beginning of the Evangelium which is good Tydings is the Baptism of Christ as blessed Mark saith and inasmuch as he saith The Beginning of the Gospel he sheweth that he was the first that gave the name of Evangelium to a Book Moreover forasmuch as Evangelium or Gospel is by interpretation good Tydings and Christ before his Baptism did neither Preach nor Evangelize but after he was Baptized and Tempted he immediately Preached Repent the Kingdom is at hand as Matthew and Mark have written Moreover from his Birth to his Baptism he was governed by the Law and from his Baptism by such a new Administration as comported with the New Testament Again before his Baptism he performed no Miracle nor delivered any Doctrine otherwise than by Question and Answer in the Temple when he was Twelve years old as Luke sayes Moreover those things which were from his Birth to his Baptism are not to be reputed as of the Gospel though they have relation thereunto and are compiled therewith that we might be taught after what manner were his Conception and Birth Nor were it possible that we should be capable of receiving the Doctrine of the Gospel if we had not first learned where and how he was born whereas in those Years from his Birth to his being Thirty Years of Age he satisfied the Obligation of the Law of Nature and the written Law then he applied himself to frame a Module of a new World in his Baptism and to Preach the Gospel of the Kingdom of God And forasmuch as Mark knew that Baptism was the Beginning of the Gospel and that our Lord thence took his Commencement in the new Administration he wrote in the beginning of his Book thus The Beginning of the Gospel And if it shall be Objected Wherefore did the other Evangelists begin higher than his Baptism It is plain that Matthew wrote so that he might make it appear unto the Hebrews to whom he wrote That as the Prophets had before written that Christ should spring from the Lineage of David so he did then spring thence and Luke that he might bring them into Contempt who unskilfully undertook to write the Histories of deeds and John that he might write concerning the Divinity of Christ for that the other three omitted it lest it should be concealed and Christ be reputed but a meer man for these three causes they took their rise so high and not for that his Conception his Birth his Circumcision c. were of the Gospel The Son of God He calls Jesus Christ the Son of God and not the Son of Grace as say the Nestorians for we are the sons of grace and that Mark doth not here call Jesus Christ the Son of Grace but the Natural Son of God is evident from that which the Apostle said to the Philippians in an Epistle Let this mind be in your selves which was also in Christ Jesus who being the likeness thought it not robbery to be equal with God but evacuated himself of reputation and assumed the likeness of a servant and was made in the likeness of the sons of men and in fashion was found as man and humbled himself and became obedient even to death even the death of the Cross wherefore God hath exceedingly exalted him and given him a Name more excellent than all names That at the Name of Jesus every knee should how c. Let the Nestorians and Calcedonians be demanded Who is he who so evacuated himself and assumed the likeness of a servant Man or the word God Divine Nature or Nature Humane for Man and Humane Nature were already evacuated and servants wherefore this is the sense of the words that the word God evacuated himself and observe that the word God who evacuated himself and assumed the likeness of a servant doth he call Jesus Christ and to him is attributed Subjection Obedience and Death and the Cross and to him is attributed Exaltation and the giving of the Name of God which is more excellent than all Names And forasmuch as the Apostle said concerning the word God that he evacuated himself these are evident Demonstrations First That he being God by Nature was incarnate and made Man of his own will without being changed from being God Secondly That being equal in Nature with the Holy Ghost and Giver thereof and having a natural Holiness he took upon him to be anointed and sanctified by the Holy Ghost as he was Man for being made Man he suffered natural and animal Passions but not culpable Hunger and Thirst Sleep and Death did he taste for us And Thirdly That being called by eminent and exalted Names to wit Lord and God and Omnipotent and other the like so that whatsoever he had did as naturally belong unto him as to the Father and the Holy Ghost as having life of his own nature having power over all things and having glory due unto him from all things yet it is said That it was given him of the Father and that he received it from the Father And this moreover for that he was evacuated and made man And these were Demonstrations of his Exinanition that he vouchsafed to be called by humble and inferiour names as of Man Son of Man and a Stone Moreover it is certain That the word God who was the natural Son of God the Father is called Christ and not the Son of man who was of Mary for David saith That thy Throne O God is for ever and ever a right Scepter is the Scepter of thy Kingdom thou hast loved righteousness and hated iniquity wherefore God thy God hath anointed thee with the oyle of gladness above thy fellows It is therefore clearly understood that he whom he calls God and of whom he saith Thy Throne O God for ever is the same whom God the Father anointed and not the Son of Man who was of Mary Furthermore forasmuch as he saith That he anointed him above his fellows that is to say more than all they who were anointed by the Holy Ghost because they stood in need of anointing and were anointed by the Holy Ghost but the word God was anointed and sanctified by the Holy Ghost not being in want thereof because he was equal with the Holy Ghost and had a natural Holiness and was full as St. John saith of his fulness have we all received but because he was made man he received the Spirit and his anointing and his holiness that by his Mediation he might give us the Spirit to anoint and sanctifie us for that this word was anointed and sanctified by the Spirit because he was sent into the World and was made man is manifest from that which he saith of himself Say ye of him whom the Father hath sanctified and sent into the world thou blasphemest because I said unto you that I am the Son of God for it is certain that he who was sent from God the Father into the world was God the word and he who was sent was
two must necessarily be false either the Prophesie or the Genealogy Saint Severus answereth That the Throne from whence the seed of Jocaniah was to fail was not the heavenly one which appertained to our Lord but an earthly one My Kingdom is not of the world And Shelathiel the son of Jocaniah here mentioned was the son of Neri named in St. Luke the son of Neri and Jocaniah were Brethren as from the Mother and when Neri dyed without sons Jocaniah married his Wife and of her begate Shelathiel it being clear that Matthew did set down the Natural Genealogy and Luke the Legal Zurubabel begate Abiud Luke maketh Resa to be son of Zurubabel and Saint Severus saith That both of them were his sons and that Matthew reckoned upon the one and Luke upon the other Jacob begate Joseph Luke sets down Joseph to be the son of Heli and it is said that Jacob and Heli were Brethren on the Mothers side and when Heli dyed without children Jacob took his Wife and of her begate Joseph who according to the Law was the son of Heli and naturally the son of Jacob. Moreover Luke sheweth That although Joseph be reduced to Heli yet so the Genealogy of Christ may be brought to David by Nathan and he doth not fix the Genealogy upon Mary for that the Families were not to be deduced from Women yet by the mention of the Genealogy of Joseph that of the Virgin is made known because their Ancestors were Brethren one to another the Father of the Virgin was called by many names Joiakim Jonchir Tsadock Josedack and her Mother was called Hana and Dina. Of whom was born Jesus who is called the Greek who is said to be Christ that is to say Jesus which is interpreted a Redeemer it is a name of his Humanity but Son the Word and Splendor are names of his Divinity but Christ and Emanuel are both of them names of Association and from the unction of the Humanity with the Godhead cometh the name Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum when as they had not come together The Greek hath it before they came together she was found with child Some say that she was a Votress and that Joseph espoused her for Tuition and not for marital Conversation but St. Severus saith That he espoused her as it were for marital converse or else it had not been said When as yet they did not come together but forasmuch as a miracle preceded their coming together he was prohibited from carnal commerce For he that is born in her That is to say the word born is to be taken for conceived and for this reason it is said in her and not of her And thou shalt call his Name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Thou Joseph but Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Thou Mary shalt call And knew her not until she brought forth her first-born son That is to say Neither did he know her after she brought him forth according to that The Raven went forth and returned not until the waters were dryed up and it is clear that he did not return after the waters were dryed up The like is said of Malchil the daughter of Saul she brought not forth until she dyed And he is called her first-born son not that she brought forth another after him but for that before him she brought forth no other and Jose and James were called his Brethren as in respect of Joseph but not in regard of Mary CHAP. II. THere came wise men from the East Some say That there came three Princes with a Thousand men And holy James saith That there were Twelve Princes who left Seven thousand at Euphrates and came to Jerusalem with a Thousand St. Junnais and Cyrillus say That they came when he was an Infant and wrap't in swadling cloaths for the Star conducted them before he was born And Eusebius and Epiphanius and Prince Ephraim and Prince James say That those wise men came two years afterwards when they had carried him to Jerusalem and were in Bethlehem and therefore the Evangelist saith That they entred into a House and not into a Cave and in the same night the Angel appeared unto Joseph and he fled from thence into Egypt And it is very manifest That when he was born he went from Bethlehem to Nazareth as Luke saith and after Two years when the wise men came he fled from Bethlehem to Egypt as Matthew saith We have seen his star in the East Some say That an Angel appeared unto them in the likeness of a star and according to the relation of others They saw in the star a young maid bearing a man child in her arms having a crown on his head Others say That they saw in the star letters declarative of his birth Others say That Balaam their Father or Zardushti their Prophet foretold the same And would not be comforted because they were not That is to say They could not revive He shall be called a Nazaren Matthew knew this either from an unknown Prophet or from Tradition or from the Holy Ghost And Prince Ephraim saith That a Branch or a Bough is in the Hebrew called Nozor it being apparent that this is the Prophesie That a branch shall proceed from the root of Jesse And hence it is That the words he shall be called a Nazaren import That he shall be called a Branch CHAP. III. IN those dayes came John the Baptist That is to say He doth not speak of those dayes when Jesus returned from Egypt for he was then Five years of age being Two years old when he went thither and remaining there Three years but he calls the whole space of Twenty and five years that he dwelt in Nazareth after his coming from Egypt those dayes for when he was Thirty years of age he was baptized by John Repent the Kingdom of Heaven is at hand That is to say the Gospel of Christ which leadeth to Heaven And John was the first who used this expression of the Kingdom of Heaven And his meat was Locusts and wilde Honey Some say That he calls sweet Roots and Sprouts by the name of Locusts and in the Diateseron it is written Milk and Honey Sadduces They were Samaritans To flie from the wrath to come That is to say From the destruction of Jerusalem which was to come to pass by Vespasian From these stones That is to say From the steril Gentiles And he saw the Spirit of God Matthew and Mark and John say only of John the Baptist that he saw the Spirit And Luke saith That the Heavens were opened and the Spirit descended after he was baptized whil'st he prayed But whether he saw or they saw he doth not mention And St. Junnis saith That the whole multitude saw the Spirit because that when they could not by the voyce which they heard know who it was the Testimony concern'd The Spirit rested upon him and shewed him unto them
sanctified by the Spirit that the word God is called Christ because he was made man St. Paul saith But to us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and one Holy Ghost in whom are all things Moreover he saith of Christ that all things were made by his hands by whose hands therefore saith Paul that all things were created whether by the hands of the Son of man who was begotten of Mary or by the hands of the word God as John saith All things were made by him and the same word by whom all things have been created doth Paul call Jesus Christ It is evident therefore from these premises that Mark calls the Natural Son of God the Father who was incarnated and made man by the Name of Christ and not the Son of man who was born of Mary who was the Son of Grace as say the Hereticks As it is written in Isaiah the Prophet behold I send my Angel That is to say he produceth this Testimony to prove That the Beginning of the Gospel is the Baptism of Christ for this Allegation Behold I send my Angel is written in Malachi and not in Isaiah but others say that it was also written in Isaiah and that it is lost Others say That this Gospel was Translated out of the Roman Language into the Greek and out of the Greek into the Syriack and that the Interpreters mistake put Isaiah in the place of Malachi Others That in the Book of Diateseron which is preserved in Alexandria and was written by Tatianus the Bishop as also in the Greek Gospel and the Harkalian it is written in the Prophet without expressing what Prophet Others say that this Quotation hath reference to the voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths strait for Isaiah speaks after that manner but not to this Behold I send my Angel for the Evangelist was not curious as to the exactness of his Narrative according to the custom of a Book wherein a Subject is Treated of at large but wrote after an ordinary manner according as other Divine Writers have done after this sort all the people saw the Voyces and the Lightnings whereas it is known that Voyces cannot fall under the sense of sight Again a Bullock or a Lamb whose Ear is cleft or wants a Tayle whereas a Bullock hath no Tayle In like manner it is said My hand kissed my mouth whereas the mouth did kiss and not the hand So Mark sets down that of Isaiah then this I send my Angel and after this The voyce of one crying not distinguishing to which of the two sayings he referred the Quotation out of Isaiah The voyce of one crying Wherefore is John called a voyce because Christ is called the word and a word without a voyce or writing is not known therefore very aptly is John called a voyce because with his voyce was Preached the onely Word Prepare the way of the Lord. The way and path he calls the coming of Christ Prepare your minds and thoughts against the coming of Christ John was in the wilderness He calls the Wilderness the desolate passage from Earth to Heaven By Baptising and Preaching he signified that the destruction of Mortality was to be destroyed By his cloathing of Hair he signified Repentance By the Girdle about his Loyns and the Band upon his Bowels he denotes the sensitive and intellectual Faculties and Continency from an exorbitant Appetite which in Prosperity is exuberant By the winged Locusts the seed of the Just to meet the Lord. By the sweetness of Honey the sweetness of the Blessings which come from our Lord of higher value than Jewels Moreover Honey signifieth the purging of the World from the rust of sin for Honey is of a cleansing Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region of Judaea That is to say a place of Towns or Villages The Garment of Camels Hair signifies the meanness of his Apparrel and his Poverty for he was not cloathed with Wooll but with course Hair The time is accomplished and the Kingdom is at hand That is to say the time of the shadows of the Law and the fulfilling of Mysteries and Types is at hand the Kingdom of God he ealls here the Gospel and Grace A certain man with an unclean spirit He calls the Devil unclean by reason of the unclean deeds he frequently acted by him in whom he dwelt Art thou come to destroy us He hints two things First Their fear of our Lord which possessed them from the victory had against them in the Wilderness Secondly Their wickedness in respect that the delivery of that man out of their power who was their Captive was reputed their loss I know thee who thou art the Holy One of God He speaks unto him as unto a holy man and not as persuaded that he was God And when they had found him they said unto him all men seek thee This saying all in this place is like to this Jesus looked upon her with all the Earth and all the Nations round about me and all they who came were Thieves and Robbers See thou say nothing to any man He prohibited them who were cured to publish the same lest he might be suppressed by the Jews as a vain-glorious person for he knew that the Miracles which he did were not to be concealed When he performed Miracles before the multitude he gave no command that they should not publish them as in Kotna and when he multiplied the bread but as touching the matter of Lazarus he forbade his own followers to publish it as he did also concerning this Leprous man the Paralytick and the blind men And we say that among the Multitudes he openly wrought Miracles to the intent that he might draw them to faith in him and did not praerequire from them faith in him as he did amongst his own followers for when he changed Water into Wine he did not first of all take the Suffrages of the company to acknowledge whether he were able to do it or no as he did in the case of the Leprous person the Paralitick and the blind men whom he did not cure until they had confessed that he was God As Moses commanded for a testimony unto them He commanded the Leprous person to offer an Oblation that he might manifest the agreement of both Testaments Secondly That he might shew that there was one giver of them both although the first was the Doctrine of Babes and ours of Perfection Thirdly That he might declare that this of God was not contrary to that of the Law so that they needed not to suppress this for the other CHAP. II. THey lifted up the Roof By Art they found out a way to lift up the Roof of the House and easily to let down the Bed in such manner that neither the Timber nor Dust might fall upon them as many in these dayes
have the cunning to do the same A new piece of Cloth That is to say the new Doctrine of the Gospel An old Garment the old Doctrine of the Law New Wine the Truth of the Gospel A new Garment and new Bottles are those who receive the Gospel Old Wine the Doctrine of the Law and their Traditions And the old Garments and the old Bottles are the Scribes and Pharisees By these things he teaches and declares That it doth not belong to the Preachers of the New Testament to minister to the things of the Law And the Disciples pulled the Ears of Corn. That is to say they rubbed the Ears and did eat The Pharisees accused our Lord for two causes the first that it was the Sabbath day the second that the Law did not permit the eating of any new increase until an oblation were made at the Altar What David did when he was in need and they who were with him how he went into the house of God Because there was a great Testimony concerning David that he was righteous our Lord reproves them by his practice shewing that David was not blamed nor were his Disciples worthy of blame for pulling the Ears of Corn being constrain'd by Hunger He who took the Bread was righteous and he who gave it was a Priest and he was not blamed though it was not at all lawful for him to eat thereof but onely for the Priests therefore this hath been known of old that the Commandments of the Law ought to be measured by the exigency of nature and he doth naturally find out their parsimony Matthew The Priests in the Temple dispensed with the Sabbath That is to say by Sacrifices and Sprinklings and Incense and Lights all which did require labour Again for that every day there was offered one Lamb in the Morning and another in the Evening and on the Sabbath day two in the Morning and two in the Evening and the Shew-bread was Baked and put upon the Table of Shew-bread Mark when Abiathar was High-Priest In Samuel it is written That Ahimelech went and brought the bread to David And Mark saith That Abiathar his son gave it Some say That Ahimelech the High-Priest did not go and bring it forth but that he commanded as the Senior and Abiathar gave it into his hands for it would have been a shame for the High-Priest to have performed such a service but he commanded his Son and he went and brought it forth after his Father had required that he should exercise the Function of a Priest and therefore Mark mentions him Others say That there were two High-Priests as in the Genealogy of Ministers Ahimelech and Abiathar as Nadab and Abihu and Eliezer and Ithamar and Hophni and Phineas Others say That as there were two Brethren Abiah and Zachariah so were Ahimelech and Abiathar his son CHAP. III. ANd he imposed on them the name Beni Regesch which Regesch is expounded by the Hebrew to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say such as give the sense of Divine knowledge unto men by their Preaching which is heard plainly like Thunder by every one or the Sons of the Gospel are understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also our Lord is to make his last manifestation of himself in Lightning Lightning and Thunder have affinity one to the other even as by the opening and breaking of a Cloud by reason of Exhalations therein imprisoned much Rain hapneth and when the voyces of Thunder and Commotions of Earthquakes are heard Fire flashes from them as sparks from the collision of Steel so also is it here because our Lord is called Lightning his Gospel is called Thunder which denounceth good things to come And James and John are called Beni Regesch viz. Sons of Thunder that is to say Sons of the Gospel by reason of the perfect love of the Gospel towards her Sons whereby they are governed and preserved as Children by their Mother and she also is honoured by them as a Mother by her Children Others say That Regesch by the voyce Thunder and Tumult doth denote many things The Sons of Thunder that is to say Sons of the Gospel Others Beni Regesch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say for that they did all perceive by Mysteries Which are the Sons of Thunder That is to say Ye who now perceive onely in Mysteries when the Resurrection shall be from the Sepulchre the time will come that your Words shall be Preached through the whole World as with Thunder And his Kindred heard and came out to take him He calls the Sons of Joseph his Kindred because they observed that he wrought mighty Works and that the Multitudes cryed out against him they were desirous to pacifie them He is gone out of his mind His Kindred had mean Thoughts of him as yet that peradventure he was vexed with a Devil or else they used some craft that they might pacifie the Wrath of those who were enraged against him and that they might keep him amongst themselves He hath Beelzebub and by the Prince of Devils doth he cast out Whence did the Jews learn the name of Beelzebub and that he was the Prince of Devils since that it is not written in Books that he is the Prince of Devils We say That they learned this from their familiarity with Devils by reason they were subjected unto them by Sorcery They declared unto them the names of the Devils whom they worshipped and who was their Prince Men say That the Devil had not gone out at any time unless he had substituted another in his place or unless many had come and tormented him CHAP. IV. ANd a Sower went out to sowe He calls himself by the name of Sower By the Seed he means his Gospel The way side He calls the obdurate Soul which is not perfectly taken with the fear of God The Fowl i. e. the Devil He who hath ears to hear That is to say They who have pure Thoughts and do determine of and mind such Things as these and not the Doctrine of the Pharisees To you it is given to know the Mystery That is to say The Gospel which was hid in Times past and by which hath been revealed the Resurrection and Immortality which he calls the Kingdom of God So is the Kingdom of God As a man who casteth seed on the ground He calls Earth the Souls and Hearts of the Faithful wherein he sowes the Gospel as also his Disciples after him And sleepeth and riseth in the night Night and day he calls the time of his Ascension and last manifestation of him And the seed increaseth and groweth That is to say The Gospel is magnified and flourisheth And observe That he doth not say that they do make it â—ise but that the Seed riseth thereby shewing that it is not by constraint but by the power that is placed in us that vertuous dispositions do spring up in us as Seeds which increase
blessed of my Father he did not answer I will do it that his Disciples who were there might not be offended who yet were so much distasted that he spoke unto them and pacified them even as a Father having Sons and they ask him for somewhat that is hidden where he hath put it and he being unwilling to let them know saith I know not and wherefore did he not reveal it because it was not for their advantage nor their Successors for if he had declared it unto them they had been careless and remiss and had not been diligently constant in prayer and that this was so is known from what he said Watch and pray But of the day and hour And it is necessary to know in the first place That the Scriptures are not alwayes to be taken according to the outward sound of words nor when they say That God is a consuming fire are we to think That he burns or flameth nor that he is of Kin or a Watchman or corporeal or compounded of differing Natures or that he is subject to Passions that he is angry that he sleeps or wakes or is sorrowful or that he erred or was ignorant and according to that He who is not born of water and of the Spirit shall not enter into the Kingdom whereas many have been made famous for Martyrdom who have not been baptized the Thief also entred into Paradise And no man can say That Jesus is Lord but by the Spirit yet the Manichees the Mercionites the Gentiles and the Jewes are well pleased with the word and use it without the grace of the Spirit and like it is to this All of them have declined together and are become reprobate and all they who came were Thieves and Robbers So also is this expression for if he did not know this day and this hour how was this said That I and my Father are one for if in knowledge he be not one wherein is he one And if he did not know the day as well as the Father how said he That all whatsoever the Father hath is mine And if the Father hath any thing which the Son knoweth not how is it said That no man knows the Father but the Son And this is objected and how do these agree Is he one and the Father knoweth nothing which the Son doth not know and this there is nothing high and exalted but it is little in comparison of other things and thus saith the Apostle In him are hid all the treasures of wisdom and how the Son and neither the Son but the Father And if he knows the Father it is certain that he knows him with all his knowledge Again If he knows the Father how doth he know the Father and knows not this day therefore this day is greater than the Father and if the Father knows this day of necessity also doth the Son know it and if it be not so the Father seems not to know or else how much greater is the knowledge of this day than the knowledge of the Father And if he be maker of all things how doth he not know his own Works or is this day not reckoned amongst his Works nor in the number of the dayes of the year And if so let them shew what it is or where it is for every compleat day is made up of a day and night and hours are the course of vicissitudes and an hour according to the opinion of the Philosophers is not at all for that which is past is not nor that which is to come for it is not yet and if he who had all things in his hand knoweth not the day how did he create any thing which he knows not how do these agree And if the Spirit searcheth out every thing even the profundities of God and this is the Spirit of Christ how is it that he doth not know those things which were made by him And how doth he know that the consummation of the World shall be in the night That two shall be in a Bed and one shall be led away and yet not know the day for because of the long interspace of time they thought that the end of the World was at hand and that his appearance should have been in their dayes as Paul said unto some Wonder not behold the day of the Lord cometh He governs them as Children for they had reapt no advantage from the knowledge of this day nor the Generations after them neither did he reveal the time of our death and by this Declaration he teacheth us That if we be ask't by any one an unprofitable question we should prudently shift it off as it were for want of knowledge lest instead of a Fish we should hold forth to our Neighbours a Serpent Moreover If these passages viz. He knows not that day I know ye not as he said unto the foolish Virgins and I never knew ye as he said should be understood according to the outward sound of words many of the like are spoken of the Father as this God remembred Noah as if he had recovered himself out of forgetfulness Again I will go down and see whether they have acted and done according to the cry that hath ascended up And the like again They did what I commanded them not and it came not into my mind And again Adam where art thou Where is Abel thy Brother And if the Father who is not cloathed with a Body is attended with Attributes of Infirmity how much rather should not he who is cloathed with a Body for us speak after the manner of men and as a Tree that is remote and at a great distance and unseen is known by the fruit which are presented to view and brought nigh so is our Lord made known by his signs and by his Works and by the Prophesies which have been made concerning him and not by words which sound of infirmity and if he being cloathed with a Body there were those who denied that he was born of the Virgin and said that he was not begotten but that he was a stranger and that he appeared onely in fancy how much the rather would they have said so had it not been for these Attributes of Infirmity Moreover He did not reveal this day because it would not have advantaged them to have known it and many would have been remiss in the exercise of vertue until the last hour but now forasmuch as the coming to Judgment is concealed from us we stand alvvayes in danger and fear Moreover It seemed good unto God that knovving it he should not reveal it and to man it vvas a reproach that he should have done it therefore forasmuch as he vvas deemed onely to be a man it vvas not a matter of odium to conceal from them the day but if any one had promised them who knew and would not have revealed it he had been thought wicked and envious and if he had revealed itit had produced remisness
this exactly He departed from them about a stones cast he did not pray before them that he might not be thought proud or vain-glorious and that he might Teach them to pray privately nor did he depart to a great distance that they might hear the words of his prayer what they were and might learn by that pattern But not my will He doth not say so as if his Will were contrary to the Will of his Father but by way of submission he used this expression Moreover He did it for instruction to others that we should not be troubled for those Things which befall us from enemies which oftentimes hapneth not from our Will but from the infirmity of Nature for he was pleased to Teach this to all men in his own person That what passions we suffer by reason of those who vex us is not blameable by reason of the infirmity of Nature yet ought we to take a care if we be not cleared of them by the love of God that we shun natural commotions Whomsoever I kiss the same is he Judas because it was night lest as they went they might take another and leave our Lord he gave this sign unto them Whomsoever I shall kiss take And it is probable That it was usual with our Lord to kiss any of the Disciples when they came from a remote place A certain young man followed him Some say That it was John the Evangelist Others say no and it is known from hence That John did not walk naked with our Lord nor any other of his Disciples Others say He was none of the Twelve but some other man and the Jewes by reason of their Wickedness apprehended him and taking hold of the linnen cloth vvherein he vvas vvrapped he left the same behind him and fled Others say That it vvas this Mark the Evangelist and therefore he did not make express mention of his name Sought for testimony against Jesus Wherefore did they seek Witnesses for this that he said Destroy this Temple and I will raise it up in three dayes And if he did not build it he vvas a Lyar for this vvas no greater a vvork than to raise him vvho had been dead four dayes The servants That is to say The Souldiers or Executioners Seditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Wars and Contentions The Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Those vvho vvere sent to guard him The vvay is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praetorium That is to say The Court of Justice CHAP. XV. SImon a Cyrenian He was of the Gentiles the Father of Alexander and Rufus he who was chosen by our Lord he called him an Apostle and in respect of the love he bore him he esteemed his Mother as his own when our Lord went out of the Court of Justice he bore his own Cross but when they saw Simon coming from his Town they pressed him and laid the Cross upon him And they led him to Gogulta It is called Gogulta by reason of its roundness Which is by interpretation a skull That is to say by reason of its figure which is high and rising a little from the ground And they gave him to drink wine mixed with myrrhe That is to say That he might be Transported beyond the use of Reason and Intoxicated and might not be sensible of what they were to do unto him but he did not drink it for two Reasons First None of the Prophets prophesied that he was to drink Wine Secondly That he might not deviate out of the way which the Prophets had strewed for him not that he did so because the Prophets foretold it but because he was to fulfill his office or dispensation and myrrhe is that which they join with aloes That is to say tsaboro and it is another kind of Fruit and it is not so bitter as tsaboro And he received it not That is to say He drank it not Once they gave him Vinegar and another time Wine mixed with Myrrhe that they might add asperity and bitterness to his Passion and that as a Token of the exceeding-great Hatred towards him And when they had crucified him they divided his garments In Matthew we have expounded these Things What every man should have That is to say To which of them such a part should fall and which of the Souldiers was to take such a part his Under-Coat was glorious having never a seam from the upper side and they did not divide it but put a price thereupon and divided the price into four parts and then they cast lots amongst themselves and agreed That he unto whom the lot fell should have the Coat and pay the other three parts of the price to his Comrades and this is that which Mark saith What every man should have That is to say what every one of the Souldiers should have whether the Coat or part of the price And the occasion of his death was written That is to say That he was Crucified because he designed to usurp the Kingdom And with him they crucified two thieves First Because he was found guilty of Rebellion against God and the King as they were Secondly That the Psalm might be fulfilled in his being reckoned with transgressors They crucified them together thereby to hide their Envy and Arrogancy And one ran and filled a sponge with vinegar That is to say instead of Wine they gave him Vinegar that they might dry his Tongue so that he might not cry any more And when the evening of the preparation was come The setting of the Sun and the end of the preparation he calls Evening and it may allude unto him who that day cryed out to him Go and prepare thou Christ everlasting blessings and which are to come Came Joseph who was of Ramatha He calls him honoured because he was not by descent a Counsellor but by bribing and money obtained the place of a Counsellor In like manner there was a Family or Tribe in the land of the Romans and it was highly honoured and if there were not any to be found of the Progeny of Kings they set up Kings out of that Tribe and when any of them Transgressed they whipped his Horse instead of him with white handgripes of Wooll Amongst the Persians also was a Tribe called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gondi namiran that is to say Immortal Tribe And it was not lawful to instruct or correct them when they offended He was confident and went in unto Pilate That is to say That he durst ask him who was Crucified as a Rebel against the Kingdom and was reputed as an Enemy to God Again It was a bold Act because he knew that he was to be accounted an Enemy to the Jewes for honouring the body of our Lord he was confident That is to say because it was a Festival and the Law did not permit it And Pilate marvailed if he were already dead He marvailed because he thought the time of his
one Kingdom and Glory and Honour of the Father and of the Son and of the Holy Ghost And our Lord helped them and confirmed their words by the signs which they wrought That is to say He shewed that their words were true by the Miracles and Cures and Signs which he wrought by their hands for those who saw the Apostles and Disciples that they cured Lepers and raised the Dead and other Miracles they confirmed their words and entertained their Preaching and believed whatsoever they Preached Through the prayers of the Holy Apostles pardon unto us O God for the love of thy Humanity our Trespasses whether willingly or unwillingly of knowledge or ignorance And also O Lord have mercy on the sinner and weak person who wrote through thy abundant mercies Amen Here ends the Exposition of the Gospel of Blessed MARK his Prayer be with us Amen MATTHEW the Son of JOHN wrote This He who Reads it Let him pray for him in our Lord. Finished Anno 1058. according to the Computation of the Grecians DIONYSIVS SYRVS HIS EXPOSITION OF THE Ten Beatitudes Pronounced in the Fifth Chapter of St. Matthew c. Translated out of the SYRIACK LANGUAGE BY DVDLEY LOFTVS J. U. D. BEfore our Saviour pronounced the Beatitudes he ascended a Mountain that he might thereby shew that it was he who descended on Mount Sinai and gave the Ten Commandments Furthermore That he might raise the Disciples and the Multitude to the Contemplation of heavenly Things and that he might shew that his Doctrine was high and superior to Things that are earthly and that it is not overcast with a Lye but shineth forth unto all men for he appeared as a man and ascended the Mount because the children of Israel desired that they might not see that fire lest they should dye Moreover He said thus The Lord shall raise unto them a Prophet of their Brethren because he was a Mediator between God and men as Moses between God and Israel And he foretold Things to come and Taught Ten Commandments as Moses did and as the Ten Commandments comprehend the Law so the Ten Beatitudes contain the whole Gospel And how are the Beatitudes said to be Ten since there are but Nine of them We say That Luke added another And blessed are they who weep now for they shall rejoyce Signifying by him that weeps him who lamenteth for his sins and our fall from Paradise and that he freed them from dissolute Laughter and vain Mirth and that he who freed them from dissolute laughter and vain mirth will cause them to rejoyce in the world to come who flie therfrom but if they say that Luke deliver'd that which Matthew said Blessed are they who mourn Let them know that it is another Beatitude i.e. The Assumption of the Body and Blood when he gave these blessings as yet he had not communicated the Mysteries and therefore there is one of the Beatitudes wanting that it might be fulfill'd in the receiving of his Body and Blood Moreover Also there are Nine Commandments yet are they called Ten. I. The First I am the Lord thy God II. The Second Thou shalt not swear by the Name of the Lord. III. The Third Keep the Sabbath day IV. The Fourth Honour thy Father and thy Mother V. The Fifth Thou shalt not commit Murther VI. The Sixth Thou shalt not commit Adultery VII The Seventh Thou shalt not Steal VIII The Eigth Thou shalt not bear false Witness IX The Ninth Thou shalt not covet the House nor Wife of thy Neighbour And wherefore then are they called Ten being but Nine Because the number of Ten is a perfect number and Perfection is not to be found in the Law but in the Gospel and therefore there was a defect in the Commandments that Perfection might be found in the Gospel according to the letter Jud which is the first letter of Jesus which signifieth Ten. Moreover The Doctrine of the Beatitudes is applicable unto all men in general and not to the Disciples onely and that is manifest from hence That he saith Not Blessed are ye but Blessed are they speaking as to many The name therefore of the Beatitudes comprehendeth all joy and exultation even as the name unhappy comprehendeth whatsoever is sad or grievous I. Blessed are the poor in spirit Poor he ' calls those who enjoy wealth and of their own accord become poor scattering it among the poor according to that Sell thy possession and give to the poor Again Poor he calls those who are able to acquire wealth and do not acquire it by reason of the Kingdom of Heaven as Monks and Votaries Again Those who possess Riches and yet are not affected with them or which have them but yet are poor in spirit notwithstanding and dispense them honourably as did Job and Abraham Moreover He doth not call them poor in opposition to wealth because they if they offend are condemn'd but the poor in spirit i. e. Those who are void of sin and empty of sin and iniquity and as the poor want the wealth of this World so these are void of sin and iniquity Again The poor he calls those who are not puft up in their minds either in respect of Justice or Wealth or Wisdom but are meek and humble according to this With whom shall I walk but with the meek and humble For the inchantment of pride was the first-born of Satan in the beginning and therewith he lifted up his Heel against his Creator and thereby caused man to fall justly therefore doth our Saviour purge this passion giving a blessing unto the Righteous who are free from pride The Kingdom of Heaven The Kingdom he calls the Bliss which the Saints enjoy after the Resurrection II. Blessed are they who mourn Mourning may be said in two senses Worldly Mourning whereby a man mourneth for that he is not rich or that he is unable to revenge himself on his Enemy or for the separation of Lovers This Mourning begetteth Death according to that worldly sorrow worketh Death but Mourning for God's sake is the cause of life and gaineth comfort and doubleth blessings Not to those who mourn for Poverty or the Death of others but to those who mourn for their sins being afraid of Judgment according to that I have watered my Bed all the night Again He calls him a Mourner who being free from sin mourns for the evil of other men as Samuel for that of Saul and David who said Sadness hath seized on me for the sins of those who have left thy Law Or when we compute the Happiness from which Adam fell or the Infelicity wherein we are left according as it was said of one of the Saints That whensoever he was willing to eat did weep and when he was asked the Reason answered I remember what we were in the beginning and how low we are cast to eat the grass as the Beasts These therefore are Mourners who mourn for their sins Again Mourners are those who
an horn for us He calls Christ an horn according to that then I will raise an horn unto David Psal 132.17 An horn is taken from the similitude of wiâ—d Beasts which fight and help themselves with their horns In the house of David his servant For in respect to him were the promises made That of the seed of David Christ should arise Severus de Gebulo God is the horn of the Righteous and Saints wherefore is he called an horn as an horn is one of the integral parts of the body and hath nothing like the body for it is not flesh specifically nor bones nor nerves nor veins nor any of the entralls though it be of the body So Christ though he be of men yet hath he not in him any thing like unto men of those things which are of sin As he spake by the mouth of the Holy Prophets That Christ should arise from the seed of David That he might redeem us from our Enemies That is to say from the Devil and his ministers and from sin and death And hath remembred his Covenant That he remembred is as much as to say he performed viz. The agreement which he made with Abraham this day hath he performed for Covenants are the Agreements which he made with Abraham swearing That of his seed one should arise in whom all Nations should be blessed By my self have I sworn said the Lord because thou hast done this thing and hast not with-held thy Son from me c. And the Oath which he sware That is to say That which I sware by my self saith the Lord of lords He calls his seed which sojourned in the Land of his Enemies the children of Israel and the seed wherein all Nations were to be blessed he calls Christ And that they might serve him without fear He therefore delivered us that we might worship him and not Idols without being afraid of the Devil In Justice and Righteousness That is to say in Holiness and not in Sacrifices of dumb Beasts Thou Childe the Prophet of the Highest That is to say If Christ be the Highest he hath Prophets also as hath his Father It is manifest That the Word is the most high from that which John said That he who came from on high is above all therefore it was the most High God who was incarnated and his Prophet was John not far off but neer at hand for he said Behold there cometh one after me For thou shalt go before the face That is to say To prepare the way before him in the minds of men who are sunk in sins Again He went before his Face for he said Behold there cometh after me one who is more powerful than I. That he might give knowledge of salvation to his people To give unto the Faithful knowledge of salvation by remission of sins he calls his people those who believe in him that he might give them the knowledge of God the Father who is the true God and that they might lead their lives as Christ said This is life that they may know thee the true God By the tender mercies of God That is to say By the mercies and favour of God He sent unto us from on high a branch According to that Behold a man and his name was a branch Others call the Star which declared unto the Wise men a branch which came from on High and preached unto the Wise men who sate in sin To give light unto them who are in darkness He calls sin darkness and the shadow of death for to this end he came from on High that he might expiate our sins and iniquities which are darkness and death because he is the light of the World To guide our feet in the way Feet and the way he calls Conversation and Actings In the way of peace That is in the way of the Gospel according to that Your feet shod with the blessing of the Gospel And he made peace between us and his Father THE EXPOSITON OF DIONYSIVS SYRVS ON THE MAGNIFICAT Translated by D. L. MY Soul doth magnifie the Lord. That is to say My Soul gives Thanks and glorifies him who hath magnified me and made me the Mother of his Son It is a Query Whether the Lord magnified Mary or whether Mary magnified the Lord And it is certain That the Lord magnified Mary Again Magnifie here is like that of the Scripture which saith Give Majesty unto God And my Spirit hath rejoyced in God Because he hath sent down his Son unto me and hath preserved me from that Curse In sorrow shalt thou conceive Regarded the lowliness of thy Hand-maiden That is to say He hath beheld my Humility and hath exalted me and made me the Mother of his Son Moses also by reason of his Humility was made a Prince And he saw that she obscured her self in the low condition of a Maid-servant though she was to be the Mother of his Son Behold from henceforth all generations shall call me blessed That is to say From this time that she conceived the Word of God And this she spoke by Prophesie For behold all generations of the earth called her blessed according as she said Hath done great things to me That is to say That she conceived him without the Society of Man and bare him with the Conservation of Virginity He that is mighty and holy is his Name Because he is Mighty and Omnipotent he hath done great things for me And his mercy is to generations Because he poureth forth his mercies upon those who are of a righteous and vertuous Conversation And she took of those Things which were her own and conferr'd them upon others i. e. because she feared God he multiplied his mercy on her in Virginity He hath gotten the victory with his arm i. e. his Dominion and Kingdom he calleth Victory In time past the Victory the Arm and Dominion of the Lord was seen in the Wonders which he wrought by the Prophets but in this time forward by the Revelation of his Son He hath scattered the proud In time past the Proud and Vain glorious but in the time to come the Crucifiers He hath put down the mighty i. e. In times past the Kings who rose up against the Hebrews but at this time the Gentiles and the Jewes and the Hereticks who have risen against the Church And exalted the humble i. e. In the time of Abraham and Isaac and afterward the Apostles and Faithful The hungry he hath filled with good things i. e. Really he satisfied and will satisfie and spiritually he satisfieth and will satisfie those who hunger after vertue and in the world to come will fill them with good Things and Rewards The rich he dismist i. e. Those who gloried in their Riches he vomited out and drove away from him He hath holpen his servant Israel i. e. In Egypt and in the Wilderness and in that he gave him the Land of Promise and freed him from his Enemies He hath
say In thee is blotted out the Curse by thy bearing him in whom are blessed all Nations An EXPOSITION of the LORDS PRAYER taken out of DIONYSIVS SYRVS his CATENA on the Sixth Chapter of St. Matthew And Translated by D. L. PRay thus That is to say Not as the Gentiles and Hypocrites but as I teach you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is sometimes taken for a promise of Vows which are separated or designed by us to God according to what David said I will perform my vowes to the Lord As also for whatsoever cometh from the lips And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is an Oblation made to God after the performance of a promise therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought first to be accomplished and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is taken three manner of wayes First For Words as that of Hannah who prayed with her mouth Secondly For matter of Fact as that of Phinehas who prayed by a zealous deed Thirdly For that of the mind according to that I will pray in the Spirit and I will pray with knowledge And every one of these three manner of wayes bodily mentally spiritually our Lord recommends unto us the latter Our Father who art in Heaven Our Father may be termed several wayes First Our remote Father as Adam the Father of us all Secondly Our next Father as Abraham who was the Father of Isaac Thirdly Accidental Fathers Fourthly An Instructer of Youths is called a Father Fifthly An aged man is called a Father Sixthly The High Priest is called Father Seventhly The Three hundred and eighteen Doctors are called Fathers Moreover Satan is called the Father of them who are subject unto him but in none of these kinds do we call God our Father but by reason of Baptism and forasmuch as Christ and we also are born in Baptism we are Brethren unto him and Sons to the Father as David said I will declare thy Name to my Brethren and he gave them authority to be called the Sons of God And we call the Father our Father Christ was the natural Son of his Father but we are the Sons of Grace Unto whom doth it belong to call God his Father He who is perfect in a good Conversation is he who calls God our Father but he who is of a sordid and evil Conversation calls Satan his Father because he fulfills his Will Why doth he teach us to say Our Father generally and not peculiarly every one of us My Father who art in Heaven That he might shew that we are one Body and that our Father is one and that we might pray for the intire body of Brethren Moreover by the words Our Father he beats down Pride and exalted Opinions of our selves shewing That Kings and Beggars are equal in that glorious Pedigree if ye all have one Father ye are also of one kind in the Spirit Our Father who art in Heaven Not that he is confined to Heaven but that he might divert the mind of him who prayeth from earthly Cogitations and raise it to Heaven Again He saith in Heaven That we might be weaned from earthly Parents and to shew that his dwelling is in Heaven Hallowed by the Name That is to say That by our glorious and gracious living the Name of God may be sanctified and glorified Again That we might consecrate our lips and our mouths to his Name because he is Holy before we can call him Holy Again Hallowed That is to say Let thy Holy Name be praised or celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hebrew name and signifieth separation And whatsoever thing is separated from another whether it be in beauty or in riches c the Hebrew calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy according to that The Holy in the Land and Renowned Thy Name Thy Name is used in the place of God according to the phrase of Scripture Praise the Name of his holiness and let them know that thy Name is the Lord onely Thy Kingdom come That is to say That thou may'st deliver us from evil The word Kingdom is taken in sundry senses as we have hinted heretofore Kingdom The Beatitude of the World to come wherein we shall be made immortal Kingdom The time after the Resurrection of Christ according to that I will not drink of the fruit of the Vine until I drink it anew in the Kingdom Kingdom The Gospel Kingdom The Theory of Things of small quantity according to that The Kingdom is like unto Leaven Kingdom The Contemplation of the Trinity according to that The Kingdom cometh not by observation and the Kingdom of God is within you Here he calls the Kingdom the Grace of the Holy Spirit which we receive in Baptism Again Thy Kingdom come He teacheth us to pray for Faith in him therefore he calls Faith the Kingdom Thy Will be done He teacheth us to pray for a vertuous and chaste Conversation Moreover Be pleased that we who dwell on earth may glorifie thee As in Heaven so also in Earth That is to say As thou art well-pleased with the Angels in Heaven so also be pleased with us who dwell on Earth Give us the Bread of our Exigency By Bread is understood all things necessary for the Body Meat Drink Rayment and Lodging all which are requisite for the Body This day In that he saith the day he means the present time Remit unto us our debts as we also For remission he gives remission we as men remit unto men but he as God remits unto us our many Trespasses And as is the disproportion between a grain and a Mountain between a drop and the Sea so little is our remission in comparison of that remission he grants us Lead us not into Tentation That is to say Let us not be the occasion of their being condemned who are to bring Tribulations upon us And again It doth not befit us to presume of our own accord the exposing of our selves to Tentations for Satan himself continually raiseth them up against us and therefore let not us excite them But deliver us from Evil. That is to say It behoveth us alwayes to pray that we may be delivered from the Temptations which the evil one raiseth against us For thine is the Kingdom If the Kingdom be his then Satan is his Slave and cannot presume to attempt any thing unless he permit him as he gave him permission in the case of Job and of the Swine The Power and the Glory His is the Power for he is able to do all Things And Glory for ever For as his Kingdom is sure and his Power great so also shall his Glory without end remain for ever He comprehends the Prayer in Ten sentences according to the Mystery of the Ten Commandments and the Ten Beatitudes and Jud which signifieth Ten is the letter of Jesus and the five first sentences concern the Soul and the five latter concern the Body that we may purge the
of the Kings there were Forty and four to wit Ahazia and Joash and Amotsia and Eliakim who was Jehoiakim being added CHAP. IV. HE departed from him for a season That is to say until the time of the Passion when he incited the Jewes to apprehend him The acceptable year of the Lord. That is to say The year wherein Repentance for sin was to be accepted by the Lord. Naaman the Oromojan That is to say the Syrian The Nestorian reads the Syriack word with Pathocho over Olaph and a quiescent R. That is to say the Gentile but that reading is not to be approved of because the Greek reads it o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian CHAP. VII OR expect we another Some say That this disjunctive particle beareth in this place the sense of a negative and that John did not say thus interrogatively but positively as if he would have said Thou art he and we do not expect another but this is not the meaning of the words CHAP. IX AND a returning spirit That is to say on certain dayes it left him and then Tormented him as an ague CHAP. X. THen to this City That is to say and not to this City Peradventure they had repented in sackeloth and ashes The Nestorians read the word repented in the masculine plural but not rightly because the Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold a certain Scribe arose to tempt him The Commentators of Cineria are of Opinion That this was the same who is mentioned in Matthew and Mark to have said to our Lord Good Master What shall I do to inherit eternal life And that this was not he is certain from this consideration that there is mention made of him by Luke hereafter in the paragraphy of the tenth Sabbath Thou art sollicitous about many things That is to say more than are necessary But one thing is requisite That is to say The exigency of the day CHAP. XI TEach us to pray The prayer Our Father which art in Heaven Matthew and Luke onely mention it and Luke doth not add For thine is the Kingdom c. The Queen of the South The Sarakians say That the name of this Queen was Balkis CHAP. XII COmmand my brother to divide inhèritance with me This man was covetous and because his brother followed our Lord he hoped that our Lord would have said unto him Leave whatsoever thou hast unto thy brother and come after me But when he discovered the evil intention of his Covetousness which made him forsake the secular Judges to come unto him he did not vouchsafe to answer his request The Baptism wherewith I shall be baptized That is to say I am to dye a voluntary death wherein I am to rise from the Earth as out of the Water CHAP. XIII TO day and to morrow That is to say This year and the next Out of Jerusalem That is to say it was necessary that the Jewes the sons of Jerusalem should partake in the murther of the Prophets for though Jeremy was slain in Egypt yet was he stoned by those Jewes of Jerusalem who fled from the Chaldeans and Daniel dyed a natural death in Babilon CHAP. XVI AND taketh another committeth adultery That is to say he who without a lawful cause puts away the first There was a certain rich man Because he was wicked his name is not mentioned according to that I will not remember their name with my lips And moreover That he might shew that he was to blot the names of the wicked out of the Book of Life and many of the Doctors say That this rich man was not in any real subsistency neither Lazarus the Beggar but that it was onely a Parable and it is certain That as yet the wicked have not received Torment nor the Righteous Bliss as Paul saith They received not the promise that they might not be perfected without us Saint Cyril saith That this Rich man was in very deed and that his name was Naphtali of the Tribe of Dan and that Lazarus was descended from the Gibeonites and behold his Water-pot is preserved hitherunto and whosoever is ulcerous or lame in his Feet is Cured thereby And was cloathed with fine linen That is to say pure white Cotten which by reason of the exceeding fineness thereof is like to the air CHAP. XVII MIght say unto this Sycamore tree be thou plucked up by the roots and be planted in the sea He brought this Tree for an instance by reason it hath more Roots than other Trees CHAP. XVIII AND was not restrained by shame of men Who adored the fire which is insensible But I fast twice in the Week That is to say The Pharisees fasted the second and fifth day of the Week CHAP. XXII HE who is greatest amongst you It is likely that they did not remember what was said unto Peter That thou art Cephas and on thee will I build my Church and I will give thee the Keyes of Heaven Here are two Swords St. Junnis saith That they were Knives for the Passeover which were prepared there CHAP. XXIII AND they gave him vineger That he might drink thereof and dye the sooner CHAP. XXIV AND from Jerusalem sixty furlongs In some of the Greek copies it is an Hundred and sixty Peace be with ye amen The word amen is not found in all copies And he took and did eat before them He did eat that he might remove from them the Opinion of a Phantasm and not that he stood in need of meat And he lifted up his hands and blessed them That is to say he made them Bishops and when he sent them two and two he made them Deacons to wit purifiers from evil spirits and when he breathed on them and gave them power to forgive sins he ordained them Priests JOHN wrote his Gospel in the Greek Tongue at the Request of those of Asia And Eusebius saith That Peter and Paul came unto him to Ephesus and did perswade him to write JOHANNIS CHAP. I. The Word was made flesh and dwelt in us HE here declares his natural union and personality with humane nature and not the change of his nature And of his fulness have we all received This is the saying of the Evangelist and not of the Baptist And grace That is to say new for grace that is to say old Truth and grace was by Jesus Christ He doth not say That the Law of Moses was false but that it was the shadow of this body These things were done in Bethany beyond Joâ—dan In ancient Copies it is written These things were done in the passage of Jordan And this is to be approved for Bethany was not in the Wilderness where John baptized for it was about Twelve miles from Jordan One of those who heard That is to say Andrew and John himself was the other but he would not express his name being restrained by humility Can any good thing come out of Nazareth He saith this as having read that
absolved of its holiness And St. Philoxenus saith That he did not at all partake thereof forasmuch as Satan had entred into him wherefore we do not communicate unto those who are possessed And David Caenobita the son of Paul saith That he did partake thereof not being unholied but he for want of faith did eat it as meer bread When they had sung In some of the Syriack copies it is in the singular number without the letter vau as if Jesus onely had sung but it ought to be in the plural number with the said letter and to refer to the Disciples as it is in all Greek Copies This night before the Cock crow thou shalt deny me thrice Mark saith Before the Cock crow twice thou shalt deny me thrice Both agree in the same sense but Mark declares this That the Cock at one time or uno impetu did double its voice Twelve Legions A Legion is Ten thousand I am able to destroy the Temple of God and to build it up in three dayes He did not say so but destroy this Temple to wit Ye wherefore those Witnesses were reputed false Witnesses CHAP. XXVII AND he went and hanged himself Luke in the Acts doth not say That he hanged himself but that he burst asunder in the midst and all his bowels gushed out and it might have been that after he was hanged he burst asunder A famous prisoner called Baraba His name was Jesus and that no errour might arise from the Identity of name he was named from his Father Scourged Jesus with whips Cords that were pleated for it was the custom of the Romans to scourge him first whom they would crucifie They plated a Crown of Boughs That is to say of Thorn having white blossoms They came to a place which was called Golgotha They say That Shem the son of Noah did there bury the head of Adam and this was the Court of Aran the Jebusite And they gave him to drink vineger In some of the Greek copies it is written Wine The cause of his death in writing In the Greek it is His accusation which was written Luke and John say That they wrote in three Languages in Hebrew Latin and Greek The reason was that these three Nations were then celebrated in Jerusalem more than the Syrians and the Arabians and the rest which much less esteemed them And they crucified with him two Thieves He who was on his right hand had the name of Titus and he on the left hand was named Domcus for so it is to be found in the Book of St. Aretus the Disciple of Paul Also the Thieves who were crucified with him reviled him It is probable that both of them did at first blaspheme but afterwards he on the right hand when he saw the darkness which hapned took it into consideration and confessed and the other though he saw what hapned did not consider it And there was darkness over the whole earth This darkness was not only upon the Land of Jerusalem but it was also observed to extend unto Athens as Dionysius the Areopagite declares in his Discourse against Apoloponis the Sophister and this was an Eclipse of the Sun not by the Moon as are all natural Eclipses thereof but it was contrary to custom by the body of some thick cloud or some other thing which by Gods Providence arose in the face of the Sun and darkned it and it is demonst able from hence That it was not in the Newness of the Moon but about the full Moon to wit on the 14th day thereof Vntil the ninth hour Matthew and Luke do not set forth at what hour our Lord was crucified but Mark saith it was the Third hour when they crucified him And John saith it was about the Sixth hour when Pilate sate upon the Tribunal and said unto the Jewes Shall I Crucifie your King And some desirous to shew the Truth of both sayings say That Pilate sate in Judgment upon our Lord from the Third hour to the Sixth and at the Sixth hour delivered him up to be crucified as St. John saith But Mark forasmuch as from the Third hour wherein they began to judge him they were resolved in their minds to crucifie him he said That they crucified him the Third hour And we say That this might have been probable if before the compelling of Simon of Cyrene and the coming to Golgotha and the drinking of imbittered Wine and the dividing of his garments Mark had said this That it was about the Third hour when they crucified him But behold it was not so Others say That this in St. John is an errour not of the Evangelist God forbid but of the first Scribe who instead of Three which he would have written wrote Six But without undervaluing the insufficiency of these two Answers I say That Mark reckoned from the hours which were from the beginning of the day until the hour wherein our Lord was crucified and they were three but John computeth the hour from the time when the Jewish Sergeants apprehended our Lord and bound him at night before the Cock crowed until the hour wherein they crucified him and it was the sixth hour three of the night of the preparation and three of the day And many bodies of the Saints He calls those Saints who believed in our Lord and departed this life a few dayes before And after his Resurrection they came into the holy City That is to say Jerusalem It hath been said That they remained therein onely Three dayes preaching and afterwards returned to their Sepulchres Neither did they appear unto all men but to their Kindred onely and some say That he doth not here call this earthly Jerusalem the holy City but the heavenly one One of them was Mary Magdalen Eusebius faith That there were two Magdalens and each of them was called Mary The one of them was this which Matthew speaks of and it is likely she was the daughter of Simon the Leper and sister of Lazarus The other was she out of whom he cast seven Devils whereof Luke speaks And they rolled a great stone and cast it to In all the Syriack copies these verbs are written in the plural number but in the Greek the singular number is used and that is congruous for this story concerns Joseph of Arimathea onely wherefore it is said He took it and rolled it and put it to CHAP. XXVIII AND for fear of him i.e. because he was an Angel For I know that ye seek Jesus who was crucified The Greek hath it The Nazarite who was crucified And take notice That in three Greek copies and in one Syriack the name Nazarite is not found All power is given unto me in heaven and in earth The word given he takes for revealed to wit my power which was hidden henceforward is revealed Amen That is in Truth MARK CHAP. I. The Beginning of the Gospel of Jesus Christ THat Baptism was the Beginning of the Gospel according to the order
set down by St. Mark is evident from this That before our Lord was Baptized he neither Preached nor Evangelized but after that he was Baptized and Tempted he began to say Repent the Kingdom of heaven is at hand And St. Basil saith That this Mark first used the word Evangelium and this is clear from hence That the other Three Evangelists made no mention thereof A voyce crying in the wilderness John is called a voyce because he made known Christ the Word for by the voyce is made known the Word that is hidden in the mind Confessing their sins Hence it is manifest That confession is necessary for the Faithful And straightway he came up out of the water That is to say our Lord. He saw To wit John the Baptist And straightway the Spirit took him out To wit the holy Spirit What have we to do with thee This one speaks as from the mouth of them all CHAP. II. THE son of Halphaeus All the Doctors agree That this Levi was Matthew the Publican who was an Evangelist and that Jesus sat down in his House and Mark here calls him the son of Halphaeus and that this was not the brother of James the son of Halphaeus is demonstrable from this That Matthew was of the Tribe of Issachar and this James was of the Tribe of Menasse When Abiathar was High Priest In the Book of Samuel it is written That David desired the holy bread from Achimelech the Father of Abiathar and it is possible that he desired it from Achimelech and that Abiathar his son gave it CHAP. III. SOns of Thunder Because the sons of Zebedee did preach with a high voyce he calls them by this name And his Kindred heard That is to say the children of Joseph CHAP. IV. THat under the shadow thereof the Fowl may dwell That is to say the Gentiles without the Law may rest under the shade of the Gospel And they left the multitudes In some Copies it is read He left but that reading is not to be approved but we ought to follow the Greek Copies to wit That he and his Disciples left them or dismissed them And there was a great tempest The Syriack word signifieth a boysterous wind which bloweth on the face of the earth and raiseth up dust and sand it is of an Hebrew derivation and is expounded the ascent of God CHAP. V. LEGION That is to say Ten Thousand CHAP. VI. BEhold the Carpenter the son of Mary It is likely that Joseph was dead and therefore he did not mention him with his mother and brethren Except a Rod. The word except beareth the sense of neither in this place and it is clear from this That Matthew saith neither a Rod. It is not lawful for thee to take the wife of thy brother Because she had by fraud caused him to be put to death and had it not been for this it had not been unlawful for him to take her to Wife according to the Law of Moses CHAP. X. TImaeus the son of Timaeus In two Greek copies it is a blind man the son of a blind man And to say Son of David In two Greek copies we find it Son of the Son of David have mercy upon me CHAP. XIII AND not the Son but the Father Matthew hath not the woâ—ds and not the Son And our Lord said this wâ—th reservatâ—on and not that he was ignorant of the thing for he who knew the Father who was concealed and â—ncomprehensible saying No man knows the Father but â—he Son Hâ—w could he but know the time of the end of the World He said thus for this reason to wit That if he had said I know and will not tell they had been offended and it he had said he knew and had declared it unto them others would have known it frâ—m them and have communicated it to all other generations and so by reason of the remoteness of time they would have grown negligent and careless Hence it is known That it is more advantagious to the sons of men to be ignorant of a matter of this kind than to have knowledge thereof CHAP. XIV AND he took the Chalice and gave thanks and blessed and gave unto them In the Greek it is not said That he blessed any moâ—e than the body onely And a certain young man followed him and was naked onely covered with a linen cloth That this was a stranger is known from hence that his Disciples were modest and ashamed to accompany him with a linen cloth only Wine mixed with myrrhe That he might be the more intoxicated and not be sensible of the agony of death And Mary the mother of James the less That is to say the brother of our Lord and that he might be distinguished from James the brother of Zebedee he calls him the less and this Mary was not the mother of our Lord but the wife of Joseph to wit the mother of his children And of Jose and Shalom These also were the natural sons of Joseph and were called the brethren of our Lord in name only and not by consociation of blood CHAP. XVI AFter this he was seen of two of them Luke the Evangelist speaks clearly of one of them that he was Cleophas but as concerning the other there are different opinions Some say it was the wife of Cleophas Others say That it was Luke himself and that he might not seek glory he did not mention his name And confirmed their words with the signs which they wrought St. Severus saith in the Seventy seventh discourse of his Epithronion That in approved Greek copies the Gospel of Mark ends with these words For they were afraid LUKE CHAP. I. FOrasmuch as many That is to say The Sect of Simon the Sorcerer and those of the Circumcision for it is said That there were Eighty four Gospels according to the number of Apostles and Disciples and after the Apostles departed this life their Disciples chose two of those of the Apostles to wit those of Matthew and John and two of those of the Disciples to wit Mark and Luke and that they destroyed the rest According to what they have delivered That is to say The Apostles To us That is to say To me and to Mark. Of the Word That is to say of Preaching to wit Evangelical denuntiation and the doctrine of our Lord in the World and that this voyce the Word is applicable to those Three senses is apparent from the words of Gregorius Theologus Theophilus This man was a Believer and one of the Rulers of Alexandria Nor Seicera strong drink That is to say a certain kind of drink which was made of Honey and of Dates c. From the Birth of Jesus to his Baptism were Thirty years and from his Baptism to his Ascension were Two years and Six months He shall be great That is to say His greatness shall be revealed to Angels and to Men. And the power of him on high shall come upon thee All the