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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63067	A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

company thorough extreame perplexity which made him return so oft to them calling upon them to watch with him Verse 42. If thou be willing He was so astonied with the greatnesse of his present pressures that he seems for a time to suffer some kind of forgetfulnesse of his office Verse 44. And being in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Greek Father Alphonsus is honoured in Histories for this that he abased himself so far as to help one of his subjects out of a ditch Shall not Christ much more be honoured that helped all his out of the ditch of damnation Great drops of bloud Clotty bloud issuing through flesh and skin in great abundance Oecolampadius tels of a certain poor man who being kept hanging in the trusse of the cord which is a certain hanging by the hands behind having a weighty stone fastened at their feet the space of six hours the sweat that dropt from his body for very pain and anguish was almost bloud But here was no almost in our Saviours bloudy sweat whiles without any externall violence meerly by the force of his own saddest thoughts working upon him sanguinem congelatum quasi extruserit So great was Scanderbegs ardor in battell that the bloud burst out of his lips But from our Champions not lips only but whole body burst out a bloudy sweat Not his eyes only were fountains of tears or his head waters as Jeremy wished Chap. 9. 1. but his whole body was turned as it were into rivers of bloud A sweet comfort to such as are cast down for that that their sorrow for sin is not so deep and soaking as they could desire Verse 45. He found them sleeping Who should have waked and wiped off his sweat as the Angell did Theodorus the Martyrs but they rather added to it by their security Verse 48. Judas betrayest thou c. Sic Judaei sub praetextu pietatis maximè delinquebant Deo osculum sine amore 〈◊〉 Julian the Apostate was no friend to Basil though he wrote to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was Libanius the more to be beleived for saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Basil commend me I despise other mens worse censures Verse 49. Lord shall we smite But before he could answer Peter smot which might easily have cost him his life Quod 〈◊〉 ne feceris is a safe rule Verse 51. And he touched his eare c. After he had laid them flat on the ground So he tryed them both wayes but nothing would do Verse 53. And the power of darknesse The dark places of the earth are full of the habitations of cruelty Psal. 74. 20. Creatures kept in the dark are 〈◊〉 and furious Had they known they would never have crucified the Lord of glory I did it ignorantly saith Paul concerning his persecuting the Saints Verse 61. And looked upon Peter A stroke from guilt broke Judas his heart into despair but a look from Christ brak Peters heart into teares CHAP. XXIII Verse 2. Perverting the people GRaece Turning them up-side down wreathing them from their right minds So Verse 5. He Stirreth up the 〈◊〉 Gr. He maketh an earthquake in them rectam toll it de cardine 〈◊〉 he throws them off the hinges Verse 8. He was exceeding glad As if he had got some 〈◊〉 or inchanter that would shew him some pleasant sight Verse 9. But he answered him nothing Princes use to 〈◊〉 the undecencies of Embassadours by denying them audience as if 〈◊〉 were the way royall to revenge a wrong Christ 〈◊〉 not a word to 〈◊〉 saith one because Herod had taken away his voice by beheading the Baptist who was vox clamantis Verse 10. Vehemently accused him Gr. With great intention of spirit and contention of speech Clamant ut Stent or a vincant Verse 11. Set him at nought Gr. Made no body of him Arrayed him in a gorgeous robe Or a whit robe as the old Interpreter hath it Pilates souldiers clad our Saviour in purple a colour more affected by the Romans Herod in white as more affected by the Jewish Nobility Verse 12. Pilate and Herod were made friends Two dogs that are fighting can easily agree to pursue the Hare that passeth by them Martiall brings in the Hare thus complaining In me omnis terraeque aviumque marisque rapina est Forsitan coeli si canis astra tenet In littore Siculo cum lepus canum 〈◊〉 vim 〈◊〉 〈◊〉 〈◊〉 marimo captus dicitur Est enim voracissima 〈◊〉 〈◊〉 saith Bodin The wicked can easily unite against the Saints Verse 20. Pilate therefore willing c. I read of one that did verily think that Pilate was an honest man because he was so unwilling to crucifie Christ. But this arose only from the restraint of naturall conscience against so foul a fact Verse 25. Him that for sedition The Jewes before they were banished out of this Kingdome threw bags of poyson into the Wells and Fountains that the people were to drink of and so indeavovred to poyson them all so deale those that sowe sedition these are the Pests the botches of humane society Verse 28. Weep not for me We are not so much to lament dolorous sufferings as Papists use to do in their histrionicall descriptions of his passion as to lay to heart and lament our sinnes the cause of 〈◊〉 When a Papist came to Master Hooper at the stake and said Sir I am sorry to see you thus Be sorry for thy self man said hearty Hooper and lament thine own wickednesse for I 〈◊〉 well I thank God and death to me for Christs sake is welcome Verse 29. Blessed are the barren Better be so then bring forth children to the murtherer Hence Hoseas prayes for barrennesse as a blessing on his people Hos. 9. 14. Verse 31. What shall be done in the dry Lo little sucklings also are here called dry trees 〈◊〉 wood such as Gods wrath will soon kindle upon Verse 33. Which is called Calvary As sad a sight to our Saviour as the bodies of his slain wife and children were to Mauricius the Emperour who was soon after to be slain also by the command of the traytour Phocas Let us learn to consider the tyranny and deformity of sin as oft as we passe thorough Church-yards and Charnell-houses Verse 34. Father forgive them See the sweet mercy of Christ mindfull and carefull of his enemies when the paines of hell had taken hold of him and they like so many breathing devils were tormenting him Pendebat tamen petebat saith Augustine He was slain by them and yet he begged for them Verse 35. Derided him 〈◊〉 Blew their noses at him Verse 36. Offered him vineger In stead of wine which Kings drink much off Verse 38. Greek Latine and Hebrew This venerable Elogy and Epitaph set upon our Saviours Crosse proclaimed him King of all religion having reference to the Hebrews of all

offenders that betrayed him to lust therefore are they first pulled out and he led a blinde captive to Gaza where before he had lustfully gazed on his Dalilah It is true the blindenesse of his body opened the eyes of his minde But how many thousands are there that die of the wound in the eye Physicians reckon 200 〈◊〉 that belong to it but none like this for by these loop-holes of lust and windows of wickednesse the devil windeth himself into the soul. Death entreth in by these windows as the Fathers apply that text in leremie The eye is the light of the body saith our Saviour and yet by our abuse this most lightsome part of the body draweth many times the whole soul into utter darknesse Nothing I dare say so much enricheth hell as beautifull faces whiles a mans eye-beams beating upon that beauty reflect with a new heat upon himself Ut uidi ut perij Looking and lusting differ in Greek but in one letter When one seemed to pity a one-eyed man he told him he had lost one of his enemies a very thief that would have stolen away his heart Democritus but in that no wise man pulled out his eyes And the Pharisee little wiser would shut his eyes when he walked abroad to avoid the sight of women insomuch that he often dashed his head against the walls that the bloud gushed out and was therefore called 〈◊〉 impingens How much better and with greater commendation hid these men taken our Saviours counsel in the following verses Verse 29. And if thy right ere offend thee pluck it out That is if it be either so naturall or habituall to thee to go after the fight of thine eyes which Solomon assigneth for the source of all youthfull outrages Eccles. 11 9. that thou hadst as lieve lose thy right eye as not look at liberty out with such an eye though a right eye 〈◊〉 it out and rake in the hole where it grew rather then that any filth should remain there Pluck it out of the old Adam and set it into the new man Get that oculum irretortum that may look forth-right upon the mark without idle or curious prying into or poring upon forbidden beauties A Praetor said the Heathen should have continent eyes as well as hands And the 〈◊〉 〈◊〉 〈◊〉 and worthily ubraided a certain wonton that he had not pupils but punks in his eyes And Archesilaus the 〈◊〉 observing one to have wanton eyes told him that the difference was not great whether he plaid the naughty-pack with his upper parts or his nether Lot might not look to ward Sodom And Peter Martyr observeth out of Nathans Parable that lust though it once prevailed over David yet it was but a stranger to him had enough of that once for it cost him hot water His eye became a fountain he washed his bed which he had defiled yea his pallet or under-bed with tears So did Mary Magdalen once a strumpet her hands were bands her words were cords her eyes as glasses where into while silly larks gazed they were taken as in a day-not She therefore made those eyes a fountain to bath Christs feet in and had his bloud a fountain to bath her soul in Zech. 13. 1. To conclude the sight is a deceitfull sense therefore binde it to the good abearance call it in from its out-strayes check it and lay Gods charge upon it for the future Chast Joseph would not once look on his immodest mistresse she looked and caught hold on him and that when she was abed but her temptation fell like fire upon wet tinder and took not It must be our constant care that no sparkle of the eye flee out to consume the whole by a flame of lust but upon offer of wanton glances from others beat them back as the North winde driveth away rain A Kirg that sitteth in the throne of judgement and so any other man that sets seriously upon this practice of mortification scattereth away all evil with his eyes Prov. 20. 8. And this is to pluck out and cast a way the right eye that offendeth us as being an occasion of offence unto us He that shall see God to his comfort shuts his eyes from 〈◊〉 of 〈◊〉 For wanton and wandring eyes like spiders gather 〈◊〉 out of the 〈◊〉 flowers and like Jacobs sheep being too firmely fixed on beautifull 〈◊〉 they make the 〈◊〉 oft-times bring 〈◊〉 〈◊〉 fruits For it is 〈◊〉 for thee that one of thy members perish An eye is better lost then a soul. For every unmortified one shall be 〈◊〉 with 〈◊〉 〈◊〉 up as it were and preserved for eternall 〈◊〉 and every sacrifice acceptable to God shall be salted with salt of mortification and self-deniall Mark 9 49 And not that 〈◊〉 whole body should be cast into hell As otherwise it will be For if ye live after the 〈◊〉 ye shall die c. In Barbary 〈◊〉 present death for any man to see one of the 〈◊〉 〈◊〉 and for them too if when they see a man though 〈◊〉 thorow a 〈◊〉 they do not suddenly 〈◊〉 out So here a 〈◊〉 and lewd eye hazards the whole to hell fire And is it nothing to lose an immortall soul to purchase an everliving death A man would be loth to fetch gold out of a fiery crucible because he knows it 〈◊〉 burn him Did we as truly 〈◊〉 the everlasting burning of that infernall fire we durst not offer to fetch either 〈◊〉 or profits out of those flames Bellarmine is of opinion that one glimpse 〈◊〉 hells horrour were enough to make a man not only turn Christian and sober but Anchorite and Monke to live 〈◊〉 the strictest rule that can be And there is a 〈◊〉 of one that being vexed with fleshly lusts laid his hands upon hot burning coles to minde himself of hell-fire that followeth upon fleshly courses Verse 30. And if thy right hand offend thee c. By wanton touches by unclean dalliance a farther degree of this sin and 〈◊〉 greater incentive to lust as we see in Josephs mistresse when she not only cast her eyes but proceeded to lay hand upon him she became much more inflamed towards him and had not his heart been seasoned with the true fear of God there was so much the greater danger of his being drawn thereby to commit not that trick of youth as the world excuseth it but that great wickednesse as he there counts and cals it Visus colloquium contactus osculum concubitus are the whoremongers five descents into the chambers of death Off therefore with such a hand by all means cry out of it as Cranmer did of his unworthy right-hand wherewith he had subscribed And as John Stubbes of Lincolns-Inne having his right-hand cut off in Queen Elizabeths time with a cleaver driven thorow the wrist with the force of a

Christ may keep his heaven to himself hee 'l have none How many have we now 〈◊〉 that must be gainers by their religion which must be another Diana to the 〈◊〉 They are resolved howsoever to loose nothing suffer nothing but rather kick up all Jeroboamo gravior 〈◊〉 regionis quam religionis The King of Navarre told 〈◊〉 that in the cause of Religion he would launch no further into the sea then he might be sure to return safe to the haven A number of such Politick professours we have that come to Christ as this young man did hastily but depart heavily when once it comes to a whole-sale of all for Christ which yet is the first lesson the removens prohibens Verse 23. A rich man shall hardly enter With that burden of thick clay that camels-bunch on his back heaven is a stately pallace with a narrow portall there must be both stripping and 〈◊〉 ere one can get through this strait gate The greatest wealth is ordinarily tumoured up with the greatest swelth of rebellion against God Vermis divitiarum est superbia saith Augustine Pride breeds in wealth as the worm doth in the apple and he is a great rich man indeed and greater then his riches that doth not think himself great because he is rich Charge those that are rich that they be not high-minded for the devil will soon blow up such a blab in them if they watch not and that they trust not in uncertain riches so as to make their gold their God as all worldlings do and worse for could we but rip up such mens hearts we should finde written in them The God of this present world They that minde earthly things have destruction for their 〈◊〉 Philip. 3. Have them we may and use them too but minde them we may not nor love them 1 John 2. 15. that's spirituall 〈◊〉 such as Gods soul hateth and he smiteth his hands at 〈◊〉 22. 13. Verse 24 It is easier for a camell c. Or cable rope as some render it Either serves for it is a proverbiall speech setting forth the difficulty of the thing Difficile est saith St Hierom ut praesentibus bonis quis fruatur futuris ut 〈◊〉 ventrem 〈◊〉 mentem 〈◊〉 ut de 〈◊〉 ad delicias transeat ut in coelo in terrâ gloriosus appareat Pope Adrian the sixth said that nothing befell him more unhappy in all his life then that he had been head of the Church and Monarch of the Christian common-wealth When I first entered into orders said another Pope I had some good 〈◊〉 of my salvation when I became a Cardinall I doubted of it but since I came to be Pope I do even almost despair And well he might as long as he sate in that chair of pestilence being that man of sinne that sonne of perdition 2 Thes. 2. 3. Ad hunc statum venit Romana Ecclesia said Petrus Aliacus long since ut non esset dignareginisi per reprobos The Popes like the devils are then thought to do well when they cease to do hurt saith Johan Sarisburiensis They have had so much grace left we see some of them howsoever as to acknowledge that their good and their blood rose together that honours changed their manners and that they were the worse men for their great wealth and that as Shimei seeking his servants lost himself so they by reaching after riches and honours lost their souls Let rich men often 〈◊〉 this terrible text and take heed Let them untwist their cables that is their heart by humiliation James 5. 1. 1. 10. till it be made like small threeds as it must be before they can enter into the eye of a needle that is eternall life Verse 25. They were exceedingly amazed Because they knew that all men either are or would be rich and that of rich man scarce any but trusted in their riches Therefore though our Saviour told them Mark 10 24. that he meant it of those only that relied upon their riches yet they remained as much unsatisfied as before and held it an hard case that so many should misse of heaven We have much ado to make men beleeve that the way is half so hard as Ministers make it Verse 26. With men this is impossible Because rich mens 〈◊〉 are ordinarily so wedded and wedged to the world that they will not be loosned but by a powerfull touch from the hand of heaven Think not therefore as many do that there is no other hell but poverty no better heaven then abundance Of rich 〈◊〉 they say What should such a man ail The Irish ask what they mean to die c. The gold ring and gay clothing carried it in St James his time But he utterly 〈◊〉 ked 〈◊〉 partiality and 〈◊〉 us that God hath chosen the poor in this world rich in faith to be heirs of his kingdome In which respect he bids the brother 〈◊〉 low degree 〈◊〉 in that he is exalted in Christ. But with God all things are possible He can quickly root out confidence in the creature and rivet rich men to himself He can do more then he will but whatsoever he willeth that he doeth without stop or hinderance Men may want of their will for want of power Nature may be interrupted in her course as it was when the fire burnt not the three Worthies the water drowned not Peter walking upon it c. Satan may be crossed and chained up But who hath resisted the Almighty who ever waxed fierce against God and prospered Nature could say All things are 〈◊〉 to God and nothing impossible howbeit for a finite creature to beleeve the infinite Attributes of God he is not able to do it throughly without supernaturall grace Verse 27. Behold we have for saken all c. A great All sure a few broken boats nets houshold stuffe and Christ maintained them too and yet they ask what shall we have Neither is it without an emphasis that they begin with a Behold Behold we have forsaken all as if Christ were therefore greatly beholden to them and if the young man were promised treasure in heaven doing so and so then they might challenge it they might say with the Prodigall Give me the portion that pertains unto me Verse 28. Ye which have followed me in the Regeneration As if our Saviour should have said to forsake all is not enough 〈◊〉 ye be regenerate So some sense it Others by Regeneration understand the estate of the Gospel called elswhere a new heaven and a new earth 2 Pet. 3. 13. the world to come Heb. 2. 5. for God plants the heavens and laies the foundation of the earth that he may say to Zion thou art my people There are that understand by regeneration the generall resurrection of which 〈◊〉 some think Plato had heard and therefore held that in the revolution of so many years men should be just

earth Isa. 11. 4. that is the 〈◊〉 of carnal men glued to the earth Gods words 〈◊〉 them full in the teeth and makes them spit 〈◊〉 Now if they rage as Tygres tear themselves at the noise of a drum if they flee in the faces of their teachers and 〈◊〉 〈◊〉 upon them they 〈◊〉 〈◊〉 cast into a 〈◊〉 〈◊〉 and 〈◊〉 escape the visible 〈◊〉 of God Verse 46 But when they 〈◊〉 to lay 〈◊〉 on him And so shewed themselves to be the same our Saviour spake of ver 39 42. As the Pope and his emissaries do well approve 〈◊〉 to be that false prophet and 〈◊〉 locusts 〈◊〉 forth in the Revelation Their daily practice is a clear Commentary upon that obscure prophecy which the ancient Fathers that lived 〈◊〉 to see it fulfilled could not tell what to say to 〈◊〉 〈◊〉 are best understood by their events CHAP. XXII Verse 1. Spake 〈◊〉 〈◊〉 again THat by one 〈◊〉 he might peg in another He had but a 〈◊〉 to be with men and see how he bestirs him 〈◊〉 〈◊〉 is more swift and violent toward the end of it It was as 〈◊〉 to Christ to seek mens salvation as it is to the devil to 〈◊〉 their 〈◊〉 who therefore doth his utmost because he 〈◊〉 that he hath but a short time Rev. 12. 12. his malevolence is 〈◊〉 to his 〈◊〉 Verse 〈◊〉 〈◊〉 unto a 〈◊〉 King God is a great King and 〈◊〉 〈◊〉 〈◊〉 his 〈◊〉 Mal. 1. 8. will be served of the best and curseth that cosener that doth 〈◊〉 verse 14. He scorneth to drink the devils 〈◊〉 to take his leavings Verse 3. They would not come They proved Recusants and this rendered them unworthy of eternall life Act. 13. 46. Gods Ministers sent to call them must turn them over to him with a Non 〈◊〉 and let him deal with them Verse 4. Behold I have prepared my dinner Luke calleth it a supper The Kingdom of heaven is compared to both to shew that the Saints do both dine and sup with Christ 〈◊〉 〈◊〉 at his table continually as 〈◊〉 did at ` Davids yea they have as 〈◊〉 had a continuall 〈◊〉 from the King every day a certain all the 〈◊〉 of their lives My Oxen and my fatlings are killed Gr. Are sacrificed but 〈◊〉 it is translated to common use because even Heathen Princes began their 〈◊〉 feasts with sacrifices which was craving a blessing on their food in their way and for that men should come to a feast as to a Sacrifice Adeò ut gulae 〈◊〉 appetitus as Novarinus here noteth Verse 5. But they made light of it Gods rich offers are still sleighted and vilipended and most men turn their 〈◊〉 upon those blessed and bleeding imbracements of his as if heaven were not worth 〈◊〉 after Paris ut vivat regnetque beatus Cogi posse negat One to his farm another to 〈◊〉 merohandise Licitis perimus 〈◊〉 More die by meat then poison Worldlinesse is a great let to faith though men cannot be charged with any great covetousnes See that ye shift not off him that speaketh to you from heaven Heb. 12. 〈◊〉 Verse 6. Intreated them spitefully and slew 〈◊〉 This is that sinne that brings ruine without remedy 2 Chron. 36. 16. Josiahs humiliation could not expiate Manasseh's bloud-shed Our Popish Prelates in lesse then four years sacrific'd the lives of eight hundred innocents to their idols here in Queen 〈◊〉 daies That precious bloud doth yet cry to heaven for vengeance against us And it was a pious motion that one made in a Sermon to this present Parliament That there might be a day of publike humiliation purposely set apart and solemnly kept thorowout the Kingdom for the innocent bloud shed 〈◊〉 in those Marian daies of most abhorred memory Verse 7. But when the King 〈◊〉 thereof And Kings have long ears this King of heaven especially Cui 〈◊〉 muta 〈◊〉 〈◊〉 Ut taceant homines jumenta loquentur In case of the abuse of Gods 〈◊〉 a bird of the air shall carry the voice and that which hath wings shall tell the matter Eccles. 10. 20. John Baptist was beheaded in the prison as if God had known nothing of the matter said that Martyr But when he maketh inquisition for blouds which he oft doth with great secrecy and severity he 〈◊〉 such to purpos Ps 9 12. as he did 〈◊〉 〈◊〉 Charles the ninth of France Felix of 〈◊〉 and sundry other bloudy 〈◊〉 Sent forth his Armies The Roman spoilers who were the rod in Gods hand and revenged the quarrell of his Covenant 〈◊〉 they thought not so Isa. 10. 7. As in 〈◊〉 bloud by leeches the Physitian seeks the health of his patient the leech only the filling of his gorge So when God turns the wicked upon his people he hath excellent ends howbeit they think not so but to destroy and cut off nations not a few Verse 8. They which were bidden were not worthy Who were then Such as came from the high waies and hedges vers 9. that is such as sit and shew their sores to God as the cripples and others do by the high-way-side to every passenger to move pitty Such sensible sinners shall walk with Christ in white for they are worthy Verse 9 Goe ye therefore to the high-waies Those sinners of the Gentiles Gal 2. 15. who wandered in their own waies Act. 14. 16. and were till now without God in the world Ephes. 4. 18. These are those other husbandmen to whom the housholder would let out his vineyard chap. 21. 41 43. which truth to illustrate this parable is purposely uttered and principally as it may seem intended Verse 10. Both bad and good c. Such a mixture there ever hath been and will be here in the Church Doeg sets his foot as far within the Sanctnary as David There are sacrificing 〈◊〉 Isa. 1. 10. sinners in Sion Isa. 33. 14. We cannot avoid the company of those from whom we shall be sure to carry guilt or grief Verse 11. And when the King came in to see He is in the assemblies of his Saints to observe their carriage and to adde measure unto them in blessing as they do to him in preparation he goes down into his garden to see whether the vinc flourish and the pomgranats bud Cant. 6. 11. he 〈◊〉 in the midst of the seven golden Candlesticks c. Now therefore we are all here present before God said 〈◊〉 Act. 10. 33. Which had not 〈◊〉 a wedding garment i. 〈◊〉 Christ apprehended by faith 〈◊〉 expressed in his vertues by holy life Justification and sanctification are the righteousnesses of the Saints wherewith arraied they are beautifull even to admiration as without the which Satan stood at the right hand of 〈◊〉 the high Priest because as some will have it his accusation was as true as vehement so that Satan had the upper hand of him tell such time as Christ bad 〈◊〉 〈◊〉 the 〈◊〉 garments from him there

30. Whereunto shall we liken c The wisdome of God the great Counsellour seems to be at a fault for a fit expression low enough for our slow apprehension Verse 33. As they were able to hear Not as he was able to have spoken A Minister must masticate his matter as Nurses do their childrens meat and speak to his hearers shallow capacities or else he shall be a Barbarian to them and they to him He 's the best Preacher saith Luther that preacheth vulgarly trivially c. Verse 34. He expounded He read them the riddles as it were or untied the knots So Judg. 7. 15. We read of a dream and the interpretation or breaking of it A metaphor from the breaking of a Nut to get the kernell Verse 36. They took him Viz. out of that part of the Ship where he had taught into another part more convenient where he might rest For he had preached all that day till the evening without taking either repast or repose verse 1. Verse 38. Asleep on a pillow Neither did the noyse of the sea nor the hurry of the seamen labouring for life awake Christ till his own time was come Despaire not if help be not at hand at first as we desire but awake Christ as here and Esay 51. 9. God hath a mighiy arme but it may be asleep the Church therefore cryes three times in a verse Awake Verse 39. Peace be still That is have done quickly so much the ingemination imports Gen. 41. 32. Verse 40. Why are yee so fearfull Increpatio cum admiratione As their Master carest thou not c. was interrogatio conquerentis reprehendentis But if Caesar in a tempest could bid the Barge-man be of good chear for he carried over the fortune of Caesar which could not miscarry how much more might those that were upon the same bottom with Christ have beene confident of a safe arrivall CHAP. V. Verse 2. A man with an unclean spirit GRaecè In an unclean spirit quod eum spiritus quasi inclusum 〈◊〉 So the flesh is called the old man as if it were the whole of a naturall man and the Devill is said to work effectually in such Ephes. 2. 2. See the Note on Mark 1. 23. Verse 3. Who had his dwelling among the Tombs The buriall-places of the Saints were anciently thought to have a kind of holinesse in them Hence grew that superstition of meeting and praying together at the Saints Sepulchers and afterwards of praying for them and to them Which to foment the Devill usually haunted such places there to play his pranks Verse 4 5 6. See the Notes on Matth. 8. 28. Verse 7. I adjure thee by God Exemplum horrendum impudentiae sceleratorum spirituum saith Beza To adjure one is to take an oath of him for our own security An oath is not rashly to be undertaken but by a kind of necessity when it is exacted Hence the Hebrew Nishbang is a passive and signifieth To be sworn rather then to swear Verse 9. My name is Legion That is a multitude A 〈◊〉 was commonly among the Romans saith Isidore six thousand armed souldiers So many Devils were gotten in one poor man Let us in him see what the best of us have deserved and sith we have escaped offer a Passe over each for himself Verse 11. Nigh unto the Mountains All this Country was full of hills intercursantibus montibus Galaad and mountaines of Gilead Verse 13. Jesus gave them leave If Christ condescended to the Devils though to the losse of others will he not hear us Into the Sea So that standing pool in Gadaris is called which Strabo saith is of such a naughty nature that if beasts taste of it they shed their hair nails hoofs or horns Verse 15. They come to Jesus And amazed with the miracle they expostulate not an injury but acknowledging him Lord of all they beg him to be gone lest they should sustain further losse by him The Devill shall have his dwelling again in themselves rather then in their pigges as that martyr phrased it they will rather lose Christ then their porket And in his right mind Sanguis medici factus est medicina phrenetici The Surgions bloud was the sick mans salve Verse 17. And they began c. See the Note on Mat. 8. 34. Verse 19. Tell how great things c. This was all the fee Christ lookt for for his cures Words seem to be a slender and slight recompence but Christ saith Nazianzen calleth himself the Word Verse 20. Began to publish in Decapolis A great mercy to them to have such a Preacher sent amongst them Bethsaida was denied this favour Mark 8. 26. Verse 22 23 24. See the Notes on Matth. 9. 18. c. Verse 25. And a certain woman This History fell out fitly that Jairus might be confirmed and the different degrees of faith in severall Saints the better discerned Verse 26. And had spent all that she had Physitians are many of them crumenimulgae fordida poscinummia They call their drugs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts yet we pay dear for them Jurisconsultorum idem status Medicorum Damna quibus licito sunt aliena lucro Hi morbos aegrorum agrorum litibus illi Dant patienter opem dum potiantur opum Howbeit their greedy desire of money seldome prospereth with them Dicis te medicum nos te plus esse fatemur Una tibi plus est littera quam medico Verse 28. If I may but touch See the Note on Mat. 9. 21. Verse 30. That vertue had gone out of him As heat goeth out of the Sun into the ayre water earth earthly bodies and yet remains in the Sun so here Salienti aquarum fonti undas si tollas nec exhauritur nec extenuatur sed dulcescit 〈◊〉 etiam docendi officio dulcedinem 〈◊〉 non sentiat minutias A fountain is not drawn dry but cleared so skill is not lost by communicating it to others but increased Verse 32. And he locked round about He confuted the rashnesse of his Disciples not with words but looks We may more fitly sometimes signifie our dislike of sin by frowns then by speeches As the North-wind drives away rain c. Verse 34. Daughter thy faith c. They that can shame themselves to honour Christ shall receive much settlement and inward satisfaction Verse 35. Thy daughter is dead Christ commonly reserves his holy hand for a dead lift Verse 40. See the Note on Matth. 9. 24. c. Verse 43. That no man should know it Lest he should be too soon known and acknowledged by the people But when he knew that he was shortly to die he openly restored to life Lazarus and the Widows son Every thing is beautifull in its season CHAP. VI. Verse 3. Is not this the Carpenter SEe the Note on Matthew 13. 55. Verse 5. He could do there no mighty work He could not because he would not Note