THE EXPOSITION OF DIONYSIUS SYRUS; Written above 900 Years since on the Evangelist St. Mark.  
Translated by DUDLEY LOFTUS J. U. D. and one of the Masters of the High Court of Chancery in IRELAND, Anno 1672.  
WHEREWITH Are Bound up several other Tracts of the same Author, and an ancient SYRIACK SCHOLIA on the Four Evangelists; As also some PERSIAN, ARMENIAN, and GREEK Antiquities, Translated as aforesaid.  
The Titles whereof are set down immediately after the Epistle to the READER, with Reference to the several Pages where they are.  
DUBLIN: Printed for Joseph wild, Bookseller in Castlestreet 1672.   

TO THE Sacred Majesty OF CATHERINE OF PORTUGAL, Queen of England, Scotland, France, and Ireland, and the many Dominions thereunto belonging.  
MADAM,  
IF Success, the Grand Patroness of bold Attempts, may prevail to justify or conceal my presumption in this humble Address, by Your Majesty's favourable acceptance, I shall then attain to the highest Elevation of ambition; if otherwise, I shall own your Majesty's reprehension to be as just, as my presumption is great; yet will I hope, that the drift of my sincere Intention to serve Your Majesty, in promoting Your progress to that period, which You most desire to attain; and the fame of so renowned an Author, as is Dionysius Syrus, whose Interpreter I am, may intercede for pardon; which, if it shall be denied in the Signature of Grace, I shall resort to that of Justice, and therein exhibit my Plea, which is the Author's Merit, and the uncomputable piety, and transcendent Learning of his Works; Comprehendiendo mucha sententia en pocas palabras, or, mucho valour en poco peso; which (as by the Law of Mines) the value appropriates unto Your Majesty as Sovereign in that kind, You having as great a Reputation abroad in the Zeal of Religion, as You have at home in the fame of an assiduous Devotion, You being not more glorious in the splendour of Your Crown, than in the Eminency of Your Piety, for which reason, I humbly conceive it as lawful to present You with this piece of the Author, as it would be unlawful to detain from Your Majesty, what is Your own: however I shall have reason to acknowledge my own failing, and to beg Your Majesty's pardon; for by imparting so small a piece of the Author's Work, I may rather set Your Majesty a longing, than give You satisfaction, which shall be the Endeavour of my Soul, and the whole Retinue of Faculties thereunto belonging, as being the most devoted of  
Your Majesty's subjects And Faithful Servant, DUDLEY LOFTUS.   

To the Indifferent READER.  
IN the publication of this Treatise, I rely upon an higher Faith of Acceptance than novelty or antiquity, though both of them are considerable persuasives, and are found in the Author; who being distanced from us by a great interspace of time and place, it being above 900 Years since he wrote: and he being now first brought to light out of the Mist of a Syriack Manuscript into our Language, affords many things observable, worthy to be Transcribed into the Table-book of thy memory, relating as well to positive Points, as to Scholastical Disquisitions in Theology. For amongst the many Tapers or rather Flambeau's set up in the Oriental Church, and crowned with light for the illustration of the Gospel, none carries a greater flame than this Dionysius, to conduct thee without fear of misguidance into a rectified understanding of Holy Scripture, or to show and confute the Errors of the ancient Heresiarches; for he is as a Celestin or a Cyril against Nestorius; as an Athanasius, a Liberius, or an Hilarius against Arius; as a Gregory, a Bazil, or a Nazianzen (who was termed Orientis lumen) against Macedonius. As there is nothing in this Treatise which will offend an indifferent Reader; so most things in the rest of his Works may be allowed of in his sense, both by Roman and English Catholics: For I find him deciding those Controversies as fully, as clearly, and with as much indifferency, as if they had been referred in terminis to his Umpirage; and undoubtedly if most Controversies between them were referred to the determination and genuine Expositions of disinterested Oriental Antiquity, especially to the unsuspected Testimonies of Syriack Authors, as well those Differences which gave occasion to Protestant and Roman Catholics to part one from the other, as those others which have grown up in the progress of Separation, might easily be reduced to such terms of Agreement, as to make them mutually interrogate each other, (as Tiberius did his Soldiers) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do we contend for? It is certainly true, That we may rely upon the unsuspected Testimony of the Holy Greek and Latin Fathers, who have been the great Assertors and Patrons of Truth; yet the exuberancy of their Style (many times) overflowing in Rhetorical and florid elocution of Metaphors, Allegories, and Hyperboles, have made their expressions liable to various senses, which as they were severally apprehended by different Readers, gave occasion for divers Opinions, which may be best reconciled by reading of Syriack Fathers, who expound Scripture in the plainest terms without affectation of Style, or flourishes of Oratory, and were not too much affected with litigious speculations, (the late encumbrances of Christian Religion) and have not derived their Doctrine from the source of any extremity of Opinion, but usually give such a sense of the Ancients, as may give satisfaction to the indifferent of both parties, whereof I shall hereafter give many Instances, over and above what are contained in this Treatise, in my Notes upon the same Author, the rest of whose Works I am now Translating into Latin, for the satisfaction and more general advantage of all those, who by the advice of reason, are willing to surrender themselves to the determination of sincere Antiquity, and are not swayable in Religion by the dictates of Interest, nor conducted by reasons of State to the determination of their Profession; for it is to no purpose, nor of much import, to endeavour the reconciliation of those, who proportion the zeal which they have for Religion, by the weights of reasons of State, or refined products of Policy.  
There is nothing in this Treatise, which favours the Saints of the Fanatic Calendar, nor oppugneth the Catholic Religion; but it may be allowed without any great stress, in the Principles either of Roman Catholocism, or English Protestancy, and may easily be espoused to those, who are not precontracted to prejudices and prepossessions of Education. It will be censured perhaps by the Schismatical pride of those, who can never read ancient Authors with that indifferency, which is requisite to frame a right judgement of them; for how can they affect ancient Expositors, who are resolved to follow their own sense, and to stand to no judgement but their own.  
This Author Dionysius Syrus, is of an authentic reputation, being a replenished Treasury of Christian Doctrine, affording Rules of Faith to measure thy persuasion, and of conscience, to govern thy actions: and though the Language wherein he wrote, hitherto interdicted him all communication with those of our Horizon; yet it is the same which our Saviour Christ honoured with his own lips, whilst he personally conversed with the World, and is in my esteem one of the faithfullest Repositories, not only of ancient secrets, but also of the most uncorrupted Truths.  
That which may recommend him farther to thy approbation, is the brevity of his Exposition; for if that Coin be most to be prized, which is of greatest value in the smaller pieces, then certainly a Commentary on Holy Writ, which comprehends most matter in fewer words, doth deserve most commendation.  
The whole Contexture of the Author, seems to be the result of mature and concocted thoughts, without wand'ring Riveries of a rambling Fantasy, or the affectation of frivolous subtleties.  
His Style savours rather of a studied plainness, than a negligent rudeness, his Interpretations being so clear & crystalline, as that thou mayest thereby discern the true meaning of the Text, without torture to thy understanding: & it is not my intention to furbish up an old Author, so long hidden under the rubbish of Antiquity, with the brightness of a new stile; for nothing sits more forward in my inclination, than to speak the sense of the Author plainly, without setting thereunto the Bias of affection, or intermixing it with the muddy immersions of interest: and if the plainness of my language be a fault, I had rather confess it than deny it; for my intentions are free from all other ends, than a clear Representation of the Author, abstracting from all interests and relative considerations, endeavouring to adjust my words by a true Translation to the Author's meaning, and thereby render a sincere testimony to Truth, and do right to my Author, without omission of entire clauses, or the alteration of single words; for Translations of Books are like Rituals, where an Alteration is worse than an Omission.  
True it is, That to Translate is but a painful office under another man; Yet I am not of their opinion, who think that an exact conformity to the words of another is too great a token of slavery, but do esteem it the honour of a Translator: for as it is my custom to speak sincerely and boldly, according to the dictates of my understanding: so in Translating, I esteem it my duty to rehearse the perfect sense of my Author in its native sincerity: For, a Translator ought not to imitate the Painters of Angels, who rather intent beauty than similitude, and regard more the Symmetries of a fair imagination, than the aspect and proportion of Truth; nor ought he to transfer the plain words of an Author into the airs of humane elegancy, for he hath not the liberty to design a new Fancy, but to draw a new Copy; and therefore excesses, which argue skill in a Poet, do convince a Translator, as well as a Painter, of ignorance; or that which is worse, and do not agree with the Function of a sincere Translator.  
The variety of the Author in this and the rest of his Works, are sufficient to lead the Reader into a large field of Contemplation; for, Observations are not here found, like so many Daizes, in a bare Common, here and there one; but in such abundance as may serve to satisfy the appetite of a curious Reader with profitable instructions; and were it not for the discovery of profitable Truths, I should not think it worth the labour of a serious man, to study the Oriental Languages: For, to Translate out of one Language into another, useless or common notions, were no better an employment, than what Priors, Prefects, and Guardians of Convents impose on their Subjects (viz.) to scrape pebbles, and to fill bottomless vessels.  
This Dionysius Syrus was neither the Areopagite, nor Dionysius exiguus, so famous for the computation of the Christian Aera, nor Dionysius Alexandrinus; for, the Authors whom he quotes, bring him so low down in the series of Time, that he could not have been so much as a Contemporary with any of them, especially the first and the last named. For, Dionysius Alexandrinus was contemporary with St. Cyprian, who lived about the middle of the Third Century; and our Dionysius citys St. Severus, who lived about the Year 649.  
It is certain, That he flourished before 1058. of the Grecian account, which was not that, whereby either the Egyptians, or the Armenians measure their Calculation of time; For, the Aera Copti, which is commonly termed the Diocletian, is counted ab eo tempore quo Copton, celebrem urbem, Diocletianus solo aequavit: And therefore according to a rectified collation of time, falleth short of our account 280 Years; for, the Fifth of their Aera was the 285 of ours: And the computation of the Armenian Aera, falls short of our computation of the number of Years from our Saviour's Birth, 551 Years; but the Grecian account falls short of ours about 310 or 320 Years: So that this Treatise of our Dionysius, being Dated the Year 1058 of the Greeks; it follows by the subduction of 310 Years out of 1058, that he flourished before the Year 784. For, in this Volume, wherein is contained his Exposition of St. Mark, and the other Three Evangelists, he mentioneth several Treatises written by him, (viz.) his Exposition on the Old Testament, and on the Epistles of the New, and several other Treatises, as you may see in his Exposition on Matthew 27, and Mark 7.  
This Author is considerable in himself, as also in regard of those ancient Authors he quotes, as well Grecian as Syrian Fathers and Doctors. I shall not need to say any thing concerning the Greek Fathers, whose authority is conspicuous enough; yet it will not be amiss to speak a word of some of those Syriack Fathers and Doctors, of whom he makes most use of in his Works, such as is Ephraim Syrus, Moses Bar. Cepha, St. Severus, St. Philoxenus Mabugensis, and Jacobus Sarugensis.  
St. Ephraim lived about the Year 365; and St. Hierom in his Book De Script. Eccl. speaking of his works, saith, In Ecclesiis post Lectionem Scripturarum publicè legi solebant. I shall not need to enlarge myself in his commendation; For Amphilochus in the life of St. Bazil, Photius in his Bibliotheca; as also Nicephorus in his History highly commend him: And Gregorius Nyssenus describes his Life, with a very large effusion of his Praises. And Gerardus Vossius saith of him, Is fuit quem clara Mesopotamia produxit, Graecia excepit, & tota antiquitas venerata est. And no wonder, for he was admired by Basilius magnus Archbishop of Caesarea; the reason wherefore, is set down by Photins in these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Johannes Darensis was an Archbishop in Syria; and as the modern Syrians say, He was a Disciple of Saint Ephraim; and according to what is related by Abraham Ekelensis, He lived in the Fourth Century after Christ, though Morinus seems to argue to the contrary. But it is certain, That he hath wrote many profitable things, and particularly on Dionysius the Areopagite concerning the Angels and h●eir Hierarchy.  
As touching Severus, whom (so far as I can gather from deliberate conjecture) I take to be Severus Alexandrinus. Genebrard in his Chronography, reduceth his Prelacy in that Church, to the Year of our Lord 646, though others, upon a more exact Chronography of Ecclesiastical Annals, make him to have lived after Peter Patriarch of Alexandria, who governed in that See Ten Years, and succeeded Cyrus, who died An. 640. according to the Chronology of Nicephorus, he wrote in the Syriack Language. Some would make this Severus an Eutichian Heretic, mistaking him for Severus Antiochenus, of whom Nicephorus writes thus; Doctrinam hic tuebatur Entichis de confusis duabus naturis in Christo. And upon this mistake perhaps, the Translator of Severus, in the Bibliotheca Patrum, gives the name of Alexandrinus to the other, which the Original doth not. Our Severus is termed among his Countrymen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severus the mouth of all the Doctors; which could not have been his Attribute, had he been an Eutichian; for the Heresy of Eutiches was never more vigorously, nor with more reason oppugned, than by Dionysius, and other Doctors of that Nation, as appears by many passages of his, and of theirs, in his Exposition on the Four Gospels. This Severus is celebrated as for many other Tracts, so also for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often quoted by Dionysius Syrus, and Bar Cepha.  
He hath several Sermons bound up, with the Sermons of other Authors in a Syriack Manuscript, now remaining in Trinity College Library in Dublin, wherein I find this Passage, worthy to be inserted.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. Christ, for an Establishment, placed the Holy Apostles, First, in the Holy Church; but afterwards, that happiness might abound, and be propagated, they ordained to every Order and Degree therein, those, who from them, and by their hands received Deduction, conferring on the Bishops those things which did belong to the High Priests, and to Presbyters those things which were peculiar to the Priests, and to the Deacons, those things which were peculiar to their Administration, to the intent that those things which did appertain to the Priestly Function, might be decently performed according to the consonancy and requisition of Administrations. Whence it appeareth, That Bishops are the Apostles Successors, and at least of Apostolic institution. And that they are of a different Order from Presbyters, and that there is a perpetual succession; and it seems also hereby, That there are no more Orders in the Church of Apostolic institution, than those of Bishop, Priest, and Deacon, and that there is subordination of Orders in the Church, according to that of Tim. 3.13. For they, who have used the Office of a Deacon well, purchase to themselves a good Degree. That is to say, a greater Degree. For though the Greek there useth the Positive Degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also several ancient Versions; Yet, I concieve, it is to be taken in a comparative sense, by way of Enallagie, of the Positive, For the Comparative, according to that of Mat. 18.8. Bonum tibi est ingredi in vitam claudum, quàm duas manus, etc. And Mark 14.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Good were it for that man that he had never been born, i. e. better, in which sense it is taken by the  Translator in that place, (viz.) 1 Tim. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They who minister well, purchase to themselves a greater imposition, (viz.) of hands of the Bishop; For 1 Tim. 4. v. 4. The  expressly explains who had the power of laying on of hands in these very words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying on the hands of Bishops. But that I may not proceed too far in digression, I must return to the File of my former Discourse, and in the next place speak of Bar Cepha.  
Bar Cepha seems to have been contemporary with Severus, or to have lived within a very short time after him; for he wrote before the Year 700, and citys Severus. Bellarmine takes notice, That this Bar Cepha quotes Athanasius, Cyril, and Chrysostom, sine splendida ulla verborum praefatione. But he would not have laid any particular blame on him for that reason, had he known or considered, That both Dionysius Syrus, and other Syriack Authors, use the same plainness in naming the best of Greek and Syriack Fathers, without the addition of any Title of Honour.  
I have no more to say of Philoxenus Mabugensis, than that he was a Bishop, and that his authority is often made use of by Dionysius Syrus, and that he is quoted by Moses Bar Cepha. 1 par. cap. 20.  
As to Jacobus Sarugensis, I shall say no more here, than what I have spoken of the aforementioned Philoxenus, I intending to prefix a large Discourse of the abovenamed, and many other Authors quoted by our Dionysius, to the Latin Edition of his Exposition on the Four Gospels.  
As to the Book out of which I have Translated this Treatise of Dionysius on St, Mark, and other passages of the same Author herewith published, take notice (Reader) That it is a fair Manuscript, which the most learned and renowned Vsserius, late Lord Archbishop of Armagh, and Primate of all Ireland, purchased chased for a great sum of Money, together with the Samaritan Pentateuch, and other Syriack Manuscripts at Antiech, the which he caused to be transported thence into Ireland, Forty Years since, or thereabouts, and now belongs to the Library of Trinity College in the University of Dublin, which together with other lose Flowers, I thought fit to bind up in this Nosegay, which I here present to thy acceptance, in their Native sincerity, without any extrinsic blemish of a forced or a corrupt Translation, hoping that thou wilt improve such Truths as are therein contained, and have been so long smothered in an unknown Tongue, as a help or furtherance to use and advantage; which that thou mayest do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be thy help.   

The several Titles of Syriack, Armenian, Persian, and Greek Treatises, annexed to the Exposition of Dionysius Syrus on St. MARK.  

DIonysius Syrus his Exposition on the Ten Beatitudes, pronounced in the Fifth chapter of Saint Matthew, etc. Page 63  
Dionysius his Exposition on the Prophecy of Zacharias Page 77  
The Exposition of Dionysius Syrus on the Magnificat Page 81  
Dionysius his Exposition on Simeon's Nunc dimittas, his Benediction, and his Prophecy. Page 85  
Dionysius Syrus his Exposition on the Ave Maria Page 89  
An Exposition of the Lords Prayer, taken out of Dionysius Syrus his Catena, on the sixth chapter of St. Matthew Page 91  
The Form of Prayer which our Saviour made after his Baptism when the Heavens were opened, as it is delivered by Dionysius Syrus, according to the Testimony of St. Philoxenus Page 97  
Dionysius Syrus his Question and Answer concerning the Form of Prayer which John the Baptist taught his Disciples Page 99  
Gregorius the Syriack Scholiast, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Four Gospel's Page 101  
Mark chap. I. The beginning of the Gospel of Jesus Christ  
Luke chap. I. Page 137  
Johannis chap. I. The Word was made flesh, and dwelled in us. Page 149  
The Syriack Scholiast his Reconciliation of St. Paul and James, touching Justification Page 159  
The Genealogy of Melchizedeck Page 160  
The Position of the Syriack Scholiast, dogmatically declaring, That the sin of a High Priest, is greater than a sin of the same kind, committed either by Prince or people, by him expressed in the Fourth chapter of Levit. ver. 3. Page 161  
The Opinion of Gregorius Syrus concerning the Suns going retrograde ten degrees Page 162  
Gregorius Syrus his Explication of the nature of Jephthah's Vow Page 163  
Gregorius Syrus concerning Gideon's soldiers lapping the Water Page 164  
The Letter of Abgarus King of Edessa, to our Saviour Christ Page 165  
The Answer of Christ to the Letter of Abgarus ibid. Pilate to Tiberius Caesar concerning Christ Page 166  
Lentulus Precedent of Jerusalem, to the Senate and people of Rome, Greeting Page 168  
Dionysius Syrus his Opinion concerning the Nature of the sin against the Holy Ghost Page 169  
Dionysius Syrus concerning , in his Exposition on the Eighteenth chapter of Matthew, ver. 7. Page 172  
Dionysius Syrus concerning the Woman that had six husbands, John 4. Page 175  
Dionysius Syrus concerning Herod's taking his Brother's Wife Page 177  
Dionysius Syrus his Exposition on the withering of the Figtree Page 180  
Dionysius Syrus his Exposition, declaring sundry opinions concerning John the Baptists eating of Locusts and Honey Page 183  
Dionysius Syrus concerning the darkness over the earth, when our Saviour was crucified, mentioned Matthew 27 Page 185  
Dionysius concerning the Majesty of Christ Page 187  
Dionysius Syrus his Description of the Roman Government in Judea Page 189  
Dionysius Syrus his Euposition concerning the Tax made by Augustus' Page 191  
Introductio Dionysii Sylli in Expositionem suam Quatuor Evangelistarum. Page 193    

ERRATA.  

Page 68 line 28. Land for Lord.  
Page 158. line 2. deference for difference.  
Page 182. line 2. branches for pranches.    


CHAP. I.  
SInce that we have finished our Treatise upon Matthew the Apostle at large, and therein have gathered together in Writing much of the meaning of the rest of his Fellow Evangelists: In such passages whetein they agree, we are to proceed to the Exposition of St. Mark; and such Expositions as you shall not find on him, you may be furnished with, out of what we have written on St. Matthew. Let us therefore apply ourselves to the occasion of the Book, having confidence in God, who is gracious, and his mercies endure for eve●; and is also able to furnish us with strength and words, that we shall be able to finish this Enterprise.   

THE EXPOSITION OF Dionysius Syrus, alias Jacobus Exiguus, UPON THE Gospel of St. Mark, TRANSLATED BY DUDLEY LOFTUS, J.U.D.  
Through Confidence in God, the Lord of all the World, assisting and strengthening us, We proceed to render the sense and meaning of the Evangelist St. Mark.    


THE EXPOSITION OF Dionysius Syrus, alias Jacobus Exiguus, UPON THE Gospel of St. Mark, TRANSLATED BY DUDLEY LOFTUS, J.U.D.  
Through Confidence in God, the Lord of all the World, assisting and strengthening us, We proceed to render the sense and meaning of the Evangelist Saint Mark.   

CHAP. I.  
SInce that we have finished our Treatise upon Matthew the Apostle at large, and therein have gathered together in Writing much of the meaning of the rest of his Fellow Evangelists: In such passages wherein they agree, we are to proceed to the Exposition of St. Mark; and such Expositions as you shall not find on him, you may be furnished with, out of what we have written on St. Matthew. Let us therefore apply ourselves to the occasion of the Book, having confidence in God, who is gracious, and his mercies endure for ever; and is also able to furnish us with strength and words, that we shall be able to finish this Enterprise.   

CHAP. II. The proper Occasion of the Book.  
BLessed Mark was he, of whom it is written in the Acts of the Apostles, John, who was surnamed Mark: It was he, who once adhered unto Paul and Barnabas, when they Preached unto the Gentiles; He was of the College of the Seventy two, and a Disciple of St. Peter. He wrote his Gospel in the Roman Tongue at Rome, he wrote it briefly; not but that he had enough to have written at large, but that he had two Reasons to contract himself. First, He knew that the Romans were desirous to have received the Gospel from St. Peter. The second Reason was, That he might imitate his Master St. Peter, who wrote his Epistles concisely, in few and apt words; for the Romans besought St. Peter, That he would deliver in Writing the Gospel which he had Preached by word of mouth concerning those things which our Lord had done; and he gave command unto Mark his Disciple, to commit the same to Writing, and the occasion of the Narrative was thus:  
Because Shimeon had detected Simon the Sorcerer in Samaria, he betook himself by flight unto Rome in the days of Claudius Caesar; and by means of Sorcery, and some appearances of Fancy which he presented, he became famous amongst the Romans; insomuch, that they erected an Image for him, as if he had been a God, on the brink of the River which is called Tiber (because King Tyberinus was drowned therein) and another for his Courtesan, whose name was Sahelina, and in former times had been a common Strumpet in Tyre. When Shimeon had heard of this Seduction, he went to Rome to detect Simon; on a certain day, Simon by his Sorcery made show of raising a dead man, which was only by delusion of the fancy; but Peter restored him to life in very deed, in the Name of Christ. The Romans then seeing the matter to be thus, risen up against Simon, with intention to stone him: Whereupon, he being enraged with anger, said unto them, Since that you have not approved of me, I will go to my Father who is in Heaven; and by his Sorcery made show, as if a fiery Chariot had snatched him up aloft: And after he had mounted higher than all the sublime Buildings of Rome, Peter then took courage, and interdicted the Devils, who bore him up, and made the sign of the Cross in their sight, and immediately they forsook him, and fled, and he fell on the earth, and died. Which being observed by the Romans, they glorified God, and straightway gathered up a heap of stones against Simon: And Peter instructed them, and built a Church, which he governed for a long time; and when the Romans understood that Peter was disposed to departed thence, and to Preach the Gospel elsewhere, they used persuasions to him, That he should write a Gospel for them; which he did not do, for two Reasons: First, Because he could not attend it; for he was the prime Preacher, and desired to Preach unto the Jews and Gentiles. Secondly, Lest the Faithful should forsake the other three Gospels, and adhere to his only, as being the Chief and Primate of all the rest. Moreover, He did not hold himself worthy to write a Gospel, because of his denial, and therefore he persuaded Mark, and he wrote; and whatsoever he delivered by word of mouth, his Disciple wrote; and because Matthew had spoken of the Genealogy of Christ, and his Generation, according to the Flesh, he took his beginning from his Baptism.  
Others speak of another occasion: Tatianus a Disciple of Justinus the Philosopher and Martyr, made a Collection out of the Four Evangelists, and thereof made and composed a Gospel, and called it a Diateseron, that is of harmonies; and it was this Book which Prince Ephraim expounded, it gins thus, In the beginning was the Word. Clemens Romanus wrote in his great Epistle against those who contemned Marriage; for that married men being ordained Apostles, they observed Chastity after they were made Disciples: as also Moses and others, who after they were thought worthy of Divine Revelations, abstained from the Marriage bed: Saith Clemens, Do they also despise the Apostles? for Peter and Philip begat children, and Paul himself made no scruple to salute the Daughter of his marriage in an Epistle; but he did not lead her about with him, by reason of the modesty of his Ministry. Whereas it is written in the Acts of the Apostles, That after Peter was freed from Prison by an Angel, he came to the house of Mary the Mother of John, who was surnamed Mark; it is said, that this Mary was the wife of Shimeon, and that Mark was his Son, and that the young Maiden Roda, who opened unto him, was his Daughter; and Peter makes mention of her in his first Epistle which he wrote from Rome, describing her under a figure, whilst he calls her Babel, by reason of her excellency and renown; The chosen Church which is in Babel saluteth you, and Mark my son. Peter, after he was delivered out of Prison, went to Antioch, and in the same Year built a Church there, and gave command to worship towards the East; and taught, that on the first day of the Week our Lord proceeded from his Mother's womb, and on the same day was the Resurrection: And after two Years, he heard of the error of Simon, and placed Evodius' Bishop in Antioch, as his Successor, and this Bishop governed Twenty five Years; but Peter went up to Rome, by occasion of Simon: This Simon was by Nation a Samaritan, of the Town called Gathnin; he was named Shimeon, but Peter changed his name, and called him Simon. And when Peter entered into Rome, he found a Dog at the gate of Simons house, and said unto him, Go in, signify unto Simon that Shimeon is come to the gate. Again, Simon spoke in the Ear of an Ox, and it was parted in two; but Peter revived it. Moreover, some of his followers desired him to work some sign in the fight of Shimeon, and it so fell out, that they met with a certain dead man, the son of Cyprianus, one of the Magistrates of the City, and Simon approached the Bier whereon he was carried, and spoke many things aloud, and with a low voice, but the dead man was not raised; yet Peter immediately drew nigh, and cried with a loud voice, and said in the Name of Jesus Christ who hath been crucified, Arise from the Bier; and with these words, the dead man was restored to life: Whereupon, the Romans risen up to stone Simon; and when he made show as if he were ascending into Heaven, Peter rebuked the Devils, and they forsook him, so that he fell down and died, as we said in the first occasion. And when Peter had governed the Church of Rome for the space of Twenty five Years, Nero commanded that he should be crucified with his Head downwards; he established Bishop in his place Elius, whom the Apostle mentioneth in his second Epistle to Timothy; and after him, succeeded Clemens for Nine Years: And near the time that Peter was to be crucified, the Romans urged him by many persuasions, That he would write a Gospel unto them; but he did not incline to their persuasion, lest that the Gospel of Matthew being already written, it should be thought it had been displeasing to Peter, had he written another, but he persuaded Mark to write unto them the deeds of our Lord, his Objections and Replies; whereof he omitted many, and chief took care with much diligence to write those things which concerned Peter's denial, and it is possible, that Peter himself excited his diligence in that particular; and because Simon had Preached there, that our Lord had not assumed a Body, he therefore took care to write of such things as concerned his Humanity: And after Mark wrote a Gospel in Rome, he immediately went to Egypt, and Preached there, and Established a Church in Alexandria, Mark therefore is settled in a SEE. We are further to know, That there were Evangelists of the Twelve, and of the Seventy and two, according to the number of the Apostles and Evangelists; but after the Apostles departed this life, their Disciples carefully examined them, and chose out of them four Gospels, which the Church retained, because they observed them to be agreeable and true; and finally, because they were willing to prohibit men from using multiplicity of Books: because they agreed in the same mind, they ordered the Apostles to begin and end, as the top and foundation; the other Evangelists they placed in the middle, to the intent they might honour the Seventy and two. They took Two Evangelists out of the Twelve, and Two out of the Seventy and two: Others say, that this Inquisition, or Examination, was made in the days of the Apostles, and that they chose two Gospels of their own, and two of the Seventy and two, which they ordained to be read in the Church.   

CHAP. III.  
WHerefore did not Mark write the Acts of Christ one after another, as did Luke? We say, That St. Mark did not write those things that were first done, in the first place, nor every thing as they succeeded one to another; but after the example of Matthew, observing that order wherein they seemed to adhere one to another, whether they were words or actions; to the intent, that so far as it was possible, there might be found an harmony and agreement between them, but not so as to be an exact History of things done, but Doctrine useful to Religion: He did not write concerning Genealogies, because he observed they were sufficiently Treated of by Matthew.   

CHAP. IU.  
THere are in Mark Six Parables and Similitudes, Twenty and two Miracles, and Sixteen Testimonies, which he produced in confirmation of what he said.   

MARK, Chap. I. The Beginning of the Gospel of Jesus Christ.  
THE beginning of the Gospel was Baptism: Moreover, Basilius and Philoxenus say thus, That St. Mark first used the word Evangelium, or Gospel; and that Baptism was the beginning of the Gospel. Others say, That the beginning of the Evangelium, which is good Tidings, is the Baptism of Christ, as blessed Mark saith; and inasmuch as he saith, The Beginning of the Gospel, he showeth, that he was the first that gave the name of Evangelium to a Book. Moreover, forasmuch as Evangelium, or Gospel, is by interpretation good Tidings, and Christ, before his Baptism, did neither Preach nor Evangelize; but after he was Baptised 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 says. 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 mere man; for these three causes, they took their rise so high, and not for that his Conception, his Birth, his Circumcision, etc. 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 yourselves 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, etc. 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 inferior 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 Sceptre is the Sceptre of thy Kingdom; thou hast loved righteousness, and hated iniquity; wherefore God, thy God, hath anointed thee with the oil 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 fullness 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 sanctify 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 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 Heretics:  
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 voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight; 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 Voices and the Lightnings; whereas it is known, that Voices cannot fall under the sense of sight. Again, a Bullock or a Lamb, whose Ear is cleft, or wants a Tail, whereas a Bullock hath no Tail: 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, than this, I send my Angel; and after this, The voice of one crying; not distinguishing, to which of the two say he referred the Quotation out of Isaiah.  
The voice of one crying: Wherefore is John called a voice? because Christ is called the word, and a word without a voice or writing, is not known; therefore very aptly is John called a voice, because with his voice was Preached the only 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 clothing of Hair, he signified Repentance. By the Girdle about his Loins, 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 Camel's Hair, signifies the meanness of his Apparel, and his Poverty; for he was not clothed with Wool, 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 dwelled.  
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 Thiefs 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 vainglorious 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 Paralytic, 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 Paralytic 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 show 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 days 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, showing that David was not blamed; nor were his Disciples worthy of blame, for pulling the Ears of Corn, being constrained 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 only 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 Shewbread was Baked, and put upon the Table of Shewbread.  
Mark, when Abiathar was Highpriest. 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 Highpriest 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 Highpriest 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 happeneth; and when the voices 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 voice 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 only 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 cried out against him, they were desirous to pacify 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 pacify 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. IU.  
ANd a Sour went out to sow. 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 sows 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 ●ise, but that the Seed riseth; thereby showing, that it is not by constraint, but by the power that is placed in us, that virtuous dispositions do spring up in us as Seeds which increase and shoot up. And in like manner, it is of our own Will, that evil dispositions do spring up in us.  
He knowing not how. It is not said of himself, that he did not know; For he is the wisdom of the Father, as the Father knew him, so he knew the Father, according to what he said. If therefore he knew the Father, as the Father, as the Father knew him, how could he but know the Seeds growing and increasing? He speaks therefore after the manner of Ploughmen, for they having once cast the Seed into the ground, they take no more pains about it, for it springs up and increaseth: So we have it in the power of our own Will to increase in virtue. Do ye also sow, and teach all men, and do not trouble your Thoughts about the increase, more than the Ploughman doth; for it is God that brings the Seed to perfection. Again, This of his knowing not, is thus to be understood, That the Seed, without his further labour, arrives at perfection, by Divine power and operation.  
The Earth produceth fruit of herself. As if a man should say, I have sowed the Seed of the Gospel in men's Souls, and it ascends unto Heaven; it is of Men, and of the power which is in them, that the fruits of Virtue may bud forth by this Gospel.  
First the blade, than the ear, and afterwards the full Corn. So also, Men first receive the Preaching of the Gospel, and afterwards exercise Virtues, and at last are promoted by their Virtue, to the highest pitch of excellency, and arrive to the stature of the perfect. And it is thus said, because they do not all in the same order rise in perfection, but first of all those few who are subject to the Gospel, and then by degrees many, who all are to come to such perfection, as that they may yield the fruits of Religion.  
And immediately he brings the Sickle. Even as when the Corn is full ripe, it is reaped and gathered into Barns; so also, Men when they arrive at the highest pitch of Virtue, they are to be exalted above the Heavens, and to be Caressed with the delicacies in the Kingdom.  
As a grain of mustardseed. He speaks concerning the plenty and abundance which is to follow Preaching.  
So that the Fowl might lodge under the shade thereof. Some Men rashly say, That the Devils are here called Fowl, as having need to be hidden under the shade of the Gospel; and do not take notice, that the Devils are reserved to Darkness and Torment, and not to be hidden under the shade of the Gospel. Others say, That the Angels are here called Fowl. Others, That Kings and Princes are called Fowl.  
And there was a great Whirlwind. It is probable, That his own Vessel only was tossed with the Waves.  
And the Winds, and the Waves, fell upon the Ship. That he did not awake with all this Tempest, was an effect of his Divine Providence.   

CHAP. V.  
He said unto him my name is Legion. Legion is as we should say, a great company of Men in Arms. According to this, the Legions went out of the Land of Macedon, whereby is signified many Bands of Grecians. Others say, That Legion in the Roman Tongue, signifieth the number of Ten thousand. Others say, An Hundred and forty thousand, or Fourteen Myriads. Others, A Thousand only; but the first is thought the true Computation: But however it be, this showeth, That they were many; for this nature is subtle, and is not encumbered with a body; neither doth heat take place in them, as in bodies; for they who are Tempted of Devils, have less strength than they, and this is ordered by the Providence of God; otherways, one Devil would destroy all Mankind. And it hath been said, That the Devils do for the most part reside in the Wilderness, and that some of them are permitted to be amongst Men, for Trial of their Liberty, and that the power of God might be made known in them. Some Men do prevaricate, and say, That there is not any Providence over Things that are visible, for that Ten thousand Devils have dominion over one Man: Against whom we can reply, for a general Providence is here manifest in this, That one Man is preserved from the Tyranny of Ten thousand Tyrants and Potentates, whereas one of them were able to destroy Thousands, and Ten thousands, if he had permission from God.  
Send us into those Swine. Inasmuch as they persuaded our Lord to permit them to enter into the Swine, it is apparent, that not so much as vile Swine are left out of the care of Providence.  
And he began to preach in the ten Cities. This was a City, whose Inhabitants were gathered from Ten Cities; or it was a City, whereunto were subjected Ten Cities, as that of Kiriath-Arba, that is to say Hebron, which had dominion over four Villages: Or, it was the Head or Mother of Ten Cities, according as they call a City, a Metropolis; that is to say, Mother and Governess of other Cities.   

CHAP. VI  
IS not this the son of Mary? He calls him the son of Mary, as if he were descended from Joseph; and Carpenter, in respect of Joseph's craft, who was his reputed Father.  
There is not a Prophet despised. That is to say, as Moses, who was reproached by those of his own generation and people; and Jeremiah, by those of his own City. In like manner, the people of Nazareth here desire to vilify new Things in respect of old.  
And he could not do there a Miracle, no not any mighty Work. That he could not do a mighty Work, doth not denote a defect of his power, but the Wickedness of their mind; and it is like the expression of Jeremiah, The Lord cannot spare you any more, by reason of the wickedness of your do. And like this saying, For two things that are immutable, the Lord cannot lie, and the Son cannot do any thing of himself.  
Save a staff only. Matthew saith, Ye shall not take so much as a staff. Our Lord hints, Ye shall not take from others unto whom ye are to go, any thing, lest they may think that ye are sent as if it were to Trade, and he gave to understand that he would supply whatsoever they wanted; therefore this passage of Mark is not contrary to that of Matthew, for that both of them are to be reconciled thus. From others ye shall take nothing, lest ye be esteemed covetous; but they were not forbidden to take from their own houses, because they were to make use of such things in the way, a staff to sustain them, sandals or shoes for the hardness of the Way and Thorns; because Matthew had been before a Publican, and had experimented the rigid passion of covetousness, he therefore endeavours now to alienate them therefrom, and therefore he commanded them, That they should not take so much as a staff. Others are of opinion, That by both they are prohibited from a staff, and they read this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mark useth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither; so that the sense is to run thus, Neither so much as a staff.  
Others, shake off the dust. Dust is declarative of labour.  
Others, shake off the dust, in demonstration of the earthliness of their minds, and that they were to perish utterly; for truly the Wicked perish in the Whirlwind of their Iniquity, and labour in the Dust of their Misery.  
Others thus, shake off the dust. That is to say, in Token of the pains taken in their behalf; and that because the Jews would not be persuaded to receive advantage by the labour of others, they have fitted themselves to a severe Judgement.  
In Testimony against them, as a sign of their guilt.  
And they anointed the sick with oil. That is to say, wheresoever they Traveled in Judaea, they carried with them that Oil which had been blessed by our Lord, and cured the sick. Others say, That wheresoever they went, they took the Oil that belonged to the House, and blessed it in the Name of Christ, and anointed the Sick therewith.  
For Herod was afraid of John, and conserved him. That is to say, for that he did not give him to be put to death, or for that he observed his counsel, the Prison wherein John was slain, as Matthew saith, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the Arabian Language is interpreted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutabikon, which in the Syriack Tongue signifieth a Sword or Knife.  
And they sat down by hundreds, and by fifties. That is to say, in one Rank an Hundred, and in another Fifty.   

CHAP. VII.  
EAting bread without washing their hands. The Jews accused his Disciples, for that they did eat bread before they washed their hands; all the Jews and Pharisees, except they wash their hands curiously. That is to say, the Priests and the Elders by way of Tradition, commanded that before they eat bread, they should very well wash their hands. And things bought out of the market, unless they be washed, they eat not, and many other the like things: That is to say, the Jews had four kinds of washings.  
The first wherewith they washed, that is to say, wherewith they cleansed their bodies by reason of Nocturnal pollution, and of the touching of dead Carcases, and so forth.  
The second was, That which they used seven days before the Passeover, to wit, the wrensing of all their Utensils with Water, as for purification, from the vessels of Gold unto vessels of Earth, and Woollen .  
The third was, That which was used by some of them when they dipped in Water from morning to morning their necessary vessels which were of daily use, as Pots and Cups, and Kettles.  
The fourth was this, when they invited any of the Scribes and Pharisees, and men of Note, they washed with Water in honour of them, the Beds and Chairs, and vessels of Brass, and whatsoever vessels they used in the service, all these our Saviour abrogated, he spoke here also concerning the washing of hands.  
For from within the heart proceedeth evil thoughts; and not from the washing of hands, or cups, or pots. What he saith of the heart, he means concerning the soul, because the heart is the lodging of the Soul, and there she forms all her cogitations, according to what is said, My heart and my flesh praise the living Lord. And we bear our hearts in our hands, and it is reputed a people which hath erred in its heart.  
Lasciviousness. That is to say, Fornication above Nature, which is committed by salacious and libidinous persons.  
An evil eye. This doth denote the envious and wicked.  
And entered into a certain house. Not that he hide himself for fear, but first that the Jews might not think that he loved the Gentiles more than them. Secondly, Forasmuch as he was to work a Miracle on the daughter of the Canaanitish Woman, that it might not be thought he was a lover of Glory.  
And this Woman was a Gentile of Phinicia of Syria. That is to say, the Region of Phinicia called the second Syria, which is placed between Euphemia and Shisar; but the first Syria is Antiochia unto Judaea: and of these, and others of the like name, have we written at large on the Epistles.  
And he came unto the See of Galilee, to the confine of Decapolis. That is to say, to Banis.  
And they brought unto him one that was deaf and dumb. That is to say, he had two infirmities, for he was deaf, and could not speak; he was dumb, and could not hear. Two of the organs of his senses were defective, his Ears and his Tongue.  
And they besought him to put his hand upon him. That is to say, as he had done to the rest of those whom he had cured and restored.  
And he took him aside by himself from the multitude. For three Reasons, he did not cure him before the multitude.  
First, That he might not be thought to have affected glory.  
Secondly, That he might convince those who had seen the Miracle which he had done, and yet cast Calumnies on Faith in him, that he sighed even for them.  
Thirdly, That he might teach us, that when we perform form good Works, we should rather hid them, than hunt after vain glory, by exposing them to open view, and to public fame.  
And put his finger into his ears, and he spit, and touched his tongue. Inasmuch as he did spit, and touched his Tongue, he shown, That he was altogether of the same mass with Adam, of the dust, and that he inspired into him a living soul. And in putting his fingers into his ears, he signified, That it was he who created the Senses, and established the Members of Children in the Womb. My Father, saith he, worketh until now, and I also work. In three Things Christ delayed the Cure of this deaf man, In that he led him aside: In that he put his fingers into his ears: and In that he did spit, and touch his tongue; for he was able to have granted him Health in a moment: For if the Resurrection be in the twinkling of an eye? as Paul saith, he might with more ease have wrought the Cure of one man, but he delayed it for three Reasons.  
The first was, That the deaf man might perceive that his Cure was not wrought all at once, but by little and little.  
Secondly, That the Miracle might be the more magnified, and not be esteemed a fancy.  
Thirdly, That he might confirm his being made Man, and that the Mystery of his Dispensation might not be thought a fantasy, as the fanatics say; for this cause Mark was the more careful in this matter, that he might eradicate from the persuasion of the Romans the doctrines of Simon, for he said that his Dispensation was in fancy. Moreover, He touched the Ears and Tongue of the dumb man, lest the Jews might say, That he nicely avoided the afflicted and diseased, and that therefore he did not touch them.  
And he looked up to heaven. He looked up to Heaven, that he might ascribe to his Father what he had done, and that he might convince those who said he was an enemy to God.  
And he sighed. First, by reason of the hardness of their hearts, who saw the Miracles which he wrought, and did not believe. Secondly, because there were some amongst them, who did not only not believe when they saw the Miracles which he did, but also crucified him. Thirdly, as a Shepherd, who sighs for his lost sheep; and as a Mariner, for his ship that is lost. Fourthly, by reason of Humane Nature, which until then, was humbled, afflicted, and brought into subjection. Fifthly, by reason of the captivity of our nature by the Devils.  
And looking up to heaven, he said unto him Ephphatha. He did not open him by prayer or supplication; but as in the beginning, he commanded the light, and it was made: And if any one say, That in the Beginning the Father commanded the Creatures that they should be made; We answer, That there was the same Commandment of the Father, and of the Son, and of the Holy Ghost, as it is written, That by the word of the Lord the heavens were made.  
And straightway his ears were opened. This was the operation of God, who, so soon as he commands any thing, it is perfectly done, according to that he commanded, and they were, and he commanded, and he arose; wherefore from hence, That he commanded, and it was done, we understand, That Christ, who is God, was made man.  
And he charged them, that they should tell no man thereof. For he abstained from vain glory, nay rather, he Taught how to shun it, and this which he said: And he charged them, being of the plural number, whereas there was but one deaf man which he Cured, must be taken in this sense, That he joined this deaf man with others whom he had Cured; or he charged this deaf man, together with the multitude there assembled, That they should tell no man.   

CHAP. VIII.  
ANd he came to Bethsaida, and they brought unto him a blind man. That is to say, That they might Tempt him as his Friends.  
And he took him by the hand, and led him out of the town. Wherefore he led him out, hath been spoken unto by us concerning the deaf man.  
And he did spit on his eyes. This, in like manner, have we explained before.  
And he asked him, Dost thou see any thing? That the blind man might be confirmed concerning his Cure.  
I see men like trees, walking. The word walking, is to be referred to men, and not to trees, according to that, All the people saw the voices, and the lightnings, and the Priests accompanied them in the way, and they flew. It had been an easy thing for him in the twinkling of an eye to have Cured him, but he prolonged his Cure, that the blind man might be more sensible thereof. And that this Miracle might be confirmed, and that the Humanation of Christ might not be taken for a fancy, some say, That because this blind man, and that deaf man were doubtful in the Faith, therefore did Christ prolong their Cure, and effected it by little and little, that they might be sensible thereof.  
And sent him to his house: Thereby abstaining from vain glory, and Teaching us to fly from it.  
And Peter took him, and began to rebuke him: Not angrily, but lovingly, and rather by way of Deprecation.  
But he turned about, and looked. That is to say, Jesus looked on his Disciples; as if a man should say, observe what Simeon saith, even that which a Religious man should not think fit to admit into his Thoughts.  
Get thee behind me Satan. He calls him Satan, by way of Admonition unto them, that no man should presume to find fault with such Things as are acceptable to God, as if they were complying with the mind of the Devil.   

CHAP. IX.  
I Have brought unto thee my son. That is to say, Not the Spirit which did not speak, but the man who ●●ught the infirm person spoke, for his speech was suppressed whilst he was Tormented.  
He bruiseth him, and he foameth. That is to say, Froth did come out of his mouth, and he was like a dry stick.  
And he spoke to his Disciples that they should cast him out, and they could not: Because it was not decent that they should work Miracles when they were so near our Lord; for when they were sent into Judaea, they themselves did not only do mighty deeds, but also said unto our Lord, Behold, the Devils are subject unto us through thy Name. Nay, others acted in his Name, insomuch that they said, We saw a man casting out Devils in thy Name, and we forbade him. We have expounded the rest of this matter upon Matthew.  
And he wallowed, and foamed. That is to say, he did beat with his legs, and he cast up foam.  
And Jesus asked his Father. He did not ask as being ignorant; for he who knew the Father perfectly, knew also the time when this unclean spirit entered: but he asked the question for four Reasons.  

First, That he might show the contempt of the Jews.  
Secondly, That the power of Christ might be the more taken notice of, and published.  
Thirdly, That the Miracle might be the more magnified in the eyes of the Beholders.  
Fourthly, That those who stood in need of Cure, might be sensible of his Cure, and these things we have explained in Matthew.   
John said unto him, Master, we have seen a man who casteth out Devils in thy Name, and we prohibited him. It is probable, That this man was one of those who often came to our Lord, although he did not follow him, as did his Disciples; and because he was worthy, our Lord bestowed on him this power: But the Disciples, when they observed it, they forbade him the exercise thereof. That is to say, They admonished him under pain of Excommunication, since thou art not of those who adhere to our Lord, it is not lawful for thee to cast out Devils in his Name; but our Lord saith unto them,  
Forbidden them not for there is no man who worketh a miracle in my Name, and can suddenly speak evil of me.  
If thy hand offend thee, cut it off, it is better for thee maimed, etc. By the Hand and by the Foot, he signifieth the Congregation: That is to say, The lesser sort of People and Commonalty. That is to say, Whosoever is Arrogant, a Glutton, or a Covetous person, or a Fornicator, whether he be a Governor of the Congregation, or of the meaner sort, if he offend the Church, to wit, the Faithful, cut him off, and cast him out of the Church, lest that he infect the whole Church by his offence, and so all fall into Hell.  
For every one shall be salted with fire, and every sacrifice shall be salted with salt. That is to say, even as that (Coin) which is tried and purged by fire, is of use to a Kingdom. And as Salt preserves tender Bodies from Corruption, so also the grace of the Spirit preserveth lose minds from the corrupt odour of sin; That is to say, The Humour of sin.  
Others thus; For every one shall be salted with fire. That is to say, Every mind which is salted with the grace of the Holy Spirit, shines in knowledge, and is beautified with the fear of God.  
Moreover, There is no man, whosoever he be, who can by his craft escape Fire in the World to come, for both good and bad shall be tried; for the Fire is to illustrate the Just, and not to burn them: but the wicked it doth burn and torment.  
Moreover, This sense agrees with the words which he spoke before, That their fire is not quenched, and their worm dyeth not.  
Every sacrifice. In both illustrations there is one scope of our Lord. He calls by the name of Sacrifice, the Souls and their Faculties, which are offered as Sacrifices unto God. By salt, is to be understood Love and Mercy: That is to say, That it is requisite that your conversation and minds should be purified by Love and Mercy, as it were by Salt and Fire, that ye may enter into the Kingdom of Heaven. He calls Conversation a Sacrifice, and by Salt he means the grace of the Holy Ghost which ye have received, that it may be unto you an earnest of those things which are to come.  
Others say, That he speaks unto them by way of Admonition, that together with the Faith they should take care to keep a good Conversation; for as fire doth take off all dross that is in a vessel, and purifies it; and as every thing that is slain, which he here calls a Sacrifice, gains a savour by Salt, and is preserved from corruption, so let your Conversation be in all the World, like fire, which purifieth from rust, and like salt, which taketh away insipidness, being in respect of your Conversation removed from ancient Customs, and a wicked Conversation; and as salt is good whilst it remains in its own nature, so also is the Priesthood whilst it is preserved in its purity, and a right Faith; and if this lose its savour, the Faithful cease in the abcision of Hope, because the salt, viz. the Priest hath not wherewith to salt, that is, to give a savour.  
Have salt in yourselves. That is to say, keep in that savouriness which ye have received, and let not the World rob you of it.  
Be in peace one with another. That is to say, Pastors and Flocks; for as Contention doth diminish the flocks of Christ, so doth Peace preserve and multiply Doctors and Teachers.   

CHAP. X.  
ANd they shall be both one flesh. That is to say, in the exercise of Marriage Rites, and in respect of what is born of both of them.  
And Jesus beheld him, and loved him. He did not love him for the reality of his mind, yet our Lord loved him, and looked upon him, for the outward show which he made unto him; and hereby he Taught, That whosoever observes these things truly, aught to be esteemed a lover of Truth: And this is like unto that, that Herod was sorry for the request of the Damsel, because outwardly he seemed to be so.  
And take up thy Cross, and follow me. That is to say, Crucify thy Soul against the World, and the desires thereof.  
Lands with Persecution. That is to say, They shall not only in the World to come receive the reward of their pains in Preaching, but here likewise; the case being, as if one should leave his natural Father, and find many spiritual Fathers and Brothers also.  
Lands with Persecution. That is to say, Monasteries with Xenodochies; to wit, Houses for Strangers, for them who were constituted Governors of them, and took care of them, by reason of them, and the care of them, were brought under persecution by strangers, and reduced to the Necessities of the World, and to Tribulation.  
And James and John the sons of Zebedee approached unto him. Mark saith, That they desired that they might sit on the right, and on the left hand; but Matthew writes, That it was the request of their Mother; for the Jews were of Opinion, That when Christ was to come, he should bring all Nations into subjection under him, and that they should be made Generals and Colonels; and with this sense agreeth the old, plain and simple, that is to say, the sincere Exposition. And she desired of our Lord that her Sons might be Princes, and that they might sit near his Throne; but he did not grant unto them their request, because they asked in vain glory, and for private respects, and not for public advantage, as Peter; for had they desired it, as Peter, in Humility, and for the good of the People, Behold, we have left all, and followed Thee, they had been answered as Peter: That is to say, They had heard of Thrones and Crowns.  
Moreover, He did not grant their request, That the rest of the Disciples might not murmur against them, and become envious, for the very request displeased them.  
Blind Timeus, the son of Timeus. It is thought that he agreed with his Father as well in blindness, as in name; for the word Timeus doth denote that defect of the Eyes, where there is not room for the sight.   

CHAP. XI.  
ANd many spread their garments in the way. That is to say, in Honour of Christ, and that they might kneel down for Benediction, and receive Health, even from the print of the feet of the foal of the Ass on which he road.   

CHAP. XII.  
THou art not far from the Kingdom of God. That is to say, If thou lovest and believest my Preaching, thou must add to the fullness of the Law which thou now hast; but if thou wilt not, thou art far from it.  
Beware of the Scribes, who love to go in stoles. That is to say, in gay and long garments.  
And Jesus sitting over against the treasury. That is to say, of the Temple, he saw how the people cast money.  
The treasury, he calls here the Ark which was separated for the Priests, whereinto every one that would cast in an Offering unto the Lord, he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gold or silver: And that name is imposed thereon, because of the image or stamp it bore. There were many who exchanged souzes for pence, and pence for souzes, and round pieces for clipped pieces, and the Syrians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meharphono, and the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Grecians Sacostra, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Money which the Money-changers bought and sold.  
And many that were rich cast in. Rich men cast in much money.  
Two minutes. That is to say, two pence.  
And there came a certain poor widow, and cast in two minutes, which are quadrants. That is to say, two pence.  
Others, Two Quadrants, two Danacks.  
Others, Two Paulins, she cast a piece of money which contained two Paulins.  
Others, A minute. That is to say, a quadrant, was six and thirty Tasugs, it contained therefore Thirty six Tasugs, and Thirty six Tasugs, which amount to Seventy two Tasugs, and these Seventy two make up three souzes.  
She cast in more than all the men cast in. And how did she cast in more than all, whereas they cast in twice as much as she? He presently explains the difficulty, and saith, For all they cast in of their abundance. Christ here teacheth us two things. First, That this gift which was made out of her penury, was more abundant, and greater in God's esteem, than that which proceeded from Redundancy. Secondly, That God doth not regard the greatness or smallness of a gift, but the will and mind wherewith it is given; and it is certain, That if it be given with a cheerful will, it is accounted much and great with God, although it be small; but if otherwise, it is meanly esteemed by God, though much in quantity.   

CHAP. XIII.  
But of that day and hour knoweth no man, no, not the Angels, neither the Son, but the Father. The Heretics, to wit, the Arrians, when they are desirous to vilify the Son, they produce this Argument. To whom we answer, For, inasmuch as he is God, he knew all things that are, before they were made; but inasmuch as he was man, he saith, he knows not; and the very same that is God, is man, and no other, as he is life by nature, and became death for us, forasmuch as he was man; so, though he doth know all things as being God, he said, that he did not know as man: And as he was before Abraham in respect of his Godhead, according as he said, Before Abraham was I am: yet he was after him, as being man; for if he had said I know, he had been like to the Father only, and not at all like unto us; but he said, I know not, that he might be likened unto us, and that there might be no place left for mistakes, or to say, that he was not made man; for this property of man, not to know things in futurity, was common to him, for he communicated in our want of knowledge, even as in other humane infirmities; and this is manifest from hence, that he did not say, Neither the Son of God knoweth, but neither the Son simply; as he was the Son of God, so was he a so the Son of man, and in that respect wanted knowledge, though he knew all things as God.  
Moreover, it is certain, That as he was man, he said he did not know, forasmuch as he did not say concerning the Holy Ghost that he did not know.  
Again, we say, That God the Father is greater than the day of the coming of the Son, and is more hidden and concealed than that day; and yet the Son saith, Even as the Father knoweth the Son, the Son knoweth the Father. If therefore he knoweth the Father, who is high, and exalted above all things, and is more hidden and concealed than this day, how much more than doth he know this day? And if any one shall object, That the Father knows the Son perfectly, but that the Son knoweth the Father but in part, let him know, That for the same reason he might conclude, that the Father knoweth not the Son but in part; for the same knowledge is attributed to the Father and the Son, as the Father knoweth the Son, etc.  
We say further, That if the Father knows this day and hour, the Son must necessarily know it, because there is one knowledge of the Father, and of the Son, and of the Spirit, for they are of one and the same nature, the same will, the same power and operation, and therefore necessarily have they one and the same knowledge.  
Moreover, for that the Son created the Worlds, and Times, and Years, and Months, and Hours, and Days, it is manifest, That he knows the day and hour of his appearance; but if any one shall object, That he hath not yet created the day of his coming, he may be convinced by the force of two reasons.  

First, From this which is written, That he finished the heaven and the earth, and all that was in them, and God finished his works on the seventh day.  
Secondly, Let it be granted, That it were so, though it be not a Truth, yet he knew as God before hand those Things which are not, and he knows every thing before hand.   
Again, How doth he know the Prognostications and the Signs which are to be at the day of his coming, and yet not know the day? for he declareth how that there shall be lightning, and that the Sun shall be darkened, and other such like things; and the Stars shall fall from Heaven, and the powers of Heaven shall be shaken, and the sign of the Son of man shall appear, and other the like things which are to happen in that day and hour; and how is it possible, That one should know what things are in the House, and not know the House? or how doth a man know the thing that is within a City, or a Ship, without knowing the City or the Ship? And how can he who knoweth what things are without and within a Wall, say that he doth not know the Wall in the middle.  
Moreover, as he knew the hour of his Birth, and the day of his first coming in Bethlehem, so doth he know his second coming.  
Furthermore, Paul saith, That Christ is the power and wisdom of the Father; and in this that he saith the power, he showeth, That there is nothing out of his Jurisdiction and Providence; and by that of wisdom, he declares, That there is nothing out of the reach of his knowledge, but that all things which are, and are to come, are comprehended within the compass of his knowledge; for if he can err in any thing, he is not perfect wisdom, especially since that he is the Divine wisdom of the Father, and in him is hidden all wisdom, and he it is that gives wisdom to the wise, as saith the Son of Syrach, All wisdom is of the Lord, and Christ is the Lord, whence it was that the Angels said to the Shepherds, there is born unto you a Saviour, who is Christ the Lord.  
Neither the Angels. In this which the Angels said unto the Shepherds, viz. To you is born, etc. which neither the Angels knew, did he forbidden them to declare that day; and by this, That neither the Son (that is to say myself) he stopped their mouths from ask him; for in like manner, they asked him after the Resurrection, Art thou at this time about to restore the Kingdom? And he stopped their mouths, saying, It doth not belong unto you to know the times and seasons which the Father hath appointed, etc.  
But the Father. Inasmuch as he spoke of the knowledge of the Father, he prevented them, that they might not ask him; and it is like to that of the mother of the sons of Zebedee, for being unwilling to answer whether he would grant the request or no, he answered, It is not mine to give; when assuredly it was he who was to place the Sheep on his right hand, and the Goats on his left, and to call, Come ye 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 always 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 baptised, the Thief also entered into Paradise: And no man can say, That Jesus is Lord, but by the Spirit; yet the Manichees, the Mercionites, the Gentiles, and the Jews, 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 Thiefs 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 days of the year? And if so, let them show what it is, or where it is; for every complete 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 days, as Paul said unto some, Wonder not, behold the day of the Lord cometh. He governs them as Children, for they had reaped 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 asked 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 remembered 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 clothed with a Body, is attended with Attributes of Infirmity, how much rather should not he, who is clothed 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 Prophecies which have been made concerning him, and not by words which sound of infirmity; and if he being clothed 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 only 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 virtue until the last hour, but now forasmuch as the coming to Judgement is concealed from us, we stand always in danger and fear.  
Moreover, It seemed good unto God, that knowing it, he should not reveal it; and to man it was a reproach that he should have done it; therefore forasmuch as he was deemed only to be a man, it was 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 remissness.  
Furthermore, This is to be taken notice of, That Mark only saith, That neither the Son knoweth; whereas Matthew saith no such thing. Matthew, he wrote to the Hebrews; and Mark, to the Romans. The Hebrews, They doubted of his Divinity; and the Romans, of his Humanity, by reason of the seed of fancy which Simon had sown amongst them, viz. That our Lord had not assumed a Body, for which reason Mark adds, Neither the Son, Teaching thereby, That he was not only God, but also man, who was like unto us in every thing, sin excepted.  
After another Exposition, thus: Mark doth not here call our Lord Son, but the faithful, who are called Sons by reason of Baptism; and Christ he calls Father, for he is the Father of the World to come; And my children, a little while I am with you, and behold I, and the children which the Lord hath given me; for the name Father, is used for the Father and the Son; for the Father, by Nature; for the Son, by Dispensation. And he used here a communion of name to his Disciples, as this, Destroy this Temple, and I will raise it; whilst he spoke of his Body, the Jews understood a Temple of stones. In like manner the Disciples here, when they heard (these words) Neither the Angels, nor the Son, but the Father, they thought that he had called his own father Father, and himself Son; and they declined the question, because it was not of advantage to know; for if he spoke concerning the Father, he knows the day, this is not worthy admiration, for naturally he had this knowledge: but this deserves admiration, That the faithful should gain a foreknowledge of any thing.  
Furthermore, As he being the power and life of all things, was exercised with infirmities, and slept, and was wearied, and was hungry; so here he is brought to that pass, that he knows not the day. Because the Disciples were desirous to know that which was too high for them, and that they might not be troubled, because he did not reveal the mystery unto them, he saith, That neither the Angels.  
Take ye heed, watch and pray, for ye know not the day. He commanded them that they should be vigilant, and watchful, for it is certain, That if they had known it, they had slept, and would not have watched; therefore that he might drive forth sloathfulness out of them, he doth not reveal the day; and forasmuch as he saith, Pray, he showeth, That the power of Prayer is able to free (us) from the fear of this day.  
As a man taking a far journey. Even as a man ready to go to a remote place, calls his servants, and gives them power over his goods, promising to reward them plentifully who shall observe his commands, and to punish those who shall slight his Word; if he should also reveal unto them the day of his coming, one of these two things would happen: if the day of his coming were near and short, they would give themselves pleasure, they would live wantonly and idly, saying, The time is short, and there is not space sufficient to fulfil his will; and neglectful men do altogether weaken and cut off hope: if the time of his coming were long, they would live pleasantly and idly, and those who are idle are neglectful, they would Wander and play the fool until the day came; for inasmuch as he exhorts them to apply themselves to their Work, concealing from them the day, they are incited on both sides to the performance of his Will. It is thus to be explained after another manner, Even as a man the Master of a Family being about to take a Journey, if he acquaint his servants with the day of his return, from the day of his setting forth, the fear of him is taken from them, and they eat and drink, etc. and say, our Master deferreth his coming, for he appointed such a day for his return; but if he do not appoint a day for his coming, they remain in fear and terror, thinking with themselves, perhaps he may come in an hour we know not of, and may take us in our follies: So also Christ did not reveal that day unto us, nor the time of our death, that we might be retained in awe, and be careful and watchful.  
Moreover, the Master who took the Journey, and declared the day of his coming to his servants, was bound up within restriction and limits, and could neither anticipate nor prolong the time, according to justice; for if he come before the time appointed, and they do not come forth to meet him, it is not just, that he should reprehend them, because the day appointed is not yet come; and if he prolongs the time, when he cometh, the same thing happeneth: So our Lord also, had he revealed this day, they had been like Lords, and he as a servant, so that he could not have prevented nor delayed the time; for if he had done the one or the other, one of the two had happened, either they had said that because the day of his coming was not known before, it fell out so, or that there was a cogent Master above him, who constrained him to anticipate, or go beyond the time appointed; for as much therefore as he did not reveal the time, he remained in the power of his dominion; and forasmuch as he excited their diligence to watch and pray, he kept them in fear, and expelled carelessness out of them. Again, as he gave men to understand that they were mortal, that therefore they might be kept in awe, and practise Holiness, but did not declare unto them on what day they should die, lest they might sin upon the opinion that their life was to last longer; so here, he did not reveal to his Apostles the day of his coming, to the end they might be watchful and diligent in prayer.   

CHAP. XIV.  
ONE of the Twelve. It is known that Judas was not of the least, but one of those of best note amongst the Twelve. Some say that he was the Third, for he was ranked next to Simeon and James; but because the Evangelists wrote the Gospel after his Treachery, they placed him last in order.  
Who dippeth with me in the dish. There were two round Tables set before them, and Judas sat down at our Lord's Table. Others say, That there was but one round Table, and all of them sat down to it; but that there were two Dishes at the Table, and Judas dipped into that which was our Lords.  
And he took with him Peter, and James, and John. These three he took with him when he prayed here; he took them also with him when he raised to life the Damsel, and when he was Transfigured in the Mount; not that he undervalved the rest: but, first of all, for the great love which they bore unto him; secondly, because Judas was not worthy of that sight; thirdly, for a Testimony of what he did, for the Testimony of Three is sure.  
And he went a little nearer, and fell upon the earth. John expresseth this exactly, He departed from them about a stones cast; he did not pray before them, that he might not be thought proud or vainglorious, and that he might Teach them to pray privately: nor did he departed 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 happeneth 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 , 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 eat 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 Jews, by reason of their Wickedness, apprehended him, and taking hold of the linen cloth wherein he was wrapped, he left the same behind him, and fled. Others say, That it was 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 days. And if he did not build it he was a Liar, for this was no greater a work, than to raise him who had been dead four days.  
The servants. That is to say, The Soldiers or Executioners, Seditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, Wars and Contentions.  
The Soldiers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, Those who were sent to guard him; The way 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 myrrh. 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 fulfil his office or dispensation; and myrrh 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 Myrrh, 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 Soldiers 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 Soldiers 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 thiefs. 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 hid 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 cried 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 Wool: 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 Jews, 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 death was not yet come. At the Third hour he was Crucified, and at the Ninth hour he died; and from the Third, to the Ninth, are but six hours: for it was thought, that one who had been Crucified but six hours, would not have died; and when he heard that he was dead, he wondered. And this Testifieth for Christ, That he died of his own Will, and not by constraint; for that he died truly as to his Body, we say, but, that he admitted death of his own Will, and not by constraint as we; the Thiefs were not dead: but he because of his own accord he permitted death to approach unto him, therefore he died at the Ninth hour.  
Again, He marvailed as at something that was not customary; for every one that is Crucified remains a day or two, but he failed in the Ninth hour of the day, and whatsoever was done there, was a miracle.   

CHAP. XVI.  
AND when the Sabbath was past, Marry Magdalene, and the other Marry, bought sweet spices, that they might anoint him. That is to say, according to the custom of Women, who on the Sabbath, or the Third day of the Week, or on Friday, and on Festivals, went in honour of the dead to the Sepulchre, with perfumes and sweet ointments.  
And they saw a young man sitting on the right hand. They called the Angel Gabriel a young man, because he appeared in the likeness of a young man; That he might signify, that he who was risen, did restore our nature to its Youth: And that he appeared on the right hand, sheweth, That he was to Preach glorious and prosperous Things unto the Women.  
But go, tell his Disciples and Cephas. He distinguished and singled out Cephas, as him who had carried himself defectively in respect of Faith; for, Behold he came twice to the Sepulchre. And that he might fill him with consolation, inasmuch as he was terrified and confounded with shame, by reason of his denial, and that he might know that his repentance was complete. And he calls him Peter, to show the strength of his love, though he was somewhat liable to humane failing; and that he was restored by Repentance to his former Honour, so as to be the foundation of the Church.  
And in the morning, the first day of the week, he arose and appeared. In the Greek Copy, and the Harkalian, it is thus written: When he arose in the morning of the first of the week, he appeared first of all to Mary Magdalene. This sense is apt, and it is apparent, That first he said when he arose, and then made a distinction, by interposing a point, and afterwards added the other words, viz. in the morning of the first of the week, he appeared to Mary Magdalene. Whence we understand, That our Saviour first arose at a time unknown to any but the Father, and the Holy Ghost, for no Creature knew it; for if we do not know our own Resurrection, at what hour or time it shall be, so no man knoweth at what time Christ arose. That he arose truly, we know; but at what time or hour of the night, we know not: but whilst it was the time of the morning of the first of the week, he appeared to Mary Magdalene, as John hath said, and written.  
Again, The words morning, and appeared, are annexed to Mary, and not to the time when he arose; yet here the word arose is interposed, though in congruity of sense, it goes before the word morning, because he spoke briefly of the Resurrection; and in what manner he appeared to Mary, he rendered the sense confused.  
St. Severus saith, That there are many Copies of the Gospel of Mark, which want from the morning of the first day of the week he arose, unto the end of the Book; so that the Gospel ends with these words, Neither said they any thing to any man, for they were afraid.  
Afterwards he appeared to the eleven. That is to say, He laid before them their want of Faith, and hardness of Heart, saying, That they did not give credit unto them who had seen that he was risen.  
He that believeth, and shall be baptised, shall be saved. That is to say, He who believes in the Father, and in the Son, and in the Holy Ghost, Three persons, and one God, and shall be baptised in the Name of these three persons, shall be saved from sin, which is the death of the foul.  
Moreover, He shall live a life Immortal, whereunto shall be joined inseparably joys which shall never fail.  
He that believeth. He showeth, That first a man gets Faith, and then worketh Miracles; according to this, If ye have Faith, ye shall remove Mountains. As these signs have been wrought amongst them; so if Faith shall be found in them, they shall work Miracles, according to what is said, He who hath Faith, can do every thing.  
He that doth not believe. That is to say, Unbelievers shall have a life mixed with torments without end.  
In my name shall they cast out Devils. That is to say, the Apostles and Disciples cast out many Devils, and spoke the Languages of the Nations.  
They shall take up Serpents. There are two kinds of Serpents, the one proceeds from the earth, the other from Devils, and neither kind, saith he, shall be able to hurt the faithful who keeps his Commandments.  
And if they shall drink any deadly poison. They say, That the Gentiles made one of the Seventy two Disciples to drink deadly poison, and he did not die therewith; and that they cast poison into the Cup of the Mysteries wherein was the blood of Redemption, and made a Saint drink thereof, and he did not thereof die: and many others there were who drank poison, and it hurt them not.  
And they shall lay hands on the sick. This we have seen done, even to this day, by many Priests: But the Heathens object, If these words of Christ are true, wherefore do not they cast out Devils, and take hold of Serpents, & c?  
We answer, according to the judgement of Philoxenus, That Christ doth not use the word by way of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say, for a determinal and universal term, but an indefinite; for he doth not say, That these Things shall belong to every one that believeth in him, but to those who believe in him; for he did not use the word all, or every of them in his Proposition: Therefore it is not said of every one of them, but that there are many who shall be attended with these signs, as Apostles and Saints.  
He ascended into Heaven, and sat on the right hand: For the right hand denotes Honour. According to this, He shall place the sheep on his right hand. That is to say, He shall associate them with himself in glory; for the Father is not corporeal, that he should have a right and left hand, neither have the Angels a right and left hand, for this belongs to Bodies: but the right hand of God the Father, signifieth equality of Session, of Majesty with him; for there is but 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 shown 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.    

DIONYSIUS SYRUS HIS EXPOSITION OF THE Ten Beatitudes, Pronounced in the Fifth Chapter of St. Matthew, etc. Translated out of the SYRIACK LANGUAGE, BY DUDLEY LOFTUS, J. U. D.  
BEfore our Saviour pronounced the Beatitudes, he ascended a Mountain, that he might thereby show, 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 show that his Doctrine was high and superior to Things that are earthly, and that it is not overcast with a Lie, 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 die.  
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 rejoice. 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 rejoice in the world to come who fly therfrom; but if they say, that Luke delivered 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 fulfilled 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 Murder.  
VI The Sixth, Thou shalt not commit Adultery.  
VII. The Seventh, Thou shalt not Steal.  
VIII. The vl, 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 only; 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 condemned, 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 puffed 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 enchantment of pride was the firstborn 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 Judgement, 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 eschew the pleasures of the world, and continually lament, fearing lest their virtue should decay.  
Severus calls Mourning the patiented Longanimity in severities of Suffering, and a Monastic life, and the removal from worldly desires.  
Moreover, Mourning is a sad affection of the soul, which is placed in the deprivation of those sins which are delightful.  
Again, Mourners he calls those, who are sad in respect of the fear of future enjoyments.  
For they shall be comforted. When they shall be revealed, and that Fear shall be taken from them which they had of what they possessed.   

III. Blessed are the meek.  
Since that of the poor in spirit, is like unto that of the meek, wherefore doth he reiterate it? The first of the poor in spirit, is spiritual, and is of those who are perfect in mind, who totally cast off all worldly Things out of their mind; but this second, is bodily of those who are eminent in descent, or otherwise; it is fit that they should possess meekness, for meekness is the term of perfection, and it showeth itself two manner of ways, either in gravity and quality, and plainness of behaviour, or in a separation made for God; and here he giveth the blessing to that which is made by separation, and therefore the meek is he who being virtuous, is satisfied with moderation, though he hath but little.  
Again, He calls him meek, who is zealous in the practice of good things, and patiented in the toleration of evil.  
For they shall inherit the earth. Earth is the Fruit of the blessed, not this which begets Thorns to those who dwell thereon, nor the Lord of Paradise, or of the Centre, but that which is above the Heavens (viz.) the Firmament, which is not susceptible of passion, but is made for the life and delight of the Just, concerning which David saith, I believe that I shall see the blessings of the Lord in the Land of the Living: And after the general Resurrection, the Just shall ascend to the earth; that is to say, above the Firmament which is seen of us, and there they shall be comforted without end; but the Wicked perish on this Earth, and shall be tormented immortally: And wherefore doth he call Earth the Firmament? That he might illustrate the Things which are hidden, for those which are revealed.   

iv Blessed are they who hunger and thirst.  
Hunger and Thirst are taken three manner of ways, either by reason of want of Victuals, or by reason of Righteousness, as in long Fasting, or for that, whereby one coveteth the knowledge of God and his Doctrine, according to that, He was hungry; not for Bread, but for the hearing of the Word of God: And here he doth not give the blessing to those who are affected with bodily Hunger and Thirst, but to those who have an hungering and thirsting after the knowledge of God, and the Doctrine of Salvation.  
Righteousness. They call that Righteousness which is of them who without a worthy mind divide unto every man that which is equal, as a Judge who justifies the Just, and condemns the guilty; but Matthew doth not call this Justice, but that which is opposed to Fraud and Oppression.  
Moreover, The keeping of the Commandments is called Righteousness.  
Again, All Virtue in general is called Righteousness: Our Saviour also is called Righteousness, according to that which Paul said, That he was made for us Righteousness and Holiness.  
For they shall be filled. That is to say, with unspeakable pleasures in the Kingdom.   

V Blessed are the merciful, for they shall, etc.  
Mercy is taken in three several senses.  
Bodily, as if a man should give Alms, and should aid the Weak, and fill the Hungry.  
Mental, as if a man should love him who wrongs him, and should forgive the injuries of his Enemies.  
Spiritual, as if a man should love those who are erroneous, and should convert them from the error of their ways, and should instruct the ignorant, and bring them to the Lord; and this is like the mercy of God, who always loves the Creatures: Here he gives the blessing, not only to those who show mercy in deeds, but to those also, who in the cogitations of their minds possess mercy.  
Merciful. So he calls them who have mercy on the poor and strangers, and on offenders, and the guilty, and those who have a good will to show mercy, though it be not in their power to perform it; and those who have mercy on themselves, and are restrained from sin, lest they should enter into Torment.  
Again, Those who have compassion with those who suffer, and are grieved for those who grieve. And it is certain, That these are merciful, because the trouble of mind which ariseth from the evil which afflicteth strangers, is the extremity of mercy.  
Moreover, That Will abounds with Love, which suffereth with those who suffer for those things which afflict them.  
Moreover, Mercy is principal among the Virtues of the Soul, and deriveth its name from God himself, who is truly merciful.  
Moreover, To have mercy on the good, is the perfection of Righteousness natural and legal.   

VI Blessed are the pure in heart.  
(i. e.) In their Souls, Consciences and Hearts, because they are freed from all kinds of evil and bitterness, and rust of sin, and he is pure of mind; and pureness of body is to be cleansed with water, and to be washed from Turpitude, and this also is commendable: And it is fitting that men should be washed from filth, but the blessing doth not appertain to this, but unto that of the Soul, because the Saints, and those which are pure, appear so in Soul and Body by the proper pureness and cleanness of the Soul.  
For they shall see God. But how said he unto Moses, No man can see me, and live? And John also, No man saw God at any time? And Paul, No man ever saw him?  
We say, That they said so concerning the natural and hidden Vision of God; for the Nature of God, such as it is, personally transcends the comprehension of humane understandings, and therefore they said, That he is neither seen nor comprehended. Therefore this, That they shall see God, hath this meaning, That he who is pure in heart, participateth of Divine Revelations, and gaineth life uncorruptible, and a Kingdom for joy without ceasing; and the light of Truth are called the Vision of God, therefore he calleth Vision a Communion, according to that, The wicked shall be taken away, and shall not see glory (which is) That they shall not participate of Glory.  
Moreover, God created us after his Image, as the Wax according to the likeness of the Seal wherewith it is impressed, and breareth its Effigies; but we by our wickedness have covered it, as Rust obscureth Iron; for he whose heart is pure from Passions, seethe in himself the image of Divine nature, as Iron, when it is polished from its dross, yieldeth splendour and brightness, especially if it be brought to a clear Sun shine: Let us therefore be pure in heart, that we may be worthy of the blessing, and be comforted in the Vision of the Divine image.  
Again, Vision is taken in seven several significations, but generally it may be reduced into three (viz.) to Sense, Reason and Faith; and God is only seen by Faith, and Faith is the persuasion of those things which are in Hope.  
Again, He is seen in his Works, according to that, They shall seek after God, and find him out in his creatures. The Organ of this sight is a pure Heart, which doth not adhere to earthly Things.  
Furthermore, They call sight, the light and revelation which the Soul receiveth from within, by the knowledge of him, and of these spiritual Things, according to that, Clear mine eyes, that I may see the wonderful things which are in thy Law.   

VII. Blessed are the Peacemakers.  
For Peace is the equality of Will which is perfected in Love, and the Proprieties of Peace, and its Faculties, are Love, Quietness, Unanimity and Charity. These are the contraries to Peace, Scandal, Commotion; and the Properties of him who is in Commotion, are distorted Eyes, tuberous Lips, gnashing Teeth, a distended Neck, a moving and shaking Head, Hands beating the Air, stamping Feet; therefore he calls them Peacemakers, who cause War and Seditions to cease.  
Moreover, Him who worketh quietness between the Soul and the Body, for the Spirit loves whatsoever keeps down the Body.  
Moreover, Whomsoever worketh quietness between himself and others.  
For they shall be called the Sons of God. But how can man, that is made of dust, be the Son of God?  
We say, That by Grace this was bestowed on him, as it was in the beginning, , our own Liberty and Immortality are by Grace, and what is this Filiation? (That is to say) That man was made of mortal, corruptible and temporal: immortal, incorruptible and eternal, and that which is more, he was made a divine man; for he who was worthy to be the Son of God, possesseth the glory of his Father, as bodily Sons do inherit the riches of their Fathers.   

VIII. Blessed are they who are persecuted for Righteousness.  
(i. e.) The Martyrs and Confessors, who are persecuted by the Devil or Tyrants; and our Lord calleth Righteousness himself, as hath been said before.  
Moreover, He calleth Righteousness all the victories of virtues; those who are persecuted for virtue, either for the care of our Brethren, or for Truth's sake.  
Moreover, This eighth Beatitude, hath affinity with the number Eight, and, as the Head of all Beatitudes, is placed in the summity of divine virtues. This David showeth in the eight Psalms, and also Moses, by the Circumcision the eighth day, cutting off and circumcising the dead skin wherewith we were clothed for Transgression of the Commandment; and here the eighth Beatitude gaineth us a return to Heaven, and a regress to our former Righteousness.  
Again, This number of eight is celebrated in Nature, and in Books, and among the Heathen Philosophers.  
Moreover, There are eight passions of the right hand, and eight of the left; those of the right, are Simplicity of the Mind, Mourning, Humility, Righteousness, Mercy, Pureness of Thought, Peace, and perfect Suffering. Those of the left hand, are Pride, Fornication, Vain glory, Intemperance, Covetousness, Anger, Envy, Disdain. There is a Cure set down for every one of the lefthanded passions (viz.) one of those of the right hand; and the Soul is rectified, and the Body perfected of him who takes care thereof. Pride (which is the first Devil) a man overcometh by Simplicity, which is of mean nature. And Fornication (the second, being of a Swinish nature) by the passion of the heart and Mourning. Vain glory (a Thorn which pricketh on every side, and is without Fruit) by Humility, which is the good ground, and cultivated with all virtues. Gulosity (a burning fire, and never satisfied) by an appetite regulated by Justice and Uprightness. The rich man (an Oppressor of, and hated by all men) by clemency and mercy towards all men. A turbulent passion of the mind, and commotion of a confused person, by sincerity of thoughts and cordial love. Envy (the Fountain of all Contention and Strife) by Peace, the reconciler of differences. Disdain (the Father of pusillanimity and neglect) by patiented suffering, the mother and root of all good Things.   

IX. Blessed are ye when men deride you.  
(i. e.) When men call you Sorcerers, Criminal, Erroneous, and by other reviling Terms; for scorns and reproaches sometimes are a greater punishment than blows, and many times men strangle themselves, for that they have been reproached or reviled; for what reason is this Beatitude of Reproach set in the last place? By reason of the asperity thereof; for if a man have not attained the perfection of the former, he cannot endure this; for he needeth to be a fortified man, who can bear a reproach, according as Job, who bore the reproaches of his friends; and David, those of Shimei.  
And persecute you (i. e.) Because they were to convert the Gentiles from worshipping of Idols, to Faith in the Father, in the Son, and in the Holy Ghost, therefore persecutions arise against you.  
And speak against you every evil word. Not for your offences, but by reason of me, it being untrue what they shall say against you, as Paul said, Let none of you suffer as an evil doer, but as a Christian. Then rejoice and be glad for your reward (i. e.) in Truth when the Apostles were reproached and reviled for Christ, they greatly rejoiced, and now a reward is given unto them, and then the glory which is to be revealed in us, and these words are taken to concern all those who suffer Tentation for Christ.  
For so persecuted they the Prophets. This passage doth not only regard the Apostles, but also the Doctors; That as the Prophets suffered for the Father, so ye (shall suffer) for me: And by this he showeth his Majesty, and the Equality of his Glory with the Father. And inasmuch as he said, The Prophets which were before them. He shown, That even they also had Prophets.  
Again, Though in every of the Beatitudes, the Kingdom is not promised, be not dismayed; for though the rewards in the Beatitudes, be divers and different one from the other, yet all and every of them will bring him who observeth any of them to the Kingdom of Heaven: And after he taught them their Duty, he applieth himself to the praising of them, that they might not be troubled, and say, How can we attain the fulfilling of the Commandments, which is requisite for our entrance into Heaven?    

DIONYSIUS HIS EXPOSITION ON THE PROPHECY of ZACHARIAS: Translated by D. L.  
BLessed be the Lord God of Israel. That is to say, He is worthy of all Acknowledgements of thankful Benediction, because he hath showed his care and providence for us.  
Who hath visited his people. That is to say, By the eye of the Spirit he saw that the Blind were to be restored to sight, and the rest of the Miracles which our Saviour wrought.  
And wrought them Redemption. That is to say, from Satan, Death and Sin.  
And hath raised 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 wi●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 entrails, 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 spoke 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 remembered his Covenant. That he remembered, 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 myself have I sworn, said the Lord, because thou hast done this thing, and hast not withheld thy Son from me, etc.  
And the Oath which he swore. That is to say, That which I swore by myself, 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 Child, 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 near 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 sat 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 DIONYSIUS SYRUS ON THE MAGNIFICAT: Translated by D. L.  
MY Soul doth magnify 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, Magnify here, is like that of the Scripture, which saith, Give Majesty unto God.  
And my Spirit hath rejoiced 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 herself in the low condition of a Maidservant, 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 Prophecy, 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 bore 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 virtuous Conversation. And she took of those Things which were her own, and conferred 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 risen up against the Hebrews; but at this time, the Gentiles and the Jews, and the Heretics, 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 satisfy; and spiritually he satisfieth, and will satisfy those who hunger after virtue, and in the world to come will fill them with good Things and Rewards.  
The rich he dismissed (i. e.) Those who gloried in their Riches, he vomited out, and drove away from him.  
He hath helped 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 remembered his mercy (i. e.) Mary doth not insinuate, as if he had forgotten what he had said; but by the words he remembered, is to be understood, That he fulfilled his mercy and his promise which he made unto Abraham, that Christ should rise of his seed.  
Moreover, That which God promised by his mercy unto Abraham, That in his seed the Nations should be blessed, did he fulfil by the Twelve Apostles, and by the multitude of Jews who believed; as also the Promises of Palesti were performed by Joshuah the Son of Nun and Caleb.   

DIONYSIUS his EXPOSITION ON SIMEON 's Nunc Dimittas, His Benediction, and his Prophecy.  Translated by D. L. 
DIsmiss now thy servant. He begs a Dismiss from Christ, though he was not detained by him, but by the Spirit; for he knew that there was one Nature of the Father, and of the Son, and of the Spirit: and that they have one Will, which he had learned by the Spirit. By these words, Dismiss thou thy servant. He prays to be dismissed out of this life.  
According to thy Word. It is likely that he had formerly heard from him somewhat concerning this, and therefore he put him in mind of what he had said unto him.  
In peace. That is to say, Without pain and passion. He begged a quiet departure, and that very day he was dismissed this life, though others say the day after.  
Mine eyes have seen thy mercy. His Incarnation or Incorporation he calls mercy, whereby he redeemed all Nations.  
Which thou preparedst in the sight. That is to say, In his clemency he was gracious to sinners, and propitious unto them.  
A light for revelation of the Gentiles. When Christ was revealed in person, he was a light to the Gentiles who sat in darkness; and they discerned and distinguished between the false gods, and the true God, and worshipped him.  
And the glory of thy people. He was glory to the Israelites, because he was incarnated of their Nation, and chose from amongst them Twelve Apostles, and Seventy two Evangelists; and although there was amongst them one wicked man, yet the rest of them believed, as said the Apostle.  
And Simeon blessed them. The Virgin, because she was worthy to be the Mother of him who was begotten of the Father eternally; and Joseph, because he was an assistant to the Virgin: and they were both Ministers in this mystery.  
Behold he is set for the fall. That is to say, Of the Scribes and Pharisees, and Priests, who did not believe.  
And rising of many. That is to say, Of Publicans and Harlots who believed in him, and arose; and of all the sons of Adam who believed.  
Is set. Here is fulfilled that which was spoken by the person of the Father, Behold, I am to set up in Zion a stone of offence; and it was well said, I am to set up. And Simeon said is set up, by reason he was placed in the midst of those who believing, arose; and of those who denying, fell.  
In Israel. He said so, for that as yet they had liberty of choice; and the fall and rising were not from Jesus, but from proper freedom and power of those who believe or deny.  
And for a sign of Contention. For all Tongues spoke against him, and were all overcome by him, according to that, I came not to bring Peace.  
For a sign. Because, that as a sign doth not only show itself, but other things also; so Jesus doth not only reveal himself, but also the Father and the Spirit.  
Of Contention. For the Jews of that time were divided in opinion concerning him: Some of them called him a Prophet, and others of them a Deceiver: As also the Christians of this time, some of them call him God made Man, others, Man made God, and two natures after the union: And some of them call him Creator, others call him a Creature.  
And a Spear shall pass thorough thy soul. He calls a Spear the defect of Faith in Mary concerning him at that time, and also at the time of his Passion. He did not say, That a Spear shall stick in thee, but it shall pass thorough thy soul: That he might show that her defect of Faith was not permanent with her, because she received from the Apostles correction, when the Spirit came down into the upper Room, and instructed her concerning the Majesty of him whom she had born.  
Moreover, He calls a Spear the Contumely and Reproach which the Jews cast upon her, which as a Spear were to transfix her.  
Again, He calls a Spear that which transfixed (her Son) on the Cross, which having passed thorough our Saviour, he said that it passed thorough Mary; for it was the Custom, that they who were Crucified, did end their life not with a Sword, but with a Spear: when therefore the Son receiveth a wound, the Mother also is likewise wounded, especially when she is near at hand, and seethe it; for although as God, he was by nature the Son of the Father, yet inasmuch as he was made Man, he was naturally the Son of Mary. In the Greek, instead of a Spear, it is written a Sword: Others, Through thy soul. That is to say, Through thy Son shall pass a Spear, and the sting of the Serpent of Paradise, by reason of the Transgression of the Commandment hitherto, and she calls her soul her Son.  
That thoughts of many might be revealed. That is to say, this Spear; to wit, doubting and scandal which passeth thy soul doth reveal the Thoughts of many hearts; whether they raise doubts concerning him out of infirmity, or out of an evil mind, receive Correction from the Spirit, as Mary did, and as many others at that time, and as the Faithful afterwards.   

DIONYSIUS SYRUS HIS EXPOSITION ON THE AVE MARIA.  Translated by D. L. 
AND the Angel came to her (i. e.) The Angel declared his message unto her being alone, for as he had done unto Zacharias and Joseph, speaking unto them, he did not so declare unto Joseph, for without the communication of Joseph in the conception, she conceived by the Holy Ghost; but he denounced the matter unto Zachary, because he communicated in the conception of John.  
Peace unto thee full of grace. He commenceth his Discourse from Peace, for this Child was to destroy the Hostility which was between earthly and heavenly Things, between the Nation of the Jews and the Gentiles, and between the Soul and the Body; and also his Administration was to be accomplished, according to what Isaiah said, He shall speak Peace with his people. Who filled her with Peace? The Father. And what was this Grace? It was this, That she conceived God in the flesh.  
Our Lord is with thee. He doth not say, My Lord only, but also of all the Hosts, which is known from hence, That it was God who was conceived; for he was not only Lord of the Angels, but he was God also. And why did he say God? We say, That he observed the custom of servants, who do not call their Masters by their name.  
Blessed amongst women. That is to 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 DIONYSIUS SYRUS 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 vows 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 ways.  

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 ways, bodily, mentally, spiritually, our Lord recommends unto us the latter.  
Our Father who art in Heaven. 
Our Father may be termed several ways.  

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 Instructor 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 fulfils 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 show that we are one Body, and that our Father is one; and that we might pray for the entire body of Brethren.  
Moreover, by the words Our Father, he beats down Pride, and exalted Opinions of ourselves, showing, 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 show 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 only.   
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 virtuous and chaste Conversation.  
Moreover, Be pleased that we who dwell on earth may glorify 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, Raiment 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.   
Led 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 ourselves 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 always 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, than 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 Ten senses. He applieth himself after Prayer to root out of the mind anger and wrath, which if it be not done, Prayer is not accepted.    

The Form of PRAYER which our Saviour made after his Baptism when the Heavens were opened, as it is delivered by Dionysius Syrus, according to the Testimony of St. Philoxenus, and Translated by D. L.  
O Father, according to the good pleasure of thy Will I am made Man; and from the time in which I was born of a Virgin, unto this day, I have finished those things which are agreeing to the nature of Man, and with due observance have performed all thy Commandments, the Mysteries and Types of the Law: And now I am baptised, and so I have ordained Baptism, that from thence, as from the place of spiritual Eirth, the Regeneration of Men may be accomplished: and as John was the last of the Legal Priests, so am I the first of the Evangelical. Thou therefore, O Father, by the mediation of my Prayer open the Heavens, and from thence send thy Holy Spirit upon this womb of Baptism; that as he did untie the womb of the Virgin, and thence form me, so also he would lose this Baptismal womb, and so sanctify it unto men, that from thence now men may be begotten, who may become thy Sons, and my Brethren, and Heirs of thy Kingdom. And what the Priests under the Law until John could not do, grant unto the Priests of the New Testament (whose chief I am in the oblation of this Prayer) that whensoever they shall celebrate Baptism, or pour forth Prayers unto thee, as the Holy Spirit is seen with me in open Vision, so also it may be made manifest, that the same Spirit will adjoin himself in their society a more secret way, and will by them perform the ministeries of the New Testament, for which I am made Man; and as the High Priest, I do offer these Prayers in thy sight.   

Dionysius Syrus his Question and Answer concerning the Prayer which JOHN the Baptist taught his DISCIPLES: Translated by D.L.  
Quest. What was the Prayer which John taught his Disciples?  
Answ. Some recite it thus, O Lord fit us for thy Kingdom, and that we may enjoy the happiness thereof with thy Son. Others thus, O Father show me the day of the Baptism of thy Son. But what if one should say, What need was there of this Prayer after he had baptised the Son, had seen the Spirit, and had heard the Father? Others say, That he prayed thus, Repent, for the Kingdom of Heaven is at hand. Others thus, O Father, let me hear thy Voice. O Son, show me thy Person. O Spirit, show me thy Descent, and raise up thy Power. But neither is this approved, the first Exposition carries with it the greater verisimilitude.   

Gregorius the SYRIACK SCHOLIAST, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Four Gospels: Translated by DUDLEY LOFTUS J.U.D.  

MATTHEW the First. The Son of David the Son of Abraham.  
HE mentioneth David, for that they hoped Christ would arise from him, according to that, Was not Christ to rise from the seed of David, and from Bethlehem? He mentions Abraham also, for that it hath been said, In his seed shall all Nations be blessed. And Luke, because that he wrote unto the Gentiles, mounted up unto Adam the common Father, and from him to God, the Creator of all things.  
Jacob begat Judah and his Brethren.  
He did not mention the Brethren of Isaac and Jacob, for that the Nation of the Hebrews were not to derive their Genealogy from them, as from the Brethren of Judah; for these were Hebrews, the other were Edomites, the sons of Ishmael and Esau.  
Judah begat Pharez and Zarah of Thamar.  
Pharez was a Type of the New Testament, whose resemblance he was made, in regard he first put out his hand, which was afterwards withdrawn. And after Zarah, who was a Type of the Old Testament, came out, and therefore he expresses both their names; and the Evangelist abstains from making mention of Zarah, Rebecca, and other virtuous Women; but mentioneth Rahab, Ruth and Beersheba, to reprove the Jews, who upbraided the Lineage of the Gentiles with the peculiarity of the people of God, and thought that the meritorious cause of becoming the servants of God, was Lineage or Wisdom; whereas he shows, That David the Great descended from Thamar the Ammonite, who committed Fornication with her Father-in-law, and from Rahab the Harlot, who received the Spies in Jericho, and from Ruth the Moabite, though against the Moabites and Ammonites it was decreed, That they should not enter into the House of the Lord for ever; and King Solomon the wise was begotten of Beersheba the Hittite, who at first had unlawful Communication with David.  
Joram begat Hosiah.  
Joram did not beget Hosiah, but Ahaziah, and Ahaziah begat Joash, and Joash begat Amoziah, and Amoziah begat Hosiah. 
In the Catena he is called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Africanus of Emaus, and St. Severus say, That the Evangelists omitted these three, for that they descended from Attaliah the Sister of Ahab. she who for her wickedness was also called the sister of Jezabel; but if it were so, How cometh he to make mention of Ahaziah and Manaasse, who were more wicked? Georgius de Gentilibus saith, 
Concerning this, the Author of the Catena, after the citation of many Opinions, rests upon none, but saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est, quam voluerit sententian sequatur lector.  That the first Scribe failed by reason of the similitude of letters, and instead of Ahaziah wrote Hosiah; but neither doth this Opinion prevail with me, because that if these three be brought into computation with the others, they make up Seventeen Generations; and if they were not omitted by the Evangelist, How did he set down Seventeen, and reckon but Fourteen? It is therefore known that the computation of Origen ought rather to take place, and to be credited, who saith, That the Evangelist omitted those persons, to accommodate the computation to the pleasure of the believing Hebrews, who much respected the number Fourteen.  
Josia begat Jocania, and his Brethren in the Captivity of Babylon.  
Jocania who was the Grandson of Josia, he calls his son, for Josia begat Jehoiachim who was Aliakim, and Jehoiachim begat Jocania; and the Uncles of Jocania on the Father's side Jehu, Achaz and Zedekia are called his brother's children according to the custom of Scripture, as Abraham said unto Lot the son of his brother, We are Brethren. And because the Prophet Daniel reckoneth the seventy years of Captivity in the Transmigration from the Prophecy of Jeremiah, which began the 13th of Josia, Matthew saith, That he begat Josiah, although it was Achaziah.  
Jocania begat Shelathiel.  
Jeremiah the Prophet said concerning Jocaniah, That his Throne shall perish without children, and that no man of his seed shall sit upon the Throne of David. How therefore can Christ, of whom it is said, The Lord will give him the Throne of his Father David, derive his Genealogy from him, for one of the two must necessarily be false, either the Prophecy, 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 died without sons, Jocaniah married his Wife, and of her begat Shelathiel, it being clear that Matthew did set down the Natural Genealogy, and Luke the Legal.  
Zurubabel begat 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 begat Joseph.  
Luke sets down Joseph to be the son of Heli, and it is said that Jacob and Heli were Brethren on the Mother's side, and when Heli died without children, Jacob took his Wife, and of her begat Joseph, who, according to the Law, was the son of Heli, and naturally the son of Jacob.  
Moreover, Luke showeth, 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 Splendour, 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 Votaress, 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 firstborn 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 dried up; and it is clear that he did not return after the waters were dried up. The like is said of Malchil the daughter of Saul, she brought not forth until she died. And he is called her firstborn 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 wrapped in swaddling , 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 entered 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 Prophecy, 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 days came John the Baptist. That is to say, He doth not speak of those days 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 dwelled in Nazareth after his coming from Egypt, those days; for when he was Thirty years of age, he was baptised 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 wild 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 fly 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 sterile 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 baptised, whilst 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 voice which they heard, know, who it was the Testimony concerned: The Spirit rested upon him, and shown him unto them.   

CHAP. IU.  
THen Jesus was led of the Holy Spirit into the Wilderness. He did not immediately after his Baptism go into the Wilderness, for that Three days after he was baptised, he wrought the miracle of converting Water into Wine in Kotna.  
To be Tempted of the Devil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Accusations, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as if one should repeat the crimes of another.  
He was afterward an hungered. That is to say, in confirmation of his Humanity; but though Moses and Elias fasted each of them Forty days, it was not said of them that they suffered Hunger, for no man doubted but that they were men.  
And shown him all the Kingdoms of the World, and the Glory of them. That is to say, by the ministry of the Fancy, but not really, and in Truth. Luke placeth the conflict of Vainglory in the Third place, and that congruously, because the Two conflicts, viz. of Bread, and of showing him the Kingdoms, were in the Wilderness, but that of Hunger, was on the Temple in the City.  
He departed into Galilee. That is to say, He Taught us that we should not stand in the way of evil.  
For they were Fishers. That is to say, in the Old Testament Shepherds were chosen and called, as Jacob, Moses and David, because they were to govern their own and peculiar people; but in the New, they were Fishers, because they were commanded to Teach without limitation every one who was prepared, as well of the Gentiles, as of the Jews.   

CHAP. V.  
BLessed are they who mourn. That is to say, who mourn for their sins.  
For they shall be comforted. That is to say, by pardon and forgiveness.  
For they shall inherit the Earth. He calls Earth the extremity of the Firmament, whereunto the righteous are to ascend in the Resurrection, as David said, I hope to see the blessings of the Lord in the Land of the Living.  
The Peacemakers. That is to say, They who work a reconciliation between the Soul and the Body, insomuch that the Soul desireth nothing that may be hurtful to the Body.  
It is good for nothing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is unusual, and is not to be found elsewhere in the whole Contexture of the Scripture.  
Guilty of Judgement. That is to say of Murder.  
Guilty of the Congregation. That is to say, To be expelled out of the Congregation.  
Raka. This word signifieth Contempt in respect of the Body, and the word Fool Contempt in regard of the Soul.  
Thou shalt not go thence, until thou shalt pay. The word until, doth not denote a Release from Hell, nor an end of Torment.  
Hath committed Adultery in his heart. He doth not condemn the natural motion, but the will of him who is incited lasciviously.  
And shall take away thy Tunick. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, Thy upper garment.  
Thy Vest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, The nether garment which covereth the nakedness.   

CHAP. VI  
THey have received their Reward. That is to say, Praise from Men.  
Our Father which art in Heaven. He Teacheth us, That we should seek those Things which are above the Earth, and not that God is confined to the Heavens.  
From Evil. That is to say, from Satan.  
The light of the Body is the Eye. The Eye mystically signifieth the Fathers and Teachers, and the Body signifieth the People.   

CHAP. VII.  
JVdge not. That is to say, wickedly.  
Not every one who shall say unto me, Lord, Lord. That is to say, Faith without good Works doth not avail.   

CHAP. VIII.  
AS Moses commanded for a testimony unto them. That is to say, That they might Testify for me that I do not destroy the Law.  
When Jesus heard, he marvelled. That is to say, According to his Humane Nature; for the Divine Nature doth not wonder at any thing, because admiration is a passion of the rational Soul, not comprehending the cause of a Thing.  
And saw his Wife's mother. He declares hereby, That he had a Wife: And it hath been said, That when he was called to the Office of an Apostle, he did not any more converse with her.  
Bury my Father. Either he was sick unto death, or was very aged.  
Permit us to go into the herd of Swine. That is to say, To the intent that when the Swine should perish, the Owners of them might persecute him.   

CHAP. IX.  
AND passed over, and came to his own City. That is to say, to Capernaum, as Mark saith; for in Bethlehem he was born, in Nazareth he was bred, and he dwelled in Capernaum.  
Thy sins are forgiven thee. That is to say, because sins were the cause of the Palsy, by the taking away the cause, he also took away the effect.  
Sitting amongst the Publicans, whose name was Matthew. This he writes of himself; and such was his Humility, that he was not ashamed of his former calling, to wit, of being a Customer, which was reproachful.   

CHAP. X.  
THE first Simon who is called Cephas. He was the chief of the Apostles, he was of Bethsaida, of the Tribe of Naphtali,. He Taught one year in Antioch, and built a Church there, and went to Rome, and preached there for the space of Twenty seven years; and when Paul came unto him there was a great perturbation in Rome, and Nero commanded that both of them should be slain; and Peter desired to be crucified with his Head downwards, that he might, as it were, kiss his Lords feet.  
And John his brother. That is to say, The Evangelist. He departed from Jerusalem together with Mary the mother of our Lord, and they were banished together to the Island of Patmus; and when he returned from Banishment, he Preached in Asia, and built a Church in Ephesus, and Ignatius the fiery and Polycarp ministered unto him, and he buried the Blessed Mary, and no man knoweth where he laid her. He lived seventy and three years, and died after all the Apostles, and was buried in Ephesus.  
Bartholomew. His name was Jesus, and in honour of his Master, he did not call him by his name, but by the name of his Father.  
Think not that I come to send peace on earth. Some Object, How doth this agree with that, He shall speak peace with the Nations? And that, He is our peace? And that, My peace I give unto you?  
We answer, That those Things respect the perfection of the Gospel, but this hath relation to the beginning thereof.  
A Prophet in the name of a Prophet. That is to say, Although he be a Prophet in name only, and not in deed.   

CHAP. XI.  
A Reed shaken with the wind. That is to say, What think ye of him who hath a wavering mind ready to bend with every wind? And of him, who having formerly known me, will now make show as if he knew me not?  
And more than a Prophet. That is to say, He Prophesied, and gave Testimony of me, as did the rest of the Prophets. And he hath this superadded excellency, That he saw me bodily.   

CHAP. XII.  
I Will have mercy, and not sacrifice. That is to say, If the Sabbath were broken by sacrifice, how much rather might it be broken by mercy, which is more pleasing to God than sacrifice.  
Behold my servant in whom I am well pleased. For as much as he assumed the likeness of a servant, to wit, his humane nature, he is called a servant by the Prophet Esay.  
Neither shall he cry. That is to say, Furiously, or in wrath; for otherways he did constantly cry and preach: as saith St. John, In the last day of the Feast he stood up.  
Every idle word. That is to say, Every lying word.  
An evil and adulterous generation. That is to say, A people which followeth after Idols.  
But the sign of the Prophet Ionas. That is to say, Of my Sepulchre and Resurrection.  
So shall the Son of man be in the heart of the earth three days, and three nights. Some compute from part of the whole days of the Friday, Saturday, and of the first day of the Week, and so reckon three days; and it is clear that there were not so, three days and three nights, but peradventure we may say, That the first day was that wherein he was Crucified, and the night thereof was those hours wherein the Sun was darkened; and the second day, was the remainder of Friday, and the night thereof was the whole night until Saturday morning; and the third day was the whole Saturday, and the night thereof was part of the night before the morning of the first day of the Week, for it is not known at what hour our Lord arose.   

CHAP. XIII.  
TO him that hath. That is to say, A good Will and Diligence.  
It shall be given. That is to say, The understanding of the Gospel.  
And to him that hath not. That is to say, Much.  
Even that. That is to say, That little which he hath.  
Shall be taken from him. That is to say, It shall be lost through his negligence.  
Every Scribe. That is to say, Who interprets the two Testaments, and knows the sense of Holy Scripture.  
The Son of the Carpenter. That is, of Joseph. Mark saith, Was not this the Carpenter the Son of Mary? And it is possible, That they saw him in some such like action.   

CHAP. XIV.  
HErod the Tetrarch heard. That is to say, One of the Four Potentates who governed in the Land of Israel.  
The first was this Herod, who Ruled in Galilee, and this was he who cut off the Head of John the Baptist, and he was the son of Herod who slew the Children, and the Son of Herod who was surnamed Agrippus, who is mentioned in the Acts.  
The second was Philip, who governed in Ituria, and he also was the son of Herod who put the Children to death.  
The third was Pontius Pilate, who governed in Judaea.  
The fourth was Lysinius who governed in Abilene: These four governed after the rejection of Archelaus Grandchild of Herod, who put the Children to death.  
Told Jesus. That is to say, Herod thinks that thou art John risen from the dead, and therefore he departed thence into the Wilderness.  
When Jesus heard of it; viz. what Herod said.   

CHAP. XV.  
WHich my Father who is in Heaven hath not planted, shall be rooted out, viz. The Traditions of the Elders which God hath not set down, are to be rooted out.   

CHAP. XVI.  
AND upon this Rock. That is, upon thee.  
Will I build my Church. That is, the Congregation of the Faithful.  
And he began to rebuke him. That is, He said unto our Lord, if thou shalt suffer, and shalt be slain, our Preaching will cease.  
For whosoever will save his life. That is, in the World to come.  
Shall lose it, viz. In this World.  
There are some standing here, viz. Peter, James and John.  
Who shall not taste of death, until they shall see the Son of man. That is to say, in Mount Tabor.  
Coming in his Kingdom. That is, clothed in glory and majesty.   

CHAP. XVII.  
AND after six days, viz. After he promised and said, That they should see his glory. Luke saith, After eight days, reckoning the day wherein he discoursed of these things with his Disciples, and the day wherein he ascended to Mount Tabor, with the six intermediate days.  
And led Peter. Because he was chief of the Apostles.  
And there appeared unto them Moses. That is to say, From the dead.  
And Elias, viz. From among the living; and they appeared not bodily, but by representation.  
Ye shall say to this mountain. He calls Satan by the name of mountain, according to what the Prophet Zachary said, What art thou great mountain before Zarubabel?  
Faith as a grain of mustardseed. That is, which doth not doubt at all; and it is certain, that such a Faith as this is not found in every man.  
Take and give for me and thee. Hence it appears, that Simon also was a firstborn Son; for every firstborn son was to pay yearly two Didrachmas or Souzes to the High-priests, and whether this piece of money were newly created, or whether the Fish had found it, and swallowed it, God only knows.   

CHAP. XVIII.  
AND Jesus called a little Boy. It hath been said, That Ignatius the fiery was this Boy.  
But woe to the man by whom scandals shall come. Some say that this is meant concerning Judas Iscariot.  
But if thy hand or thy foot. That is, thy servant or thy wife.  
Doth not leave the Ninety and Nine. That is to say, the Angels.  
In the Mountain. That is, in Heaven above.  
Wherefore. That is to say, because it is fit to forgive much.   

CHAP. XIX.  
AN Eunuch for the Kingdom of Heaven. He praiseth those who cut off their lascivious thoughts, and not those who abscind their prolific members, for this is forbidden by the Apostles Canons.  
Every one is not sufficient for this thing. Every one cannot conserve Virginity.  
Easier for a Camel. St. Cyrell expounds this of a thick Cable, but Moses Bar Cepha takes it for a great Animal.  
The Master of the House. That is, God.   

CHAP. XX.  
WHO went out early in the Morning. That is to say, in the beginning of the Creation he was careful of this, that the house of Adam should do good things.  
And he went out the third hour. That is, when the Children of Israel went out of Egypt.  
And he went out the sixth, and the ninth hour. That is, in the time of the Judges, and Kings of Israel.  
And about the eleventh hour. That is, the later times when the Gospel of our Lord began to be Preached.  
Who have born the burden of the day. That is to say, Persecution in Egypt, Tribulation in the Wilderness, and Captivities and Banishments.   

CHAP. XXI.  
HE came to Bethphage. The Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a place where that bituminous matter groweth wherewith Women paint the hands and feet of themselves, and their Children.  
Others say, That Phagi is interpreted over against.  
Others, A place where several ways meet.  
Others, A wild Figtree; Phagi in the Greek Tongue is expounded Lintels.  
And sitting on a Foal. This signifieth the submission of the Gentiles who were not brought under the yoke of the Law, and not that he road for weariness, because he road from Bethany, and not from a remote place.  
Had two sons. That is to say, the people of God, and the Gentiles.  
Labour in the Vineyard. That is, keep the Commandments of God.  
Master of the house. That is God.  
And planted a Vineyard. The people of Israel.  
And hedged it round. That is, He established the Law for them.  
And built a Tower therein. That is, the Temple.  
And set it out to Husbandmen. To the Priests.  
The time of fruit. When they inherited the Land of promise.  
He sent his servants. That is to say, the Prophets who were before the Captivity of Babylon.  
Moreover, he sent other servants, viz. The Prophets who were after the Captivity.  
His Son, viz. Christ in the flesh.  
When he shall come. That is, in the day of Judgement.  
The stone which the bvilders refused. That is to say, the Jewish Doctors.   

CHAP. XXII.  
A Man who was not clad with a wedding garment.  
That is, a Believer destitute of good works.  
For many are called. Those who believe.  
And few are chosen. They who are adorned with good Works.   

CHAP. XXIII.  
THeir Phylacteries. That is to say, Tables whereon they wrote the Ten Commandments, which the Scribes and Pharisees hung about their necks.  
And enlarge the borders of their vestments. That is to say, they did interweave Scarlet in the manner of Stars on the borders of their garments, that they might be known.  
He who sweareth by the Corban which is thereupon, is guilty. That is to say, he calls the Vessels or Utensils and Vestments of administration which approached the Altar by the name of Corban; and it is certain that though they were simple in themselves, yet were they sanctified in their relation to the Altar.  
Unto the blood of Zacharias, the Son of Barachias. That is to say, the Father of John the Baptist, after whom your power was dissolved, and you have not authority to put any one to death.  
Some say, that this was Zacharias, one of the Twelve Prophets; but this conjecture is not true, for he was not slain, but died in peace, nor doth the scope of our Lord's speech testify the same.  
Ye shall not see me henceforth. That is, from the time I am to ascend into Heaven.  
Until ye shall say, Blessed is he who cometh in the Name of the Lord. That is, at my last coming.   

CHAP. XXIV.  
When therefore ye shall see the abomination of desolation. That is to say, the ensign of the Eagle which Caius Caesar commanded that they should set up upon the Temple.  
And unless those days were shortened. That is to say, Jerusalem was then besieged but One hundred and sixteen days by the Romans after the crucifying of our Lord, viz. from the 25th of April, to the 9th of August.  
Then if one shall say unto you, Lo, here is Christ. This he saith of Antichrist, to wit, a lying Christ; and he giveth charge that they should not believe in him, for it is Satan who enters into a deceiving Jew, and worketh feigned miracles, and before the latter coming of our Lord shall for a little while appear.  
The sign of the Son of man in the clouds. That is, a Cross shining in the Air.  
With a Trumpet. In some of the Greek copies, with the voice of a Trumpet.  
Heaven and Earth shall pass away. Passing away, he doth not call a total annihilation or privation, but mutation, like this, He passed away from evil, and did that which was good.  
Who then is. The word who, is not here to be taken interrogatively, but approbatively.   

CHAP. XXV.  
TEN Virgins. The full number of virtuous souls.  
The Bridegroom and the Bride. The word Bride is not to be found in all the Greek copies, and particularly in that of Alexandria.  
To one he gave talents. To wit, to the chief Priests who consecrate the holy Unction, offer the Oblation, and confer Orders, and baptise, and consecrate Churches.  
To another two, viz. the Priests, who offer the Oblation, and do baptise.  
And to another one. As to the Deacons, who purify only.  
Which thou didst not sow. That is to say, what Satan sowed, thou didst reap.  
The Son of man in his glory. He raiseth the contemplation of the Disciples to the glory of his latter coming, that they might not be offended at the meanness of his first coming.   

CHAP. XXVI.  
AND they covenanted with him. That is to say, they promised unto him.  
Thirty pieces of money. The word, for the most part, is taken for silver.  
To such an one. His name was not published, lest Judas hearing of it, should make ready those who were to crucify him, and so the washing, and receiving of the mysteries might have been disturbed, and as some think that this was Joseph the Counsellor, and as others would have it, it was Nicodemus, or Lazarus, or Simon of Cyrene.  
And when it was Evening. That is, the Evening before the preparation. Hippolytus of Rome saith, That our Lord did not eat the Passeover this Evening, for it ought to have been eaten in the morning of the day; but he celebrated the mystery only of his body and blood in bread and wine. But Juannis, and the rest of the Doctors say, That he did eat the Lamb. But the first Opinion is most to be approved of, as appears by the Gospel, which mentions only the preparation of the Passeover.  
Moreover, The Law itself so testifieth, which did not command to eat on the Evening preceding the 15th day, but on the morning of the 15th day, which the Evangelist John clearly demonstrates, for on the morning of the preparation they had not yet eaten the Passeover; and our Lord who came for the fulfilling of the old Law, had broken it by eating before day; and if he had so done, this alone had been sufficient to have furnished them with high matter of accusation, nor had they needed any thing else to have laid to his charge.  
Who dippeth his hand. All dipped with him, but the rest of the Disciples withheld when he put forth his hand, but Judas impudently put forth his hand to dip at the very same time with our Lord; and that they dipped either in Wine or Vinegar, or Water, is clear by the Law, which prohibited to eat any thing made or prepared with fire.  
As it is written concerning him. Some object thus, and say, If Judas betrayed him for the fulfilling of the Scripture, as our Lord himself saith, Wherefore doth he pronounce a woe unto him?  
We say, That he is condemned for betraying him with an evil conscience, and not for the fulfilling of the Law.  
And he said, Take ye all of it. Prince Ephraim, and Prince Jacobus say, That our Lord communicated the mysteries unto Judas, but after he had dissacrated the bread by dipping it in water. But others say, That the mysteries do not become unholy by dipping them in water. St. Juannis and Severus say, That he did partake of the holy bread, without being absolved of its holiness. And St. Philoxenus saith, That he did not at all partake thereof, forasmuch as Satan had entered 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 mere bread.  
When they had sung. In some of the Syriack copies it is in the singular number without the letter vau, as if Jesus only 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 days. 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 error 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 crucify.  
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 vinegar. 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 Thiefs. 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 Thiefs 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 happened, took it into consideration, and confessed; and the other, though he saw what happened, 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 God's Providence arose in the face of the Sun, and darkened 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.  
Until 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 sat upon the Tribunal, and said unto the Jews, Shall I Crucify your King? And some, desirous to show the Truth of both say, say, That Pilate sat in Judgement 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 crucify 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 embittered 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 error, not of the Evangelist (God forbidden) 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 days before.  
And after his Resurrection they came into the holy City. That is to say, Jerusalem. It hath been said, That they remained therein only Three days preaching, and afterwards returned to their Sepulchers: Neither did they appear unto all men, but to their Kindred only; 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 magdalen's, and each of them was called Marry. 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 only, 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 Baptised, he neither Preached, nor Evangelized; but after that he was Baptised, 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 voice crying in the wilderness. John is called a voice, because he made known Christ the Word; for by the voice 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.  
Son's of Thunder. Because the sons of Zebedee did preach with a high voice, he calls them by this name.  
And his Kindred heard. That is to say, the children of Joseph.   

CHAP. IU.  
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 boisterous 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 wo●ds) and not the Son. And our Lord said this w●th reservation and not that he was ignorant of the thing; for he who knew the Father who was concealed and ●ncomprehensible, saying, No man knows the Father but ●he Son. H●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 fr●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 advantageous 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 mo●e than the body only.  
And a certain young man followed him, and was naked, only 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 myrrh. 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 denunciation, and the doctrine of our Lord in the World; and that this voice 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, etc.  
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 Greek Doctors agree, That with this saying, the Divinity was united with the Soul and Body; and amongst the Syrian Fathers, Absanius of Mabog saith, That with this saying, the Word was united with the Flesh, as John saith, The Word was made flesh, and dwelled in us; and after Forty days when the body was form, it received the rational soul.  
By the name of his father Zacharia. Every firstborn son they called by the name of his Father, according to the custom which they held.  
And they made signs unto his father. This showeth, That his speech failed also with his hearing.  
And he was in the Wilderness. When he was Two years and an half old, his Mother fled with him from Herod, for he was born Six months before our Lord; and when our Lord was Two years old, the Wise men came, and Herod slew the Children: and because Zacharia had caused his son to fly away, he sent to put him to death between the Altar and the Temple, whereunto he fled, and betook himself, viz. to the horns of the Altar.   

CHAP. II.  
THat all the people of his Empire should be taxed. The Greek, That all the inhabitated World should be taxed. Here the Syriack sense is more to be approved, than the Greek, because Caesar's power did not extend its self to all Nations of the World.  
And good tidings unto men. You may take notice, that the word Amen is hereunto added in some Syriack Copies, but not in the Greek.  
And when eight days were accomplished. The Armenians partly adhering to the fancy of Julianus, say, That he was not in Truth circumcised, but that they only drew a line over his skin.  
And when the days of their purification were accomplished. She who bore a son, was purified in Forty days; but she who bore a daughter, in Eighty days.  
His name was Simeon. He was the Father of Jesus the son of Asira, and he was one of the Seventy and two Interpreters, who Translated the Hebrew Bible into the Greek in the days of Ptolemy, and because he doubted concerning this passage, viz. a Virgin shall conceive, and bring forth, spoken by Esay the Prophet, he was bound Two hundred and eighty years to the Oblation, until he saw him who was born of a Virgin.  
Behold he is appointed for the fall. That is to say, of the Scribes and Pharisees.  
And for the rising of many in Israel. That is to say, of sinners who shall be justified by him.  
And for a sign of contention. That is to say, There shall be divers Opinions concerning him.  
Of the Tribe of Aser, she also was aged. In the Greek, the words she also are not written, for she was not so old as Simeon.   

CHAP. III.  
With your allowance. That is, whatsoever was given by the King for their maintenance.  
I baptise you with water. That is to say, I wash you from sins.  
The son of Heli. Matthew the Evangelist calls Joseph the son of James, and not the son of Heli; and Aphrichianus the Genealogist saith, That Heli was the son of Matthath, and that James was the son of Mathan, Brethren by the Mother whose name was Estha, and they were searchers of Secrets; and when Heli died without sons, James his Brother took his Wife according to the Law for constitution of sons, and of her begat Joseph. Hence it is that Joseph was the natural son of James, as Matthew said; and the legal son of Heli, as Luke said.  
The son of Matthath the son of Levi, the son of Melchi. Aprichianus saith, That according to the Tradition they received from the Hebrew Genealogists, Heli Matthath and Levi were Brethren the sons of Melchi, and not as Luke said, Heli the son of Matthath, and Matthath the son of Levi.  
The son of Zerubabel. Matthew saith, That Zerubabel begat Abiud; and Luke saith, That Zerubabel begat Resa; and St. Severus saith, That Zerubabel had two sons, Abiud and Resa; and Matthew computed Abiud, and Luke reckoned upon Resa: and George of the Gentiles saith, That they had not one Father, but two, who were called by the same name Zerubabel: and others say, That Abiud was Resa, to wit, that one person was called by two names.  
The son of Shelathiel the son of Neri. Matthew saith, That Jechonia begat Shelathiel, and Luke saith, That Neri begat Shelathiel; and St. Severus saith, That Melchi the Father of Neri took a Wife whose name was Nahashta, and of her begat Neri; and when Melchi died, Jehoiakim the King who was Eliakim, took Nahashta his Wife for her beauty, and of her begat Jochania, and Neri and Jochania were Brethren by the Mother; and Neri took a Wife, and died without sons; and Jochania his Brother took his Wife, and of her begat Shelathiel. Hence it was, that this Shelathiel was the natural son of Jochania, as Matthew said; and the legal son of Neri, as Luke said; and George of the Gentiles doth not agree to this, but saith, That Shelathiel the son of Jochania was one, and Shelathiel the son of Neri was another.  
The son of Joram. This Joram was not the son of Jehoshaphet, as Matthew saith, but the son of Mathitha.  
The son of Nathan the son of David. Matthew saith, That David begat Solomon; and Luke saith, That David begat Nathan: and this difference proceeds from this, That Matthew was willing to write only the natural Genealogy which was deduced from Solomon the son of David; and Luke, by reason of a contest amongst the Jews, was forced to write the natural and legal Genealogy which was deduced from Nathan the son of David, for which reason many names in Luke differ from those in Matthew.  
The son of Jesse, the son of Obed, the son of Boaz. Julianus King of the Gentiles, objects, and saith, If Luke wrote the legal Generations, wherefore doth he mention Obed to be the son of Boaz, according to the rule of nature, and not the son of Malion, according to the legal deduction, as it is written in the book of Ruth?  
The Doctors answer thus, That there was a controversy amongst the Jews concerning Joseph, whether he proceeded from David or no? and therefore blessed Luke proves, That not only naturally as Matthew writes, but legally also the Genealogy of Joseph mounts up to David; and Luke ascending from David to Abraham, computes the natural Fathers, as Matthew did.  
The son of Abraham the son of Terah. From hence Luke gins to carry on the Genealogy where Matthew left off, and to raise it to Adam, because he did not as St. Matthew writ his Gospel to the Hebrews, who boasted of Abraham, but to all Nations who were deduced from Adam as well as he.  
The son of Adam who was from God. Aprichianus sets down Fifty persons from Abraham to Christ; and in all the Copies of Luke, which are read in the Holy Churches, there are Fifty and Six; and so from Adam to our Lord, Seventy and six: and according to the natural Genealogy of the Gospel of Matthew from Abraham to Joseph, there were Forty persons; and according to the Book of the Kings, there were Forty and four, to wit, Ahazia and Joash, and Amotsia and Eliakim, who was Jehoiakim being added.   

CHAP. IU.  
HE departed from him for a season. That is to say, until the time of the Passion when he incited the Jews 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 days 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 repent in sackeloth and ashes. The Nestorians read the word repent 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 solicitous 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 only mention it, and Luke doth not add, For thine is the Kingdom, etc. 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 baptised. That is to say, I am to die 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 Jews the sons of Jerusalem, should partake in the murder of the Prophets; for though Jeremy was slain in Egypt, yet was he stoned by those Jews of Jerusalem who fled from the Chaldeans, and Daniel died a natural death in Babylon.   

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 show 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 only 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 Waterpot is preserved hitherunto, and whosoever is ulcerous or lame in his Feet, is Cured thereby.  
And was clothed 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 Keys 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 vinegar. That he might drink thereof, and die 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 persuade him to write.  
JOHANNIS  

CHAP. I. The Word was made flesh, and dwelled in us.  
HE here declares his natural union and personality with humane nature, and not the change of his nature.  
And of his fullness 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 Jo●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 baptised, 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 Christ was to spring from Bethlehem, and not knowing that he was born in Bethlehem.   

CHAP. II.  
FOrty and six years was this Temple in building. That building did not require so long a space of time, but they were hindered by their bordering Nations.   

CHAP. III.  
UNless a man shall be born of Water, and the Spirit. He doth not say, Unless a man hath been born. For just men who went before, inherited the Kingdom, and were not baptised; but shall be baptised, to wit, henceforward.   

CHAP. IU.  
HIs Disciples went into the City. It is probable, That as yet he had not commanded them that they should not enter into the City of the Samaritans, and they entered not to learn, but to buy victuals.  
Was not thy husband. That is to say, is not, because the five husbands which she took, died one after another; she was reputed an Homicide, as Thamar was by Judah; and for the reproach of Widowhood, she took a sixth, with a Covenant that he should not have commerce with her as a Wife.  

The sowers. That is to say, the Prophets.  
The reapers. That is to say, the Apostles.    

CHAP. V.  
THere was a feast of the Jews. That is to say, Pentecost.  
Which was called in the Hebrew Bethesda. That is to say, an house of ignominy, because they washed therein the Sacrifices from blood and excrements. Some men, by another reading, will have the word to signify an house of mercies, from the help given to the blind and lame; it sounds like this, The Lord was with Joseph, and shed mercy upon him. But this is not to be approved, because the Greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say, a house of the excrements of sheep, and instead of Bethesda, calls it Bethtsaida.  
And he who descended first after the commotion of the water, was cured. Some say, That it conferred remedy, by reason that the body of Esaia was buried there.  
Thou art whole, sin no more. This showeth, That sin was the cause of his Palsy.  
The Son can do nothing of his own will. By this he showeth the harmony of will between the Father and the Son, and doth not set forth the imbecility of his power.  
For the hour cometh, and now is, when the dead shall hear. He hints the Resurrection of Lazanrus.  
The hour cometh, when all they who are in the grave. Inasmuch as he doth not here add, and now is, he signifieth the general Resurrection to come.   

CHAP. VI  
FOR him the Father hath sealed (to be) God. That is to say, That he hath demonstrated and revealed, That the Son of man which ye have seen, is God.  
I am the bread of life. St. Joannis saith, That here he calls God the bread of life; and where he saith, and the bread which I shall give, is my body, he means his body.  
I am the bread which came down from Heaven. That is to say, his Godhead.  
And the bread which I shall give, is my body. That is to say, his Humanity.  
No man can come to me, unless it be given to him from my Father. That is to say, without God's assistance, Grace is not to be acquired.   

CHAP. VII.  
THat I have made a man altogether whole. Not a part of him only as Circumcision, but his whole Body which had the Palsy; and if for one member the Sabbath may be broken, how much rather shall it be broken for all the Members.  
When Christ cometh, no man knows from whence. This is to be understood concerning Idiots, and not of their Scribes, who knew that he was to come from Bethlehem, and of the seed of David.  
Search and look, for out of Galilee ariseth no Prophet.   

CHAP. VIII.  
THere is found in the Copy of Alexandria, the Paragraphy of the Adulterous Woman which they brought to Jesus, ask him, Whether she ought to be stoned? But whilst he stooped, and wrote the sins of every one of them, they left her, and went their way; but Jesus said unto her, Go thy way, and henceforward do not sin.  
If ye be sons of Abraham. That is to say, he shows they were not; for he said before, I know that ye are the seed of Abraham, but that by deeds ye are not his sons, speaking according to the Apostle, Not all those who are of Israel are Israelites  
And he saw and rejoiced. By reason of the nearness of the time, he speaks as if he had been already Crucified.   

CHAP. IX.  
Master, who did sin, he or his Parents, that he was born blind? Because they heard him say to the sick of the Palsy, Sin no more, they thought that sin was the cause of his Palsy.  
Neither he sinned, nor his Parents. Not that they were without sin, but that the cause of blindness was not sin; and in that he said, Neither he sinned, he confuteth the Platonic conceit, which holdeth, That Souls declining from Virtue in their first bodies, are in a kind of Torment imprisoned in their second Bodies, as in Sepulchers, and therefore Bodies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Sepulchers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) simata, in terms of Affinity; and a Soul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by these words, Neither his Parents, he refutes the Jewish Opinion, That the sins of the Fathers are imposed on the heads of their Children.  
While it is day, the night cometh when no man can work. That is to say, He calls this World the day wherein men may be justified, and he calls the World to come Night, where there is no place for Repentance; but Paul on the contrary, calls this World Night, for that spiritual things are not therein discerned.  
I am come for judgement of this world. That is to say, for trial of men; and above he said, That God did not send his Son that he might judge the world; to wit, That he should pronounce sentence against the sons of men, for this was the scope of his second coming, for here is Trial, and there is Judgement.   

CHAP. X.  
AND that they might have more abundantly. Not of life, but of such corporeal things as they had.  
And it was the Feast of Renovation at Jerusalem, and it was Winter. On the 25th of December, Bicorus the Master of the Host of Antiochus, Epiphanes entered into the Temple, and erected therein the image of Jupiter, and profaned it; and three years afterward, as upon the same day, Judas Mathabaeus, and every year on the same day they celebrate a Feast.   

CHAP. XI.  
LAzarus. That is to say, an helper; and Prince Ephraim saith, That after he was raised from the dead, John the Evangelist baptised him, together with his siners, and the Mother of God; he preached in Alexandria, and was Crowned in the days of Tiberius. But Eusebius saith, That he preached in Cyprus, and that he died there, and was buried there.  
And if a man walk in the day, he stumbleth not. That is to say, with me whom am the Sun of righteousness.  
Whose name was Caiphas. It is said, That this was Josephus the Writer, he whom the Romans took, and would not put him to death, for that he was a wise man, and did foretell many things, as afterwards they came to pass; and as it seems unto me, he was for this reason called Caiphas, viz. because the Arabians calls him who subtil●y declares a thing Kaiph.  
A Town called Ephraim. This was a City on the East of Bethel, and they say that he there wrought a miracle, that there comes not there any evil creeping thing.   

CHAP. XII.  
YE also, all of ye are clean. These words, All of ye, are not congruous, nor are they in the Greek, but were added by the Writer, it being clear, that it ought to be read, Ye also are clean, but not all of ye.   

CHAP. XIII.  
WHO leaned on his bosom. This was John, for he sat behind, between him and Simon; not in order, being a youth.   

CHAP. XIV.  
My Father is greater than me. That is to say, in Majesty.  
Moreover, he is greater than this bodily appearance, and by reason of the imbecility of their minds, he said this to comfort them:   

CHAP. XVII.  
THat they might know thee the only true God, and Jesus Christ whom thou hast sent. Theodorus expounds Thee thee only, etc. of the Three persons. And whom thou hast sent, concerning the Son of man assumed; but he erred, for Christ is not the name of the Son of man, but of God-man.  
And for their sakes I sanctify myself. That is to say, I offer to thee myself a sacrifice, to wit, a separation and sanctification for them.   

CHAP. XVIII.  
AND they themselves entered into the Judgement Hall, lest they should be defiled when they were to eat the Passeover. This showeth, That the Jews had not yet eaten the Passeover on the morning of the Friday, and therefore they did not eat it on Friday Eve, as our Lord did eat.   

CHAP. XIX.  
FOR that Sabbath was an high day. For therein was the celebration of the Passeover, and therein was accomplished the Week of Fifty years, for the setting free of servants, and the reversion of Inheritances.   

CHAP. XX.  
Entered not in. Either he was afraid, or gave a difference of honour to Simeon. My Father and your Father, my God and your God. That is to say, my Father by nature, and your Father by grace; and my God by grace, and your God by nature.  
He breathed on them, and said, Receive the Holy Ghost. That is to say, he ordained them Priests, and only gave them authority of remission of sins, until they should be completed in the upper room; and it is likely, that he disposed them to receive the Spirit afterwards in the upper room plenarily.  
And they saw burning coals laid, and fish laid thereon, and bread. These he created of nothing, and not as before, when he fed the multitudes.  
Neither the world itself, as I suppose, would be sufficient for the Books which should be written. That is to say, Man who is a little World would not have been sufficient to comprehend his Wonders, and to know the power of his Divinity: And men say, That these words are not the words of the Evangelist, but are as this, The Angel at certrin seasons moved the water.   
FINIS.    

The Syriack Scholiast his Reconciliation of Saint Paul and James, touching JUSTIFICATION.  Translated by D. L. J. U. D. JAMES II. Ver. 26. 
Faith without Works is dead.  
THis is not contrary to that of St. Paul, who saith, That a man is justified by the Law of Faith, and not by the Law of Works: For St. James speaks of Faith subsequent unto Baptisin, and Paul of Faith precedent to Baptism, as St. Severus makes it appear; for he who believeth, and is to be baptised, although he hath not good Works, is justified; but after he is baptised, of necessity good Works are required of him, and both of them refer the matter unto Abraham. St. James, after he was Circumcised, and offered up Isaac upon the Altar. And Paul, before he was Circumcised, when he believed in God, and it was imputed unto him for righteousness in Circumcision, which is a Type of Baptism.   

The Genealogy OF MELCHIZEDECK.  Translated by D. L. J.U.D. 
THis Melchizedeck was King of Salem, whose Father and Mother were not written in the Genealogies, because they were not first born; and he was of the seed of Shem, Shem begat Arphaxad, and Arphaxad begat Melchizedeck: And when Noah died, he gave Commandment unto Shem concerning the bones of our Father Adam, for they had them with them in a Chest when they departed from the Land of Eden, to this spiritual Land; and Shem went to the Chest, and took out the bones of our Father Adam, and sealed the Chest with the signature of his Father, and said unto his Brethren, My Father commrnded me to go and observe the original of Seas and Rivers; and he said unto the Father of Melchizedeck, and to his Mother Jozvet, Give me your blessing to accompany me in this Journey.   

The Position of the Syriack Scholiast, dogmatically declaring, That the Sin of a High Priest, is greater than a sin of the same kind, committed either by Prince or people, by him expressed in the Fourth Chapter of Levit. ver. 3.  Translated out of the Syriack Language, by D.L. J.U.D. 
IF the Priest that is anointed, do sin according to the sin of the people.  
In the Greek, If the High Priest, he who is anointed, shall sin, so as to make the people to sin (i. e.) they imitating him, and offending in the same kind, the whole Congregation shall offer an Oblation, a young Bullock for his sin (i. e.) All the people when they offend offer the same Oblation only, which the Priest did when he offended; and therefore it is said, That the transgression of him who standeth in an high place, aught to be reputed, as if it were the sin of all those who stand under him.  
And if a Ruler shall sin (i. e.) a Prince, he shall bring his offering a Kid of the Goats (i. e.) his Oblation is less than that of the Priest, or that of the Congregation altogether; nor was he sprinkled with blood seven times, by reason of his Prerogative of Honour: And although in some respects the Prince himself be less than the Priest, and the people do far exceed him in number, yet he is greater than any one of the Congregation, and therefore every one of them offending offereth a Female, but he a Male kid.   

The Opinion of Gregorius Syrus concerning the Suns going retrogade ten degrees.  Translated out of the Syriack Language, by D.L. J.U.D. 
BY reason of the Suns return from the West to the East retrogade, the shadow returned from the East to the West. And if these degrees be computed according to the number of the degrees in the Zodiac (viz.) 360. every fifteen degrees make up one hour of the 24. of the natural day; so that it is clear, that the addition was an hour and ⅓ of an hour, viz. 20 degrees; for whereas the Sun went ten degrees toward the East, it must of necessity return ten degrees toward the West, before it comes to the place which it left.   

Gregorius Syrus his explication of the nature of Jephthah's Vow.  Translated out of the Syriack Language, by D.L. I U.D. 
JEphthah was not commended for his Vow, because he vowed without distinction: Whatsoever cometh forth to meet me from the gate of my house, I will offer it up for a  offering. For what would he have done, if an Ass or a Dog had come forth? Nor is he discommended for that he confirmed his Vow, and had a greater honour for the love of God, than for natural propensions of mercy; nor was he forbidden, as Abraham was, that men might be restrained from the like indefinite vows.   

Gregorius Syrus concerning Gideon's Soldiers lapping the Water.  Translated out of the Syriack Language, by D. L. J. U. D. 
AND the Lord said unto Gideon, every one who lappeth water with his tongue as a Dog lappeth, set them together (i.e.) With those Three hundred, who by reason of their infirmity, were so wearied, that they could not kneel and drink, but moistened their tongues with their hands; God separated them, because oftentimes he showeth his strength by the weak. And some men are of Opinion, That by reason of their diligence, they made no stay to drink, but hastily lapped, and past by. And as others will have it, Every one of them had but one hand, and therefore they could not lap. But this sense is not to be admitted of, because a little after it is said concerning them, They took Lamps in their left hand, and Trumpets in their right hand to sound, and they cried, The Sword of the Lord, and of Gideon. And according to our Opinion, hereby are signified the Saints, who make use of their appetites only in necessity.   

The Letter of Abgarus King of Edessa, to our Saviour Christ.  Translated out of the Persian Language, by D. L. J. U. D. 
I Have heard of thy Holy Life, and of the Miracles which Thou hast wrought, and how the Jews are treacherously bend against Thee, and that they have a purpose to put Thee to death: I shall know my own felicity, if Thou art minded to come into this Land; and I promise to give Thee a moiety of my Kingdom, and I shall conform my life unto Thee, if thou wilt honour this Territory.  

The Answer of CHRIST to the Letter of Abgarus.  
I Give thee Thanks for the desire thou hast to see Me, it is not convenient that I should go thither, I came for the sheep which are lost of Israel; it behoveth Me to remain with them, and to teach them, and to fulfil what the Prophets have written concerning Me; and when I shall ascend into Heaven, I will send one of my own Disciples, who shall teach thee the way of peace, and shall cure thee of the disease which thou hast, in my Name. Let God be Keeper.    

PILATE to TIBERIUS CAESAR concerning CHRIST.  Translated out of the Greek by D. L. 
SInce that the wonderful Resurrection and Assumption of our Saviour into Heaven, have been taken notice of by many; and for that it hath been the ancient custom of Nations to signify new Occurrences unto those who are chief in Authority, lest they should remain ignorant of any thing which happened, therefore it is, That Pilate hath communicated unto King Tiberius those things which have been published concerning the Resurrection of our Saviour from the dead through all Palestine, with the addition of some portentous things which he heard concerning him; and how that after he arose from the dead, he was by many believed to be God. It is said, That Tiberius referred this matter to the Senate, and that the Senate rejected the same, because they had not first approved of it, for according to the ancient Custom, No man could obtain Divine honour, but by the Sentence and Deeree of the Senate; and that was done truly for this cause, for that the salutary Doctrine of the Gospel had no need of humane approbation or commendation: But this matter concerning our Seviour being rejected by the Roman Senate, after it was referred unto them, Tiberius keeping his former Opinion, entertained no absurd Thoughts concerning Christ. These things, Tertullian, a man well exercised in the Roman Laws, and celebrated among the most illustrious of Rome, sets down after this manner verbatim, in his Apology for the Christians, which he wrote in the Roman Tongue, but Translated into the Greek. But that we may discourse how these Laws were made, it was an ancient Decree, That none should be Consecrated for a God by a King, before he should be approved of by the Senate. And this was for our sake, That the Divinity should be given you by a humane Decree; That unless God should please man, he should not be God; therefore it behoves man, according to this Decree, to be propitious unto God: for which reason, Tiberius, under whom the name of Christians came into the World when this Doctrine was related unto him from Palestine, where it began, communicated the same unto the Senate, and withal declared, That he was well pleased therewith; but the Senate rejected it, forasmuch as it had not been first approved of by them: yet he remained steadfast in his Opinion, Threatening death unto those who should accuse the Christians. This persuasion possessed his mind by the dispensation of Divine Providence, and thereby the Doctrine of the Gospel being interrupted by no impediments, ran through the World.   

Lentulus' Precedent of Jerusalem, to the Senate and People of Rome, Greeting.  
THere appeared in our time, and yet remains, a Man of great Renown, called JESUS CHRIST, who is called by the Nations a Prophet of Truth, whom his Disciples call the Son of God, raising the dead, and curing Diseases. A Man of a tall stature, comely, having a venerable Countenance, whom the beholders may both love and fear. The hair of his Head crisped, and curled, somewhat brown, and shining, falling upon the shoulders, parted in the midst, according to the manner of the nazarenes, having a smooth and clear Forehead, and a Face without wrinkle or spot, adorned with a moderate ruddiness, no fault can be found with his Nose or Mouth, having a thick Beard and somewhat reddish, inclining to the colour of the hair of his Head; not long, but divided into two parts. His Eyes are lively and clear. Terrible he is in reproving, pleasing and lovely in admonition. Cheerful, with reservation of Gravity, who was never seen to laugh, but to weep often; such is his composition of Body, having Hands and Members delightful to be seen. In Speech he is grave, of few words, and modest, beautiful among the sons of men. Farewell.   

Dionysius Syrus his Opinion concerning the Nature of the Sin against the Holy Ghost.  MATTH. 12.31. 
All manner of Sin and Blasphemy shall be forgiven unto men, but the Blasphemy against the Holy Ghost, etc.  
PEradventure he terrified them, to the end they might be corrected; with many words ye have blasphemed me, ye have called me a Deceiver, a Devil, a Samaritan, a Transgressor of the Law, and have said, That I am not come from God: These things shall be forgiven unto ye; but, forasmuch as ye have blasphemed against the Holy Spirit, by whom I have cast out Devils, and Cured the Sick, and have said, That I did so by the help of Beelzebub, and have attributed Divine miracles unto Devils, This Blasphemy shall not be remitted unto ye, neither in this World, nor in that which is to come.  
Object. If Blasphemy against him shall be forgiven, and Blasphemy against the Spirit shall not be forgiven, therefore the Son is less than the Spirit, and how is Blasphemy against the Spirit irremissible? for behold the Jews, who blasphemed against him, as also the Macedonians, who called him a thing made, when they believed and repent, obtained forgiveness.  
Resp. We Answer, That he doth not say that universally all Blasphemies against the Holy Ghost are irremissible, but unless they repent, they shall not be remitted unto them; and many who blasphemed against the Son, and did not repent, did not obtain pardon; and many who did blaspheme against the Spirit, and afterwards repent, have obtained pardon.  
Moreover, He showeth that Blasphemy against himself is of a lower degree, but Blasphemy against the Spirit is great and difficult. There might be some excuse for Blasphemy against him, because they saw him vested with a body, and he appeared to be a man; but the proof of the Spirit they took from the Scriptures, and the Prophets, who spoke concerning him, and therefore they were inexcusable; and according to what I said, ye are offended with me, because I am clothed with flesh: but forasmuch as ye have not seen the Spirit so clothed, but working miracles, wherefore do ye blaspheme against him?  
Neither in this World, nor in that which is to come. For some men are Tormented here and there, as the Sodomites, and the Jews, who were Tormented here in the Captivity, and in the other World, because they did not believe; and there are others who are neither Tormented here nor there, as the Apostles, the Martyrs, and Job: for although they suffered afflictions, yet whatsoever they endured, was not a punishment, but a colluctation with evil, and a trial of integrity; for there is a difference between a punishment which proceeds from sin, and trials which are permitted for proof of the Elect and Virtuous; for the one hardly receives remission of the sins which he committed, by the tribulation he endures, but the other obtains a Crown of Righteousness.  
And there are some who are Tormented here, as Beggars and Lazarus, and he who to●k the Wife of his Father, and some there, as the Rich man; and it being certain that some are Tormented here, and some there, our Lord said, Neither in this World, nor in that which is to come.  
Moreover, He calls his body the son of man, that is to say, Whosoever shall blaspheme against my body, (saying) I came not from a Virgin, or that I did not descend from Heaven, or that my body hath not suffered truly, but in fancy, I shall forgive him upon Repentance; but he who shall blaspheme against the Divinity, working miracles, shall not be forgiven; for this is a sin accompanied with contempt, and is not made of poverty and delight; and although this sin may be remitted, as we said before, by Repentance, yet it is the worst of all sins.   

DIONYSIUS SYRUS CONCERNING FREEWILL, IN HIS Exposition on the Eighteenth Chapter of MATTHEW, Ver. 7.  Translated by D. L. J. U. D. 
FOR it is necessary that offences should come. By the word necessary, he doth not take away the liberty and power which they have in themselves, but hath regard to the Scandals which by their own liberty and will they were to bring necessarily upon themselves, by reason of which they were to be condemned.  
Again, He did not cast them under a constraint of fact, but foresaw that they were incurably sick, and of their own will were to produce Scandals, and therefore he said, It is necessary, forasmuch as they were to be the cause thereof; for if they had been unwilling, they would not have come.  
But if it were necessary that Scandals should come, why doth he denounce a Woe unto the World? We say, That as he abstained from the doing of some things as he was God, so being Man, he suffered passions, and did whatsoever became him; but because they were not the better, he denounces a Woe unto them: They were honoured, and were not the better; but when they were scourged, they were amended. And as a Physician, taking care of his sick Patient who will not obey his commands, saith, Woe to such a man by reason of his sickness, which he increaseth by his own disobedience.  
If it be necessary that Scandals should come, how is it possible that we should escape them? We say, It is necessary that Scandals should come, but it is not necessary that we should perish thereby; even as a Physician saith, it is of necessity that such a man should be sick, yet it is not necessary that he should be destroyed thereby, who is forewarned thereof; and it is certainly known from hence, that there have been virtuous men who have escaped from evils and scandals; therefore that a man is destroyed, proceedeth from his neglect.  
If every man were upright, and no man should bring Scandals, this saying would be false, It is necessary that they should come. We say, That if they were to be upright, he had not said, It is necessary; but because he knew that they were not to be upright, he said, It is necessary (i. e.) absolutely 
* Om●imod● venient scandala. .  
And wherefore did not he grant unto them that they should not be troubled with Scandals? We say, That of neglect they were scandalised, if destruction proceeded from the cause of Scandal, every man must necessarily have been destroyed; but if some escape, he who doth not escape, may repute himself the cause thereof.  
Otherwise thus, It is necessary Scandals should come. Some men say, That these words are founded upon the passion and death of our Lord, for his death was necessary; this is clear from hence, That he said, A grain of wheat, unless it fall into the ground and die, beareth no fruit. And Paul, that by his death, we vanquish him who had power; and if the vanquishing of death is necessary, so also is the death of our Lord, and Regeneration necessary. And we ought to know, That although the Passion of our Lord were necessary, yet the Actors and Authors thereof were not of necessity, nor did they unvoluntarily attempt the same, otherwise he had not pronounced a Woe against him by whom Scandals should come; and if according to their madness the Treachery of Judas was of necessity, who was the cause of his bursting and hanging himself?   

Dionysius Syrus concerning the woman that had six husbands, John 4.  Translated by D. L. J. U. D. 
GO call thy husband (i. e.) That he might partake of these spiritual Things.  
I have no husband. She did not declare that she had a husband, because she hastened to decline her answer to his demand, and because she was willing to conceal the shame of the matter of Fact between her and her husband, and because she thought she spoke with a man who had not known secrets.  
For thou hast had five husbands. He revealeth two secrets to her:  

First, That he reckoned the five husbands which she had.  
Secondly, In that he declared the Intrigue between her and her last husband.   
St. Ephraim: The five husbands which she took died one after another, and when she was reputed one, that had caused the death of her husbands, as Thamar seemed to be unto Judah, she took a man to avoid the reproach of widowhood, that he might be a protector unto her without the use of marital commerce, but that he might only bear the name of her husband, for she did not compel him to perform that office, inasmuch as she was afraid lest he should die, but she took care to avoid her reproach.  
Others thus, This Woman lived an unclean life, and it seemed the Husband which she now had, she did not take according to the Law, wherefore she said, I have no husband; nor did she take the five former husbands orderly, and openly, as appeareth from the admiration of the Woman, saying, That which was known to none of the City, he being a stranger, hath he declared openly before all men.  
He is not thy husband. He said so, because he ploughed, and did not sow.   

DIONYSIUS SYRUS CONCERNING HEROD'S TAKING His BROTHERS WIFE.  Translated by D.L. J.U.D. MATTH. 14. 
For Herodias sake, his Brother Philip's Wife.  
WHerefore did John prohibit Herod to take his Brother's Wife, whom the Law commanded him to take? viz. When the man died without sons, his Brother was to take his Wife, that he might raise seed to his deceased Brother; and this was the practice, for inasmuch as they had no hope of a Resurrection, they bent their endeavours only for the acquisition of things appertaining to this life.  
Philip had a Daughter by Herodias, who was also called Herodias, after her mother's name; for which reason, John prohibited him to accompany with his Brother's wife.  
But Herod was not of the Jews, but of the Gentiles, wherefore then did John reprove him? Because his Father, himself, and his Brethren, made show, as if they would be reputed Jews, and that they would be subject to the Law of God.  
Josephus the Writer saith, That in the life time of his Brother he was so infatuated, as to commit Adultery with her, and that he separated her from his Brother whilst he was alive; and he injured his Wife the Daughter of Arethas King of the Parthians. His Father in-law made War against him, because he contemned his Daughter, and made a Strumpet of his Daughter in-law; and it was by reason of her, that Herod lost his Kingdom, and was with her cast into Prison in Bethany a Town of Galilee.  
Others say, That after the death of his Brother, he committed Fornication with her.  
Others, That in the life time of his Brother, he committed Folly with her, wherefore, and not for that she had a Daughter, he forbade him to take her, for a Female was not called Seed, nor did the Law prohibit a man to take the Wife of his Brother after his death.  
It is not lawful for thee to take her. The Law in the Old Testament commanded to take the Wife of a deceased Brother, and this John was a Preacher of the New Testament, and therefore he forbade Herod.  
Others say, That because he had polluted himself with Herodias, and with her Daughter, therefore John did prohibit him.  
Others say, That the Prohibition proceeded from hence, that Herodias and Herod conspired together, and caused Philip to be put to death. It's true, a Brother had power to take the Wife of a deceased Brother; but if he died having Sons, the Law did not permit his Brother to take his Wife, but a stranger, and this was to the end that Kindred of the Hebrews might be kept among themselves, and multiplied, forasmuch as they wanted hope of the Resurrection, and a stranger was not to raise seed (i. e.) an heir.   

Dionysius Syrus his Exposition on the withering of the Figtree.  Translated by D.L. J.U.D. 
AND he saw a Fig tree in the way, and came. That he came to it, and cursed it, because there was no fruit thereon, the Evangelist wrote in respect of the Preaching of the Disciples; Mark saith, For it was not the time of Figs, for it was Nisan, when Trees yielded blossoms, and not fruit.  
And he said, let there not be fruit on thee for ever. Some say, That he cursed the Figtree, because it was a figure of the Law which had no fruit to offer unto Christ. Others, because it was a figure of the multitude: But we say, That there was fruit in the Law, and in the multitude, though not much; for behold, there were Twelve Apostles, and Seventy two Evangelists, besides Paul, and the Jews, who believed in our Lord, who were all the fruit of the Law, and of the multitude.  
But he dried up the Figtree. First of all in respect of the Disciples, that they might understand that he was not destitute of power, but suffered of his own accord.  
Secondly, In respect of the Jews, that he might put them to shame; for if he had desired it in the time of his Passion, he might as well have dried up them as the Figtree, he therefore cursed it (as we said) that there should be no opinion taken up of his weakness as if he had died unwillingly, for the time of his Passion drawing near, it was necessary that he should show his power to his Disciples and Crucifiers, yet he did not exercise the same upon men, because he was a lover of Mankind; and if he had shown his power upon a man, it would have been thought that he had been dried up by reason of his sins, and not by the power of his acting; he shown his power upon that which was another man's possession, and it is from possessions or riches that an honourable life is associated with temporal esteem, but by a Tree, and from that Tree, which is of all other Trees most soft and moist, insomuch that when it is cut down, it doth scarce whither in a long time; and in that he dried it up by a word of his mouth, he did show unto his Disciples and Crucifiers his power, and that he suffered voluntarily. The Tree which Adam did eat of, was a Figtree, and therein was a retribution of Justice. This Tree, when Christ caused it to whither, the Owners thereof brought it to the City, and the Crucifiers took it, and thereon Crucified our Lord. Some men would have this signification in the Figtree, that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that which incited and invited Adam and his Issue to his fall, as if it had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Come thou even unto me, because the Figtree was the Tree whereof they eat, and therefore our Lord caused it to whither, for that it had seduced Adam and Eve.  
Others say, That when the multitude cut down Branches from the Trees, and cast them in the way, the Owner of the Figtree did not permit them to cut thereof, and therefore he caused it to whither.  
Others say, Because the Gadarens did not come to our Lord, he drowned their Swine, that they might come forth to him against their wills; so the Lord of the Figtree determined in his mind, that he would not come forth to Christ, and therefore he caused the Fig tree to whither, that he might come forth against his will.  
Others say, That when our Lord said, Destroy this Temple, and the third day, etc. And again, Concerning the Temple of stones, That there should not be left a stone upon a stone: That it was an expository sentence, and was confirmed by the sign of the drying up of the Figtree.  
And straightway this Figtree withered. Mark saith, That it withered in the morning, and we say straightway, because immediately it withered, as St. Matthew saith; and in the morning, the Disciples say, that it was withered, as St. Mark saith.  
And his Disciples marvailed. Because that in the Figtree he first shown his power of inflicting punishment.   

Dionysius Syrus his Exposition, declaring sundry Opinions concerning John the Baptists eating of Locusts and Honey.  Translated by D. L. J. U. D. 
AND his meat was Locusts, and wild Honey. Some say, That he calls Locusts the honey which we eat, for the Wilderness of Siphim is hot, and there were continually produced therein Locusts and Bees, which yielded honey. Others say, That they were Roots, which he pounded and mixed with honey, and did eat thereof. Others say, That it is written in some Greek Copies, That he did eat sweet Roots, and dwelled in the Desert. The Translator out of the Greek into Syriack, from the similitude of words, thought that his meat was Locusts, and wild honey. Others, That in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) of four, it is written, That his meat was milk and wild honey, using milk in his childhood, and honey when he came to the stature of a man. As others will have it, they are moist and tender Roots, like unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not very pleasant. And some call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Some say, That they are Roots called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in show are like unto Locusts, but in taste sweet as honey. Others say, That they are sprouts of Plants, and that this honey is bitter which wild Bees make. Others say, That a Locust is a winged creature, and that the honey was natural, which by reason of the warmth of the place, and the mixture of the Air, is continually found therein.  
Moreover Isiodor the Presbyter saith, They were not Locusts, but somewhat of the inwards of Cotton, or the fruits of Thorny Cotton, like the tender tops or buds which proceed from the branches of Plants. Others say, He calls Preaching his meat, and nameth it Locusts, because it carries (as it were upon the wing) those who profess Christ; and he calls it Honey, because whatsoever he preached was sweet, as Repentance, and the Kingdom; for it is the custom of Scripture to call Doctrine by the name of meat, according to this, He hungered, but not after bread. Others think, That Locusts signify the Pharisees and Sadduces, who were evil, as a generation of Vipers, and Serpents, vomiting gall, whom he converted by his Doctrine, and caused them to ascend into Heaven, and purified them as Locusts, who were pure by the Law. And by Honey, he signifieth the Gentiles, who were Fountains flowing with the bitterness of ungodliness and wickedness, and his Preaching converted them, and made them Fountains flowing with Truth, and sweetness of conversation. John was grieved with three afflictions or difficulties. In his meat, forasmuch as he did eat Locusts. In raiment, for that he was clad with hair. In a house, inasmuch as he dwelled in a desolate Wilderness; and these things he suffered for God and the Kingdom, and that he might be an example to others who were to succeed him, that they might tread in his steps.   

Dionysius Syrus concerning the Darkness over the Earth, when our Saviour was Crucified, mentioned Matth. 27.  Translated by D. L. J. V D. 
FRom the sixth hour there was darkness on the whole earth, until the ninth hour. This was, That the Jews might understand that Christ was he who caused the darkness in Egypt, for there was darkness when the Legal Passeover was to be slain, and here also was darkness when Christ was slain on the Cross. And that it might be known that he who was the Creator of all things was Crucified, therefore the Creatures lost their light; and that the Prophecy of Zachary might be fulfilled, The Sun shall be darkened at Noonday. Concerning the Eclipse of the Sun, it is most true, That on the Thirtieth of the Moon the Sun groweth dark on the day when they 
* New Moon.  both come under the same sign of the Zodiac; and although it comes to pass that the Sun and Moon be Eclipsed twice a year, yet is the Sun but for a smaller space Eclipsed; nor is it darkened, but seems only to us as if it were darkened, it being undeprivable of light; nor is it everywhere discernible that it is Eclipsed, but in certain places, and chief at the 
* Perhaps he means the period of 19 years.  length of years: for when the Sun cometh to one of the Circles which are called the darkening Limits, and is placed directly behind the Moon as to the Circle called the Ecliptic, the Moon then being under the Sun, it is said to be obscured; but when the Moon is Eclipsed, the cause thereof is, that it is placed in the Circle (viz.) the darkening Limit, and the shadow of the earth (viz.) the extension thereof doth not permit the light of the Sun to shine on that place of the Circle where the Moon takes its course at that time, and it is obscured on the sudden, and having passed beyond that place, it again borroweth light of the Sun; but in the time of Crucifying our Lord, the contrary happened in matter of Fact, for the Moon was not only not in conjunction with the Sun, but also removed therefrom the space of the Hemisphere, which was the measure of the Sun's course which it runs in One hundred and eighty days, and Sixty five minutes, and Fifteen degrees (i. e.) days, and half of the Circle, and this was declarative of the Majesty of him who was Crucified; and because the Lord of Lights was hung upon the Cross, therefore they failed, and this darkness hath three properties differing from natural computation: 

First, That it was in the Full of the Moon.  
Secondly, That it lasted the space of Three hours.  
Thirdly, That it prevailed over all the earth. And all the Greek and Caldean Philosophers who were in Caldea and Egypt, wrote, That one of the Trinity suffered that day.   And this agreeth with what David said, The Kings of the earth arose (i.e.) from their Thrones, and wondered at the sign that happened: For this darkness was like to that in the beginning of the Creation, all the earth did put on mourning for its Lord, the Sun being clothed with Cypress, and the Moon grew red, and became as blood; and though it were not the time of her * birth, it suddenly appeared in the East, and ran impetuously to the West, and associated herself with the Sun, and they both sat in mourning, as good servants that are afflicted for the evil which befalls their Masters. Moreover, it is evident, That the darkness when Christ was Crucified, was not an Eclipse; and it's evident from these demonstrations, An Eclipse doth not continue Three hours, but this was a darkness of Three hours. Moreover, An Eclipse is not over all the earth, but this darkness was over all places of the earth; and a Solary Eclipse happeneth on the Thirtieth day of the Moon, but this darkness was on the Fifteenth of the Moon, when the Sun was removed from the Moon half its course (i. e.) One hundred and eighty day's [of the Sun's motion] and stood in the midst of the Sphere of the Firmament. Concerning the Eclipse of the Sun, and of the Moon, and the natural cause of their effects, we have spoken at large in the Book of our Epistle in the Tract concerning Faith, and the nature of things intellectual and sensitive, which is called a Book of the Doubts which I have made.   

Dionysius concerning the Majesty of CHRIST.  Translated by D. L. J. U. D. 
HE shall be great. In other Copies, And he shall be called the Son of God. The Heretics say, That afterward he was to be great. Against whom we say, That he was not newly called the Son of the most High, nor was he magnified; but he was naturally Great, and this which was said, That he shall be, and shall be called, signifieth, That he was to be revealed, and made known, for those things which were to be when they were not, differ from such things as had a being, and were concealed, but afterwards were to be revealed. And this word Great, signifieth as much as that he had Majesty, and that it was to be revealed, according to that, I have made known thy Name to the sons of men; not that he had not been, but that he was from Eternity; and not that the Father had not been truly, or that he was not called Father, did he manifest him unto men eternally, but that he was eternally a Father, and was hidden. By this than that I have made known, he saith, as much as I have revealed unto them thy Name; and this is like unto that which is written in Isaiah, That he shall be called the Lord of all the earth, not as if he had not been Lord from the beginning.  
And if they say that he was newly called, this will convince them that he is the power of the Highest, and the power of the Highest is more intimate, and of more affinity with the Father, than this, That he is the Son of the Highest, for many are called the sons of the most High, according to that, Ye are all the sons of him who is on High, but these are never called the power of the most High. Again, we say, That whatsoever is the Father, the Son is also; and whatsoever the Father hath, the Son hath, except the peculiar proprieties (viz.) the personal indications (i. e.) that the Father is the cause, and the begetter of the Son, and the Son is the effect, and that which is begotten of him, and whatsoever is the Fathers, is the Sons also, except propriety; therefore as the Father hath naturally sublimity, and goodness, and the Godhead, and Life, and Majesty, so the Son hath, for he is his natural Son; but because he was conceived, and was made man in the flesh, it hath been said concerning him, That he shall be great; and this was his Exinanition in Truth, That what he was naturally, was said that he was to be, and that he was called so, and assumed it, and this, That he shall be glad, is like to this, That he was, according to this, Of her was born Jesus, who is called Christ. Here these words, That he shall be called, are synonymous with to the words, That he is, and every one that teacheth, shall be called Rabbi, and every one who shall break one of the Commandments, shall be called least; for as these things were called so, so they were indeed.   

Dionysius Syrus his Description of the Roman Government in Judaea.  Translated by D. L. I U. D. 
THE Romans, after they had subdued the Jews, and had made them Tributary, they set up Herod King over them, who slew the Children; and when he died, and was ejected for his offence, Tiberius Caesar divided the Region into four parts, and in one part of Judaea he placed Pilate, and over the Region of Galilee Herod, and over the Region of Heturia and Troconia, Philip the Brother of Herod, and over the Country of Abilene, Lucinius, and every one of these four Governors was called Tetrarch (i. e.) Governor of one of the four parts. Others say, That the Kingdom which Herod governed, and after him Archelaus his son, did Tiborius divide into four parts, and the Region of Galilee he delivered unto Herod, and the Region of Heturia to Philip, and over the Country of Troconia, he placed a man whose name is not mentioned in writing, and when he offended, he was ejected from his Government, and the Country was 〈…〉 unto Philip, wherefore his name is not written; and over the Country of Abilene, he established Lucinius, and these four were called Kings, but Pilate exercised the office of a Governor in Jerusalem, and the places adjoining; and although he was less in power than those four, yet he was not subject unto them, he exercised the Government, administering Justice, and raising of Money, according to the Prerogative of Kings, according to the degree of Muphties among the Persians. Pontius Pilate is expounded right hand, or one of these five, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth five, or he had two names (i. e.) Pontius and Pilate, or he was of the Country called Pontius.  
Herod in Galilee. It was this Herod who put John to death, and in whose days Christ suffered; he was not the same who slew the Children, he begat Herod, who was surnamed Agrippus, he governed those four parts, and in his days the Romans came and undermined the Temple, and the Kingdom of the Jews was abolished; Titus only undermined and burned the Temple, but Domitian his Brother when he Reigned, he subverted the stones, and thereof built an Idol Temple.   

Dionysius Syrus his Exposition concerning the Tax made by Augustus.  Translated by D. L. J. U. D. 
THere went out a command from Augustus Caesar. Augustus was the proper name of this King, but the name Caesar was a common name; for every King who was set over the Romans was called Caesar, even unto this, as the King of the Egyptians was called Pharaoh, and of the Persians Kosro, and this Caesar governed the Romans, the Egyptians, the Hebrews, and the Assyrians. The Command went out, That the inhabited World should be Taxed, because he was desirous to know the number of men within his Jurisdiction, according as David sent Joab, and numbered the people. Others say, because he was willing to send every one into his own City and Country; but these opinions are not the likeliest to be true, but that which is most probable, is, That he was willing to raise Pole-money, which is manifest from that which Gamaliel said in the Acts of the Apostles, That Judah of Galilee arose in the days when men were taxed for Pole-money, and there was not another tax neither before nor after that. And St. Ephraim in his Exposition testifieth as much, and Christ was born in the time of this Tax, and he excited this King thereunto, though he were unworthy, as he did unto Balaam, and the Wise men, that Joseph and Mary coming up from Nazareth to Bethlehem might there be Taxed, and our Lord be born there, to fulfil the word of Micah, Thou Bethlehem, etc. And that the Jews might not contend and say, That he was not Christ, neither of the Lineage of David, therefore he ascended thither; and he was born in the Forty third year of Augustus, and the Thirty third of Herod. Augustus is expounded an arising, brightness and splendour, and Christ is the splendour of the Father, and did arise from on high. Augustus had not yet governed Sixteen years, and Christ unto whom he was Type, hath no end of his Kingdom. And if Caesar Taxed them for Pole-money, Christ also said, Give unto Caesar that which is Caesar's. And if it were to know how many men were within the compass of his Jurisdiction, Christ also, in regard of the Providence he hath over us, said, The hairs of your heads are numbered; and if it were for the return of every one into his own Country or Region, Christ also brought forth Souls out of Hell, and caused them to return unto their former place.  
And it came to pass in those days. Not in those wherein John was Nursed up until the day of his Proclamation, in those days Christ was Thirty years old: Neither in the days that Elizabeth brought forth, for then Mary had conceived Three Months; but days he calls in this place, the days after Elizabeth brought forth.  
FINIS.   

The ARMENIAN CREED. Translated out of that Language by D.L. J.U.D.  
WE profess and believe with a sincere heart, God the Father, not made nor begotten, and without beginning, the Begetter of the Son, and Fountain of the Holy Ghost.  
We believe God the Word, not made but begotten, and having a beginning from the Father before the world, being not after nor younger than the Father; the Father being Father only, and the Son Son only.  
We believe the Holy Ghost not made, eternal, not begotten, but proceeding, coessential with the Father, and equal in glory with the Son.  
We believe the Holy Trinity, One Nature, One Godhead, not Three Gods but One God, One Will, One Kingdom, One Authority, Creator of all things visible and invisible.  
We believe the Holy Church, the remission of sins, the communion of Saints.  
We believe that One of the Three Persons, the Word God, begotten of the Father before the world, descending in time, took of the blood of the Virgin Mary the Mother of God, and united it unto his Godhead; was Nine months contained in the Womb of an uncorrupted Virgin, and that he was perfect God, and perfect man, with soul, mind, and body; One Soul, and One Person, composed in One Subsistence.  
God was made Man without mutation, without confusion, without seed of Conception, of incorrupt Nativity. There is no beginning of his Divinity, nor end of his Humanity; for Jesus Christ yesterday, and to day, and for ever.  
We believe our Lord Jesus Christ conversed on earth; and that after Thirty Years conversation here, He was Baptised, the Father testifying, This is my wellbeloved Son, and the Holy Ghost descending as a Dove. That He was tempted of Satan, and that he assiduously preached Salvation unto men. That He laboured in Body, and suffered in weariness. That he was hungry and thirsty. That He afterward voluntarily came among his enemies. That he was Crucified, and Died in his Body, but lived in the Divinity: He preached unto souls, and took Hell captive, and freed the Spirits. After Three days he arose from the Dead, and appeared to the Disciples.  
I believe our Lord Jesus Christ is with the self same Body ascended into Heaven, and that he sits on the Right Hand of the Father. Moreover, That He is with the same Body, and with the glory of the Father, to judge the living and the dead at the Resurrection of all men. I believe also a retribution of Works, eternal life for the Just, and eternal torment for Sinners.   
FINIS.  

INTRODUCTIO DIONYSIISYRI IN EXPOSITIONEM SUAM QUATUOR EVANGELISTARUM.  
Per DUDLEIUM LOFYUSIUM J. U. D. in Linguam Latinam versa.  
DUBLINIIS, Et prostant venales apud Josophum wild. M. D C. LXXII.   

Virtute quidem & auxilio sanctae Trinitatis in essentia aequalis, Patris & Filii ac Spiritus sancti, unius veri Dei, exorsi sumus scribere explicationem Evangelii colendi & sancti è quatuor sanctis Evangelistis Matthaeo, Marco, Luca & Johanne collecti, quam edidit sanctus Dominus Dionysius (viz.) Jacobus filius Crucis, qui secernens eam quasi in Sectiones, ab omnibus libris Expositorum ad instar flabelliferi divenit.  

Caput primum ipsius Sancti praenominati.  
ABsolutâ explicatione Legis antiquae & Prophetarum (Frater noster) prout expedire visum est, breviter stiloque quem potui adhibere simpliciore, novam aggressisumus (i.e.) Evangelium, Actus Apostolorum, necnon Pauli Epistolas, ea ment, ut eandem simili modo tractemus, de propriis tamen nostris nihil dicturi, sed Expositorum innitentes fundamento aedificium spirituale & animae proficiens struximus. Cum autem intuiti fuerimus & exploraverimus explicationem Evangelii, quam ediderunt ipsi quorum nomina sum recitaturus (viz.) Dominus Ephraim, & Dominus Johannes & Cyrillus insuper etiam Moses Bar Cepha & Johannes de Dara, cum non modica aliorum Doctorum Caterva, & nobis videatur omnino impossibile omnes eorum Expositiones in uno libro coacervare, nè ita ultra justam produceretur mensuram hujusmodi Tractatus ut ei non sufficeret librorum & Schedarum multitudo, Nobis visum est omnium istorum Expositorum sensum in Compendium deducere, nec non longitudinem & latitudinem verborum, quibus usi sunt, in quantum poterimus contrahere; & haec est instituti nostri ratio, nè auditores nimis longa gravet oratio, non aliter ac repletio & nimia cibi quantitas ventrem, & ut pigri & negligentes expergiscantur ad studium & lectionem moderatam & ad auditionem contractam & brevem, tu verò, horum diligens, cum auditoribus & auscultantibus preces fundito assiduas pro Dionysio Alienigena, Jacobo (scilicet) Exiguo & servo Dei, ut per potentiam ejus id faciam, quod fuerit requisitum, & non respondeam interroganti vel roganti confusus, & in principio quidem minutè Scripturi sumus potestatem & sensum absconditum secundum Capitula quae ordinârunt Doctores qui olim Expositiones ediderunt.   

Caput Secundum.  
DUobus modis constat hominibus esse Deum, è natura & è Scriptura: è natura, quia insitum est hominibus, quòd sit Deus & quòd sit omnium rerum Creator, probationibus etiam rationalibus & naturalibus innotescit quòd sit Deus. Duo sunt nomina unum aeternum, alterum temporale, aeternum significat illud quod incipit & non desinit sicut Angeli: aut id quod non incipit sed desinit sicut cogitatio Dei de Creaturis: aut id quod nec incipit nec desinit, quod est Deus. Nomen verò temporale significat id quod incipit & desinit; propterea notum est Deum esse ex hoc, quod h●c mundus sit temporalis & creatus, hic mundus est corpus & corpus non est aeternum, ergo hic mundus non est aeternus, praeterea, mundus circumseptus est & habet terminos, est etiam compositus & sensibilis & in partes divisibilis, & incidunt ei mutationes, capax est etiam accidentium & in se habet contrarietates, & circumscribitur spatio & loco, illud verò cui haec omnia impugnant non est aeternum, & illud quod non est aeternum temporaneum est & creatum, & habet Creatorem qui est aeternus, & hic est Deus qui nec incipit nec desinet, dein dicimus quòd est Deus, sicut quando aspicimus domum intelligimus fuisse Machinatorem qui condidit eam, etiamsi non adsit, similiter dicendum est de Cathedra & de navi, sic etiam nos aspicientes Creaturas intelligimus Deum qui eas creavit, iterum ex eo quòd mundus conservatur & permanet, non obstantibus quae ei insunt contrarietatibus, intelligimus quòd sit Deus qui eum conservat & cujus potestate fulcitur mundus.   

Caput Tertium.  
VNicus est Deus & non plures secundum Ethnicorum stoliditatem: & constat ex hoc quòd unum non dividitur, duo verò aut plura dividuntur, Deus igitur non dividitur: Unum igitur quatenùs unum non est divisibile, iterùm unum non cadit sub numero duo verò aut plura sub numero cadunt, Deus non eadit sub numero ergo est unus, Notumest porrò quod Deus unus est & non plures, ex eo, quòd completus & perfectus est in potestate in bonitate & justitia, ubi enim non est mutatio, unum est quod cognoscitur, ubi verò est mutatio plura esse dicuntur.   

Caput Quartum.  
INtroductio ad hoc, ut dicatur, quod hic Deus unus sit tres personae: & hoc inde constat quò Creatura ex doubus suppositis sit constituta, uno simplice, altero composito (i. e.) ex materia & forma; Et Deus non est una persona, nè sit diminutior Creaturis, neque duae personae solùm, nè adaequetur Creaturis, est verò tres personae ut sit superior Creaturis, quatuor non est, nè daretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Deorum multitudo, dein verò de Angelis aut hominibus quorum unusquisque est vivens & loquens (i. e.) cui sit verbum, & Spiritus, etiamsi sit persona, non dicitur quod verbum unius vel Spiritus alterius sit persona, Pater est causa, & Spiritus causatum, causa verò tripliciter dicitur, est enim naturalis, opificialis & materialis, homo est causa naturalis filii qui genitus est, opificialis qui conficit vel fabricat arcam, Deus verò est causa naturalis filii qui ab eo aeternè genitus est, & Spiritùs qui ab eo processit, est insuper causa opificialis scilicet efficiens (i. e.) Creaturarum quas creavit, si verò pater sit causa naturalis filii & Spiritûs proptereà tres est personae.   

Caput Quintum.  
COntra dicentes, quò Deus non generatur, dicimus, quòd non referimus humanam generationem ad Deum, sed Deus generavit filium & protulit Spiritum ab aeterno, citra tempus, passionem & decretum, prout nascitur verbum ab intellectu & prodeunt radii à Caelo, cum generatio ejus longè sit eminentior generatione Creaturarum.   

Caput Sextum.  
VErbum porrò Dei non simile est nostri: nostrum enim est corruptibile, Deus verò est aeternus, & verbum etiam ejus aeternum est, in aeternum es tu Domine & verbum tuum stabilitur in Caelo. Spiritus apud Deum, persona seu subsistentia est vivens & operativa, & non se habet ut Spiritus & halitus noster qui exit foras & cum verbo perit, neque est persona, sed dissolvitur, insuper verbum nostrum exit cum lingua & voce & dissolvitur in aërem, verbum verò Deus stabile est secundum hoc, per verbum Domini facti sunt Coeli, Spiritus noster aër est, sed Spiritus Dei non est hujusmodi, sed est persona stabilis (sicuti dicitur) per Spiritum oris sui facta sunt miracula.   

Caput Septimum.  
DE lapsu Satanae. Sicut enim unà cum saxo separato à summitate montis, & è pondere suo in profundum projecto, cum alia casu suo pertigerit, saxa descendunt multa, quae ei non compinguntur sic & virtutes aliae (Daemones scilicet) quia non fundatae fuerunt per earum voluntatem in bono, ex libertate earum una cum Diabolo descenderunt in peccati profunditatem.   

Caput Octavum.  
QVapropter fuit homo creatus? Dicimus minimè convenisse fieri lumen, absque spectatore, vel gloriam sine testimonio, vel bonitatem absque deliciis, & propterea creatus fuit homo ut gauderet iis, & fecit eum Deus ad suam similitudinem, quia fecit eum rationalem & Dominatorem Creaturarum, sapientem, & quia libertate donatus fuit: imò ad similitudinem suam quia diligebat bona & virtutem misericordiae colebat.   

Caput Nonum.  
CUR Satanas invidit Adamo? Invidit ei quia observasset pulverem honorari cum imagine Dei, & cum eum destruere non potuerat, obtulit ei consilium non aliter ac ille qui lampada prae flammae suae validitate extinguere non potest, immiscendo oleo aquam, lucem ejus extinguit, sic per consilium Serpentis extinxit seductor beatitudinem, & vice justitiae ortum est peccatum.   

Caput Decimum.  
CUR homo mutatus est à bono in malum? Dicimus ex voluntate sua, similis est enim ei cujus oculi clauduntur, qui tempore meridiano invenitur in tenebris, oculum enim fecit Deus, & non caecitatem, visum quidem creavit, non tamen, ut videamus vel non videamus, sic etiam monstravit virtutem & monuit nos de elongatione à malo.   

Caput Vndecimum.  
SED quum noverat quidem Deus hominem casurum, quare creavit eum? Respondemus quod Deus in beatitudinem creavit eum, id verò quòd cecidit, infirmitas & iniquitas, & mors è voluntate sua fuit, & postea exortae sunt decidui rebelliones contra rectitudinem per am voluntatem: sicut radices decoctae sanum reddunt corpus & quemadmodum vasis figulini plumbo completi & postea fracti creta, de novo reficitur quando liberatur plumbo, sic suscitat in resurrectione Deus corpus quod corruptum est quando liberatur à plumbo, scilicet à peccato, & quum noverat eum casurum noverat etiam ab aeterno seipsum venturum & liberaturum eum & inspiraturum eum ut priùs.   

Perscrutatio Duodecima.  
QVare incarnatus fuit filius & neque Pater neque Spiritus? Respondemus ne vitiarentur proprietates personarum: Pater ipse genuit, Filius natus fuit, Spiritus verò prodiit: Filius cui proprium fuit generari ipse natus fuit & incarnatus, verbum insuper natum fuit à Patre sicut verbum nostrum ab intellectu, & sicut verbum nestrum obsignatur & incorporatur in Charta, non tamen intellectus qui protulit illud, neque halitus iste à quo prodiit, sic etiam & verbum incorporatur, non tamen intellectus, pater, neque Spiritus iste qui à patre prodiit.   

Caput Decimum tertium.  
NON voluntas Dei permansit in virgine, sed verbum Deus, dicit enim Johannes quòd verbum caro factum est, & habitavit in nobis, & Paulus etiam, misit Deus filium suum & factus erat ex muliere. Iterum de filio ejus (loquitur) qui natus fuit in carne; dum per illud quod natus fuit in carne, monstrat quòd aliam generationem habuit aeternam: & Gabriel etiam virtus excelsi habitabit super te (i. e.) verbum Deus, erubescant igitur Haeretici dicentes quòd voluntas ejus solummodò habitavit in Virgine.   

Caput Decimum quartum.  
QVomodo dicit Scriptura quòd descendit verbum, & habitavit in Virgine, & misit Deus filium suum & factus est? Dicimus non quasi migravit è loco in locum vel quòd reliquit locum unum & accessit alterum quod proprium est corporibus & rebus definitis, sed quòd ipse qui fuit absconditus revelatus fuit in carne, & invisibilis visus fuit, & sicut radii solis ingrediuntur fenestram domûs quae repletur iis, sunt tamen in Coelo in mari & in domo quam ingressi sunt & in omni loco, sic & verbum, quando habitavit in Virgine erat in Coelo, & in Virgine, & in omni loco sed vocebulum Vbi competit corporibus non verò Deo.   

Investigatio Caput Decimum quintum.  
QVomodo unitum fuit verbum carni absque eo quod inquinaretur vel reciperet turpitudinem? Dicimus quòd sicut hodiè contingit omnibus infantibus qui eduntur utero hominum & brutorum, formamque habent & non inquinantur ab eo, similiter & verbum quando habitabat in Virgine. Dicimus insuper quod Deus aequè appropinquat & distat à Coelo & Terra omnibusque creaturis, & si aliquibus appropinquando expolitus, aliisque inquinatus esset, potestas & natura ejus videretur composita, spiritualia etiam superiora sunt sordibus corporalibus, Angelus enim quando accedit sordes putridas, non inquinatur neque anima offenditur ex inquinatione corporis, nequè sol faedatur dum transit per turpitudines, neque ignis recipit à pabulo qualemcunque inquinationem, si vero spiritualia & visibilia ita se habent quanto magis non inficitur è sordibus Creator, imo sanctificat & purgat uterum.   

Objectio Caput Decimum sextum.  
SI unitum fuit carni nostrae, passum est mutationem: Respondemus, Quemadmodum Sol non mutatur quando ministrat hominibus aestate & hieme, neque minuitur; nec mutatur Doctoris scientia balbutiendo cum pueris, nec anima, quando unitur corpori, nec ignis ferro conjunctus mutatur è sua natura, ita etiam non mutatum fuit verbum quando carni fuit unitum.   

Objectio Caput Decimum septimum.  
QVare non salvavit nos per Angelum vel Legatum? sed per seipsum. Dicimus quòd non fuit possibile ut per creaturas servaretur humana natura, sed per Creatorem, sicut vas vitreum, quando frangitur, non accommodatur per Architectum vel fabrum, sed per Vitriarium qui id confecit, sic etiam & nos quando incidimus in peccatum, impossibile est ut alius quisquam nos restauret, nisi Deus qui nos creavit, iterum neque redemptionem per Legatum effecit, ne adorarent errantes nuncium Prophetam vel Angelum qui fuerat mittendus.   

Caput Decimum octavum.  
QVare ab utero exiit verbum per Nativitatem? Dicimus uterum esse membrum praestantissimum, etenim res est certa, quod omnis homo in eo figitur, quia quotidie morimur, & uter contra mortem contendit, propterea fuit congruum ut ex utero, qui contendit cum morte Deus prodiret; & quemadmodum qui vas à sordibus vult completè absolvere, totum abluit, similiter fecit Christus, quia principium eorum qui nascuntur à ventre & utero est, finis vero est mors, medium vero inter principium & finem intercedens, est vita: per ista tria transiit verbum, per uterum scilicet per vitam & per mortem, ut auferret maledictionem propter transgressionem mandati denique non est in hominibus membrum abominabile, sed omnia aequè sunt honoranda.   

Caput Decimum nonum.  
QVare incarnatum fuit verbum? Respondemus, In gratia sua creavit hominem, & quando peccavit, per gratiam suam eum servavit, descendit enim & fuit incarnatum ut eum redimeret: quomodo verò factum est homo, monstrat Apostolus, Quia filii participes fuerunt sanguinis & carnis, ipse quoque similiter, filios vocat animas, quod pro more Scripturae est hominem à parte denominantis; secundum hoc descendit cum septuaginta quinque animabus, & sicut unitur anima corpori & facta est una cum eo naturâ & personâ, sic verbum unitum fuit carni animatae, ideo factum est homo ut per mortem ejus destrueret Diabolum: insuper hoc velamine colluctatus est cum Satana, & superavit eum, quia ipse operculo Serpentis vicerat hominem.   

Caput Vicesimum.  
QVomodo non laesum fuit per Incarnationem? Respondemus, quia hujusmodi habuit virtutem ut majestate sua remanens, fuerit incarnatum, absque eo quod perderet propriam suam majestatem, & sicut Rex quando dignatur consuetudinem habere cum suis Ministris non laedit suam auctoritatem, neque vir si se tradiderit ligandum debilioribus, dicitur, quòd virtus ejus defecerit, sic quidem non laesus fuit Deus per exinanitionem sed superavit passiones per ejus exinanitionem, fuit etiam in inferno, non tamen laesus per tristitiam, in Sepulchro etiam & non passus est corruptionem, in Gehenna etiam fuit, non tamen abaestu ejus fuit consumptus.   

Objectio Caput Vicesimum primum.  
QVare cum incarnatum fuerat verbum, per mortem servavit hominem & non ex authoritate & mandato? Dicimus quòd justum fuit verbum, & quatenùs justum, non vi ducturum erat hominem, potuit quidem vi convertere omnes homines, sed non defraudaturum erat libertatem, neque vi ducturum proprium arbitrium, propterea non imperio servavit; sed per verbum justitiae, quum enim ausus fuerat Satanas objicere contra Christum qui fuit peccati expers, injustitiam, ipse servavit totum genus humanum & quando sanabat, partem aegrotantem tangebat & non sanam, sic genus quod aegrotum erat in peccato induit verbum ut ejus auferret passiones.   

Caput Vicesimum secundum.  
SED quare à principio non venit Christus? Dicimus quòd sicuti infanti primo loco carnem non porrigunt comedendam, usque dum maturiorem attingat aetatem, ita quando genus nostrum erat perficiendum, advenit medicus, posteaquam enim excreverat in cumulum omnium peccatorum mensura, & nulla species iniquitatis restabat inter homines, quae non fuerat perimpleta, tunc venit medicus ejus in salutem.   

Caput Vicesimum tertium.  
SED quomodo posteaquam accommodata fuerit cura, immersi sumus adhuc in peccatis? Dicimus quòd sicut Serpens capite conoulcatus non repentè moritur, sed adhuc caudam suam vibrat, sic, etiamsi Dominus noster fortiter superaverit & destruxerit iniquitatem, reliquiis tamen suis mundo adhuc nocet.   

Caput Vicesimum quártum.  
QVare non vi adduxit homines ad bonum? Dicimus quod nihil proficiunt ex fide coacta, sed magis rei fiunt, sicut homo coactè existens apud eum quem odio habet.   

Caput Vicesimum quintum.  
QVare non fecit Deus hominem ut ex natura cultum ejus diligeret? Dicimus, si hoc fecisset, voluntatem & libertatem defraudâsset, & hae defuissent homini, & naturâ ligari inveniretur sicut ignis qui non sua sponte urit, & etiamsi circumdaretur multitudine Creaturarum mandato suo subjugatarum, & non haberent libertatem, neque beatitudinem, neque operarum suarum mercedem haberent.   

Caput Vicesimum sextum.  
QVomodo occisus fuit Satan, irritum factum fuit peccatum & mortua est mors? Dicimus quòd tribus modis mortuus est Satan, primò ratione cruciatus & perturbationis suae. Secundum hoc quòd anima quae peccaverit morietur, cum satis sit notum quod mors animae est ejus cruciatus, sic mortuus est Satanas quatenus cruciatus fuit ob perditam suam eminentiam, & quia contempta fuit Idololatria. Secundò mortuus est Satanas quatenus potentiam ejus promovendi iniquitatem trucidavit Christus, & revelavit peccatum, & monstravit id esse, & fugiant homines ab eo, Sin verò mortuus est Satanas quomodo tentationibus suis homines colaphizat? Dicimus quòd hoc fieri permittit Deus aliquando apparenter, aliquando re verâ, sicuti in Sanctis & vincentibus, prout apud Jobum fecit, praeterea irritum factum est peccatum, quia deletum est, dixit enim gaudium est nobis quia mortua est iniquitas nostra & projiciet in mare peccata nostra, & Pharmaca purgativa peccati sunt poenitentia & mysteria vivifica, mors verò mortua est, per mortem Christi cujus vis soluta est ad instar Serpentis iniquae, cujus dentes franguntur, & Serpentis caudam vibrantis, etiamsi capite sit contritus, dein mortuum est peccatum quia suscitavit Christus corpus suum ad incorruptibilitatem, prout nos etiam suscitaturus est.   

Caput Vicesimum septimum.  
QVare dedit nobis Baptismum? Respondemus ut nos mitteret in vitam & beatitudines aeternas, carnais generatio ad mortem misit, sed spiritualis scilicet baptismi ad vitam. Id vero quòd tribus vicibus absorpti sumus in baptismo innuit mysticè descensum Domini nostri in Sepulchrum trid●ò, & ascensus noster è baptisterio innuit ejus resurrectionem. Ipse sepultus fuit in terra, & nos in aqua, similia enim sibi invicem imo intertexta sunt elementa aquae & terrae quia simul sunt commixta.   

Caput Vicesimum octavum.  
QVare sumimus corpus & sanguinem? Dicimus quod sicut ignis ferro unitus acqu●rit ei efficentiam, adeo ut splendeat & urat non aliter ac ipse ignis, sic etiam & Christus, quando accepit panem & vinum ea fecit corpus & sanguinem suum verè, & acquisivit iis virtutem & sanctitatem adeo ut quando ea suscipimus è nobis faciunt evanescere mortem, & possidere nos faciunt vitam immortatem, & sicut fermentum totam massam ad se attrahit, sic & mysteria sancta immortalitatem ad nos attrahunt, Deus enim verbum quando carni unitus fuit eam fecit Deum, non per naturam sed per efficaciam: sic & corpus quod manducamus, dicitur quòd è Virgine natus fuit, & fuit non per naturam, sed per unionem cum verbo, Deus.   

Caput Vicesimum nonum contra Gentiles.  
OBjiciunt contra nos Mahumet ani, quod nonnihil mutavimus in Evangelio: ad quos dicimus aut vos habetis producere testes de hujusmodi mutatione per nos facta; aut nos habemus jurare, quòd nihil mutavimus; qùia ut vos dicitis testes spectant ad allegantem, & juramentum ad negantem, vos quidem adversarii nostri estis, propterea testimonium vestrum contra nos non erit accipiendum, & si dixeritis; quod in Scriptura vestra scriptum est, quòd nos rogavimus ad supplendum ex loco ejus. Respondendum erit, quod hoc de nobis dictum non fuit, sed de Judaeis, quod constat ex verbis istum locum praecedentibus. Monstrate nobis quis in eo mutavit aliquid, quo tempore, qua causa, & quaenam verba mutavimus: si dixeritis Apostoli, eccè Scriptura vestra perhibet de iis testimonium quòd homines fuerunt virtute praediti: & in quo tempore? An antè exortam ditionem vestram vel postea, utrùm pro lucro corporali mutavimus in eo aliquid, ecce enim scriptum est in eo ut vendamus quicquid nobis sit & demus pauperibus: si vero pro causa spirituali quomodo permiserat Deus ut mutarent Scripturas, & ut essent contra voluntatem ejus? Et quae verba mutarunt? Mandata difficilia non mutârunt quia in eo restant adhuc hujusmodi, qui te percusserit super maxillam tuam, etc. Sin vero verba abjecta & vilia, ecce in eo reperiuntur in eo hujusmodi, oravit & lachrimavit Jesus, constat igitur nihil in eo mutatum esse. Et eccè in Scriptura vestra scriptum est, si vobis aliqua occurrerit ambiguit as vel dubitatio, interrogate eos qui legerunt Scripturas antiquas, considerate quomodo per nos mittit vobis Scripturaram vestram, dein tradit Propheta vester, dixisse Deum, quòd datum est Jesu Evangelium cui inest lumen & vita & directio & via veritatis, si igitur in eo sit lumen & vita, quis fugit à luce nisi caecus, à vita nisi mortuus à via nisi latro, & à veritate nisi mendax, propterea firmum est nostrum Evangelium, & eò magis, quia à vobis ipsis recipit testimonium, & superat Phantasias, & mandata ejus curant peccata & morbos ánimae, & hoc praenunciat nobis de futuris, & two qui hoc receperunt non prae timore aut vi gladii coacti consenserunt ei, sed quia viderunt divina miracula.   

Caput Tricesimum contra Judaeos.  
JUdaei etiam nobis objiciunt quòd Moses dixit, neque addas legi nec minuas Evangelium verò est additamentum: iis respondemus, ecce etiam vos addidistis Legi, libros Prophetarum & Sapientiam, sin vero dixeritis quod isti etiam libri concordes sunt Legi ecce etiam Evangelium convenit legi eamque complet: si verò Piscatores fuerunt Apostoli, Prophetae etiam fuerunt Pastores, & quia non sufficiebat Lex ad perficiendum homines in justitia opus fuit Evangelii. Dicunt insuper quòd ei insunt mendacia quia in eo habentur contradictiones; propterea respondemus quòd inventitur additio & diminutio narrationum sed non contrarietas, & ecce in lege scriptum est quòd quacunque die comederis ex arbore morieris attamen post annos noningintos & triginta annos obiit, & non addam maledicendum terrae, attamen scriptum est quòd in maledictione comedes.   

Caput Tricesimum primum.  
QVot modis dicatur Lex? Lex sex modis dieitur, prima est Lex illa naturalis quae est discretio & Curia conscientiae quae data est iis, qui è progenie funt Adami, & impressa est eorum cordibus. Secunda est Lex scripta per Mosen (exempli gratiâ) non committes Adulterium, etc. Tertia est illa Christi, qui te percusserit super maxillam tuam, quarta est illud quod gratiâ servabimur, quinta est illa quae residet in membris scilicet peccatum. Sexta quae est ipse Spiritus sanctus, Vetus Testamentum datum fuit in monte Sinai, post exitum populi ex Aegypto, cum fumo, vapore & igne propter duritiem populi. Novum verò datum fuit in Caenaculo post exitum Gentium è peccato, tertiâ horâ primi diei Sabbathi: Testamentum exponitur statutum & mandatum, & post mortem confirmatur, per mortem filii confirmatur, Evangelium verò exponitur Nunciatio, nuntiamus enim quòd Deus descendit in terram, quòd mors soluta est, quòd regnum revelatum est, & Prophetae clamârunt Deum daturum verbum annunciationis. Evangelista Nuncius. Evangelium verò est narratio humanationis verbi, & scripta Pauli & Apostolorum docent occasionem humanationis & bona inde profluentia.   

Caput Tricesimum secundum.  
PHiloxenus dicit quòd Baptismus fuit principium Evangelii, è Nativitate enim Baptismum usque, secundum legem mores suos instituit, propterea baptismus est principium Evangelii, & Basilius in Sermone fuo contra Eumonium dicit quò principium Evangelii est praedicatio Johannis, quod & Marcus vocat principium Evangelii, illa enim quae spectabant ad conceptionem ejus non pro Evangelio habentur. Idiotas elegit Dominus noster ne personarum dignitati attribueretur miraculorum stupor, sic & Pater in Testamento veteri, inferioris conditionis homines elegit, Mosen linguâ impeditum, Davidem Pastorem, Amos Pastorem, Ehurmanu mutilum, in veteri quidem Pastores elegit, quia gregi determinatae in terra Judaeorum praefecti erant, in novo piscatores quia in tota Terra piscati sunt indefinitè, quasi in rete cujuscunque generis venientes.   

Caput Tricesimum tertium.  
PER quatuor Evangelistas scriptum fuit Evangelium quia in quatuor mundi plagas erat propagandum, quatuor etiam sunt Elementa, & quatuor flumina, & quatuor ventos vidit Daniel, & quatuor equos, & quatuor currus vidit Zacharia, & quatuor Candelabra, & quatuor fuerunt Cumuli, & currus quem vidit Ezechiel eique juncta quatuor animalia mysticè innuunt quatuor Evangelistas, Leo propter audaciam, & dispositionem eorum ad erroris contritionem, Aquila verò quia per eos capiuntur Daemones, sicut per aquilas animalia, apprehendunt etiam abscondita sicut vident aquilae & prospiciunt longè, Bos etiam quia subjugant mundum per eorum Doctrinam, Homo quia homines fuerunt, Alae significant eminentiam Evangelii, & in quantum manus hominis habuerunt animalia, auxilium Christi Evangelistis praestitum innuitur, Rota in medio rotae typus est Testamentorum, oculi mysticè significant perfectam scientiam quam seminârunt Apostoli in mundo: Homo in curru significat verbum quod homo faciendum erat.   

Caput Tricesimum quartum.  
DUO Apostolorum scripserunt & duo Discipulorum Marous erat Petri Discipulus, & Lucas Johannis: Non scripserunt quatuor Apostolorum, tum quia nihil egerunt gloriae captandae gratiâ, tum etiam nè parvi penderentur Discipuli, & nè dicerent homines quòd non fuerunt participes cum Apostolis in praedicatione & Scripturâ, Quis coegit quatuor Evangelia, eademque in uno libro ordinavit? Nonnulli dicunt quòd Eusebius Caesariensis quando obseruâsset Eumonium Alexandrinum confecisse Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatum, (hoc est) è quatuor & adhaerentiam verborum mutâsse, similiter etiam fecisse Titianum Graecum Haereticum, ipse coegit ista quatuor & eorum singula seorsim scripsit, A lii dicunt, quòd Johannes Evangelista ordinavit eadem in unum librum quando ad eum tria allata fuerant quae suo adjunxit.   

Caput Tricesimum quintum.  
POstquam Paulus electus fuerat & necesse erat ut Apostoli abirent in Regiones ad praedicandum inceperunt tres Evangelistae scribere Evangelium, Matthaeus antequam sparsi erant Apostoli, postea verò Marcus & Lucas, & quando scripta Matthaei ad fideles in Epheso pervenerant Johanni persuadebant ut scriberet ipse etiam de his quae desiderabantur.   

Caput Tricesimum sextum. Occasio Scripturae Matthaei in particulari.  
ORta jam persecutione contra Apostolos, lapidato Stephano, occisoque Jacobo, factum est ut dispergerentur Apostoli, & ut praedicarent Evangelium gentibus; Hebraei verò qui crediderunt, hoc observato, Matthaeum accesserunt rogâruntque ab eo, ut quicquid iis verbo tenùs dixisset, ipsis in scriptis traderet, quod etiam praestitit: tres Evangelistae ea solummodò quae in uno anno egerat Dominus noster scriptis mandârunt, ab incarceratione scilicet Johannis usque ad ascensionem, exceptis Nativitate, Baptismo & Tentatione, aliisque nonnullis sine quibus fieri vix potuit ut Narrationum suarum caperent exordium, Johannes verò scripsit de Divinitate & de hujusmodi rebus quae duobus praecedentibus annis gesserat Christus à tempore quo incepit Johannes praedicare usque ad tempus quo in carcerem inciderat scopus verò suarum Scriptionum fuit adventus Domini nostri in carne, beatitudinesque nobis ab eo profluentes.   

Caput Tricesimum septimum.  
MAtthaeus in Regione Palestinae scripsit haebraicè, & Marcus Romae lingua Romana (i e.) lingua Franeorum, Dominus tamen Juunis dicit quòd Marcus scripsit in Aegypto; Lucas scripsit Graecè in Alexandria, Johannes scripsit Graecè in Epheso, tribus linguis scriptum fuit Evangelium, quia tres hae linguae supra Crucem Christi fuerunt scriptae, Haebraicè, Graecè, & Latinè, Hebraicè ratione Judaeorum, Graecè ratione Pilati, Latinè ratione Herodis, & in ipsissimis linguis quibus usi sunt in accusatione ejus hostes ejus, Evangelium praedicârunt Evangelistae.   

Caput Tricesimum octavum.  
LVcas processit secundum rerum ordinem, & omnia suo ordine disposuit, & prout gesta erant à Domino nostro scripsit, Johannes etiam similiter fecit, salut eo, quòd nonnulla in medio reliquit, quia dicta fuerano per socios suos; Matthaeus verò non eodem processit modo sed usus est Doctrinae methodo, cohaerentia insimul collocando, leges enim quas instituit Dominus noster in uno capite ord●navit, alteri verò Evangelistae sparsim eas tradiderunt, & Marcus sequitur dispositionem Matthaei: multi verò non intell gentes modum quo quisque eorum scripsit respectiuè, existimarunt se fuisse sibi invicem contrarios.   

Caput Tricesimum nonum.  
QUia principium Evangelii fuit Baptismus Christi, prout supra diximus, propterea inde exorsus est Marcus, Matthaeus enim altiùs ingressum fecit apud Genealogiam Familiarum ut monstraret Hebraeis quòd sicuti praedixissent Prophetae, Christus ortus est. Lucas verò altiùs orditur & pertingit usque ad nativitatem Johannis ut subaccuseret eos, qui praefatione omissa, aggressi fuerant scriptionem historiae Christi: Johannes ascendit usque ad sermonem divinum, ut monstraret, quòd etiamsi socii sui scripsissent Christum hominem fuisse quatenus incarnatum, erat, tamen Deus & cum patre fuerat, & postea incarnatus & homo factus fuit. Doctrina eorum medio platearum, & alta voce fuit praedicata, ipsis dicentibus Deus revelatus est in corpore & toleravit passiones in carne, mortuus fuit & resurrexit & confirmata fuit eorum praedicatio per miracula quae fecerunt.   

Caput Quadragesimum.  
JOhannes locutus est de sublimibus, & socii sui de inferioribus, Matthaeus quidem quia ad Judaeos scripsit, ei curae fuit, ut narraret ejus generationem & consuetudinem in carne, Marcus vero sollicitus fuit ut scriberet contra Simonem, qui praedicaverat filium dispensationem suam egisse per Phantasiam, quapropter confirmavit ea quae ad corporationem spectabant, dicitur quòd ei dedit in mandatis Petrus ut scriberet vice sua, & hac ratione (ut nonnulli existimant) ne propter Petri eminentiam sociorum suorum Scripturae parvi haberentur, ipse mandavit ei ut scriberet de ejus abnegatione accuratè, similiter Lucae mandavit Paulus ut scriberet, in cujus imitationem extensè ad modum Oratoris loquitur in confirmationem Theophili.   

Caput Quadragesimum primum.  
JOhannes cum vidisset quòd ea quae spectabant ad ejus humanitatem, ex illis quae scripserant socii sui fuerant confirmata, scripsit ipse de Divinitate, humilia locutus est Dominus noster, tam propter infirmitatem and torum, quàm in confirmationem humanationis, & ut doceret humilitatem, & ut crederetur quòd à Deo missus fuit. Licet personae eminenti loqui humilia (e g.) Vbi es tu Adame? Et Vbi est Abel frater tuus? Humili verò personae non licet grandia de se loqui, ne existimaretur inverecunda occasio loquendi de Christo, fuit, ut monstraret naturae suae majestatem, dicimus insuper quòd dupliciter de Deo loquuntur Scripturae vel secundum id quod est, hunc in modum quòd aeternus est, & Pater & Filius & Spiritus sanctus, vel secundum id quod eo inferius est, sicuti ignis est, irascitur, indignatus est & quòd poenituit eum de hominibus: tribus modis loquuntur Scripturae de hominibus, primò secundum id quod est (i. e.) homo vivens, rationalis, mortalis secundò, supra id quod est, scilicet Deus & filii Dei, tertiò infra id quod est quemadmodum vocatur tinea, vermis, lupus, vulpes; multis insuper modis loquuntur, adeo ut necesse erit de quocunque Scripturae verbo haec quatuor intelligere scilicet occasionem, scopum, tempus, & personam, quae referuntur ad hujusmodi verbum, si verò hoc non fecerimus in errandi periculo constituti sumus, aliter quomodo potest consistere haec sententia qui non odio habet patrem suum cum ista, filii auscultate parentibus vestris.   

Caput Quadragesimum secundum.  
SEptem sunt Capita praestituenda omni libro, Scopus scopus verò est Evangelii ut lucrifaciamus hominibus vitam in Deo scilicet per Verbum fidem in Trinitate, & per operam, mores Virtute praeditos. Secundò, Vtilitas ejus, prodest Evangelium ad salutem animae. Tertiò, Ordo (i. e.) ordo legendi Evangelium post legem & Prophetas, quia in eo perimplentur quae in Scriptura praefigurata sunt. Quartò Occasio editionis & hoc est Evangelium (i. e.) enunciatio bona. Quintò, Divisio in Capita, Evangelium verò dividitur in cognitionem Dei unius scilicet trium personarum, & in praxim morum Virtute praeditorum, & in cognitionem Virtutum caelestium, quae gaudent in conversionem peccatorum, & in mandata in commemorationem judicii, & in remunerationem bonorum. Sextò, Cujus est Liber? Liber est Christi qui praedicatus fuit per duos Apostolos & duos Discipulos. Septimò, Sub qua notione res erit tractanda, id est consideratur respectu Theoriae (i e.) quatenus discursus est Divinitatis, vel praxeôs (i. e.) ratione morum sanctorum, Matthaeus vero exponitur versatus in Commercio, praedicatio vocatur Evangelium quia non occultè sed manifestè narratum fuit.   

Caput Quadragesimum tertium.  
EVsebius Caesariensis sollicitus fuit ut constitueret Canones Evangelii, quod constat ex Epistola ejus ad Carpianum, & in iis monstrat harmoniam Evangelistarum, scripserat etiam Eumonius & Titianus etiam Evangelium vocatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) quatuor prout supra diximus, & quando venerant ad historiam resurrectionis & observaverant variationem abstinuerunt ab ista opera, sed Eusebio curae erat, ut hujusmodi Canones conficeret, & ut iis ostenderet Evangelistarum inter se convenientiam per modum concordantiae hujusmodi; Olaph est primus Canon & per eum docet quatuor Evangelistas idem dixisse, ecce enim monstrat hanc narrationem (viz.) Hic est filius meus dilectus in quo complacui esse in primo Canone, positamque esse in Matthaeo Sect. 18. in Marco ' 14. in Luca 16. in Johanne 18. Canones quos ordinavit sunt decem, & in primo omnes quatuor conveniunt. Iterum verò ubi scripta est in Matthaeo in Canonibus duabus vicibus aut tribus una litera, prout res est, & in Canonibus sociorum suorum non ita, scire debes alios Evangelistas bis fecisse mentionem narrationis, in duobus scilicet locis & voluit Canonum Dispositor ut istam literam ordinaret ad significandum narrationem saepiùs repetitam fuisse apud alios, Litera 〈◊〉 in principio Canonis Matthaei bis scribitur, & in Canone Marci similiter, quia Johannes duobus in locis narrationem repetit, Matthaeus etiam & Marcus, itidem, necesse habuit Canonum Dispositor ut eandem literam bis scriberet ut adaequaret Canonem ei qui bis narrationem scripsisset.  
In Canone verò secundo tres conveniunt Matthaeus, Marcus & Lucas.  
In tertio tres conveniunt Matthaeus, Lucas & Johannes.  
In quarto tres conveniunt Matthaeus, Marcus & Johannes.  
In quinto duo conveniunt Matthaeus & Lucas.  
In sexto duo conveniunt Matthaeus, Marcus.  
In septimo duo Matthaeus, Johannes.  
In octavo duo Marcus, Lucas.  
In nono duo Lucas, Johannes.  
In decimo ubi singulariter scripsit unusquisque (e.g.) Paragraphus Samaritanae cujus facit mentionem nullus alius Evangelistarum praeter Johannem.   

Caput Quadragesimum quartum.  
DEcem constituit Canones, quia numerus denarius è quatuor nascitur, quia ita computatur, scilicet quatuor, tres, duo, unus, ecce coeunt in decem.  
In Canone primo quatuor conveniunt.  
In Canone secundo, tertio & quarto tres conveniunt.  
In quinto, sexto & septimo conveniunt duo, pariter ac in octavo & nono.  
In decimo unusquisque secundum quod sibi proprium est, prout diximus, clarum est tamen quod in aliquo uno associatur, prout in Canone primo ponitur historia earum quae unxerunt Dominum nostrum, cum fuerint tres differentes, ob id enim solummodo quòd unxerunt scribuntur in Canone primo, historia insuper Paralytici cum apud Matthaeum & Marcum idem fuit, apud Johannem tamen alius & alius fuit verùm in uno Canone disponuntur, sciendum est quòd in singulis Evangelistis sunt numeri procedentes respectiuè, & sub numero progreditur numerus Canonum, & in quocunque Canone inveniatur narratio, noveris tu quot Evangelistae conveniunt in eadem, in Canone primo incipit à convenientia Narrationum Evangelistarum ut os obthuraret iis, qui dicunt quod sibi invicem sunt contradicentes: E Canone secundo exit Johannes quia multa separata habet, à Marco, à Johanne tria, à Marco septemdecem.   

Caput Quadragesimum quintum.  
DIximus insuper quot numeros habent singuli Evangelistae Matthaeus habet in Canone primo numeros 426. habet cum Marco, Luca & Johanne numeros 64.  

In Canone secundo habet cum Marco & Luca 101.  
In Canone tertio habet cum Luca & Johanne numeros 8.  
In Canone quarto habet cum Marco & Johanne numeros 17.  
In quinto cum Luca 87.  
In sexto cum Marco numeros 17.  
In septimo cum Johanne 9 sibi propria habet 76. inest ipse octo Canonibus à primo scilicet in septimum, & decimo.   
Marcus habet 290. numeros in Canone primo habet cum Matthaeo, Luca & Johanne numeros 65. in secundo cum Matthaeo & Luca 101. in quarto cum Matthaeo & Johanne 17. in sexto cum Matthaeo 17. in octavo cum Luca 23. in decimo sibi habet propria 27. Versatur in sex Canonibus in primo in secundo in quarto in sexto in octavo & decimo.  
Lucas habet numeros 402. in Canone primo cum sociis suis 64. in secundo cum Matthaeo & Marco & Johanne numeros 8. in quinto cum Matthaeo 109. in 8. cum Marco 23. in decimo sibi habet propria 86. Versatur in septem Canonibus in primo, secundo, tertio in quinto in octavo (in nono) & decimo.  
Johannes habet numeros 171. in Canone primo cum tribus sociis suis habet numeros 26. in tertio cum Matthaeo & Marco 24. in septimo cum Matthaeo 17. in nono cum Luca 9 in decimo propria habet 23. Versatur in sex Canonibus in primo & tertio & quarto & septimo & nono & decimo, sunt in Matthaeo Canones 62. signa 28. numerus Canonum 360. Testimonia 32. Miracula 26. quae computavit Theologus verbis extensis parabolae 17.  
Non probandus est numerus Canonum quia sibi non convenit numerus.  
FINIS.