he follows Christ, let him inquire into the cause, and the issue shall be glorious.

Verse 33. A place of a skull ]

Here our thrice noble Conqueror would erect his trophies to encourage us to 〈◊〉 for him, if God call us thereto, in the most vile and loathsome places, as also to assure us that his death is life to the dead.

Verse 34 They gave him vinegar, &c.]

Cold comfort to a dying man; but they did it in 〈◊〉 , q. d. Thou art a King, and must have generous wines. Here's for thee therefore. See the Note on John 19. 29. It were happy if this vinegar given our Savior, might melt our adamantine hearts into sorrow.

Verse 35. Parted his garments ]

Let us likewise suffer with 〈◊〉 the spoiling of our goods, &c. Heb. 10. 34. yea, the spoiling of our persons, to have our clothes also taken and torn off 〈◊〉 backs: Christ will say, Bring forth the best robe, ring, &c. If a Heathen could say, when he saw a sudden shipwreck of all his wealth, Well fortune, I see thy intent, thou wouldst have me be a Philosopher: Should not a Christian conclude, Surely Christ would have me look after heavenly, that thus strips me of all earthly comforts?

Verse 36. They watched him there ]

Lest haply he should get get away thence by a 〈◊〉 . But his time of getting out of their hands was not yet come. Here hung for a while that golden censer Christ's body; which through the holes that were made in it, as thorough chinks or holes, fumed forth a sweet savor in the nostrils of his heavenly Father, Eph. 5. 2. such as draweth all men to him, that have their senses exercised to discern good and evil, Joh. 12. 32, Heb. 5. 14.

Verse 37. This is Jesus, the King of the Jews ]

Pilate (by a special providence of God) intending nothing 〈◊〉 , gives Christ a testimonial, and would not alter it, though solicited thereto. He did it to be revenged on the Jews for their senseless importunity to have him condemn an innocent, and withal, to put Christ to an open shame, as a crucified King. Like as that A theist Lucian, blasphemously calls our Savior, The crucified cousener, the modern Jews contemptuously call him (in reference to his cross) The Woofe and the Warp. And, at the sack of Constantinople, the Image of the Crucifix was set up by the insolent Turks, and shot at with their arrows: and afterwards in great 〈◊〉 carried about the Camp, as it had been in procession, those dead dogs railing and spitting at it, and calling it, The God of the Christians. Ten thousand Martyrs were crucified in the Mount of Ararath under Adrian the 〈◊〉 , crowned with thorns, and thrust into the sides with sharp darts, in contempt of Christ.

Verse 38. Then were there two thieves ]

So he was reckoned among the transgressors, Isa. 53. 12. A sinner, not by 〈◊〉 only, for he bare the sin of many (ib.) but by reputation also, and therefore crucified in the midst (as the worst of the three, chief of sinners ) that we might have place in the midst of heavenly Angels, in those walks of paradise, Zach. 3. 7. The one of those two thieves went railing to hell (his crucifixion being 〈◊〉 a typical hell to him, a trap-door to eternal torment) the other went repenting forth-right to heaven, living long in a little time, and by his prayer making his cross a Jacob's ladder, whereby. Angels descended to fetch up his soul. It is remarkable, and to our purpose suitable, that Rabus reporteth, that when Leonard Caesar suffered Martyrdom at Rappa, a little town in Bavaria, a certain Priest, that had by the law for some villainous act deserved death, being led forth with him towards the place of execution, cried out often, Ego ne quidem dignus sum, qui tibi in hac poena associer, justo injustus. I am not worthy to suffer with thee, the just with the unjust.

Verse 39. Reviled him, wagging their heads ]

God took notice of Cain's frowns, Gen. 4. 6. Miriams mutterings, Numb. 12. 2. these men's noddings, Rabshakeh's lofty looks, Isa. 37. 23. 〈◊〉 lowrings, Gen. 31. 2. and sets them upon record. He is jealous for Jerusalem with a great jealousy. Zac. 1. 14. (and jealousy is very wakeful, hardly shall the sly paramour avoid the husbands eye) if he see any indignity offered to his beloved spouse, he will arise and play Phineas his part, as that Martyr said. The virgin daughter of Zion, though she be but a virgin, hath a champion that will not see nor 〈◊〉 her to be abused, Isa. 37. 22. See how he revileth her 〈◊〉 , Isa. 57. 3, 4. But draw near hither, ye sons of the 〈◊〉 , the seed of the adulierer and the whore, Against whom do ye sport yourselves? Against whom make ye a wide mouth, and draw out the tongue? Are ye not children of transgression, a seed of falsehood? Yea he giveth encouragement to his Spouse, in an holy scorn to despise and deride her deriders, shaking her head at them, 〈◊〉 they do at her, and saying, Whom hast thou 〈◊〉 hed and blasphemed? &c. q d. Dost thou know what thou hast done? &c.

Verse 40. And saying, Thou that &c.]

Dogs will be barking at the Moon (as these dead dogs do here at the 〈◊〉 of righteousness,) At peragit cursus 〈◊〉 Diana suos. 〈◊〉 goes on with the work, nothing retarded by their jears and buffoneries. Didicit ill maledicere & ego contemnere, said he in Tacitus, Non tantum habemus etij. P C. said Augustus to the Senate. when they informed him of what such and such had said against him, we are not at leisure to listen to every slight slander raised of us. And of Severus the Emperor it is recorded, that his care was, what was to be done by him, not what was said or censured of him. Do well and hear ill, is written upon heaven gates, said that Martyr. Railers are to be reckoned kill-Christ's: words may more afflict then blows, Psal. 42. 3, 10. As with a murthering weapon in my bones, &c.

Verse 41. Likewise also the chief Priests ]

Sick of an 〈 in non-Latin alphabet 〉 the devils disease, they petulantly insult over our dying Savior, with their Satanical sarcasmes: which he answereth with silence, and by a brave composedness sets himself above the slight of the injurious claw. Facile est in me dicere, cum non sim responsurus, saith one. It is as impossible to avoid, as necessary to contemn the lash of lewd tongues, bitter tongues, and scurrilous invectives. Those ears that were wont to hear nothing but Angelical hymns, are here filled with them, and he replies not. Princes use not to chide when Ambassadors offer them undecencies, but deny them audience.

Verse 42. We will believe him ]

They would not: but rather have said, he had done it by the devils help; or have searched the deyils skull to find out some other trick, to elude the truth.

Verse 43. He trusted in God ]

These were cruel mockings, as those were called, Heb. 11. 36. Nothing troubled David more then to be hit in the teeth with his God: to have his Religion laid in his dish, Psal. 42. & 43. And it went to Jobs heart to hear his friend Eliphaz (a godly man otherwise,) scoff him for his Religion, Job 4. 6. Is not thy fear (or thy Religion) become thy folly? Zeackiah feared more to be mocked of the Jews, then the Chaldees, Jer. 38. 9.

Verse 44. The thieves also ]

Both of them railed at first, till one of them was converted by a miracle (for it was one of those seven miracles wherewith Christ would honor the ignominy of his cross.) Till then either they both reviled our Savior, or the better of them seemed, at least by his silence, for a season to consent to the other. In whose example we see, that every fool hath a bolt, to shoot at afflicted godliness. Every cur is ready to fall upon the dog that he seeth worried: and every passenger to pull a branch from a tree that is felled. But there is no small cruelty in composing comedies out of the tragedyes of the Church: and so, to draw blood from that back which is yet blue from the hand of the Almighty. God threateneth Edom for but looking upon Jacob's affliction in the day of their calamity.

Verse 45. Darkness over all the land ]

The Sun hid his head in a mantle of black, as ashamed to behold those base indignities done to the Son of righteousness, by the sons of men. This darkness some think was universal: not only over all the land of Jury, but over the whole earth (and so the text may be rendered.) Tiberius, say they, was sensible of it at Rome: Dionysius writes to Polycarpus, that they had it in Egypt. And another great Astronomer Ptolemy (if I mistake not) was so amazed at it, that he pronounced, either nature now determineth, or the God of nature suffereth.

Verse 46. Jesus 〈◊〉 with a loud voice ]

Therefore he laid down his life at his own pleasure: for by his loud outcry it appears, that he could have lived longer, if he had listed, for any decay of nature under those exquisite torments that he suffered in his body, but much greater in his soul. That which for the present seems to have expressed from him this doleful complaint was, the sense of his Fathers wrath in the darkening of the body of the Sun over him: which though God causeth to shine upon the just and unjust for their comfort, yet was not suffered to shine upon him, for those three sorrowful hours together. When Theedorus the Martyr was racked and tortured by the command of Julian the Apostate, an Angel, in the form of a young man, stood by him and comforted him, wiping off his sweat with a fine linen cloth, and pouring cold water on his vexed limbs. When M ^r Saunders Martyr was examined before Steven Winchester, he felt a most pleasant refreshing issuing from every part of his body to his heart, and from thence ebbing and flowing to each part again. William Hunten Martyr cried out at the stake, Son of God shine upon me, and immediately the Sun shone out of a dark cloud so full in his face, that he was constrained to look another way: whereat the people mused, because it was so dark a little before. And I myself was an eye-witness of a like answer returned from heaven, to a like prayer made by a penitent malefactor executed at Evesham in Worcestershier, many years since. But our Lord Christ was forsaken of all these creature-comforts: and (which was worse then all) of his Fathers favor to his present apprehension; left forlorn and destitute for a time, that we might be received forever. Howbeit, perplexed though he were, yet not in despair; persecuted, yet not forsaken, cast down, yet not destroyed. He could say My God in the midst of all, by the force of his faith, which individuateth God (as a Father saith,) and appropriateth him to a man's self. And Hilary hath a good note, which here comes in, not out of place. Habes conquerentem relictum se esse, quia homo est: habes eundem profitentem Latroni in paradiso regnaturum, quia Deus est: As man he cries out My God, my God, &c when, as God, he promiseth paradise to the penitent thief.

Verse 47. This man calleth for Elias ]

A malicious mistake, a devilish sarcasme. Whiles darkness was upon them, they were over-awed and husht; their mouths were haltered (as horses must be, saith the Psalmist, as the sea was by our Savior,) and held in with bit and bridle, lest they come near unto thee. But no sooner was it light again, but they are at their old trade again; deriding our Savior and depraving his words, as if forsaken of his hope in God, he had fled to Elias for help: So when Cranmer, standing at the stake, cried out often, Lord Jesu receive my spirit, a Spanish Monk that heard him, ran to a Noble-man there present and tells him, that those were the words of one that died in great despair.

Verse 48. And filled it with vinegar ]

Sorrow is dry we say. This man of sorrows more to fulfill the Scriptures, then for his own satisfaction, though extreme dry no doubt (for now was the Paschal lamb a roasting in the fire of his Fathers wrath) he saith, I thirst, and had vinegar to drink: that we might drink of the water of life, and be sweetly inebriated in that torrent of pleasure that runs at God's right hand for evermore, Psal. 16. 11. See the Note on Joh. 19. 29.

Verse 49. Let us see whether Elias, &c.]

This mocking is the murder of the tongue, which therefore our Savior suffered, ut nos illusori Satanae insultaremus, saith one. It is reported of Aretine, that by a longer custom of libellous and contumelious speaking against men, he had got such a habit, that at last he came to diminish and disesteem God himself. May not the same be made good of these malicious miscreants?

Verse 50. Yeelded up the Ghost ]

Or, let go his spirit, viz. to God that gave it, to whom also he recommended it, Luk. 23. 46. teaching us what to do in like case. Our care herein may make even a Centurion, a graceless person to glorify God saying, Certainly this was a righteous man, verse. 47. When so great a clark as Erasmus dying with no better words in his mouth then Domine fac finem, fac finem, is but hardly thought of. How much more that English Hubertus a covetous oppressor, who dying made this wretched will-paroll: I yield my goods to the King, my body to the grave, my soul to the devil?

Verse 51. The veil of the Temple was rent ]

To show than there was an end of the Levitical liturgy; and that now there was free and open access for all Saints to the throne of God's grace, for the veil was a figure of the spiritual covering which was before the eyes of the Church till Christ's coming.

Verse 52. And the graves were opened ]

To show that death was now swallowed up in victory by life essential: like as the fire swallows up the fuel, and as Moses his serpent swallowed up the enchanted serpents.

Verse 53. And appeared unto many ]

Not to converse again, as heretofore, with men, but to accompany Christ, that raised them, into heaven; and to be as so many ocular 〈◊〉 of Christ's quickening power, whereby he shall also raise our vile bodies, and conform them to his glorious body the standard, Phil. 3. ult.

Verse 54. Truly this was the Son of God ]

i.e. A divine man, a de my-god, as these Heathens reputed those in whom they beheld and admired anything above the ordinary nature of 〈◊〉 , and their expectation. Natural conscience cannot but stoop and do homage to the image of God stamped upon his people; as being afraid of that name of God whereby they are called, Deut. 28. 10. There are that think that these soldiers, our Savior's executioners, were truly converted by the miracles they 〈◊〉 seen, according to what Christ had prayed for them, Luk. 23. 34. And it may very well be: like as Paul was converted upon 〈◊〉 Stevens prayer; as Justine Martyr and others were, by behold. ing the piety and patience of the Primitive Christians, and as James Silvester 〈◊〉 at the Martyrdom of Simon Lalot at 〈◊〉 . He seeing the great faith and constancy of that heavenly Martyr, was so compuncted with repentance (saith M ^r Fox, ) and fell into such despair of himself, that they had much ado to fasten any comfort on him, wich all the promises of the Gospel: till at length he recovered, repented, and with all his family, removed to the Church of Genova: Christians have shown as glorious power (and have as good success) in the faith of Martyrdom, as in the faith of miracles; working wonders thereby, upon those that have sought and sucked their blood.

Verse 55. And many women were there ]

More hardy then the Disciples, who all, save John, were fled and hid. Oh stand (saith a Divine,) and behold a little, with those devout women, the body of thy Savior, hanging upon the cross. See him afflicted from top to 〈◊〉 . See him wounded in the head, to heal our vain 〈◊〉 . See him wounded in the hands to heal our evil actions. See him wounded in the heart, to cure our 〈◊〉 thoughts. See his eyes shut up, that did enlighten the world: See them shut, that thine might be turned from seeing of vanity. See that countenance so goodly to behold, spetted upon and 〈◊〉 , that thy face 〈◊〉 shine glorious as the Angels in heaven, &c. See the Note on, Job. 19. 25.

Verse 56. Among which was Mary Magdalene. ]

Love is 〈◊〉 as death: good blood will never bely itself. Mary also 〈◊〉 mother of Jesus was there, sitting with the sword thorough her 〈◊〉 , that old Sime on had forehight her. See, 〈◊〉 . 19. 26, 27. with the Note upon that text.

Verse 57. A rich man of Arimathaea ]

Not many such, ' 〈◊◊〉 there are any. Joseph was a counselor, a Senator, one of the 〈◊〉 or seventy Seniours. Christ finds friends in the 〈◊〉 tempestuous times and unlikely places; as in 〈◊〉 and Nero's court. Some good Obadiah, or One 〈◊〉 , to seek out Paul the prisoner, and refresh his bowels. Serena the 〈◊〉 , wife to Diocletian that bloody persecutor, was a Christian, and a great friend to the true Religion. So was the Lady Anne (wife to our King Richard the second,) a disciple of Wycliffe; whose books also she conveyed over into Bohemia her country, whereby a good foundation was laid for the ensuing Reformation. 〈◊〉 of Gaunt shown himself a great favourer of Wycliffe: The like did the Electour of Saxony for Luther. George Marquess of Brandenburg, in a meeting of the Emperor and 〈◊◊〉 Ausborough, zealously professed that he would rather kneel down presently in the presence of them all, and yield his head to be 〈◊〉 off by the executioner, then deny Christ and his Gospel.

Verse 58. He went to Pilate. ]

It was time for him now or never to show himself, and to wax bold, Mark 15. 43. The Spaniards, they say, abhor dangers, never adventuring upon hard enterprises, but aiming to proceed securely. Christ's Disciples must speak and do boldly in the Lord, 〈◊〉 , 14. 3. whatever come of it. Audendo Graeci pervenêre Trojam. Alexander never 〈◊〉 anything, but he conceived it might be done, and he did it. Historians 〈◊〉 most of his success, to his courage; and tell us, that having a soldier of his own name in his army whom he knew to be a coward, he commanded him either to change his name, or show his valor. So saith Christ to all 〈◊〉 Joseph's and Nicodemusses; either play the men, or pretend 〈◊〉 to me.

Verse 59. He wrapped it in a clean linen cloth ]

Which 〈◊〉 had bought new for the purpose, saith S ^t Mark, to his no 〈◊〉 cost: for linen in those days was precious, so that a handkerchief among even the Roman rioters, was a rich token, as appears out of the Poet. Neither did this rich man loose his cost; for he is and shall be famous for it to the worlds 〈◊〉 : though 〈◊〉 body be not at leisure to do as Paleottus Archbishop of Binony did, who wrote a great book of the shadow of Christ's body 〈◊〉 Joseph's new syndon; which was also commented upon by 〈◊〉 Professor of Divinity there.

Verse 60. And laid it in his own new tomb ]

His own, 〈◊〉 was now well warmed sweetened and sanctified by our 〈◊〉 body, against himself should be laid there; as afterwards he 〈◊〉 and probably was too. A new tomb it was, and fit it should 〈◊〉 for that virgin-body, or maiden-corps, as one calls it, 〈◊〉 and untainted. Besides, else it might have been suspected, 〈◊〉 not Christ but another arose; or if he, yet not by his own, but by another's virtue: like him who revived at the touching of the bones of dead Elisha, 2 King. 13. Buried our Savior was. 1. 〈◊〉 none might doubt of his death. 2. That our sins might be buried with him. 3. That our graves might be prepared and perfumed for us, as so many beds of roses, or delicious dormitories, Isa. 57. 2. He was buried in Calvary, to note that he died for the condemned: and in a garden, to expiate that first sin committed in the garden: and in another man's sepulcher, to note that he died for other men's sins, as some will have it. Helena, mother of Constantine the great, bestowed great cost in repairing this 〈◊〉 of our Savior, which the Heathens out of hatred to Christ had thrown down, and built a temple to Venus on the same ground. And Jerusalem, that poor ruinous city, being governed, by one of the Turks Sanzacks, is for nothing now more famous then for the sepulcher of our Savior again repaired, and much visited by the superstitious sort of Christians and not unreverenced by the Turks themselves.

Verse 61. And there 〈◊〉 Mary Magdalene ]

Carefully watching where they laid the Lord's body, that they might not leave off their kindness to him living or dead, as she said of 〈◊〉 , Ruth 2. 20. Heavy they were as heart could hold: yet not hindered thereby from doing their duty to Christ. So Daniel, though sick, yet did the Kings business. Even sorrow for sin, if it so exceed, as to disable us for duty, is a sinful sorrow, and must be sorrowed for.

Verse 62. Now the next day that followed ]

That is, on that high-day, that double Sabbath; they that had so oft quarreld Christ for curing on the Sabbath, request a servile work to be done, of securing and sealing up the sepulcher. It is a common proverb, Mortui non mordent, Dead men bite not. But here Christ, though dead and buried, bites and beats hard upon these evil men's consciences. They could not rest the whole night afore, for fear he should get out of the grave some way: and so create them 〈◊〉 trouble. Scipio appointed his sepulcher to be so placed, as his image standing upon it might look directly toward Africa: that being dead he might still be a terror to the Carthaginians. And 〈◊〉 , an ancient King of this Island, commanded his dead body to be embalmed, and put into a brazen image, and so set upon a brazen horse over Ludgate, for a terror to 〈◊〉 Saxons. It is well known that Zizka, that brave Bohemian, charged his Taborites, to flea his corps, and head a drum with his skin; the sound whereof as oft as the enemies heard, they should be appaled, and put to flight. And our Edward the first, adjured his son and Nobles, that if he died in his journey into Scotland, they should carry his corps about with them, and not suffer it to be interred till they had vanquished the Usurper, and subdued the country. Something like to this, the Prophet Isaiah foretelleth of our Savior (and we see it here accomplished) when he saith, In that day the root of Jesse shall stand up for an 〈◊〉 to the people, and even his rest (or, as some read it, his sepulcher,) shall be glorious.

Verse 63. Sir, we remember, &c.]

They that had forgotten so many sweet and savoury sayings of our blessed Savior, and written them all in the sand, could remember (but for no good purpose,) that which his Disciples could not so readily call to mind for their good and comfort; no nor 〈◊〉 it, when plainly told them, Mark 9. 32. The soul should be as an holy Ark, the memory as the pot of Mannan, preserving holy truths, for holy uses. But most men have memories like nets, that 〈◊〉 go the 〈◊〉 water, catch nothing but sticks, and 〈◊〉 - 〈◊〉 ; or like sieves, that retain the chafte, let go the good corn: like the creature Cervarius, that if he but look back, forgets the meat he was eating, though never so hungry, and seeks for new: Or 〈◊〉 in 〈◊〉 , who never in all his life could get by heart those three names of Homer, Ulisses and Achilles. Old songs, old wrongs, &c. they can retain sufficiently; but in matters of God, their memories serve them not.

Verse 64. Command therefore ]

How fain would the devil by his 〈◊〉 have kept Christ still in the grave, when there they had him. But all in vain: for his resurrection was to be the demonstration of his deity, Rom. 1. 4. and the ground work of our safety, 1 Cor. 15 14. He turned therefore their counsel into foolishness, and in the fight of so many armed witnesses, rose the third day, in despite of them, breaking the bonds of death as easily, as Sampson did the 〈◊〉 withs.

Verse 65. Pilate said unto them ]

He was willing to please both sides: and therefore condescends both to Joseph of Arimathea for his burial, and to the Priests for securing the sepulcher. 〈◊〉 erat utpote qui ab omnibus gratiam inire cupie 〈◊〉 : quales quidam per jocum placentas dixit. But if I yet please men, saith Paul, as once I did when I was 〈◊〉 Pharisee, I am no more the servant of Christ: He scorns that such 〈◊〉 counter 〈◊〉 should be found in his followers. Mordecai will not crouch or curry 〈◊〉 , to die for it. Micaiah will not budge, though sure to kiss the stocks for his stiffness.

Verse 66. So they went and made the sepulcher sure ]

And now they seemed to dance upon Christ's grave, as thinking themselves cock-sure of him. So did those bloody tyrants of the Primitive times (who proudly engraved upon pillars of marble, Nomine Christianorum deleto, qui Remp. evertebant, ) make no other reckoning, but to raze out the name of Christ from under heaven. Therefore also they did not only constitute laws and proclamations against Christians, but did engrave the same laws in tables of brass; meaning to make all things firm forever and a day. But he that sat in heaven, and said, Yet have I set my King upon my holy hill of Zion, laughed at them, Jehovah had them in derision. Look how Daniel was innocently condemned, cast into the lions den, had the door sealed upon him, and to see to, no hope or means of life was left him; and yet, by God's good providence, he came forth untouched, and was made a greater man then ever: So our blessed Savior was innocently condemned, cast into the grave, sealed up among the dead, and to common judgment left as out of mind: yet early in the morning, at the time appointed by the power of his deity, he raised himself from death, and gloriously triumphed over it and hell. Now thanks be unto God which also causeth us to triumph in Christ, having as prisoners of hope, brought us out of the pit by the blood of the covenant, Zech. 9. 11, 12.

Verse 1. The first day of the week ]

GReek, of the Sabbaths. One day of seven is due to God of necessity. This the Scripture calls by an excellency the Sabbath, day without a difference: as if it were the eldest brother to all 〈◊〉 days of the week, which is called here and elsewhere Sabbath; in the plural, Psal. 24. title, A Psalm of David. To this the Greek addeth, Of the first day of the week, which now is the Christian Sabbath, called the Lord's day, in honor of Christ, and in a thankful remembrance of his resurrection. See the Note on, Joh. 20. 1.

Verse 2. And 〈◊〉 , &c.]

The holy Ghost here calls for as great attention, as if we had been present and seen it. Remember (saith S ^t Paul ) that Jesus Christ of the seed of David, was raised from the dead, according to my Gospel. All the four Evangelists have therefore punctually recorded it, that we may remember and ruminate it, as a main remarkable.

Verse 3. His countenance was like lightening ]

So that though he appeared in human shape, yet it might easily appear that he was more then a man: his visage shown his power, his habit his innocence, to the terror of the keepers, and comfort of the women.

Verse 4. The keepers did shake ]

And well they might, as coming to see they had born arms against God, and were therefore obnoxious to his wrath. It is a fearful thing to fall into the punishing hands of the living God here: How then will wicked men bear the horror of the last day? When they shall have an angry God over them, hell gaping beneath them, an accusing conscience within them, the world all on a light fire about them, the elements melting like scalding lead upon them, the good Angels testifying against them, Job 20. 27. the evil Angels waiting to worry them, and hurry them to hell? Oh the unspeakable akings and quakings of heart! the terrible apprehensions, the convulsions of spirit that shall ceize and surprise them at that dreadful day!

Verse 5. Fear not ye ]

As the wicked are forbidden to rejoice for joy as other 〈◊〉 , Hos. 9. 1. So the godly to fear, so long as they have Christ by the hand; no, though the earth be removed and the mountains cast into the midst of the sea. David would not fear the shadow of death, the darkest side of death, death in its most hideous and horrid representations, because God was with him: When Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes, and is therehence fet, and bound with fetters. These desperate soldiers run away as dastards, when the women stand it out, and as true daughters of faithful Sarah, they are not afraid with any 〈◊〉 .

Verse 6. He is not here ]

q. d. You are much mistaken, and deserve to be chidden for your not crediting, or at least, your not remembering, that he foretold you of his resurrection. All which notwithstanding, Come see the place, &c. q d. believe your own eyes at least. Hilaris est 〈◊〉 & plena gaudio invitatio, saith an Interpreter. What marvel 〈◊〉 though they departed with 〈◊〉 for their faithlesnesse, and joy for the good news the Angels had told, and showed them?

Verse 7. And go 〈◊〉 ]

Angels are called seraphims for their burning zeal: and are said to be winged creatures for their speediness in serving God and his people. Gabriel wearied himself, as it were, with swift flight, to certify Daniel of his good acceptance in heaven. And this Angel bids these women go quickly and carry the good news of the resurrection. Neither God not Angels can abide oscitancy and dullness in any. Tardis 〈◊〉 virtus non facile committitur, could the Heathen say.

Verse 8. And they 〈◊〉 quickly ]

According as they were bidden. A ready heart makes rid dance of God's work, and does it up quickly, as afraid to be taken with its task undone. Baruch repaired earnestly, and had done quickly, 〈◊〉 3. 20. Alexander being asked how he had so soon over-run so many countries? answered roundly, by making quick work, by dispatching, and not lingering long in a place.

Verse 9. Jesus met them ]

En obedientiae premium, timoris remedium, saith Pareus. God still meets his people in the use of his ordinances, showing them great and mighty things that they knew not before, Ier. 33. 3.

Verse 10. Go tell my brethren ]

Brethren still, though foully fallen, Ier. 3. 1. Infirmities discard us not, if bewailed, disclaimed, set against.

Verse 11. Some of the watch came into the city ]

God would have the point of the Resurrection well proved, for our better 〈◊〉 , in so weighty a matter. The Priests were unworthy to hear of it by an Angel: they shall hear of it therefore by the profane soldiers, who come in to them much affrighted, and thunder-struck, as it were, and told them all. Now the confession of an adversary is held in law to be the most certain demonstration of the truth, that can be.

Verse 12. They gave large money ]

q. d. We know that you 〈◊〉 are good fellows, and both love and lack money. Now if you will but say thus and thus, you shall have a round sum paid you down in ready cash, &c. And what will not such men say or do for money? Pecunia 〈◊〉 fecit, forma 〈◊◊〉 , jamilla promissio temerarios, saith Aretius.

Verse 13. Stole him away while we slept ]

If it were so, 1. Ye kept a good watch the while; and wanted some 〈◊〉 to slay you for sleeping. 2. If all asleep, who told you his 〈◊〉 stole him? did you sleep waking as lions do? or did they make 〈◊〉 little noise that you never heard them about it? as 〈◊〉 Francis Drake, at Taur apasa in the West-Indies, found a Spaniard sleeping securely upon the shore; and by him thirteen wedges of silver, which he commanded to be carried away, not so much as once waking the man. Surely here it was neither so 〈◊◊〉 but the devil, who began at first his kingdom by lying, and by lying still upholds it, set these fellows awork to say, as they were taught, anything for money though never so absurd and false. But money got on this manner will prove aurum Tolosanum, burn in thy purse, and bring God's curse upon all thy substance.

Verse 14. We will persuade him, and secure you ]

Hypocrites have enough, if they can collogue with men and escape the lash of the law. God is not in all their thoughts, or they think they can persuade him, and secure themselves. Hence that overflow of sin, through hope of impunity, and abundance of Atheism.

Verse 15. So they took the money ]

So sequacious are such men to sin, where anything is to be got by it. Balaam will venture hard for the wages of wickedness. Set but a wedge of gold in sight, and 〈◊〉 , that could stop the Sun in his course, cannot stay Achan from fingering it.

Verse 16. Went away into Galilee ]

They had seen him twice or thrice before at Jerusalem: yet took a long journey here into Galilee to see him again. Whom having not seen ye love, 1 Pet. 1. 8. Austin's wish was to see Christum in carne. But if we had known Christ after the flesh, yet saith S ^t Paul, henceforth should we know him so no more, 2 Cor. 5. 16. since the comfortable presence of his spirit, is better then his corporal presence, and more to our benefit, John. 16. 7. By this it is, that though now we see him not, yet believing, we rejoice with unspeakable and glorious joy, 1 Pet. 1. 8. and must not think much of a journey, 〈◊〉 though it be not to a mountain in Galilee, but to the heavenly hills from whence comes our help, to see the King in his beauty, Christum regem videre in decore suo, which was Bedes wish.

Verse 17. They worshipped him, but some doubted ]

Even whiles they worshipped, they doubted: yet was not their worship rejected. The Lord knoweth his still, 2 Tim. 2. 19. But they know not him still, as here in this text: howbeit they are known of him, Gal. 4. 9. and their whole way both known and approved, Psal. 1. 6.

Verse 18. All power is given to me ]

Christ premiseth his power, and promiseth his presence, the better to persuade them to set upon his work, his great work, of subduing the world to the obedience of the faith. Better may this King of Kings say, then that King of Spain, Sol mihi semper lucet; for he is Catholic Monarch: The kingdoms of this world (and of the other too) are become the kingdoms of our Lord, and of his Christ, and 〈◊〉 shall reign forever and ever, Revel. 11. 15. As for the Saints, how can they be but in an all-sufficiency, since all is theirs, they being Christ's, and Christ being God's? what boldness may they take to go to Christ, as Jacob did to Joseph, when he understood that the sway of the whole land was in his hand, &c? See the Note on, Matth. 11. 27.

Verse 19. Go ye therefore ]

In this my strength, as Gideon did against the Midianites; and, though but a barley cake, course and contemptible, yet shall ye overthrow the worlds tents, yea the strong holds of Satan: though you have but lamps and 〈◊〉 in your hands, yet shall ye acheive great matters The Apostles were those white horses whereupon the Lord Christ 〈◊〉 , went forth conquering and to conquer. Britannorum 〈◊〉 Romanis loca, Christo patuerunt, saith 〈◊〉 . The Burgundians, much afflicted by the Huns, sled to 〈◊〉 the God of the Christians: whom after a long dispute, they 〈◊〉 to be a great God, and a great King above all God's. S ^t Francis Drake tells us of twelve Martyrs burnt for Religion at Lima in Mexico, not two months before his coming thither. And he that set forth New-England's first-fruits, assures us of some of those Natives, that being converted to the faith, lived 〈◊〉 , and died comfortably.

Verse 20. To observe all things ]

Our obedience must be entire; as for subject, the whole man, so for object, the whole law, That perfect law of liberty. The Gospel requireth, that in our judgments we approve, and in our practices prove, what that good and holy, and acceptable will of God is. Those be good Catholics, saith Austin, qui & fidem integram 〈◊〉 , & bonos mores. But let carnal gospellers either add practice, or leave their profession: renounce the devil and all his works, or else renounce their baptism. As Alexander the great bad one Alexander a coward in his army, change his name or be a 〈◊〉 .

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

THe History of our Savior's life and death, Saint Mark is recorded to have written at the request of the Romans: In the Latin tongue say some (who pretend to have seen the Original Copy at Venice ) but its more likely in Greek, a tongue (then) very well known to the Romans also. He begins with Johns Ministry, passing over Christ's birth and private life for brevity sake (as it may seem) though Papists feign many idle relations thereof, and so expose us to the jears of Jewish and Turkish miscreants. There are that make Mark an Epitomator of Matthew. But forasmuch as he neither begings like Matthew, nor keeps the same order, but relateth some things that 〈◊〉 hath not, and other things much larger then Matthew hath them; judicious Calvin thinks that he had not seen Saint Matthews Gospel, when he wrote his (as neither had Saint Luke seen either of them:) but that, being acted by the same spirit, they agree so harmoniously and happily; an undoubted argument of the Divinity of the Scripture, which therefore a Greek Father 〈◊〉 〈 in non-Latin alphabet 〉 , every way suitable to its self.

Verse 2. As it is written in the Prophets ]

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

Verse 3. The voice of one crying ]

Here Mark begins the Gospel, at the preaching of the Baptist, which the Author to the Hebrews begins at the preaching of Christ. Heb. 2. 3. But that is only to prove that so great was our Savior's glory in his Miracles that it matcheth, yea surpasseth that of the Angels, those Ministers of the Law.

Verse 4. John did `Baptise in the Wilderness ]

Like as at the promulgation of the Law, the people were commanded to wash their garments, and sanctify themselves: so at the first publication of the Gospel, to wash their hands, and cleanse their hearts; and, in testimony of profession thereof, to believe and be baptized for remission of sins.

Verse. 5. All the Land of Judea ]

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

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

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

Verse 7. I am not worthy ]

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

Verse 9. In those days ]

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

Verse 10. He saw the Heavens opened ]

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

Verse 11. In whom I am well pleased ]

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

Verse. 12. The spirit driveth him ]

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

Verse 13. And was with the wild beasts ]

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

Verse 14. Jesus came into Galilee ]

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

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

These were four of our Savior's Sermon-heads. The Prophets of old were wont to set down some short notes of their larger discourses to the people, and 〈◊◊〉 them to the doors of 〈◊〉 Temple, till the people had read them. And then they were taken down by the Priests, and laid up for the use of posterity.

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

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

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

This is noted as remarkable in Saint Mark, that he often inculcateth that our Savior taught.

Verse 22. And they were astonished ]

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

Verse 23. With an unclean spirit ]

Gr. In an unclean spirit. An unregenerate man is in maligno positus, as St. John saith of the world. He is inversus decalogus: whole evil is in man, and whole man in evil, till at last (without grace) he be satanized and transformed into a breathing Devil. By reason of the inhabitation of unclean spirits, our spirits have in them Trenches Cages, Forts and strongholds of Satan, 2 Cor. 10. 4.

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

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

Verse 25. Hold thy peace ]

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

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

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

Verse 27. For with authority ]

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

Verse 30. Sick of a fever ]

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

Verse 32. When the Sun did set ]

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

Verse 34. Suffered not the Devils to speak ]

For what calling had they to preach the Gospel?

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

The fittest time for prayer, or any ferious business. Therefore not only David, Psalm 5. verse 3. and other Saints, but also heathens chose the morning chiefly for Sacrifice: as Nestor in Homer, the Argonauts in Apollonius. The Persian Magi sang Hymns to their gods at break of day, and worshipped the rising Sun. The Pinarii and Politii sacrificed every morning and evening to Hercules, upon the great Altar at Rome, &c.

Verse 38. Let us go into the next Towns ]

The neighbouring Burroughs, such as were between a City and a town. Though secret prayer were sweet to our Savior, yet he left it to preach and profit many.

Verse 40. Beseeching him, &c.]

Morbi 〈◊〉 officina, saith Ambrose. We are best, when we are worst, saith another. Therefore King Aluored prayed God to send him always some 〈◊〉 .

Verse 41. Touched him ]

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

Verse 45. Could no more openly enter ]

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

Verse 1. And it was noised ]

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

Verse 2. Many were gathered together ]

Erasmus observeth, that Origen, in his Sermons to the people, chideth them for nothing more, then for their thin assemblies to hear the Word, and for their careless hearing of that, which they ought to attend to with utmost diligence: recte judicans, saith he, hinc osse 〈◊◊〉 profectum aut defectum.

Verse 3. Which was borne of four ]

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

Verse 5. When he saw their faith ]

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

Verse 6. But there were certain of the Scribes ]

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

Verse 7. Who 〈◊〉 forgive sins, &c? ]

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

Verse 8. Perceived in his spirit ]

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

Verse 10. Hath power on earth ]

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

Verse 11. I say unto thee, arise ]

See here our Savior's letters testimonial, whereby he approves his authority and power to be authentic. Ye are our Epistle saith the Apostle, 1 Cor. 3. 2.

Verse 13. And he taught them ]

To teach us, that nothing can be better and more useful to the Church, then wholesome teaching; which therefore our Savior never neglected. It was grown to a Proverb at Constantinople, Better the Sun should not shine, then Chrysostom not preach.

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

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

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

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

Verse 16. They said unto his Disciples ]

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

Verse 17. He saith unto them ]

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

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

Beza notes that only here and Matth. 22. 16. Luke 5. 24. is mention made in the Gospel of the Pharisees Disciples; unhappy doubtless in such perverse Tutors, somewhat a kin to Protagoras of whom Plato writeth that he bragged of this, that whereas he had lived threescore years, he had spent forty of them in corrupting of youth.

Verse 19. While the Bridegroom is with them? ]

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

Verse 20. Then shall they fast ]

Novices are not to be tied to the austerity of Religion. The Pharisees are revived in the Anabaptists, qui initiatis Christo ne risum quidem mediocrem admittunt, saith Calvin. Capistranus the Minorite, sent by the Pope into Germany and other Countries Anno 1453. to preach obedience to the See of Rome, gat a great deal of credit to his corrupt doctrine, by such a Pharisaical severity. Sed tales Doctors meretur mundus suo fastidio veritatis, saith one, they that will not receive the truth in love, are left to the efficacy of error. 16, 17.

Verse 21. No man seweth ]

See the Notes on Matthew 9. 16, 17.

Verse 25. Have ye never read? ]

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

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

Though meaner men 〈◊〉 David.

Verse 27. The Sabbath was made for man ]

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

Verse 28. Therefore the Son of man ]

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

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

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

Verse. 2. And they watched him ]

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

Verse 3. Stand forth ]

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

Verse 4. To do good or to do evil ]

Not to do good then, as there is opportunity, is to do evil. Qui non, cùm potest, servat, occidit. Non faciendo nocens, sed patiendo fuit, it is said of the Emperor Claudius. Not robbing only, but the not relieving of the poor, was the rich man's ruin, Luke 16. passive wickedness is taked in some of the Churches, Rev. 2. & 3.

Verse 5. With anger, being grieved ]

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

Verse 6. With the Herodians ]

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

Verse 8. From beyond Jordan ]

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

Verse 9. Lest they should throng him ]

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

Verse 10. As many as 〈◊〉 plagues ]

Gr. stripes, scourgings. Whom the Lord loveth he chasteneth with lesser and lighter afflictions, and scourgeth every son, &c. with hard and heavy judgments, as plagues, banishments, persecutions, &c. Oh the bloody wails that God hath left on the back of his best children!

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

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

Verse 13. And calleth unto him whom he would ]

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

Verse 14. That they should be with him ]

As his household servants, more happy herein then those of Solomon. Christ hath many retainers, few fast and faithful servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves.

Verse 16. And Simon he surnamed Peter]

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

V. 17. Boanerges ]

Syr. Benai-regeschi, filii fragoris. Naz. saith they were so called for the bigness of their voice. Farellus was famous for his loud speaking: when the envious Monks rang the Bells to drown his voice as he was preaching at Metis, ill 〈◊〉 ad ravim usque vocem intendit, nec vinci se à strepitu ullo passus est. But there may be a great deal of force in a low language. Basel was said to thunder in his preaching, lighten in his life. Jerome was called Fulmen Ecclesiasticum, Athanasius Magues & Adamas. A Loadstone for his sweetness, and an Adamant for his stoutness. The Apostles had fiery tongues, but yet cloven. Barnabas and Boanerges, The son of Consolation and of Thunder make a good mixture. The good Samaritan pours in wine to search the sores, and oil to supple them. Discretion must hold zeal by the heel, as Jacob did his brother: these two must be as the two Lions that supported Solomon's Throne. He that hath them, may be a Moses for his meekness, and a Phineas for his fervor. It was a good caution that Oecolampadius gave Farellus, Evangelizatum, non maledictum missus, &c. laudo zelum, 〈◊〉 non desideretur mansuetudo, &. Thou art sent, not to rail, but to reveal holy truths in meekness of wisdom.

Verse 18. And Bartholomew ]

See the Note on Matthew 10. 3.

Verse 19. And they went into the house ]

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

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

Some read, to lay hold on the multitude, as mad because fo eager and earnest, that they left not our Lord liberty for his necessary repose and repast. But if it be meant of Christ, his mother also may seem to have been in the common error, Verse 31.

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

A devilish blasphemy, occasioned perhaps, by the former calumny of his kinsmen. What advantages make our adversaries of our smaller differences? Every subdivision is a strong weapon in the hand of the contrary party.

Verse 23, 24, 25, &c.

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

Verse 29. Hath never forgiveness ]

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

Verse 31. Then came his brethren ]

Here the Evangelist returneth to the History he had begun to set forth, verse 21.

Verse 33. Who is my mother,