Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
it is written every male that first openeth the Matrix Luke 2.29 Clausas portas vulvae virginalis aperuit saith Ierom. It is not said that Christ came through the doores being shut but after the doores were shut which yet at his entrie were opened miraculously as to the Apostles the prison doores Acts 5.19 and 12.10 The same may be said of the stone if he arose before the Angell removed the same Mat. 28. Fulke on the Rhem. Test. Vers. 21. As my Father sent me so send I your First as Christ was immediately called by the Father so were the Apostles immediately called by himselfe Secondly as Christ was sent from the Father to preach to the whole world so Christ sent them into the whole world for the whole world was their charge Thirdly as Christ was sent to reveale his Fathers will so were they sent by Christ to reveale the Fathers will partly in making things more fully knowne which were before but darkely shadowed and partly in foretelling things to come they all being Evangelicall Prophets In regard of this manner of sending them they were above the Angells themselves See Ephes. 3.10 Perkins on Jude Vers. 22. He breathed on them and said unto them Receive ye the Holy Ghost The ceremonie of breathing on them seemeth to give them all a like portion power of the Spirit that is some smaller measure of gifts as a pledge for the time but directing them when and where to expect the plentifull powring out of the Spirit upon them after his departure This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost for the Holy Ghost is as it were the breath of the Father and the Sonne Our Saviour doth the same that God did Gen. 2.7 to shew that the same person that giveth life giveth grace and also to signifie unto his Disciples that being to send them over all the world to preach his Gospell he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam also to put them in mind that their preaching of the Gospel could not be effectuall in the hearts of the hearers before the Lord did breath into them his Spirit Cant. 4.10 Vers. 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retaine they are retained First it is certaine that properly to remit sinnes belongeth only unto God Marke 2.7 God challengeth this as his prerogative royall Esay 43.25 The Ministers have power to remit or retaine sinnes ministerially in that they have power to declare unto men remission of sinnes if they repent and beleeve otherwise the retention of them and also in that they are instruments under God to bring men unto repentance and faith whereby to obtaine remission or otherwise to leave them the more without excuse Compare this place with Marke 16.15 16. and Luke 24.47 in all which places there is the same speaker Christ the same persons spoken unto the Apostles and the same time of speaking after the resurrection Vers. 25. Except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Plus mihi profuit dubitatio Thomae quam credulitas Mariae Gregorius Magnus The doubting of Thomas hath profited me more than the credulity of Marie Nil tam certum quam quod post dubium certum Vers. 27. Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side Into the wound of my side pierced with the Soldiours speare Vers. 29. Blessed are they that have not seen but heard and yet have beleeved Vers. 31. But these are written that he might beleeve that Jesus is the Christ the Son of God and that beleeving yee might have life through his name This was the finall cause of the writers of the Gospell CHAP. XXI Vers. 3. AND that night they caught nothing The night is fittest for fishing because in the day time the fearefull fishes are affrighted with the sight of men and hide themselves in the deepe Vers. 7. Girt his fishers Coate unto him Hee was not altogether naked before but had put off his outward Garment He was clad after the manner of fishers with some close inner garment onely and having girt it to him did cast himselfe in the vehemence of his desire to come unto Christ into the Sea Dr. Hals Paraphrase Vers. 11. An hundred fifty and three There are so many kinds of the chiefe fishes say some whereby is signified that some of all kind of men shall be taken And for all there were so many yet was not the net broken So many and such great fishes in net but weake of it selfe this also increased the Miracle Vers. 14. This is now the third time that Iesus shewed himselfe to his Disciples It may be understood of the day when our Saviour appeared not of the particular appearances This was the third day wherein he shewed himselfe to his Disciples but not the third appearance or we may understand it of his appearing to his Disciples when they were together not to severall persons yet Grotius and Brugensis referre it to the appearances Vers. 15. Iesus said to Simon Therefore to Simon alone feed Therefore rule over them as a King My sheep Therefore the whole Church scattered over the whole earth so the Papists argue When it is said to him it is said to all lovest thou mee feed my sheepe Austin He had denyed Christ thrice therefore he thrice provokes him to a profession of his love so the Fathers The Greeke verbe signifies to governe as a shepheard ruleth his sheepe and addeth no more authority to Peter than to any other Bishop or Elder of the Church of whom it is also used Act. 20.28 More then these Than thy nets than thy fish than thy friends that are here about thee Mr Hildersam Lambes Peter must not feed his sheepe onely but his lambes also and first his lambes for the increase of the whole flocke dependeth on the towardnesse of the lambes and they being well fed lesse paines need to be taken with the sheep Greenham Vers. 16. Feed my sheepe The Papists upon these words of Christ to Peter Feede my sheepe would gather Peters supremacy over the Church in all the world but then it will follow that every Christian man should have the like Supremacy and be a Pope See Rev. 2.27 The words in the Originall are thus Hee shall feed and rule the Nations as a Shepheard feedeth and ruleth his lambes with his hooke Mr Perkins Feede By doctrine life discipline Vers. 17. Thou knowst that I love thee That my love is true and sincere Peter being asked of the
and actions I adjure thee by God Who by his just judgement hath suffered me to be in these men for their sin do not torment nor expell me out of this Country It was a great torment to the devill to cease from tormenting the man whom â—e had possessed saith Novarinus Vers. 9. And he asked him what is thy name He askes not as if he were ignorant but that from the devils answer the multitude of the devils dwelling in him might be discovered to those that were present that so they might perceive the cause of that strange cruelty described and the greatnesse of the miracle in which by Christs power the man was afterward free from so great a number of devils and might know that Christs power was greater than that of many devills joyned together A Legion was a terme among the Romans for Souldiers as we say a Regiment it was 6666. saith Hesychius Vers. 10. He would not send them away out of the country Because saith Cajetane they have severall regions where they most haunt and they that are in such a region are loath to be put out of it but would faine keep their place Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding Luke saith this heard was in the mountaine Austen saith this heard of Swine was so great that some of it was neere the mountaine in the fields some in the mountaine or they were in the lower part of the mountaine which began to spread into the fields Vers. 15. And cloathed Ingenuous modestie whom formerly the furies of the Devill had deprived of cloathes he fits now cloathed and in his right mind not only indued with a right mind and carrying himself modesty which are the usuall significations of this word but also rightly judging of the Doctrine and miracles of Christ for it is evident out of Zenophon that this also is the use of this word Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him turned him about in the presse and said who touched my cloathes Christ would have this miracle discovered First In relation to the woman 1. To prevent a temptation which might have fastened upon her afterward if she had not sought to Christ and returned thanks to him for this cure 2. To maintaine his farther grace to her he commends her faith bids her go in peace 3. That he might cure some infirmity in her Secondly In regard of himself 1. To glorifie his divine knowledge that he is able to discover so secret a thing 2. His divine power that by this touch only he was able to cure so deep and difficult a disease 3. For the confirmation of their faith that were about him and likewise to assure Iairus that he would recover his daughter Vers. 33. And fell down before him Those that prayed fervently were wont to fall upon their knees Act. 7.60 This was used not only by the Christians but by heathens It was a signe of humility with both but the Heathens intimate something more when they fall upon their knees They thinke that those who would obtaine mercy should fall upon their knees because the knees were consecrated to mercy Vers. 37. He suffered no man to follow him Either because they were unworthy to be witnesses to the miracle he hindered them from comming in or because he would not have the miracle overwhelmed with the company clamouring about him Calvin Vers. 40. When he had put them all out He tooke so many witnesses as sufficed for proving the thing to admit more might have a shew of ostentation Vers. 42. Were astonished with a great astonishment An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths revealed to it Acts 10.10 and 22.17 It is taken here and Luke 5.26 for astonishment through admiration CHAP. VI. Verse 3. IS not this the Carpenâ—â—r or that Carpenter The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generall word rendred Faber and it is questioned by some whether should be meant by it Faber serrarius or Faber lignarius a Smith or a Carpenter Hilary and Ambrose thinke Christ was a Smith The common opinion is that he was a Carpenter Some hold that the Greeke word is so taken when it is put absolutely and without addition besides the Arabick version is for that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe builder comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber Hence Christ in his preaching saith à Lapide drew similitudes from the yoake Mat. 11.29 and plow Luk. 9.62 Vers. 7. And he called unto him the Twelve and began to send them forth two by two Our Saviour sent out his twelve Apostles two by two and so the seventy Disciples two and two before him Luk. 10.1 both to make the message of more authority the things being confirmed by the testimony of two witnesses and for the mutuall comfort and aide which they might have of each other both in their journey and business See Mat. 10.1 And gave them power over uncleane spirits Christ furnished his Embassadours with the gift of miracles which was to them in stead of publique testimony or as they speake commonly in stead of letters of credence Vers. 8. See Mat. 10.10 God would in this first embassage give them a manifest document of the divine providence Vers. 13. And annointed with oyle many that were sicke and healed them Whence the Papists would ground their extreme unction which they hold to be such a Sacrament of the Church as is here insinuated by Marke But first the Evangelist saith not that the Apostles annointed those who were in the pangs of death upon this opinion that in that Unction they might have the last and firmest savegard against Sin the Devill and Death but only describes the gift of healing the power of which the Lord said he had granted them for that Embassage in the former Chapter Secondly The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world but describes the gift of healing which as also other gifts of miracles was temporall and ceased after the Gospell was propagated through the whole world Thirdly We read not that the Apostles annointed them of which they might probably presume that they would presently dye but they annointed those sicke lest they should then dye with that weakeness Fourthly We read here nothing of the command of Christ nor of the fact of the Apostles that the oyle of that unction ought first by expresse words to be consecrated and exorcised Fifthly Neither do we read that it was either commanded by Christ or that the Apostles practised it viz. the annointing of the Organs of the Senses Sixthly There
a Teacher others of the common people did stand when they interpreted Act. 13.16 Were fastened on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth when with fixed eyes we do attentively and as it were immoveably stick in the beholding of any thing Vers. 22. And all bare him witnesse That is their mind was so convinced with those things which were spoken by Christ that they could not doubt nor contradict the Prophecies agreeing to him Gracious words An Hebrew phrase in which the force and grace of the Holy Ghost was conspicuous Vers. 30. But he passing through the midst of them That is with much confidence safety and assurance he withdrew himselfe The same kind of speech is repeated Iohn 8.59 Where it is plainely intimated that Christ by his divine power was made invisible to his enemies wherefore it is credible that he escaped here after the same manner Vers. 36. With authority and power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas authority is a right or morall faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia power is an active force or naturall faculty Vers. 38. Simons wives mother was taken with a great fever Peters Mother in law for that he had a wife is manifestly collected from this history was ill of a fever not a light or remisse one but so vehement that she lay down with it Luke cals it a great fever for she was old being the Mother of Peters wife and in old people such fevers are dangerous and deadly which can hardly be cured by nature whose forces are weake Christ did not onely heale her by his word as he did the noble mans son that was sick of a fever Iohn 4.50 But he used peculiar gestures He came to her where she lay down saith Marke 2. Laying hold on her hand he lifted her up 3. He stood above her not as if he stood upon her as it were kicking her with his feet but that he stood so neare her that bowing his body hee did as it were lye upon her that is the meaning of the Greeke words 4. He reproved the fever this declares the power of Christ that he so healed this woman that had long conflicted with a fever and was so worne with it that she kept her bed that without the relickes of weaknesse she presently recovered both her strength and health CHAP. V. Verse 1. AS the people preassed upon him to heare the word of God Christs hearers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay upon him they preassed upon him the word of God in opposition to the traditions of men which the Pharisees taught Vers. 5. We have toyled all the night Which is more seasonable for taking than the day and have taken nothing Vers. 6. And when they had thus done they inclosed a great multitude of fishes and their net brake When Jesus called those Disciples they had been fishing all night and caught nothing but when Christ bad them let down the net they tooke multitudes to shew to us that the successe of our indeavours is not in proportion to our labours but the divine assistance and benediction And their net brake This verse seemes repugnant to that John 21.11 Suppose they had written both of one miracle as they doe of divers yet there is no contradiction the one intending thereby to signifie that the greatnesse of the burthen exceeded naturall ability of instruments which they had to bear it the other that the weaknesse thereof was supported by a supernaturall and miraculous addition of strength The nets as touching themselves brake but through the power of God they held Hookers Eccles. Pol. Vers. 7. Began to sinke Would have sanke unlesse he had been upholden by a miracle Vers. 9. He was astonished and all that were with him Amazement besieged on every side and possessed them all so the Lxx use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18.5 and 2 Kings 22.5 Vers. 16. And he widrew himself into the wilderness and prayed Thence we may gather what Christ did when he was not busied in teaching and working miracles viz. was intent on prayer praying and giving thankes for his ministery and office and for the whole Church to be gathered in the New Testament The power of the Lord was present to heale them By this Hebraisme he meanes that the Lord healed neither by medicines nor prayer but that he exercised his power in healing the sick or the vertue of the Lord that is the divine power exercised it self in and by Jesus Christ in healing the sick Vers. 21. Who is this which speaketh blasphemies who can forgive sins but God alone That is he cannot be either the Messias or a Prophet sent by God because he speaks blasphemies Vers. 27. And saw a Publican Publicans were certaine Officers in the Roman Empire which did gather up the Tribute that was to be paid and such gifts as were given And because the goods of the Empire were called Publica hence came the name of Publicans Vers. 29. Levi made him a great feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A feast for all Commers Erasmus out of Athenaeus saith the word signifieth splendidum epulum Vers. 39. The old is better vulg melius salubrius Beza suavius Syrus Piscat Eras. quia scilicet levius est For this word properly signifieth levity as Mat. 11.30 Luk 6.35 Rom. 2.4 Ephes. 4.32 Old wines are wont to be of a more gentle taste new more austere CHAP. VI. Verse 12. COntinued all night in prayer to God Either because it was concerning a business belonging to the kingdom and glory of God or rather because it was a serious speech with God Vers. 13. Whom also he named Apostles This may be interpreted two waies Either because afterward being installed into his Office he put that name upon them or because he had now honoured them with that Elogie in hope of the future dignity that they might know to what end they were separated from the common Vulgar and to what use they were destinated Vers. 15. Simon called Zelotes The Zealous to distinguish him from Simon Peter he was so called because of his earnestness and zeale for the Gospell Vers. 18. Vexed with unclean spirits Which Phrase he useth also Acts 5.16 Vers. 23. Leape for joy The word signifieth to express mirth by some outward gesture Their Fathers That is the ancient people of the Jews for Christ speaketh here to his Disciples and others that were Jews by nation Perkins Ver. 24. But wo unto them that are rich He curseth the Rich not all but those which receive their consolation in this world that is are so contented with their estate that they forget the life to come He shewes therefore that riches are so far from making one blessed that they are oft turned into the occasion of ones destruction Vers. 25. Wo unto you that laugh now It is the property of a man to laugh
The learned observe the word hath his weight from Torpedo which signifies a cramp-fish a fish they say that hath such a benumming quality that the cold of it will strike from the hook to the line from the line to the goad from the goad to the arme from the arme to the body of the fisher and so benum him and take away all use and feeling of his limbs His meaning is that he was none of those idle drones which by their lazinesse doe even chill and benum and dead the charity of well disposed people See Beza and Grotius Vers. 24. Of the Jewes five times received J forty stripes save one Forty save one so the Greeke stripes being understood that word is put in our translation in another Character as Beza likewise hath Plagas 25. Deut. 3. The Lord commanded that the number of strokes should not exceed forty the Jewes that they might not transgresse gave one lesse Vers. 25. Thrice was I beaten with râ—â—s By the Gentiles for it was a custome with the Romanes to beat the guilty with Rods therefore Cajetane collects hence that the Jewes were not wont to whip with Rods but with some other Instrument because the Apostle saith he was onely thrice beaten with Rods. Once was I stoned By the Jewes at Lystra in Lycaonia and that so grievously that he was thought to be dead Vers. 27. In hunger and thirst in fastings often Could not get bread sometimes when he would have eaten and sometimes could eat and would not Vers. 30. I will glory of the things which concerne mine infirmities Our afflictions are called our infirmities the best are apt to bewray weakenesse in them CHAP. XII Vers. 1. IT is not expedient for me doubtlesse to glory That is although for you it behoves me to glory that I may defend the dignity of my Ministery against detracters yet it is not expedient for me viz. Simply and unlesse in the present or like case because it hath a shew of boasting I will come to visions and revelations of the Lord viz. To relate them Revelation includes or supposeth vision but not contrarily Vers. 2. I knew a man That is himselfe his modesty Job 42.5 In Christ having union communion with Christ. 14. yeares ago so long since Paul was converted and after had this Revelation Whether in the bâ—dy I cannot tell or whether out of the body I cannot tell By this hee expresseth the more the greatnesse of the revelation For he meanes that God dealt so with him that he himselfe did not conceive the manner He saith therefore that he knowes not whether in his body and soule he was caught up into heaven on in his soule onely Caught up to the third heaven He calleth it the third heaven in respect of the heavens under it for the place wherein we breath is the first heaven the starry firmament is the second heaven and the Paradise of God the third See 4. vers Vers. 4. Which it is not lawfull for a man to utter Not lawfull for a man to think he can utter which he had no Commission to utter It fell not within the lawes of preaching to publish them Vers. 7. A Thorne in the flesh the Messenger of Satan to buffet me It may be rendred the Angell Satan Some inward corruption which Paul felt in his own heart which Satan stirred up in him Mr. Hildersam Some would have it originall corruption set on by the Devill others interpret it to be a wound in the Spirit the sting of conscience pressing him down to the nethermost hell in his sense that was taken up afore to the highest heavens Others say he was unapt to any good praying or preaching for so God cured and prevented pride by eclipsing gifts and spirit he repeateth it twice in this verse as a thing worthy to be observed least he should be exalted above measure Some interpret this prick in the flesh a bodily disease the head-ache the Iliacke passion others blasphemous thoughts darted in with violence Some say he was much reproached by the false Apostles as a man of mean presence and perhaps had some imperfection in his speech they might charge him that he had lived on the peoples bounty or misled them It is certaine it was some constant impetuous torment what ever it was Vers. 8. Thrice That is often à Lapide So Beza and Estius oft and earnestly Doctor Hall Vers. 9. My grace is sufficient for thee That is thine infirmity shall not be removed content thy selfe that thou art in my favour and hast received my grace by which thou dost withstand this temptation My strength is made perfect in weaknesse He meaneth that the lower men be brought and the more weake and unable to be established they may seeme to be the more divine is that power manifested to be whereby they are established Vers. 10. When I am weake then am I strong Strongest through hope in Christ when I am weakest through sense in my selfe Not onely by an intrinsecall disposition that we are more inclined to seek strength but indeed by a Spirituall capacity Jesus Christ is more prepared to bestow strength when we are sensible of our own weaknesse Vers. 11. I am become a foole in glorying As if he had said it is the guise and character of a foole affectedly to commend himselfe but I have not affected it yee have compelled me You have forced me to this folly as it were who so much esteeme false Apostles my contemners I ought to have been commended of you That is ye ought to have given testimony to my integrity and to have maintained the honour of my Ministery For in nothing was J behind the chiefest Apostles Therefore Peter was not the greatest of all He speaketh it not of gifts alone but of power and authority as the Text shewes See Beza on 11. Chap. v. 8. I am as much an Apostle as they who are more then much Apostles As the Greek will beare it Though J be nothing Though you through envy account me nothing and though I in humility would account my selfe nothing Vers. 14. For I seeke not yours but you That is in my Ministery with you I doe not looke after my own temporall profit but your salvation Yet Ministers should find both us and ours us in our obedience ours in our recompence Vers. 15. Spend and be spent Not onely lay out my substance but lay downe my life for you Doctor Halls Paraph. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some paines but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the spending of all Super impendor Vers. 20. Swelling That is taking things unkindly sitting and musing that one should so wrong me and even having the heart rise against him for it Tumults That is making a great stirre of the wrong received telling this body running to
that filling the Town with it Vers. 21. Bewaile In Pauls Language as a learned man observeth to bewaile and correct seemeth to have been all one Vncleanesse All impure words and behaviours fornication and wantonesse things of the same kinde CHAP. XIII Vers. 1. IN the mouth of two or three witnesses Himselfe and Timothy Vers. 5. Examine your selves prove your selves Doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is required in these weighty matters some say the first word signifies a curious search the other an approbation on triall Whether ye be in the faith That is whether the faith be in yee so Iohn saith he was in the Spirit 1 Rev. so one is said to be in the flesh Rom. 8.8 Except ye be reprobates In the state of reprobates unapproved counterfeit hee meanes not such as are opposed to the Elect as the word reprobates is usually taken by us in English therefore the translation is not so proper ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the GALATIANS CHAP. I. GAlatia was a most brave Province of lesser Asia neere Phrygia See Acts 18. The Apostle handleth the same argument here that he doth in the Romans this is as it were an Epitome of that and hath many the same sentences reasons and phrases with that Vers. 1. An Apostle That is called or designed to be an Apostle Paul in his salutations is wont to stile himselfe an Apostle that he may win authority to his dofrom his person Not of men as Princes send civill Ambassadors or as the Jewes sent false Apostles Neither by man as Timothy Titus Luke who were ordained by man or else not by the commendation paines or instruction of any man But by Iesus Christ and God the Father That is immediately by God Whosoever will take to him the place of teaching it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling therefore he expresseth more here then in his other Epistles to assert that He doth not barely affirme that he was called by God but on the contrary denies that he either received it from men or by men He speaks not of the common Offices of Pastors but of the Apostleship Vers. 4. From the present evill World From bondage under the custome of it from the fellowship with the men of it and from the plagues that belong unto it Vers. 6. I marvell that ye are so soon removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another as Plants or Trees are wont to be transported Hos. 5.10 the Septuagint useth this word whence the Apostle borrows it He speaks here of the apostasie or seduction of the Galatians by false Apostles He alludes saith Ierome to the word Galal to roll as if he should say You are Galatians that is rolling and changing falling from the Gospell of Christ to the law of Moses Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you Plainly implying that though the person which brings a doctrine were an Angell yet he must be tried He doth not say a contrary Gospell but any other Gospell That which is directly besides the Gospell is indirectly against the Gospell if we be justified by faith understanding it exclusively that is sola fide then we are not justified by works Vers. 10. Doe I seek to please men This interogation is a negation I do not seek For if I yet please men without respect to the pleasing of God 1 Cor. 10.33 q.d. It is true indeed once I did seek to please men but I am now otherwise then I was Vers. 18. I went up to Ierusalem to see Peter From this Greeke word rendred see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia in which things are set before our eyes as it were CHAP. II. Vers. 1. I Went up again to Ierusalem Or ascended because Ierusalem was placed and seated upon a mountain and compassed with mountains Psalm 125. Or in respect of the dignity and excellency of the place as we in England are said to go up to London from all the parts of the Land because it is the chief City Vers. 5. The truth of the Gospell That is the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith Vers. 6. In conference added nothing to me That is he had so full a measure of Divine revelation that when they came to talke together of the points of Christian Religion they could tell him nothing which he knew not before God accepteth no mans person That is for the outward appearance as the Greeke will beare it so he regards not the rich more then the poore Vers. 7. The Gospell of the uncircumcision was committed to me as the Gospell of circumcision was unto Peter The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles the one circumcised the other uncircumcised Vers. 9. Iames Cephas Cephas is Peter so called by Christ Iohn 1.43 Iames named before Peter 1 Cor. 9. Iohn 1.44 Not Peter but Iames was the President of the Councell of Ierusalem because he spake the last and concluded all Acts 15.13 and 21.18 He names Iames in the first place saith Estius a Papist for the honour of our Lord whose brother he was and because he was Bishop of Ierusalem where these things were done and also was much respected of the Jews for the opinion they had of his sanctity Vers. 11. I withstood him to the face Ierome and others would have it a shadow-sight simulatè non verè but face is not opposed to withstanding cordially but secretly behind his back Paul resisted him in truth and good earnest this appears because in the words following he sets down a weighty and urgent cause of his reproofe Vers. 15. And not sinners of the Gentiles The Gentiles were not greater sinners by nature then the Jewes but the Apostle speaks here according to the opinion of the Jewes who thought the Gentiles greater sinners then themselves That is not sinners of the people of the Gentiles to whom the law was not given they wanting the rule of Gods law ran head-long into every sinne Vers. 20. I live yet not I but Christ liveth in me shewing that he had life whereby he did live but had not life in himselfe to give to others as Christ Iohn 5.26 Austen CHAP. III. Vers. 1. O Foolish Galathians The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupide and which understand not what they ought it is used also Luke 24.15 Foolish and slow of heart the latter interprets the former Who hath bewitched you That is who hath deluded your eyes and caused you to
elements Or to come neerer to the meaning of the Apostle strengthlesse and beggerly as the Greek words signifie both the Mosaicall ceremonies and Heathenish worship See 3. v. Strengthlesse Because they could not justifie Beggerly Because they have no consolation or salvation in them Pareus Vers. 10. Ye observe dayes and moneths and times and yeeres By dayes are meant Jewish Sabbaths by moneths the Feasts observed every moneth in the day of the New Moone Times Or seasons as the Greek word signifies fit times for the doing of this or that businesse It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heaven And it is very likely that the Galatians observed dayes not onely in the Jewish but also in the Heathenish manner Yeere The seventh of Remission and the 50. of the Jubilee Vers. 15. Ye would have plucked out your own eyes That is departed from your dearest things to have done him good Vers. 19. Of whom I travell in birth againe untill Christ be formed in you The Apostle useth a comparison drawn from the forming of an infant in the wombe which is not formed all at once but the principall parts first the heart braine and liver and then the other by degrees for grace is not wrought all at once but by degrees The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him till Christ were new formed in them Vers. 21. Yee that desire to be under the Law That is the writings of Moses commonly called the Law because the Law was the principall part thereof There is a threefold being under the Law 1. For justification as here and condemnation as in the fourth and fifth verses of this Chapter 2. for Irritation as it stirreth up sinne so Rom. 6.14 3. For compulsion Gal. 5.18 That is not forced to duty as a slave Vers. 23. Borne after the flesh That is by a bare naturall power of generation By promise That is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his omnipotency a work above nature Vers. 24. Which things are an allegory That is being the things that they were signifie the things that they were not a figure of some other thing mystically signified by them that is they represent or signifie the two Covenants For these are the two Covenants That is distinct Covenants of workes and grace first and second Covenant not the Covenant of grace differently administred in the Old and New Testament Ishmael was not under the Covenant of grace in any sense Isaac and Ishmael represented all men regenerate and unregenerate all which are under the Covenant of workes and grace Mount Sinai Which came thence being there published and promulgated the Law the Covenant of workes To bondage That is begets not Children of a free and ingenuous Spirit loving God and out of love doing him service and meerly of his grace love free favour and promise expecting their reward but bondslaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes This Covenant is Hagar That is signified by Hagar so called for a double respect 1. For its condition because it begets all Children to bondage 2. For subordination Sarahs maid the Law is a servant to the Gospell and Gospell-ends Vers. 25. Mount Sinai in Arabia That is so by signification and representation and answereth in signification and type to Ierusalem which now is and is in bondage That is to the Law and to the curse and rigour of it being debtours to the whole Law to doe it or if they doe it not to the curse to suffer it Vers. 26. Ierusalem That is the heavenly Jerusalem the Church the number of true beleevers which doe indeed seriously embrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit of their own workes but by the free promise of God in Christ these are free from the curse and rigour of the Law and she is the mother of all true Christians of us all That is of my selfe and all those which with me looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name CHAP. V. Vers. 1. STand fast A metaphore taken from Souldiers which stand in their rankes and fight valiantly where the Captain hath set them not shrinking a foot In the liberty wherewith Christ hath made us free This liberty consists in freedome partly from the curse of the Law partly in its rigide exaction and partly from the observation of ceremonies Vorstius And not be intangled The word is metaphoricall alluding to Oxen who are tyed to the yoake their necks being pressed and kept under So Pareus and others Let us not returne like willing slaves to our chaines againe Vers. 2. Behold I Paul say unto you q. d. These things are as certaine as I am truly called Paul Pareus Behold It is a word of one stirring up attention I Paul who am an Apostle and have authority to publish the Gospell say unto you whosoever saith to the contrary if you thinke circumcision of necessary use with faith in Christ in the matter of justification you shall have no benefit nor comfort by Christs death passion resurrection or any thing he hath done Christum dimidium quisquis habere vult totum perdit Calvinus Vers. 3. Every man that is circumcised is a debter to the whole Law He is a debtor in regard of duty because be that thinks himselfe bound to keep one part of the ceremoniall Law doth thereby binde himselfe to keep it all And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty because he is not able to keep any part of it Vers. 4 Christ is become of none effect unto you whosoever of you are justified by the Law So many of the Galathians as sought to be justified by the Law that is by their own obedience prescribed by the Law Ye are abolished from Christ Or as it is in the originall ye are made voide and empty of Christ that is Christ is an empty and unprofitable Christ to you that are of that erroneous opinion and hold stiffely that you are justified by the Law Falne from grace viz. of God That is the doctrine of grace say some the favour of God and all the benefits flowing from it saith Pareus See 11 Rom. 6. Vers. 5. Neither circumcision availeth any thing nor uncircumcision By circumcision he meanes the outward priviledges of the Jewes and by uncircumcision the priviledges of the Gentiles Baptisme and the Supper
Vers. 6. When we might have been burdensome or as the Apostles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a twofold signification one to be burdensome viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians but he would not This signification agrees with that which goes before Vers. 5. nor a cloak of covetousnesse and with that which follows Vers. 9. Beza and others 2. To be in authority viz. Paul as an Apostle of Christ could have shewed more gravity and authority but he would not this agrees with what went before I sought not the glory of men Chrysostome the Syriack Calvin and others follow this signification vide Bezam The Hebrew Cabad signifies tam onerare quam honorare Exod. 20.12 honor est onus quoddam Vers 7. Even as a nurse cherisheth her children That is the mother which is a nurse tenderly handleth them but suffereth them not to harm or mischiefe themselves See Esay 49 33. Num. 4.12 Vers. 8. Being affectionately desirous of you Covetously or lustfully desirous as the originall words signifie which note the most swaying heart-passion Were willing to have imparted unto you our own soules That phrase signifies the effectuall affection say some wherewithall he delivered the word unto them By an usuall Metonymie our lives whether by pains in preaching or persecution the latter is resolved by interpreters Dr. Sclater Vers. 9. Our labour and travell The first Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simple labour but labour joyned with greatest care and solicitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travell addes something more for it is a labour not onely having solicitude but also wearinesse joyned with it for when one hath wrought long and much he is wont being oppressed with the burden of the labour to be wearied The Apostle therefore by these two words signifies that he did not lightly but diligently labour among them even to wearinesse and that day and night Zanchy Vide Bezam Vers. 16. VVrath is come upon them to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end wrath is come upon them finally so as it shall never be removed so some interpret it Vers 18. But Satan hindered us By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens Vers 19. For what is our hope our joy or crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his comming Paul tels the Thessalonians that they are his hope that is the thing hoped for joy that is the thing wherein he shall joy and crown that is the thing for which he shall be crowned CHAP. III. Vers. 1. WHerefore when I could no longer forbeare As if he had said my love toward you was such and so strong within me that it was like a fire in my breast I could no longer keep it and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith Vers. 5. No longer forbear A desire both of knowing your faith and affaires Vers. 8. We live That is lead a merry life so the Hebrewes use this word Psal. 22.27 and the Greekes and Latines also so use it Jf yee stand fâ—st in the Lord A Speech borrowed from them that stand upon their guard or watch or in their ranck wherein they are set See Rom. 5.2 1 Cor. 16.13 1 Phil. 27. and 4.1 CHAP. IV. Vers. 4. KNow how There is a peculiar mystery in every branch of Christianitie I have learned saith the Apostle how to want and abound to possesse his vessell in sanctification and honour That is his body which is the instrument of the soule and containing it as in a vessell The Hebrewes call all Instruments vessells As if he had said that is indeed true sanctification agreeable to the will of God and pleasing to him that is throughout outwardly in the body keeping that pure and undefiled and inwardly in the heart rooting from thence the lust of concupiscence Vers. 5. Not in the lust of concupiscence That is not in the inward burning lust stirring up to filthinesse comming from inward concupiscence Vers. 11. And that ye study The Greeke signifies to contend as it were for honour To be quiet the Greeke word signifies to rest and live in silence and to doe your own businesse That is doe the necessary workes of your callings that belong to you Perkins He forbids two vices which for the most part goe together idlenesse and curiosity Vers. 12. And that ye may have lack of nothing Or of no man that is not need reliefe and help of any man or of any thing Vers. 13. Sorrow not as those that have no hope As if he had said sorrow if you will but do not sorrow as they that have no hope That is a sorrow with nothing but sorrow from which they have no hope of inlargement or freedome Vers. 16. With a shout The word which the Apostle useth here signifies properly the encouragement which Marriners use one to another when they all together with one shout put forth their Oares and row together It is called a clamour a vociferation a shout and varied by our Translators and Expositors according to the originall of the word to be clamor hortatorius suasorius and jussorius The voyce of the Archangell is added saith Calvin by way of exposition shewing what that shout shall be the Archangell shall exercise the office of a cryer to cite the living and dead to Christs Tribunall à Lapide saith that these words with those following And with the trump of God are a figure called Hendyadis With the voyce of the Archangell which is the Trump of God so called 1. By an Hebraisme that is great and loud so as to be heard throughout the world Secondly because it shall goe before God the Judge 3. Because it shall be terrible such as becomes the divine Majesty CHAP. V. Vers. 1. TImes The Greeke word signifies space of time in generall Seasons The opportunities of doing things See Acts 1.7 Touching the yeere or moneth or age when the Sonne of man shall come it is as much unrevealed as the season Vers. 3. As travaile upon a woman with Childe The Scripture useth this similitude Psal. 48.6 Ier 6.24 and 49.24 and 50.43 He signifies that the evill is 1. Certaine 2. Sodaine 3. Inevitable Vers. 9. But to obtaine salvation Or to the purchased possession so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14 Vers. 12. Know them which labour among you That is both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers Which labour among you That is which painefully and earnestly labour among you till they be weary Ministers must be labourers not loyterers Vers. 13. And to esteeme them very highly in love Have them in singular
translating of the words for amongst all is not so fit that may be honourable amongst all which all are not so capable of as the ministery And when it is said in all it is meant saith Pareus in all those who by the Laws may honestly contract See Iones in loc Vers. 5. Let your conversation be without covetousnesse The word for conversation in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which either signifies a custome and manner or the meanes and way of getting our livelihood Both these senses come to one both our manner and our meanes of getting our livelihood must be free from all covetousnesse or love of Silver as the Greek word signifieth See Luke 12.15 Ephes. 5.3 Col. 3 5. 1 Cor. 3.10 1 Tim. 6.10 And be content with such things as ye have Contensi praesentibus so Beza be content with things present The Hebrews had been plundered of all when the Apostle spake this Ch. 10.34 Though they had nothing they must be content so was Paul Phil. 4.11 12 13. For he hath said I will never leave thee nor forsake thee There are five Negatives in the Greek to assure Gods people that he will never forsake them It may be rendred according to the Greek I will not not leave thee neither will I not not forsake thee Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God As if he should say so farre forth as they brought you the warrant of Gods Word for that they held and practised have them in reverent remembrance Hildersam Whose faith follow q. d. Follow them not in every thing but follow their faith which we know is onely founded upon Gods Word Considering The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall signifying an iterated and formerly intermitted consideration quasi diceret reconsiderantes as it were signifying that they had ceased from consideration of this kind Estius and Gerhard in loc Vers. 8. Iesus Christ the same yesterday and to day and for ever Yesterday that is the time past before his comming in the flesh Today while in the flesh and for ever that is after The same afore time in time and after time Vers. 9. Be not carried about with divers and strange doctrines Ephes. 4.14 Be not carried about with every wind of doctrine where the same Greek word is used brings light to this place The originall word signifies rashly to be moved and to wander hither and thither which happens to those that have nothing fixed in their mind to follow For it is a good thing that the heart be stablished with grace not with meates A good thing that is better or best positive put for the comparative or superlative food doth establish the heart someway it refreshes it Gen. 48.5 But the lasting comfort and establishment of the heart is by grace That is with grace wrought in the heart or with the doctrine of grace for he opposeth grace to meats about which questions were then started and by meats he understands by a Synecdoche the whole body of the Ceremoniall Law which is opposed to the Gospell or the doctrine of grace as if he had said Doe not think to settle your selves by the Ceremoniall Law one part whereof consisted in the choyce and distinction of meats which have not profited them that have been occupied therein they have gotten no establishment by them but grace will doe it Vers. 15 16 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name But to doe good and communicate forget not c. By the Sacrifice of praise he meanes the Eucharist as it is called usually in the ancient Liturgies and writings of the Fathers For to this purpose is the whole dispute of the place that in the Sacrament Christians communicate in the Sacrifice of Christ crucified which the Jews can have no right to instead of all the Sacrifices of the Law And therefore by doing good and communicating he means the oblations of the faithfull out of which at the beginning the poor and the rich lived in common at the assemblies of the Church Vers. 17. Obey them that have the rule over you and submit your selves The Apostle useth two words to set forth the duty of the people to their Pastors obey and submit there being two sorts of things which they ought to come under their Sermons and their censures Vers. 18. They watch for your soules as they that must give an account that they may doe it with joy and not with griefe The dreadfulnesse of these words did strike a great terrour into Chrysostomes heart though he himselfe preached many times every day ANNOTATIONS UPON THE Epistle of JAMES CHAP. I. THese seven Epistles written by Iames Peter Iohn and Iude have unfit Titles prefixed before them in that they are called sometimes Canonicall especially in the Latine Church and sometime Catholicke chiefly of the Greeke Church neither of which were ever given them by any Apostle or Apostolicke Writer Yet though this Title cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonicall set before them not because they were of greater authority then other Writings but to shew that they ought to be esteemed of and embraced as divine howsoever in former times they were unjustly suspected The second inscription is as unfit as the former therefore the Rhemists unjustly blame us for leaving out the Title Catholicke in our authorized English Bibles for it is well known that that Title is not given by the Holy Ghost but by the Scholiast who took it from Eusebius The Epistle of Iames is especially paraeneticall exciting the faithfull to constancy under the crosse and to proficiency in a Christian life Vers. 1. Iames There were two of this name Matth. 10.2 3. He that was the Pen-man of this Epistle was Iames the lesse Marke 15.40 the Lords brother Gal. 1.19 a pillar in the Church Gal. 2.9 Vers. 2. Count it all joy when ye fall into divers temptations Count it implying that man in his choycest deliberation ought to doe so The other words are emphaticall He saith not be quiet alone but be joyfull not with a little joy but with exceeding great joy all joy an Hebraisme full perfection when ye fall into or fall among so it is translated Luke 10.30 when divers temptations as it were incompasse and begirt us so that no hope of escaping seems left into divers temptations not some but divers that is any kind of affliction whether for Religion or not and not small afflictions but trials and temptations such afflictions as have in them a certaine fiercenesse to shew what is in us If ye cannot rejoyce in the sence of affliction yet you may in the use of it because