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
building cost Herod may be gathered by this that he had ten thousand workmen labouring about it for the space of eight yeares The Disciples might well wonder at these stones for they were goodly and faire and as Josephus writeth fifteen Cubits long twelve high and eight broad Vers. 1. There shall not be left one stone upon another that shall not be thrown down An hyperbole as if he should say it shall be utterly overthrown This was fulfilled forty yeares after Christs Ascension by Vespasian the Emperour and his Son Titus say Eusebius and Josephus Et patet exemplis oppida posse mori Vers. 3. When shall these things be They thought the Temple should stand as long as the world stood therefore as soon as Christ said the Temple should be destroyed they presently thought with themselves of the end of the world Which question of the Disciples having two parts when the Temple shall be destroyed and what shall be the sign of his comming and of the end of the world receiveth an answer to both To the former concerning the destruction of Jerusalem from the 4. ver to the 23. To the latter concerning the comming of Christ and the end of the world from thence to the 42. Vers. 6. See that ye be not troubled A metaphore taken from an allarm which disquieteth Souldiers Vers. 7. And there shall be famines and pestilences It is elegant in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famine and pestilence are wont often to be joyned together as being by the sound of the Greeke words and by a certaine naturall connexion coupled amongst themselves the old proverbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after famine the pestilence Vers. 14. In all the world Some object the Antipodes and other people far remote to whom not the least fame of Christ hath yet come this knot may be easily untied for Christ doth neither design the severall parts of the world specially neither doth he preâ—ixe a certaine time but only affirmes that the Gospell shall be propagated to the utmost ends of the earth before his last coming The end come The end of the Temple and City not of the world if Chrysostome or Luke may be credited Luke 21.20.24 Vers. 15. The abomination of desolation By the desolation which shall be executed by abominable men Idolaters the Prophet meaneth and after him our Saviour the destruction of Jerusalem by the Romane Armies Luke 21.20 therefore hath it When you shall see Ierusalem besiedged by an Army Vers. 19. And woe unto them that are with child and to them that give sucke in those daies Because they were not free and ready to flie Vers. 20. But pray ye that your flight be not in the winter neither on the Sabbath day Jerome saith that our Saviour bids them pray that their flight might not be in the winter nor on the Sabbath day because in the one extremity of cold forbids to go to the wildernesse and to lye hid in the mountaines and desarts In the other there is either the transgression of the Law if they be willing to flie or eminent death if they abide so the Ordinary glosse also Ne scilicet festinationem vel religio vel itineris asperitas brevitas dierum impediat ac moretur Calvin Vers. 21. For then shall be great tribulation Rev. 20.1 Dan. 12.11 He meanes the tribulation the Jews were to endure at the siege and suprisall of Ierusalem by Titus and Vespatian See Luk. 21.20 Vers. 22. And except those dayes should be shortned God did not make the daies of those troubles shorter than he had decreed but shorter than the enimie had determined or than any wise man who judgeth only by the rules of humane policy could have expected There should no flesh be saved That is with a temporall Salvation from the Romane Sword and devouring calamities which attended that terrible War Vers. 24. For there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very Elect The Fathers teach that this place is to be understood of Antichrist and his Ministers the Papists confess it It is not possible for any of Gods Elect to be so deceived by any false teachers as that they should fall into those errours that are fundamentall and persist in them One that is in the state of grace may for a time hold such errours in religion as do trench very neere upon the foundation For all the Elect Apostles did beleeve that Christ should be a worldly King Mark 10.37.41 yea after his Passion and Resurrection they held this errour Act. 1.6 The whole Church of the Galatians held for a time that a man could not be justified by faith in Christ only without the workes of the Law 3 4 and 5. Chapters Vers. 26. Secret Chambers As when Papists say he is in the Chappell in the Altar in the boxe beleeve it not Vers. 28. Wheresoever the Carkase is there will the Eagles be gathered together That is the Saints and Elect which now enjoy Christ. Irenaeus Hilary Chrysostome Euthymius and Beza Interpret it of the Angels which shall accompany Christ to judgement as the Eagles flie from far Countries through the clouds to the Carkasse so the godly shall be taken up into the clouds to meet Christ and shall be ever with him The Eagles flie high so the Saints are heavenly The Eagles are endued with quick sight can look upon the Sun so the godly on the Sun of righteousness Vers. 29. Immediately That must not be measured by our but the divine Computation in which a thousand daies are as one Psal. 90.4 2 Pet. 3.8 That whole time between Christs first and last comming is called by the Apostle the last comming yea the last houre Act. 2.17 1 Cor. 10.11 Phil. 4.5 Heb. 10.25 Iam. 5.8 1 Pet. 4.7 1 Ioh. 2.18 Starres shall fall from heaven Not indeed but in the opinion of men The meaning is there shall be so great a concussion of the frame of heaven that the Stars themselves may be thought to fall Calvin Shall be shaken In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth they shall be shaken as the Sea troubled by the waves and shall be in danger by shaking for it is used of a reed shaken by the wind Mat. 11.7 Luk. 7.24 Of measure shaken Luk. 6.38 Of the foundations of houses moved Luk. 6.48 Acts 4.31 16.26 And metaphorically of the instability and change of things Heb. 12.26 27. As also of the trouble of the mind Act. 2.25 2 Thes. 2.2 Vers. 30. Then shall appeare the sign of the Son of man Bellarmins mouth runs over exceedingly when he saith that the Ancient Fathers ad unum omnes interpret this sign to be the Crosse For Chrysostome thinketh it to be the Body of Christ it selfe
God giveth true faith whereby men are set into Christ. The Jews were implanted by the former onely and therefore might be broken off the other is everlasting Paul useth a similitude of graffing a branch of the wilde Olive into the true but contrary to nature for nature adviseth to set sweet graffes into sowre stocks and though it be naturall for the stock to be vehiculum alimenti to convey the nourishment to the graffe yet naturally virtus temperamenti the quality of the juice is from the graffe not from the stock but in our supernaturall graffing the branch of a wild Olive is made partaker not onely of the root but fatnesse also of the true Olive And with them partakest of the root and fatnesse of the Olive Tree This Olive tree is the visible Church Ier. 11.16 so called 1 Propter viriditatem for its greennesse 2 Propter pinguedinem for its fatnesse The root of this Olive tree was Abraham by vertue of the Church-covenant the Covenant began with him therefore he is said to be the Root Mic. 7. ult Fatnesse that is all the outward priviledges ordinances graces The Gentiles partake of the root and fatnesse that is are taken among the children of God by outward profession and partake of the externall priviledges of the Covenant Vers. 22. Behold is not the Adverbe but the Verbe to note a narrow looking into the point as in that of Iohn 1.29 As if Iohn had said look well on him eye him and mark him well The goodnesse the word signifies the propensity of God to do good Severity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a severity as notes a cutting off which word Paul useth the more to set forth Gods goodnesse to us Vers. 25. Vntill the fulnesse of the Gentiles be come in There is a double fulnesse of the Gentiles 1 Before their conversion 2 A greater fulnesse after vers 12. He means here a full and plentifull propagation of the Gospel whereby many of all Nations shall be converted to God Vers. 26. The deliverer It signifies delivering by a strong hand to rescue by force as David delivered the Lamb out of the Lyons paw This word is used in the sixth Petition of the Lords prayer Vers. 29. For the gifts and calling of God are without repentance That is the peculiar gifts which pertain to salvation for common gifts may be lost and some saving gifts in some degree and for a time Vers. 32. For God hath concluded them all in unbeliefe that he might have mercy upon alâ— The word all is not to be expounded of every particular man as some would have it for then Paul should contradict himselfe who said before God will have mercy on whom he will have mercy But it must be understood of all that are to be saved both Jewes and Gentiles as the article added to all importeth the meaning is that God will save all whom he purposeth to save of his mercy and not of their merit because all are sinners Vers. 33. O the depth c. wherein Austin saith is contained the solution of that question why some are converted rather then others Of the wisdom and knowledge God by his wisdom discerneth courses most convenient but by his knowledge he comprehendeth all whether convenient or inconvenient Past finding out A metaphor from quick-sented Hounds who are at a losse having neither footsteps nor sent left of the game they pursue none can trace the Lord and finde out the way and reason of his doings Vers. 35. Or who hath first given to him and it shall be recompenced unto him again as who should say no man can challenge God as if he owed him ought CHAP. XII Vers. 1. BY the mercy of God The word in the Greek translated mercies is the plurall number per miserationes Though there be in God miserationes multae yet there is but one mercy which is his essence from whence issue motus mâ—sericordiae Presâ—nt The Apostle exhorteth to exhibite present give up themselves herein alluding to the rite of the sacrifices which were first exhibited and presented unto God at the Altar This word is used of our blessed Saviour when they brought him into the Temple and presented him before the Lord Luke 22 3. Your bodies That is the whole man as 13.1 by soul he means the whole person there is an Hebraisme the soul for the whole man in this there is a Grecisme and with us it is ordinary to use body for the whole man as when we say He is a very good or naughty body He alludes to the burnt offering that was wholly offered unto God The head body legges the inwards all washed with water after it was killed was offered on the Altar for a sweet savor unto God This noteth principally Christ offering of himselfe wholy in his perfect sufferings and obedience unto his Father but secondarily it was also a type of our giving and consecrating our selves altogether unto God Reasonable service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your service of the Word That is ordered according to Gods Word the rule of obedience As the same word is rendered 1 Pet. 2.2 Milke of the Word not reasonable milk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Pemble Or reasonable such service as is done unto him with reason and understanding when the understanding is regulated by the wisdom of God and the will by the will of God Vers. 2. But be ye transformed metamorphosed The Greek word signifies to lay aside one form and assume another as the Metamorphosis written by Ovid and others but it is to be meant in respect of the qualities as the words following by the renewing of your mind shew Prove This probation signifies a discerning with judgement of those things which are good as Phil. 1.10 he that hath a perfect taste discerneth of the goodnesse of meats Vers 3. Not to think of himself more highly then he ought to thinke but to think soberly The Greek is very elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 6. Gifts That is as some rightly interpret according to the offices and imployments wherein we are set these are graces and favours unto which God doth call any person Rom 1.5 Eph. 3.8 Whether prophesie let us prophesie according to the proportion of faith This place saith Par. is to be understood of the Prophets in the New Testament There were in the Primitive times three extraordinary offices in the Church Apostles Prophets Evangelists Ephes. 4.11 See 1 Cor. 12.28 The Apostles were immediately called and sent of Christ for the conversion of the world and planting of Churches Prophets were such who were immediately stirred up and called by the Holy Ghost and also indued with singular wisdome and knowledge both of the mysteries of faith and also of the secret judgements of God present and to come also they excelled in a wonderfull gift of understanding the prophesies of the old Testament
onely is the authour and worker of it Vers. 20. Srived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies an high ambition to Preach the Gospell Vers. 30. Strive together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul contendere The word signifies to strive to the shedding of bloud see Luke 22.44 Vers. 31. Them that doe not beleeve The word signifies both unbeleevers and disobedient CHAP. XVI Vers. 3. GReet Priscilla and Aquila Aquila and Priscilla his wife were Jewes and of the same Trade with Paul Tent-makers for the Souldiers Priscilla is here named first as she is Act. 18.18 2 Tim. 4.18 whence it appeares that she was a very vertuous woman and perhaps to be preferred before her husband for piety Vers. 5. Greet the Church that is in their house Sometimes it may be the whole Church was met together in some eminent mans family yet withall it includes that the Family it selfe was a Church of God Vers. 7. Who are of note among the Apostles The sence may be they were well known to the Apostles but it is more probable the word Apostles is to be taken in a large signification for such as were messengers of the Church Mr. Ball. Vers. 16. Salute one another with a holy kisse That is with such a kisse as becometh Saints as it is the fashion among us for men meeting with their friends to shake hands so was it among the Jewes as appeares by the many places in both Testaments for men to kisse men at meeting and parting In the Primitive times Christians before the receiving of the Communion kissed each other which fashion for some abuse was prudently layd down instead whereof is the superstitious kissing of the Pax in the Church of Rome Vers. 17. Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as a Watchman useth that standeth on a Towre to descry enemies he marketh diligently all commers and giveth notice accordingly for the saving of the City whence Episcopacy say some And avoyd them viz. After admonition and good means used for their reclaiming Titus 3 10. Vers. 19. Wise unto that which is good and simple or harmlesse concerning evill wise to procure good to your selves innocent in bringing evill on any Vers. 20 Bruise the Greek word signifies to break or crush a thing to pieces being applied to the feet it noteth that breaking or crushing which is by stamping upon a thing Vers. 25. Establish you Paul often attributes this Greek word to God as 1 Thess. 3.13 2 Thess. 2.17 3.3 1 Pet. 5.10 elswhere he useth the same word concerning men viz. in their degree and order which men do by word and example Kept secret say some from Jewes rather thus comparatively hidden being never so clearly made known to the sons of men Ephes. 3.5 ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to the CORINTHIANS CHAP. I. THe City of Corinth was a famous metropolis in Achaia notable for wisdom Periander one of the seven wise men is celebrated for a Corinthian and Tulle calleth it lumen Graeciae the light or eye of Greece The Corinthians were notedly infamous for lust and wantonnesse hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari Non cuivis homini contingit adire Corinthum Therefore Paul in his first Epistle writes much against it 1 Cor 5.1 9. 10.8 11.6 9. 18.7 Both these Epistles to the Corinthians saith à Lapide were written before that to the Romans This first Epistle to the Corinthians in weight of argument is far inferiour to the precedent Epistle to the Romans but in variety of things it ought to be judged equall and in order of time before the other Morton Vers. 10. Be perfectly joyned together The Greek word signifies such a joyning as when a bone out of joynt is perfectly set right again As Gal. 5.1 Restore set him in joynt Vers. 12. I am of Paul and I of Apollo and I of Cephas and I of Christ That is I am Pauls Disciple follower and so in the rest Chrysostome interprets the place so that the last words should be the Apostles own crossing the Corinthians shewing them in his own example who they must be called by Vers. 17. Christ sent me not to baptize but to preach the Gospell Paul doth not simply deny that he was sent to baptize for it was enjoyned to all the Apostles Matth. 20.19 to preach and baptize but comparatively q. d. he rather enjoyned me preaching then baptizing See Iohn 9.41 Vers. 18. The preaching of the Crosse That is the Gospell not onely because the crosse followed it but also in that it is the doctrine of Christ crucified Vers. 20. The Disputer Or Inquirer such as will receive no more in religion then they can see reason for See Beza Fullers Miscel. lib. 3. cap. 7. The Jewish Doctors that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not Thorndike Vers. 21. The foolishnesse of preaching an Hebraisme for foolish preaching that is preaching which the most men and wisest men in the world esteem contemptibly of 1 Cor. 1.23 for so he expounds himselfe vers 18. carnall men and those which shall perish account it so 2 The preaching of such men as have no shew with them in the world such as the Apostles were Acts 4 13. 3 Such a kinde of preaching as is plain without all ostentation and shew of humane gifts 1 Cor. 2.1 4. M. Hildersâ—m Vers. 23. Christ crucified That is we teach that life and salvation is come to the world by the crosse and death of Christ. Pareus He was crucified naked so he must be preached Vnto the Jewes a stumbling-block and unto the Greeks foolishnesse The one expected a glorious estate of the Messiah in the world the other deemed it a foolish and absurd thing to expect life out of death glory to issue out of such extream contempt The Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospell aven gilion that is a revelation of vanity and the Greeks traduce it for a doctrine of novelty yea for a doctrine of devils Acts 17.18 Vers. 26. Are called Is not the Word preacht to these as well as to the poore There is a twofold call 1 Externall by the word this the rich and mighty have more then the poore 2 Internall so few of them are called the word is not effectuall upon them Vers. 30. Wisdome that relates principally to the understanding all saving knowledge by which we are converted and all the wisdome and prudence we have in our practicall understanding which we receive at beginning in progresse and perfection hereafter we have from Christ. Secondly mark the phrase It is not said who by Gods appointment makes us wise but is made unto us wisdom in the abstract to shew that out of Christ we have nothing but folly Rom. 1.22 â— To let us know that in him we have an
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o◠it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
us then of that we suffer for him as 2 Cor. 2.2 Vers. 15. For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but a new creature That is are neither acceptable to God nor available to salvation under these two synecdochically comprehending all outward priviledges and dignities As many as walk The Greek word signifies not simply to walk but to walk by rule in order and measure without treading aside but making straight steps to our feet Heb. 12.13 According to this rule This Canon that is the doctrine of this Epistle Metaphora ab architectis Pareus The Israel of God Israel of old was the Church of God therefore the Church is now called the Israel of God Vers. 17. For I beare in my body the marks of the Lord Iesus The word in the originall translated marks doth properly signifie Prints with a hot Iron But here it is used generally to signifie any blemish scar or mark whatsoever Prisons bonds whips buffetings stoning reproaches of all kind which he endured for the testimony of the Gospell ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. Vers. 1. TO the Saints 1. They were all Saints by outward profession 2. There were many true Saints the better part giveth the denomination Wine and Water is called Wine Ephesus This was a mother City in lesser Asia famous for Idolatry Conjuring as the Acts of the Apostles testifie so given to all ryot that it banished Hermodorus because he was an honest sober man yet here God had his Church It was neer the Sea given to merchandize ample and rich Bayne Vers. 3. Blessed be the Lord God and Father of our Lord Iesus Christ who hath blessed us c Blessing is applied First to God and signifies 1. To consecrate to an holy use Gen. 2.3 2. To enrich with favours as here and Acts 3.26 Secondly to man who is said to blesse God when he prayeth unto him or praiseth him for his mercy as here and Matth. 14.19 26.26 Psalm 103.1 104.1 115.18 Luke 1.68 Blessed That is praised Who hath blessed us That is enriched us with all blessing or grace With all Spirituall blessings In the originall it is in the singular number with all spirituall blessing all and yet but one blessing to note that Spirituall blessings are so knit together that they all make up but one blessing Blessings may be said to be Spirituall three waies 1. When they are blessings bestowed on mens Spirits when their soules prosper 2. When they are wrought not in a naturall way but by the Spirit of God 3. When they tend to a Spirituall end 2 Chron. 17.2 3. Spirituall blessings are the chiefest 1. Because they are the blessings of Gods right hand 2. Come from his choyce love 3. Because they are blessings of the spirit and soule 4. Because of their conjunction where God gives one Spirituall blessing he gives all In heavenly places or things places is not in the Originall In Heavenlies This word is used five times in this Epistle Verse 20. of this Chapter 2 6.3 10. and 6.12 on which last place see Dr. Gouge Vers. 4. Chosen us in him or for him as some would have it not as if Christ were the foundation of election but we are chosen in him as the foundation of our salvation Vers. 5. According to the good pleasure of his will The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here good pleasure is a word peculiar to the Scripture and as Ierome saith was first invented by the LXX Interpreters that they might expresse the signification of the Hebrew word Ratson Wherein he hath made us accepted Greek freely made us free Vers. 8. All wisdom 1. In regard of the excellency because it serveth to all purposes 2. In regard of the quantity not absolutely but comparatively 1. In comparison of that measure which was given the believing Jew 2. In regard of those which are more imperfect Vers. 9. The mystery of his will The Gospell of salvation may be called a mystery in three regards 1. Absolutely because it is a thing of it selfe within the will of God which no creature by it selfe is able to know 2. In regard of the spare revelation and small number of those to whom it was manifested 3. Now it is divulged in regard of those whose eyes are not opened to see it Vers. 10. In the dispensation It is a word taken from Stewards and such as have the keeping of things in common and are to distribute them as they see fit for singular persons and occasions To dispense them is to distribute that I have in common as is fitting in wisdome to persons and occasions in particular Dispensation of times is put by a metonymie of the adjunct for fulnesse of times wisely dispensed Baine Of the fulnesse of times Fulnesse of times indefinitely universally notes the consummation of all these seasons successively which God had appointed for the gathering of his Saints Gather together in one There are three significations of this Greek word Chrysostome hath two 1. Gather together as members under one head both which are in Heaven and which are on earth Angels and men this interpretation Zanchy follows 2. To recapitulate and summe up what was spoken more fully so we say the heads of a Sermon so it is used Rom. 13.9 All excellencies are summed up in Christ all the Sacrifices were fulfilled in that one Sacrifice all the promises were accomplished in him 3. Summatim instaurare briefly to restore all things and bring them to their primitive perfection what we lost in Adam is restored in Christ both in Heaven and in Earth Angels and Saints in the Church Triumphant and Militant Vers. 11. Also we have obtained an inheritance We were sorted out the old books read it we are chosen the latter we have obtained an inheritance The word signifies we have been chosen as it were by lot to an inheritance Vers. 13. After that ye heard the word of truth That is the Gospell it was indited by the Authour of all truth and containes so much supernaturall truth as is necessary for our salvation 3. It excites us to the embracing and practising of truth In whom after that ye beleeved ye were sealed with the Holy Spirit of promise The originall runs thus In whom beleeving or having beleeved or when you beleeved you were seale◠The nature of a seale is to make things sure Dan 6.8 Matth. 27.66 as a writing is firme amongst men when the seale is put to it secondly men set their seales also on things to note their propriety in the thing which is sealed See 2 Cor. 1.23 with that holy Spirit of promise Gr. See Beza Vers. 14. Which is the earnest of our inheritance Our English relative who doth more distincly answer to the Greek then which This word earnest is in the originall
brought out of Hell they are the whisperings and hissings of that serpent not the inspirations of God Vers. 28. And I will give him the morning starre That is Christ. See Rev. 22.16 I will communicate my selfe wholly unto him and make him conformable unto mee in my glory 1. The morning starre is the most bright and shining of all the starres in heaven Christ in glory excelleth all men and Angels as farre as the morning starre all the starres of heaven 2. Pet. 1.19 2. It communicates all his light to the world so Christ to beleevers all light of grace and glory 3. It dispelleth the nights darknesse so Christ the darknesse of ignorance and errours wherein we were wrapped in the night of sinne 4. It is anteambulo Solis the sunnes harbinger and forerunner of perfect day so Christ is a pledge of our perfect day and future glory CHAP. III. Vers. 2. I Have not found thy wayes perfect The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy wayes filled up thou hast not filled up thy course in following mee not followed mee fully That is when the inwards of the man are filled up with acts of graces and every grace with acts proper for it object Vers. 4. Thou hast a few names even in Sardis That is a few faithfull and Saints he alludes to Souldiers whose names are enrolled by the Captaine when they are admitted Which have not defiled their garments That is have walked answerable to their holy calling by the Gospell or profession And they shall walke with mee in white Be partakers with mee in my glory This was the habite in times past of Nobles saith Drusius whence they are called canditati For they are worthy And what is it to be worthy but to merit say some By Christs merits obedience righteousnesse in him and for his sake they were counted worthy and whatsoever worthinesse God pronounceth of them for their workes it is by the gracious acceptation thereof in him worthy not dignitate sua sed dignatione divina they are worthy not absolutely but compared to the other spoken of before Vers. 5. He that overcometh the same shall be cloathed in white raiment After the manner of the Priests among the Jewes Vers. 7. He that hath the key of David The key of the house of David that is the Church Lukh 1.32 See Esay 22.22 He openeth and no man shutteth and shutteth and no man openeth That is Hee worketh irresistably Vers. 12. Him that overcometh will I make a pillar in the Temple of my God That is in the Church Triumphant pillars are both the firmament and ornament of Temples And he shall goe no more out That is he shall receive eternall and immutable glory Vers. 14. The beginning of the creation of God Taken out of Prov. 8.22 See Mat. 8.12 Vers. 16. So then because thou art luke-warme and neither cold nor hot I will spew thee out of my mouth These words containe an allegory drawne from the nature of warme water as Illyricus and Bullenger or from meates as Pererius Ribera and à Lapide which if they be hot or cold the stomacke may retaine but if lukewarme it casts them up againe Vers. 18. I counsell thee to buy of mee That is waite on mee in the way I conveigh grace Gold Some by this understand the word of God Psal. 12. and 119. others the graces of Gods Spirit 1 Pet. 1.7 Prov. 8. Gold is the most excellent of all metals and most esteem'd so are spirituall graces among Christians And white raiment Raiment that is the righteousnesse of Christ graces in Christ suitable to our necessities white because it is a naturall colour therefore beyond all artificiall a colour of purity and ornament And that the shame of thy nakednesse do not appeare The Priests had linnen breeches to cover their nakednesse Christ must cover the shame of our nakednesse And annoint thy eyes with eye salve that thou mayest see The Spirit of illumination Vers. 19. I rebuke and chasten We have no one English word capable of the whole contents of either of the words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him so as he cannot but see them and be ashamed of them as Heb. 11.1 Ephes. 5.11 Psal. 50.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likewise a word much more pregnant than chasten and may be expressed better in one word I nurture or I discipline for the word implyeth aâ—â— well instruction as correction Vers. 21. In his Throne See Iohn 17.24 Yet so as Christ the Head doth alwayes excell Vers. 22. Hee that hath an eare let him heare what the Spirit saith unto the Churches The promises which belong to the whole Church are to be applyed by every particular Saint Verba sensus significant cum affectu effectu words of sense signifie with affection and the effect that is let him attend unto and follow the admonitions of the Holy Ghost CHAP. IV. Vers. 2. A Throne was set in heaven That is Gods presence in his Church in Gospell-ordinances in allusion to the Holy of Holies where God was present in the Mercy-seate Esay 6.1 and Ezek. 43.2 Vers. 3. The three precious stones hold forth the three persons in the Trinity A Jasper having as they say a white circle round about it representing the eternity of the Father A Sardine stone of a fleshy colour representing Jesus Christ who tooke our flesh upon him An Emerald being of a green colour refreshing the eyes of those that looke upon it representing the Spirit who is as the Rainebow a token of faire weather and a comfortable refresher wheresoever he cometh By that is signified saith Gerhard our reconciliation with God by Christ. Gen. 9.13 Rom. 5.20 See 10. ch 1. Vers. 4. And round about the Throne were foure and twenty seats and upon the seats I saw foure and twenty Elders sitting Hee alludes both to the twelve Patriarkes and twelve Apostles which put together make up these foure and twenty by whom the whole Church under both Testaments is represented Mr. Arrowsmith Vers. 5. And out of the Throne proceeded lightenings and thunderings and voyces and there were seven lamps of fire burning before the Throne Here is a double benefit of the ordinances 1. Dona protectionis against all the Churches enemies thunderings Amos 1.2.2 Dona sanctificationis all qualifying and sanctifying gifts for their variety said to bee seven Spirits Vers. 6. A sea of glasse like unto Christall That is saith Deut the world transitory and brittle as glasse tumultuous and troublesome as the Sea Quistorpius interprets it of Baptisme Gods ordinances in this booke are set forth by name of a Sea of glasse 1. For largenesse 2. For steadfastnesse 3. Clearenesse as giving us a cleare sight of God in which respect they
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
from kissing or dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogges by it is signified the gesture of low veneration when one casts himselfe at anothers feete as fawning dogges doe Lucas Brugensis Vers. 6. And thou Bethlehem in the land of Judah That is part of Iudah Art nor the least Object The Prophet Micah saith that Bethlehem is little that it should be accounted amongst the Governours in Judah Matthew on the other side extols its dignity as if it should be one of the chiefe not the least that is by a miosis the most excellent Answer The Prophet Christ being not yet borne called it least in respect of outward splendour and earthly riches yet he seemes to signifie that this towne otherwise but little obscure and base should be honoured and made famous by the birth of the Messias now Matthew looked to the event of the prophesie so it is not little in esteeme Vers. 10. They rejoyced with exceeding great joy There is a three fold emphasis 1. An Attick elegancie to rejoyce with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad ◠the Latines say servire servitutem 2. Great joy 3. Exceeding great joy Vers. 12. Being warned having beene warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They departed another way Greeke They passed secretly by another way as v. 14. and departed Greeke passed secretly Vers. 18. In Rama was there a voyce heard Rama was farre from Bethlehem which made St. Ierome make Rama an Appellative In excelso vox audita est The voyce of the dying children and the crying parents was heard on high reacht round about throughout all Ephrata Lamentation weeping and great mourning If we observe this place we shall confesse with Ierome that Matthew in relating this testimony neither exactly followed the Hebrew nor the Septuagint Drus. not in parallel Sac. Rachel weeping for her children That is the mothers which inhabited those parts where the sepulcher of Rachel was Vers. 22. He turned aside Greeke he passed secretly 23. That it might be fulfilled which was spoken by the Prophets By which of the Prophets was this name given to Christ for we find no such testimony Chrysostom and Theophylact because they cannot undoe this knot cut it thus saying that many of the bookes of the Prophets are lost Bucer thinketh that that place Judges 13.5 is here noted Sampson was a most excellent figure of Christ as he was a Redeemer and did most notably represent him in his death wherein he killed more than in his life and the booke of Judges was composed by divers Prophets Calvin Beza and Mr. Perkins doe incline to this opinion Causabon in his exercitat Iunius in his paralells and analys in Num. Piscator Dr. Tailor Mr. Dod say that Matthew hath respect to those places Esay 11.1 and Zach. 6.12 a branch in Hebrew Netzer therefore Weemes in his Christian Synagogue saith these words in Matthew should bee interpreted he shall be called a flower or branch He shall be called a Nazarene The Papists are of opinion that our Saviour wore long haire and so picture him because we read here he was a Nazarite or rather a Nazarene as with Beza our best Translators read it by education not by profession and institution in regard of the place where he was educated and conversed not any vow whereunto hee was bound Numb 6.4 He dranke wine and touched the dead He observed not the rites and orders of the Nazarites but he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order he was perfectly severed from all sin and pollution CHAP. III. Verse 1. IOhn signifieth the grace of God for he did preach the grace of God in Christ then exhibited The Baptist so named to distinguish him from Iohn the Apostle and because He first administred baptisme the Sacrament of the new Testament In the wildernesse A place wherein wee find six Cities with their villages Iohn 15.61 but called a wildernesse because thinly inhabited Vers. 2. For the Kingdome of Heaven is at hand That is the Church of the Old Testament is now abolished and the Church of the New Testament is ready to take place by Christs coming and therefore repent and amend Vers. 3. The voyce of one crying or bellowing like an Oxe Rollock observeth that Iohn Baptist entred upon his calling in the yeare of Jubilee which used to bee proclamed by a Cryer with the sound of a trumpet and he is called the voyce of a cryer in allusion thereunto Vers. 4. Locusts have their name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of the eares of Corne which they fed upon as they fled The question needes not to bee whether these be mans meate or no it is certaine that the Jewes might eat them by the law of Moses Levit. 11.22 Plinie l. 1. c. 29. speakes of them Matthiolus upon Dioscorides saith this was the reason why John Baptist made use of them as a strict observer of the Law they are eaten in the East and else where Vers. 4. Wild honey Vers. 6. Confessing their sins The confession of the Converts was voluntary not constrained 2. In general not of every particular sin 3 Publike not into the eares of a Priest Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme Two kinds of men which were of great authority among the Jewes with whom Christ had perpetuall enmity as also with the Scribes 5 Cha. 20. and 16.21 22.23 23.13 Generation of Vipers The whole body and corporation of them was full of deadly poison It is an allusion say some to Gen. 3.15 Where the wicked are called the seed of the Serpent Chemnit Others alleadge many properties of the Vipers 1. He hath his Teeth covered and buried in his gummes so that one would think it a harmlesse Beast and that it could not bite Viperae dentes gingivis conduntur Pliny l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse that one would take them of all others to be most innocent and to this appertaines the similitude of our Saviour Luke 11.44 Secondly The nature of Vipers is such that when they have bitten a man they presently run to the water but if they find not the water they die so Hee calls them Vipers who committing deadly sinnes did run to baptisme as Vipers to the water to avoyde the danger of death Thirdly it is the nature of Vipers to make themselves a passage through their mothers bowels though some denie this and therefore they are called Viperae quasi vi partae so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue Cant. 1.6 Fourthly The Viper is very specious and beautifull without as it were painted
sack of grain as an inch of measure to an ell of cloath See 1 Tim. 4.8 There is bread as well as grace and cloathing as well as righteousness in the promise Vers. 34. Take therefore no thought for the morrow Pythagoras said well Chaenici ne insideas that is be not solicitous for thy food to morrow For the Chaenix was the demensum or daily meat of Greek souldiers or slaves to which our Saviour alludes To morrow not only signifying the day immediately following but also the time to come indefinitely and at large as also Exod. 13.14 that is hereafter in the time to come and in that of the Poet. Quid sit futurum cras fuge quaerere Seek not what shall be too morrow For the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof that day will have its care when it comes and this day hath enough of it self now it is come CHAP. VII Verse 1. IVudge not that ye be not judged as if he should say if you would have your own infirmity pittied and your words and deeds construed in the best sense then shew the like kindness unto others By judging is meant 1. All rash and temerarious 2. All severe unmercifull censuring of other men He doth not forbid to judge but rather teach how to judge Hierom There is a twofold judging First of the action when I condemn it as naught it being so this is lawfull Secondly of the person when because the deed is naught I condemn the person as an Hypocrite this is blamed unless the action cannot be found but in an Hypocrite Vers. 2. The reason against rash judgment lest you be judged It was an Hebrew Proverb midda bemidda measure for measure as if Christ had said if ye judge men rashly then men again by the appointment of God shall give rash judgment upon you But if ye judge men righteously then likely they will judge you so This Law is established Lev. 24.19 See Obad. 1.15 and James 2.13 Pharaoh that drowned the children of the Hebrews was drowned himself Ver. 3. Why beholdest thou the mote That is upon what ground for what cause with what conscience seest thou and so in the fourth verse How sayest thou that is with what face with what honesty and conscience sayest thou so much these interrogatories import Mote that is small and little sins or supposed sins sins in his opinion which gives rash judgment And perceivest not that is well weighest and considerest not with thy self Beame that is great and notorious reigning sins Mr Perkins The morall of the Fable of the man that had two wallets in the former part of which he put the faults of other men in the hinder part his own faults whence that saying Sed non videmus id manticae quod in tergo est is sutable to this Proverb used among the Jews The difference between the third and fourth verse is only this In the third verse Christ speaks of rash judgment conceived in the mind in the fourth of rash judgment uttered in speech Vers. 6. Impure men are here compared to Creatures uncleane according to the Law dogs and swine See 2 Pet. 2.21 Mr Wheatly thinks he means not this either of the word preached publikely or of the Sacraments for dogs swine will not at all renâ— him which gives them the Sacraments and lets them come to Church but they would rather all to rent him that should debar them from the fame but of speaking to a man in private by way of admonishing and perswading him Holy things That is first and properly the word of God and Sacraments say some being holy and the instruments of Sanctification Dogs and swine That is malicious and obstinate enemies of Gods word Dogs that is oppugners of the truth Swine contemners tread under feet that is profane and abuse turn again that is to revile and persecute Gods Messengers That our Lord Jesus was much delighted with the similitude of pearles we may collect from thence that in Matthew he useth it twice here 13.45 which latter place declares the former and shews that the Gospell is that precious pearle which is not to be thrown to swine and which being found is to be changed with no riches in the whole world There is a great agreement between Pearles the Gospell It is called a pearle in Greek from its shining glory See 2 Cor. 4.4 The Latines call them uniones because they are found alone so the truth of the Gospell is one Vers. 7. It is not a simple repetition of the same thing but a gradation Aske as a beggar seek as with a Candle knock as one that hath power with importunity This promise aske and you shall receive is meant of things necessary to Salvation and not of particular and speciall gifts as continence c. Vers. 10 11. A stone may be like bread and a fish may be like a Serpent yet Parents will not be so unnaturall as to give the one for the other to their Children This adage concerning bread and a stone hath passed from the Hebrews also to other nations as it appears by Plautus Altera manu fert lapidem panem ostentat altera Ver. 12. That is look what we would have other men to think speak and do to us that must we think speak and do unto them and no worse And on the contrary This is not to be understood of evill wishes but of a will and desire well ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience whatsoever thing either by the light of nature and conscience or by direction from Gods word you would that men should do to you that do ye unto them Nor yet of all things in particular so Masters should serve their Servants but by a proportion Law That is the five Books of Moses Luk. 16.31 Prophets that is all the rest of the Books of the Old Testament Mat. 2.23 2 Pet. 1.19 The summe of the Law and Prophets the Doctrine of the Law and Prophets Brugensis On this hang the Law and the Prophets as after 22.40 Grotius Vers. 13. Christ is the doore for entrance and the way for progress called straight because of the great disproportion between us and it we must deny our selves By the narrow way is meant a conversation bounded by the restraints of the Law and Gospell to enter into this gate is to have experience of such a work in himself Vers. 14. The way to heaven is a straight way a perplexed afflicted persecuted way that is the force of the word there used Few there be that find it Few comparatively Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire which were usually cloathed in rough and corse attire 2 King 1.8 Heb.
partly in the Syrian Language There is between Christ and God 1. An eternall union naturall of the Person 2. Of the Godhead and Manhood 3. Of grace and protection in this last sense he meanes forsaken according to his feeling hence he said not my Father but my God They are not words of complaining but expressing his griefe Athanasius de incarnatione Christi saith He spake this in our person Non enim ipse adeo desertus fuit sed nos vox corporis sui hoc est Ecclesiae Aug. Epist. 120. It shews that 1. God left him in great distresse 2. That he withdrew from the humane nature 3. That God powred his wrath upon him as our surety 4. He suffered in soule 5. Will comfort us in distresse 6. God forsakes the wicked 7. Feare and hope are in his words Vers. 50. Jesus when he had cryed again with a loud voice gave up the Ghost He yeelded up or gave up the Ghost therefore he could have kept it that shewes he died freely and so do the other words to be able to cry with a loud voice was a sign of strength not of one dying Vers. 51. The veile of the Temple was rent in twaine Thomas thinketh the outward veile which divided the Court from the Sanctuary rather the inward which was put before the Holy of holiest Christ opened the way to the Holiest Heb. 8.9 The veile rent 1. That there might be an entrance made into heaven by his death 2. To shew that the ceremoniall Law was abrogated by his death 3. To shew that he had cancelled the veile of our sins 4. To shew that the veile of ignorance was taken away in the Law 2 Cor. 3.13 Vers. 52. And the graves were opened and many bodies of Saints which slept arose The whole earth was shaken it was an universall earthquake as the Eclipse à Lapide The Earth was troubled with a palsie and with its violent shaking awakened the Saints out of their dead sleep This earthquake was a sign of Gods wrath for mans sins Psal. 18.8 Ioel 3.16 Vers. 53. Went into the holy City A periphrasis of Jerusalem so called chiefly in respect of Gods sanctification and dedication of it from the begining unto himself and because it was the seat of the divine worship Esay 48.2 Nehem. 11.1 CHAP. XXVIII Verse 1. IN the end of the Sabbath as it began to dawn towards the first day of the day of the weeke c. Christ rose earely to shew unto us 1. The power of his Godhead 2. The impotency of his enemies who could no more stay him than they could the Sun from rising 3. The benefit which Beleevers obtaine by his rising againe Luk. 1.78 79. Mary Magdalene John names her as the Captaine of the Company and she was at the principall charge saith Grotius Shee seemes to be more noble than the rest because her name is wont to be set before others 27. Chap. 56. and 61. verses here and Mark. 15.40 and 16.1 Luk. 8.2 3. and 24.30 Vers. 2. And behold there was a great earthquake c. The Lord by many signs shews the presence of his glory that he might the better frame the mind of the holy women to reverence Rolled back the stone That Christ might come forth therefore the body of Christ went not through the grave stone as Papists say Perkins In Matthew and Marke there is mention made of one Angell only when Iohn 20.13 and Luke speake of two but this shew of repugnance is easily taken away because we know how frequent Synecdoches every where occurre in Scripture Therefore two Angells were first seene to Mary then to her other Companions but because the other who spake especially turned their minds to him it was sufficient to Matthew and Marke to relate his Embassage See Grotius Vers. 3. His rayment white as snow See Act. 1.10 The greatest whitenesse is compared to Snow as with the Greekes and Latines so also with the Hebrews Numb 12.10 Lam. 4.7 Whitenesse is a sign of purity and holinesse Dan. 7.9 Rev. 3.4 5 18. and 4.4 and 6.11 and 7.9 13. Vers. 6. He is not here for he is risen In Matthew it is Dominus non est hic surrexit The Lord is not here he is risen In Marke it is Dominus surrexit non est hic The Lord is risen he is not here Matthew proves the Cause by the Effect Mark the Effect by the Cause Vers. 19. Go therefore and teach all nations make them disciples baptizing them in the name of the Father and of the Son and of the holy Ghost As if he had said first teach before you do administer the Sacrament unto them These words were spoken to the Apostles only and not to the Catholicke Church now their teaching was infallible 2. The Pastours of the Church in all ages have Commission to teach likewise but that proves not all their teaching to be alway infallible He shews that as long as there are nations Baptisme should be administred Vers. 20. I am with you always even unto the end of the world This was a personall promise made only to the Apostles and so cannot be extended to all the Church according to their immediate sence 2. To whomsoever it belongeth the meaning is that howsoever his bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection Jansen 3. If it priviledge the whole Church from errour because it is made to it then consequently the particular Churches Pastors and Beleevers therein because it is made to them likewise but experience sheweth these latter may erre 4. the Papists say the Pope may erre which could not be if these words of Christ meant the Church of Rome The Disciples lived not till the end of the world therefore I am with you and your Successors the lawfull Ministers of the Gospell for ever Chrysostome bids us take notice that Christ mentioneth the end of the world that he may therein hearten his Disciples in bearing of the Cross since it must have an end and preserve them from being besotted with any worldly hopes seeing they are transitory and must have an end ANNOTATIONS UPON S. MARKE CHAP. I. ALthough Marke as Ierome saith made an Epitome of the Gospell written by Matthew yet in the manner of handling he is unlike and followes another order partly by relating Histories more largely and partly by inserting of new things He was the Disciple of Peter 1 Pet. 5.13 Every Evangelist hath his proper exordium Matthew and Iohn begin with Christ Matthew with his humane generation Iohn with the divine generation Marke and Luke begin with Iohn Luke with Iohns nativity Marke with his preaching Vers. 2. As it is written A testimonie is an inartificiall argument
was initiall to the world so the day of the resurrection of our Lord is the beginning of our glorification as in that day light was produced so Christ rising the light of righteousnesse and joy is risen to us Gerh. in Harmon Evang. Vide Piscat mea Critica Sac. Graeca Vers. 3. Onely Marke expresseth this doubting but when the rest of the Evangelists say that the stone was rolled away by the Angell we may easily collect that they stucke perplexed doubtfull in counsell untill a passage was made by the hand of God Vers. 5. A young man sitting Marke here and Luke 4.4 Say they were men Matthew and Iohn they were Angells that appeared Matthew and Iohn shew what they were indeed the others declar'd what they seemed to be at the first appearance or in what shape they appeared Gen. 18.2 and 19.1 and 32.24 The Angells usually appeared unto men in the shape of men that their Message might be delivered more familiarly and received more comfortably Mr. Ball. Affrighted The Greeke word signifies to be sore amazed and astonished with feare the Septuagint use it Dan. 7.7 Vers. 7. Tell his Disciples and Peter Peter was specially named and severally from the rest of the Apostles not as Baronius thinkes because of his superiority above the rest but because he onely denyed Christ and so had of all other most need of comfort after his horrible fall yet is he set behind all the Disciples as inferiour unto them whereas they preferre the Pope to the whole Church and make him Lord over it That he goeth before you into Galilee These women followed Christ out of Galilee therefore the Angell foretels them that before they returned into Galilee Christ should go before them there and manifest himselfe unto them this promise of Christ is Matth. 26.32 Mark 14.28 But wherefore doth the Angell foretell that Christ should specially go before them in Galilee and that they should see him there when he was seen there neither onely nor the first both Christ and the Angell speake of that solemne and publike apparition in which Christ revealed himselfe to all the Disciples together in a Mountaine of Galilee 1 Cor. 15.6 Gerh. Vers. 9. First to Mary Magdalen Therefore not to the Virgin Mary as the Papists say It is very observable saith Iansenius that our Saviour after his regeneration in consolationem paenitentium for the comfort of true penitents appeared first to Mary Magdalen and Peter who had been grievous sinners Vers. 12. Into the Countrey Luke saith they went to the Castle of Emaus Marke expresseth the middle of the way Luke the terme or end Vers. 14. Vpbraided them with their unbeliefe Either because some of them did not yet believe as it also happened in the last apparition Matth. 28.17 and so their should be a synecdoche in the words by which that is attributed to the whole society which some of it did or because their faith was not yet free from all doubting but their mind was strucke with the mutuall waves of faith and doubting Gerh. Vers. 15. Every creature That is to all nations so Matthew and Luke by the name of creature as 1 Col. 23. is understood onely the reasonable creature they onely were capable and stood in need of the doctrine of the Gospell man is so called by an autonomasie because he is the chiefe of all creatures Gregory gives a more subtill than solide reason of it because man is a microcosme and hath some thing common with all creatures Being with stones life with plants sense with beasts reason with Angels The Monkes say St. Francis preacht to Birds and to Fish Beda to the very stones Eve is called the mother of all living that is of all men Preach the Gospell to the Jews and Gentiles to bond and free of what state degree or condition soever See Mat. 10.5 and 28. Matth. 19. Vers. 16. He that hath beleeved and hath been baptised shall be saved Qui credierit baptizatus fuerit c. that is shall have believed and shall have been baptised but he that hath not beleived That is shall not have believed shall be condemned Vers. 17. The promise was made by Christ unto his Church to be fulfilled immediately after his ascension It extends onely to the times of the primative Church and to such as then lived Perkins Vers. 21. Sat on the right hand of God The Apostle most plainely shewes 1 Cor. 15.25 what Christs sitting in the Heaven meanes that which David said sit at my right hand he saith it behoves him to reigne To sit therefore is to reigne and to governe the Church in the same phrase in which we are wont to say that such a Pope now sits at Rome Vide Estium ad Roman 8.34 ad Ephes. 1.20 ad Heb. 1.3 13. ANNOTATIONS UPON S. LVKE CHAP. I. LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver 1. He was the perpetuall Companion of Paul in his travells 2 Tim. 4.11 Col. 4.17 Philem. 24. He only makes a preface before his Gospell that he may briefly shew the reason which induced him to write He was a Syrian by nation being born at Antioch the Metropolis of Syria and by his calling a Physitian His speech both in the Gospell and Acts is more elegant and savours of secular eloquence A Father said of Sains Lukes Gospell which he dedicated to Theophylus which signifieth a lover of God Si Deum diligis ad te scriptum est If thou beest one that lovest God this Gospell is written to thee Vers. 1. Many Either Matthew and Marke published before Luke as Chemnit or some false Apostles and Evangelists whereof there were many He calls in this proaemium the Gospell a narration or declaration which the Apostles viva voce delivered concerning the Person Life Office and Actions of Christ which the whole Apostolicall Church then received with a certaine faith and full assent Chemnit Most surely beleeved Or fully perswaded the word in the originall which signifieth to be fully perswaded is a metaphor borrowed from ships which are carried with full saile and it signifies a most certaine perswasion of the truth of things which have been sufficiently proved to us so Grotius Vers. 2. Even as they delivered them unto us c. The sense is that that is the true Doctrine of the Gospell which the Apostles as Embassadours being called by God and sent to preach delivered viva voce through the whole world as the rest or in writing as Matthew Vers. 3. Having had perfect understanding The Greeke word is metaphorically deduced from them which tread in others steps lest ought should escape them for Luke would declare unto us a diligent study and manner of learning From the very first He declares the cause why he writes after the other Evangelists because he enquired after the conception birth and education as well of John Baptist as
Christ and began thence Vers. 4. That thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a certaintie by which we are certaine that we do not erre Wherein thou hast been instructed Or catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wherein thou hast beene hitherto taught by a lively voyce either before or after baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul and Luke signifies to teach the rudiments of Christian Religion viva voce Gal. 6.6 Whence the candidates of baptisme were called Catechumeni in the primitive Church because before baptisme the first principles of the Christian faith were taught them by their teachers viva voce Lucas Brugensis Vers. 5. Of the câ—urse of Abia That is the weeke of Abia. 2 Chron. 23.8 For the family of Abia was not now extant among the courses there is no mention at all of him among the Priests that returned out of captivity and therefore the Evangelist saith not that Zacharie was of his family but of his course that is of a course that bare his name Mr. Lightfoot of the Temple-service Vers. 6. Righteous before God That is upright Walking in all the Commandements and ordinances of the Lord blamelesse Commandements That is matters of morality and perpetuall necessity Ordinances That is all such outward appurtenances to the worship of God as were required Vers. 7. And they had no child because that Elizabeth was barren and they both were now well stricken in yeares Elizabeth was barren in the flower of her age and old age makes fruitfull women barren therefore in two obstacles there is a double wonder of the divine power and that the Lord by a stretched hand from heaven might witnesse that the Prophet was sent by him Vers. 12. And when Zacharias saw him he was troubled Both by reason of the new and unusuall vision and also because of the Majestie of the Angell appearing for hee appeared in a heavenly shape Even good men have been afraid at the presence of good Angells when they have come with good tidings Corpus mortale tumultus non velit aetherios Vers. 15. He shall be great Both by reason of gifts and authority and especially by reason of office In the sight of the Lord That is in the Church or in the Ministerie of the Lord because he did as it were point with his finger at the present Messiah Shall be filled with the Holy Ghost The filling with the Spirit signifies excellent singular and extraordinary gifts of the Spirit or abundance of gifts For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit Act. 6.5 and 11.24 Vers. 17. The disobedient The Greek word may signifie either such as will not be perswaded to believe or rebellious Both doth imply some stubbornesse and therefore the Syriacke translation hath it stubborne Vers. 19. I am Gabriel Gabriel signifies the strong of the mighty God by this hee would teach Zacharie that he ought to be admonished by beholding of him not to measure this businesse by humane weakenesse It makes also for the confirmation of the certainety that the same Angell which foretold the supputation of the time of the Messiah Dan. 9.21 Should declare the accomplishment of it That stand in the presence of God That is which serve him as the Lord lives in whose presence I stand that is whom I serve Grotius thinkes it is a speech taken from the Courts in the East and is as much as if he should say that he is not every servant but a Prince of the Heavenly kingdome See Matth. 18.10 Vers. 22. Remained speechlesse He was a Priest of Aarons seed to signifie that the end of his Priest-hood was at hand and that the people should looke for another Priest Vers. 24. Hid her selfe The word in the originall signifies very secret hiding Hiding is comming into lesse company than ordinary five months A month is here to be taken as women in their matters use to count a month Piscator thinkes it hard to be told why five months are mentioned Beza alledgeth three causes either because all Jewish women used to do so or she misdoubted whether it would fall so yea or no or because hiding her selfe so long and then comming abrod on the sudden the wonder might seeme the greater Chemnitius saith because she was ashamed to have lust now in her old age because she might at her first coming abroad convince that she was with child The Arabicke hath it occultavit graviditatem suam she hid her being with child lest we should think that she was not seen by any for five whole months but that she conceald her being with child for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent especially if by reason of their great age there be no cause to suspect so much Vers. 25. My reproach In that she cals it her reproach rather than her husbands we thence learne saith Cartwright that either yoakfellow ought rather to ascribe the sault of barrennesse to themselves rather than to lay it on the other Vers. 28. Highly favoured or graciously accepetd or much graced The Greeke word signifieth freely beloved not full of grace both here and Ephes. 1. in Chrysostomes judgement The Monkes have depraved these words and say that Mary is full of grace as the necke of the Church as Christ is the Head and that blessed among women they have in their postils transformed into this blasphemous sentence let women be blessed in thee as men in the Son Christ. These holy words of the Angell are prophanely superstitiously and idolatrously abused by the ignorant Papists as a prayer when they are none mumbled in Latine whereof they know not the sense said unto stockes and stones yea to God himselfe The Lord is with thee That forme is most usuall in Scripture but it is used two wayes 1. Optativè let the Lord be with thee Iosh. 1.17 1 Chron. 22.1 2. Indicativè the Lord shall be with thee 1 Kings 10.7 Iud. 6.12 This latter signification doth better agree to the Angels sentence Gabriel might so speake because she was about to conceive and bring forth Immanuell which is God with us Blessed art thou among women Or rather blessed be thou it is taken out of Iud. 5.14 See Ruth 3.10 Vers. 29. She was troubled at his saying As before in Zacharie v. 12. It is taken from stirred water and signifies perplexity of thoughts when one cannot tell what resolutely to think Iohn 11.33 and 13.21 Vers. 31. Shalt call his name Iesus That which Esay called Immanuell the Angell called Iesus performing the office of an Interpreter whence it appeares that there is the same signification in both For whether we say this is
themselves Vers. 35. Behold your house is left unto you desolate First the Temple which is elsewhere called the house of the Lord because the Jewes made it of a house of prayer a den of theeves He calls it no more the house of the Lord but their house Desolate Spoyled of all its grace yet the word house may be taken more generally for the houses of all those of Jerusalem yea even of the Jewes in that whole Countrey as it is Psal. 69.26 Yet Christ prophesieth here of the destruction of all Judaea which came by the Romanes under Vespasian and Titus CHAP. XIIII Verse 2. ANd behold there was a certaine man before him which had the dropsie It is probable that the man which had the dropsie was brought thither purposely to tempt Christ for he could not come to the table by chance nor without the will and permission of the Master Vers. 4. And they held their peace As also at other times those that were asked were wont to be silent for if they had said it had been lawfull they had opposed their own observations but if they had said it had not been lawfull they feared the reprehension of Christ therefore they were silent And let him goe He did not detaine him with him for ostentation sake nor kept him with him for his service but let him him goe to his owne Vers. 5. Which of you shall have an asse or an Oxe fallen into a pit and will not straightway pull him out on the Sabbath day Christ very fitly compares the man sick of the dropsie with one fallen into a pit in which he had been drowned in the waters unlesse he had been drawn out so a man that hath the dropsie will be choaked at length with the water between the skin unlesse he be freed from the disease Vers. 7. And he put forth a parable to those which were bidden when he marked how they chose out the chiefe roomes As in his first entrance he cured the dropsie tumour of the man sick so now he intends to cure the spirituall tumour and pride of the Pharisees Vers. 16. A certaine man God our heavenly Father as Matth. 22.2 Supper The felicity of eternall life to which the elect are called by the ministery of the word Great Whether you respect the provider of this Supper God or the multitude of those which were called or the plenty of the dishes Bad many The Jewes especially the chief of them Vers. 18. With one consent Although they allege severall reasons yet they all agree in that that they pretend their owne businesses that they may not come to the Supper Vers. 21. Goe out quickly into the streets and lanes of the City and bring in hither the poore and the maimed and the halt and the blinde The remote Gentiles and barbarous people dwelling even at the end of the world But these lie in the wayes and behind the hedges because they wanted both divine and humane Lawes by which a City may be established Vers. 23. The Lord said unto the servant It may be understood of the Christian Magistrate for that is the Magistrates duty in respect of the outward profession of religion or Ministers by the promises and threats to be instant with them till they overcome them Vers. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also cannot be my Disciple That is rather than not love Christ if the case so stand that they must be hated or Christ not loved they must be hated much more farme and Oxen or so entirely to love Christ above all as our love of Parents in comparison thereof is an hatred His owne life That is in comparison of me and my gospel Vers. 33. Whosoever he be of you that forsaketh not all that he hath The universality 1. Of the Subject 2. The object 3. Peremptorinesse of the sentence Cannot be Forsake all 1. In Judgement and inward esteeme 2. In affection 3. In resolution 4. In reference to an actuall practise and must actually forsake them when it commeth to this point that either he must lose them or renounce Christ. Vers. 34. If the salt have lâ—st his savour If it be infatuated or growne foolish a word that suites well with Zach. 11.15 if it have lost his savour If a Christian have either corrupted or cast away the word of life and the sincere doctrine of the gospel Vers. 35. Men cast it out There is not a more miserable Creature than an Apostate Christian. He that hath eares to heare He that hath eares by which he may attend to what is said and understand it Let him hear that is let him attend ponder and practise it CHAP. XV. Verse 1. SInners That is those which were noted for some publick offence as fornicators To heare him That is that they might receive from him wholsome instruction Consolation and peace in their Consciences Vers. 2. Murmurâ—d First taking ill among themselves that fact of Christ then making a noise among the people and saying to them this man receiveth sinners The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to have a singular emphasis as if they should say that magnificent Doctor to great a man who professeth a certaine singular holinesse that he would be publikely taken for the Messiah yet this man doth not shun the company of evill men but admits infamous sinners to familiar conference also to his table that he seemes to embrace them as his houshold servants Christ to defend his fact the better against the Pharisees calumniation propounds three parables taken from divers matters but tending to one scope viz. that men should not wonder much lesse murmur if he converse with sinners Vers. 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wildernesse and goe after that which is lost untill he finde it The first parable which Christ also brought Matth. 18.12 seemes to propound to us the mysterie of our redemption how Christ the good and faithfull Shepherd sought mankind in the wildernesse of this world and finding it put it on his shoulders and brought it to the sheepfold of his Church Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth That is the holy Angels and blessed Trinity do rejoyce by generall consent of all antiquity Ninety nine just persons which need no repentance That is Pharisees who seeme to themselves to be just and therefore not to need repentance Vers. 8. What woman Eve 1 Tim. 2.14 Doth not light a candle Drusius thinkes our Saviour in this speech hath respect to a Proverbe used by his own nation scrutari lucernis to search with candles that is diligently and carefully to seeke for some thing as Zeph. 1.12 Light is the doctrine of the Gospell besomes
for life also Tolot Vers. 3. To him the porter openeth Openly and in the sight of all he enters in by the dore Vide Bezam He declares five marks which are necessary to a true Shepheard of the Church First he enters in at the dore that is hath a lawfull calling non prece vel precio much lesse by force is he obtruded on the hearers Secondly the dore-keeper opens to him by whom we understand the Holy Ghost Thirdly being let in into the sheepfold he is not mute toward the sheep but calls them and that by name that is he studies to know the dispositions and manners of all his hearers that he may afterward know according to the diversity of their tempers to speak to them admonish and handle them Fourthly leads them out of a dark dungeon of the world into the light of heavenly doctrine from the love of earthly things to the hope and desire of heavenly Fifthly he goes before them with his voice and also with his example invites them that they may follow him to the lively food of the word of God To which may be added this sixth out of the following explication of the parable that a good Shepheard seeks not his owne profit from the sheep but the good of the sheep and so seeks it that he is also ready to give his life for them These things are to be considered in this parable First the Shepheard Christ in Greek it hath a singular emphasis the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that Shepheard that good one promised by God Esay 40.10 Ezech. 34. He proves this first from his fidelity he defends his sheep layes down his life for them Secondly he feeds his sheep ver 9. The pastures of the sheep are the doctrine of the Gospel To goe in and out in the Hebrew phrase signifies to doe prosperously in all the actions of his life 1 Kings 18.6 to conclude Christ so feeds his sheep that they have life and have it more abundantly they have life entring into the Church and have it more abundantly going out of this world to eternall life Austen Secondly from his care for his sheep therefore he saith 14. ver he knoweth his sheep the word know signifies not a bare knowledge but also comprehends a diligent care and custody notes not only the affection but the effect as 15. ver the Father knoweth the Son that is acknowledgeth him for his naturall Sonne embraceth him loves him and intimately cares and approves of all things that belong to him I lay down my life That is being crucified he expires his soule and is buried also the Sonne knowes the Father he acknowledgeth that he hath all things and hath received them from him and he is dear to him and honours him though all the world persecuted him Thirdly from his diligence whereby he increaseth his sheepfold he speaks properly of the calling of the Gentiles which then were as yet strangers not of the sheepfold or Congregation of believers out of the Jewes This may also be applyed to the sheep wandring from the Shepheard Christ is very diligent in reducing these Luke 15.4 Secondly Christ compares his followers to sheep 1. They easily wander from the Shepheard and the flock and having once gone astray depart aside more and more 2. They have exactly known their shepheard Thirdly they love the voice of their Shepheard and willingly hear it especially when they ought to be led to pastures and fountaines Fourthly they follow the Shepheard when he goes before them Vers. 4. And the sheepe follow him In the Scripture both is said of the Shepheards that they go before the flock and lead it Psal. 80. and that they follow it Psal. 78.71 2 Sam. 7.8 That is for love this for custody sake Paulus Tarnovius Vers. 5. A stranger One that brings new and strange doctrine other doctrine than such as their Shepheard doth teach they will not follow but flee from him Lest they should be seduced and misled by him Vers. 8. They are Theeves Though they were dead yet he saith not they were but in the present tense they are Theeves because 〈◊〉 the impenitent sinne cleaveth to them no lesse after the committing of the sinne than if still they were in the very act of doing of it Vers. 9. And shall go in and out By going in and out the Scripture doth often signifie unto us all the actions of life as they say in French aller et venir for to bee conversant 1. They shall go safely withersoever they have need 2. They shall bee fed to the full Calv. Harm Or he shall go out and in that is shall live securely for so this proverbe as it were is taken among the Hebrews as Deut. 28.6 Psal. 121.8 Yet here it seemes to bee a peculiar allusion to the office of Shepheards whose sheepe are daily lead out to the pastures and thence backe to the sheepefold Vers. 12. The Wolfe That is false Teachers Matth. 7.15 Scattereth the sheepe That is the Church of the New-Testament Vers. 14. Know my sheepe and am known of mine As the Sun casts down beames upon us by meanes whereof we againe see the body of the Sun even so the knowledge of God whereby hee knowes us for his worketh in our hearts a knowledge of God in us whereby we know him for our God Mr Perkins Vers. 16. One Shepheard The Papists say if by the name of Shepheard Christ should understand himselfe why should he say there shall be one Shepheard and not speake it plainely and I am that one Shepheard Christ alluded to Ezek 33.37 and 23. ch As if he should say it shall be fulfilled which was foretold by the Prophets there shall be one Shepheard Besides it is usuall with Christ also when he speakes of himselfe to use the third person as when he saith VVhen the Son of man shall come be will scarce find faith on earth Cameron de ecclesia Vers. 27. My sheepe heare my voyce That is the elect and such as are predestinated of my Father Heare That is beleeve and obey it And I Know them Take care of them as my sheepe Follow mee As their Shepheard Vers. 30. I and my Father are one In consent will essence power and dominion One Frees thee from Arrius who denyes the eternall Divinity of Christ. Are Frees thee from Sabellius who denyes the distinction of the persons in the Deitie Vers. 34. Is it not written in your law That Christ saith to the Iewes it is written in your Law and yet Cites the saying out of the Psalme that hath troubled some because the Old Testament is sometimes divided into the Law of Moses the Psalmes and Prophets Luke 24.44 Therefore some here allege Moses Exod. 21.6 and 22.28 that so that saying may be cited out of the Law but by the word Law is understood the Scripture of the
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
and of opening and applying the same to those times They were inferiour to the Apostles and by them appointed to govern the Churches which they had planted Evangelists were such ac accompanied the Apostles in their travell and were sent by them upon occasion to the Churches to preach the Gospell but not to be resident in any place for governing of the Churches as were the Prophets Vers. 8 With simplicity that is of meere pitty and compassion and not for any sinister reâ—pect pleasure or praise of men See Ephes. 6.5 Vers. 9. Let love be without dissimulation Greek without hypocrisie See 1 Ioh. 3.18 Abhor as Hell hate with horrour The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The simple verb imports extream detestation which is aggravated by the composition Chrys. Cleave to that which is good Hold it as one firmly glued to it for so the word signifies things glued are not easily disjoyned The same word is used of the conjunction between man and wife Matth. 19.5 Eph. 5.21 Vers. 10. Vtuntur hac vâ—ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles Xenophon Cicero etiam ad Atticum significat vehementem amandi affectum Grotius Vers. 11. Fervent Or zealous in spirit as if no service could be acceptable unto God without fervency of spirit Serving the Lord Some read the words serving the time because there is a great affinity between those two words in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord apply your selves to the time not that they should be men-pleasers or time-servers but to apply themselves to the time in the occurrent and occasions thereof But Beza saith this reading cannot be received at all because no such phrase is found in the Scripture to serve the time in any such sense Vers. 13. Given to hospitality The Greek word is well translated for this kinde of phrase notes an eager affection or following of a thing so a common drunkard is said to be given to drink and a covetous man to be given to money The phrase importeth that we should be so hospitable as not to stay till strangers seek to us but prevent them by our invitation Vers. 16. Be not wise in your own conceits The wisdom here inhibited may be understood either in regard of the object that is be not over-curious to pry into secrets unrevealed or in respect of the subject that is be not conceitedly lift up in minde Vers. 17. Provide things honest That is take care beforehand for things that may purchase us credit and make us to be well reputed amongst men Vers 18. Live peaceably with all men with a double limitation 1. If it be possible some are so froward that one cannot live peaceably with them 2 If it be in you or so much as lyeth in you that is so far as it will stand with faith and a good conscience whether you translate it have peace keepe peace observe peace love peace exercise peace live peaceably comprehends them all Par. Vers. 20. Therefore if thine enemy hunger feed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word is emphaticall and signifies to feed indulgently as Birds their young or as a man his friend carving to him of the best See à Lapidâ— and Par. in loc In so doing thou shalt heape Coales of fire on his head Coales doe either melt or consume The meaning is that this mercy will be like a heap of hot coales either to melt their hearts and to make them our friends or if they persist in their enmity to adde fewell to their torments in Hell Vers. 21. Be not overcome of evill That is sinne be not made to sinne by the sin of another when another man hath done evill against me or any deare to me in word or deed I must not therefore fall into sinne or forsake my duty One is then overcome with evill when his minde is so possest with the thought of the injury that he hath received that his judgement is perverted and his passion disturbed by it and this may be either sodainly and for a fit in anger or habitually in malice It is a metaphore taken from war and combating 1. To prevent an obiection that it is no bâ—senesse but rather a bravery of Spirit not to revenge 2. To shew that we shall be assaulted therefore we had need to arme and strengthen our selves against it fight for it But overcome evill with good Evill That is the injuries done to us in word or deed good That is curteous righteous humble kinde behaviour Overcome Eanestly desire and constantly labour by our humility love kindnesse to make them ashamed of their unkindnesse by our faithfulnesse and care of our duty to make them forbear doing evill CHAPT XIII Vers. 1. LEt every soule That is Every man an Hebrew synecdoche then the Clergy as well as others none are exempted Be subject The Greek word signifies to be subordinate where is insinuated the order of government Chrysostome noteth that he saith not be obedient but be subject which is a generall word comprehending all other duties and services To the higher or supereminent powers When they were at worst He calleth the civill Magistrates powers saith Pareus because they are armed with power against others And he calls them powers rather then Kings Princes saith he that hee may shew that he speakes not so much of the persons as of the order it selfe Vers. 2. Whosoever therefore resisteth The Greek word notes such a resisting as when a man is contrary to the order established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resisteth the Ordinance of God Here the Greek word translated to resist signifies to stand against a military word Vers. 4. Vpon him that doth evill Any evill civill religious all lawes propounded without limitation must be interpreted in their latitude Vers. 7. Render therefore to all their dues c. Chrysostome observeth well that the Apostle saith render not give nihil eniur gratuitè dat qui hoc fecerit for it is our duty to yeeld obedience in all things to the Magistrate Tribute to whom tribute is due custome to whom custome For the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and indifferently taken for any kind of tribute or payment made to the Governours Yet to speak distinctly there are two kinds of tribute which is either laid upon the persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll-monie Matth. 17 25. or upon their substance and was due for commodities brought in and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the etymon of the word sheweth Vers 8. Owe no man any thing but to love one another Love is such a desperate debt as a man can never discharge himselfe of Vers. 9 Thou shalt not commit adultery thou shalt not kill thou shalt not steale c. The Apostle saith Grotius rehearseth the commandements here in that
the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed governours to avoid confusion Fulke on the Rhem. Testam vide Calvinum Pareum Vers. 5. To deliver such a one unto Satan Beza Calvin Pareus à Lapide Estius and Morton interprete it of excommunication The excommunicate person is to have his conscience terrified by being delivered unto Satan that is cast out of the Church out of which Satan ruleth 2. Sorrow must be wrought in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true repentance Neither is it any thing else then excommunication which the Apostle signifieth by delivering to Satan saving that he expresseth an extraordinary effect that followed in the Apostles time viz. that those which were put out of the Church became visibly subject to Satan inflicting plagues and diseases on their bodies which might reduce them to repentance which the Apostle calleth the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus as 1 Tim. 1.20 For the Apostles had power like that which Saint Peter exercised on Ananias and Sâ—pphira thus to punish those that opposed them as Saint Paul often intimates Thorndikes discourse of the right of the Church in a Christian State Chap. 1. Some say he was delivered to Satan in a miraculous way to possesse or torment him an Apostolicall power onely Vide Grotium But that cannot be for these reasons 1 The Apostle saith you deliver the Apostles did not worke miracles by others hands 2. The punishment is answerable to the sinne which was twofold v. 2. 3. He makes it a generall ground of a duty they must withdraw themselves from such a one Vers. 6. A little leaven leaveneth the whole lumpe The word of God compareth sinne unto leaven both in regard of the whole congregation in that it spreadeth further and further in the body of the Church if opposition be not made Levit. 19.29 and also in regard of the persons selfe in that it doth more and more sowre and pollute the soule till at last it have left no part free if the seasonable rendring of repentance prevent it not But yet it will not sowre the congregation so as that all their worship and service shall be cast off by God as an abomination that is the false glosse of some For when the Gospell is compared to leaven the holy Ghost meanes not that if the Gospell enter into any place then the services of the whole congregation are made pleasing to God for the services of hypocrites which are many never please him but that the Gospell comming into a place and converting some one or two will goe farther and convert more and more till it draw the whole place at least to outward submission The meaning is one sinner tolerated and winked at doth infect another till the whole society be over growne with the like wickednesse and not that one sinner causeth the service of all those with whom it is done to become uncleane or polluted Vers. 7. Purge out therefore the old leaven That is which proceeded from the old man and corrupt nature though the Church of Corinth was very corrupt many wayes yet he bids them not take the lumpe away but remove the old leaven he bids them not forsake the Church but stay and reforme it Vers. 9. Not to company with fornicatours The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation See next vers Vers. 11. Not to keepe company That is in a private and familiar manner With such a one no not eate That is make him not a speciall intimate friend Intelligitur vel contubernium vel interior câ—nvictus Calvinus This place being understood of all voluntary commerce with a scandalous person whereby at least I appeare to countenance him in his sinne contrary to that precept 1 Thess. 5 22 Its apparent say some that voluntary commerce at the Sacrament is here forbidden as well as at my own Table The râ—ason say they is evident First because he ought to be kept from the Lords Table as well as from my Table Secondly because he might easily be kept from this as well as that provided that private Christians and Church officers would both do their duties in their places But if I do my honest endeavour for this purpose and cannot keep him away from the Lords Table the Lord accepts my will for my deed and the guilt shall lie upon them who have power but want will to suspend him I shall find to my comfort that to the pure all things are pure Titus 2.15 Nor shall the wickednesse of others one jâ—t hinder the efficacy of the Sacrament to me if I be a worthy receiver Vers. 12. For what have I to do to judge them that are without Do not ye judge them that are within That is are not you by the power you have of judging those that are within to take away him that hath done evill leaving to God to judge those without Mr. Thorndike Therefore something makes one man to be without the Church and another within Where there is differentia divisiva there must be differentia constitutiva CHAP. VI. Vers. 2. DOe ye not know that the Saints shall judge the world They shall not judge by pronouncing a soveraigne sentence of absolution or condemnation which is proper to Christ the Judge but by assisting him as Justices upon the Bench both by witnessing and assenting unto that righteous judgement The Saints shall not judge the world authoritatively they are not in commission with Christ but three waies 1. As members of Christs body he judgeth as the head 2. By their lives as it is said of the Queen of Sheba she shall condemne them 3. By an approbation of Christs judgement exulting in it Rev. 19.1 2. Vers 4. Pertaining to this life The Greek word say some signifies rather pertaining to life and so they would have it rendred also in the former verse but Luke 21.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred cares of this life and Grotius renders the third verse here res hujus vitae Set them to judge who are of lâ—ast esteem in the Church It is not spoken by way of precept commanding them to let the simplest of their brethren judge their causes but by way of concession they were better so to doe then to sue before Infidels Vers. 7. Bâ—cause ye go to law one with another That is so rashly as they did and before Infidell Judges to the scorn of the Gospell Going to Law in this Chapter is not simply forbidden but sundry abuses observed 1. Going to unfit Judges whom the Apostle stileth
this sentence is cut off from the former to which it ought to be joyned and added to these following with which it hath no agreement Vers. 2. The Ordinances as I delivered them unto you The vulgar Translatour here translates it praecepta by traditions we understand here from the circumstances of the words following rites and ceremonies prescribed by the Apostle for order and decency in the publike assembly in their Church Vers. 3. The head of every man is Christ Christ is called the head of man because he is every way the most principall and glorious man that ever was The head of the woman is the man That is the man in that he is a man is a person more excellent then the woman as she is a woman and the head of Christ is God Both in respect of his humane nature in which regard his Father is greater than him Iohn 14.28 and in respect of his office as mediatour Vers. 4. But every man praying or prophesying having his head covered dishonoureth it It seemes there were some which taught the Corinthians that their men should pray and prophesie with their heads covered and women uncovered This abuse the Apostle corrects if a man cover his head he debaseth himselfe and casts himselfe into servitude from that eminency whereby he is placed of God and to the glory of Christ his head is diminished For he shames the head when he doth not declare that principality which God hath given him over his wife for the covering with a vaile was a signe of subjection Pauls purpose is to shew the Soveraignty of the man and subjection of the woman the women in the orientall parts with a vaile covered the whole head and face Paul speakes not of such a covering of the head as French Pastors use in prophesying when the upper part of the head is covered the glory and majesty of the countenance still appearing Vers. 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven The Christian women appeared open and in publick uncovered from a phantasticall imitation of the she Priests and Prophetesses of the Gentiles when they shewed their Idols as their Pythiae Bacchae or Menadae and the like who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods to put themselves into a wild and extaticall guise having their faces discovered their haire dishevelled c. The Corinthian women conceiting themselves when they prayed or prophesied in the Church to be acting the parts of the Priests or celebrating sacrifice were so fond as to imitate them and accordingly cast off their Vailes and discovered their faces immodestly in the congregation and thereby dishonoured their head that is were unseemly accontred and dressed on their head M. Mede on 1 Cor. 11.5 vide Grotium To prophesie signifies sometimes strictly to foretell things to come as both men and women did in the primitive times Ioel 2.28 â— In a more large notion to interpret and open Divine mysteries contained in Scrâ—pture for the instruction and edification of the hearers 1 Cor. 14.3 3. To praise God in hymnes and Psalms 1 Cor. 11.5 For because Prophets of old did three things 1. Foretell things to come 2. Notifie the will of God unto the people 3. Uttered themselves in musicall wise and in a Poeticall straine and composure Hence it comes to passe that to prophesie in Scripture signifies the doing of any of these three things and among the rest to praise God in Verse or Musicall composure Two places of Scripture 1 Chron. 25.1 c. 1 Sam. 10.5 prove this Vers. 7. He is the image and glory of God Holinesse and righteousnesse is common to them both but he is so called because God hath placed more outward excellency and dignity in the person of a man then of a woman carrying the marke of his soveraignty and dominion not onely over other creatures but in respect of the woman her selfe who is likewise said to be the glory of a man because it is his honour to have such an excellent creature subject to him Vers. 10. Power over her head That is her vaile which is a signe of her husbands power and superiority over her Among the Corinthians the covering of the head was not as it is with us a token of preheminence and superiority but a signe of subjection therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered to signifie their submission and reverence unto the Ministery of the Gospell Because of the Angels That is not onely the Ministers of the Church but Gods heavenly Angels which daily wait upon his children and guard them in all their waies Pareus inclines to this latter rather Some think the Apostle argues from the example of the Angels we should imitate their modesty who were wont to cover their faces to testifie their subjection toward God So Vorstius The Apostle hath respect unto the Legend reported in the Book of Enoch which we see was read in the Church in the Apostles time by the second Epistle of St. Peter and that of St. Iude of those Angels that are reported there to have been seduced by the beauty of women out of Gen. 6.2 Not as if the Apostle did suppose that report to be true or did intend to give credit to the book but that by alluding to a passage commonly known he may very well be thought to intimate that a like inconvenience to it not disputing whether true or not for the present might fall out in the Church Thorndikes Review At first all Presbyters were Angels of the Churches as appears by this place that seems the most naturall meaning of his words for Tertullian in divers places of his book De velandis virginibus intimateth one reason of vailing womens faces in the Church from the scandall of their countenances Thorndikes service of God at religious assemblies Ch. 4. Vers. 14. Doth not even nature it selfe teach you that if a man have long haire The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to nourish his haire long Long haire is an argument either of effeminatenesse or cruelty Iob 5.5 Psal 68.22 For that cause Paul commands them not to nourish their haire Raynold de lib. Apoc. Vers. 16. If any man seem to be contentious the Greek signifieth rather is pleased to be desires or hath a will to be yea boasts and prides himselfe in it Contentious Greek a lover of victory Vers. 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Throughout the whole Scripture the Sacrament of the Lords Supper is not so fully handled as in this Chapter and that upon this occasion The Corinthians it seems had much
profaned and abused the Sacrament how and in what manner it is not so cleare but so that the Apostle tels them in this Verse they came together not for the better but for the worse and vers 20. This is not to eate the Lords Supper We commonly say that is not done which is not rightly done saith Calvin Illegitime edere non est edere Pareus And therefore the Apostle saith twice Vers. 22. I praise you not a Miosis I dispraise I blame you Then having blamed them for doing amisse he instrusts them and useth very strong perswasions to make them reform and do aright He rehearseth unto them Christs institution and explaines it he lets them know how hainous a thing in its own nature and how dangerous in respect of the consequence it is to communicate unworthily Consider three thing in generall 1. The rehearsall of Christs institution of the Sacrament Vers. 23 24 25. Then the Apostles explication of it Vers. 26. And 3. his application Vers. 27 28 29 30. Vers. 18. For first of all when you come together in the Church c. Some take Church here per coetu fidelium Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting See v. 22. Divisiâ—ns Or Schismes Schisme is a difference about rites or externall discipline heresie is a difference about doctrine and faith Schismes many times degenerate into Heresies Vers. 19. For there must be also heresies among you There is not any need of them for any good in themselves they are the diseases of the Church but there are sufficient causes alwaies in blind and corrupt judgements He saith not it is possible but necessary that heresies be as fire to try and purge the Gold It behoves that there be heresies in the Church as it is necessary there should be poyson and venomous creatures in the world because out of them God will worke medicines See Matth. 18.7 That they which are approved sincere in the faith may be made manifest among you That is known to be sincere by their constancy Vers. 20. The Lords Supper so called partly from the Authour and partly from the free circumstance of the evening time 1 Cor. 10.21 11.23 See Grotius Eate The Papists goe about to establish their administration of the Lords Supper under one kind from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that word is used generally for the whole action of the Sacrament viz. the distribution of the bread and Wine and the Syriack propounds it more distinctly rendring it Comedentes vos bibentes Waltherus in officina Biblica Vers. 22. Despise ye the Church of God That is the place where Gods people come together for his service Vers. 23. For I have received of the Lord that which also I delivered unto you And as he received what he delivered so he delivered what he received he kept nothing back Acts 20.27 That the Lord Iesus Onely he is sufficient to institute the Sacrament who can conferre the grace of it If we either respect Christ as Lord or Jesus if either our duty to him or safety by him then let us also respect this Sacrament The same night Christ did institute the Sacrament at night because immediately after the Passeover Matth. 26.19 20 26. and by the Law the Passeover was to be eaten at night Exod. 21.6 8. In which he was betrayed Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him The word is often used of Iudas who did it treacherously and so betrayed him Matth. 27.3 Marke 14.21 Luke 22.22 Iohn 18.2 but sometimes it is used of God himselfe Rom. 8.32 sometimes indefinitely Rom. 4. ult so here it may be taken Took bread off the Table setting it apart for a holy use Exod. 12.5 6 21. This signifies that Christ by the eternall purpose and decree of God was separated and set a part to be made a sacrifice and offering for us Here and in the 26 27 28 verses the Apostles cals it Bread after consecration therefore the substance of Bread doth remain after the words of consecration Vers. 24. And when he had given thanks He gave thanks to God for his mercy towards mankind and the inestimable benefit of redemption by his death the Sacrament whereof he was instituting This teacheth us to come with thanksgiving to the Lords Table hence the Sacrament is termed the Eucharist Calvin This is my body a figure signe and representation of my body the signe put for the thing signified because of the analogy between them See Gen. 7.10 Exod. 2.11 1 Cor. 10.4 Tit. 3.5 The Fathers generally expound it the Sacrament of his body Cornelius a Lapide on Esay saith if Christ had not been incarnate the Priests pronouncing of these words hoc est corpus meum would have incarnated him and on this place he saith Sanè in hora mortis in die illa terribili cum sistemur tribunali Christi de fide vita examinandi si me roget Christus cur credidisti corpus meum in Eucharistia fidenter dicam Domine credidi quod in dixisti quod me docuisti tu verba tua per tropum non explicuisti nec ego per tropum explicare ausus sum This doe in remembrance of me By vertue of these words not onely power and authority is given Ministers but a necessity is imposed upon them to celebrate the Sacrament The words are not permissive but mandatory Vers. 25. After the same manner also he took the Cup After the same manner and to the same end he tooke the cup into his hands that he had formerly taken the Bread When he had supped Or after having supped This Cup is the New Testament in my blood Here are two metonymies 1 A metonymie of the subject Cup for the Wine contained in the cup and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament made and confirmed by the blood of Christ. Is That is sealeth and confirmeth Vers. 26. Eat this Bread Still bread even after consecration bread though not ordinary and common but this bread yet bread And drink this cup Drink this as well as eat that Ye do shew forth the Lords death Hence the Sacrament was termed by the Ancients a Sacrifice viz. representative and commemorative but not properly Till he come This shews the perpetuity of the Sacrament the Passover remained till Christs first comming his death this must remain till his second comming unto judgement Vers. 27. Vnworthily Ignorantly unreverently or prophanely He that comes unto the Sacrament and receives it in an unfit manner without that due regard which belongs unto such an holy action Vers. 28. Let Not spoken by way of permission but injunction not here as 1 Cor. 7.6 36. A necessity is laid upon us necessitas praecepti for it is a plain and peremptory
command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the
gift of knowledge Id est omnium scientiam scilicet eorum ad quae scientiae donum extenditur Estius All faith By all faith he meaneth not all kinds of faith but all measure of it in working miracles some had faith to doe some miracles and not others the Apostle sheweth that if he had such a miraculous faith that he could doe all miracles and had not love it were nothing This is cleare in that the Apostle reckoneth miraculous faith among the gifts of the Spirit in the precedent Chapter 1 Cor. 12.9 and by the example or instance of moving mountaines which our Saviour noteth as a master miracle amongst others Matth. 17.20 Luke 17.6 Vers. 3. Bestow to feed the poore There is but one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breake my goods into pieces or morsels and distribute them to as many poore as they will reach Graeca vox significat in frusta seu particulas escam divisam porrigere ac praebere in alimoniam Estius See à Lapide Vers 4. Charity suffereth long and is kind charity envieth not charity vaunteth not it selfe Here are certaine limits and effects of charity is kind The Greek word signifies a gentlenesse and sweetnesse of manners envieth not envie is anger at anothers prosperity is not puffed up made more conceited of it selfe in regard of wealth or any gift which God giveth Vers. 5. Doth not behave it selfe unseemely Is not transported by any ill affection to carriage not befitting ones place calling age seeketh not her owne not that which is profitable for himselfe but for many is not easily provoked soone distempered with anger thinke no evill takes not things amisse nor quickly entertaines suspitions Vers. 6. Rejoyceth not in iniquity Is not glad to see another commit sinne that hee hath done ill that I may disgrace him thereby Vers. 7. Beareth all things As the maine beame in a house the building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to cover covers faults Beleeveth all things That is in other mens sayings and actions it beleeves the best 2. Not all things simply and indefinitely but credenda vel credibilia Pareus Not errours and false-hood but rejoyceth in the truth vers 6. 3. Not without triall and discretion 4. There must goe a judgement of prudence with the judgement of Charity Hopeth all things From his neighbour Endureth all things Bearing and enduring all things seeme to be the same that is all evills from evill men Vers. 10. Then that which is in part shall be done away Grace and so glory perfects nature quoad essentiam sed evacuat quoad imperfectiones it takes away all imperfections Vers. 12. But then face to face Understand we shall see This is to be understood comparatively in respect of how we know him now now obscurely as in a glasse then distinctly clearely immediately so as to make us happy we shall then apprehend him clearely but not comprehend him Even as also I am known viz. by God As is not a note of equality but likenesse so that the sense may be As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity not obscurely but perfectly as it were face to face Some expound it thus by how much our Teacher shall be more excellent sc. God and the manner of Teaching more excellent sc. the clear vision and contemplation and by how much our condition shall be better when we put on immortality by so much our knowledge shall be more perfect Vers. 13. But the greatest of these is charity The Apostles meaning is that love is more excellent not simply and absolutely but in some respect onely that is in regard of manner of working extent and use toward others in respect of edifying the Church faith and hope are private goods or in the life to come the Saints shall be wholly taken up with loving God CHAP. XIV Vers. 1. FOllow after charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequimini It signifies an ardent studie of charity to pursue it as a Huntsman pursues a wilde beasts And desire spirituall gifts The Greeke word signifies to desire with zeale and holy emulation to be zealous after or zealously addicted unto them See 12.31 But rather that ye may prophesie Interpret Scripture because it tends to the building up of the brethren the conversion of unbeleevers and the glory of God thereby Bezas translation is more exact then ours be zealous of spirituall graces but of all spirituall graces especially that of prâ—phesying prophesying is of the number of spirituall graces and therefore not to be excepted in opposition to them as if the Apostle exhorted to study prophesying rather then spirituall graces Vers. 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God Prayer in the Church in a tongue not understood of the people crosseth this whole Chapter it profiteth not v. 6. it is spoken in the aire v. 9. that is it is not understood he that speaketh is a Barbarian v. 11. The understanding is without fruit 14. v. It edifies not 17. v. Instructs not 19. It gives occasion to some to say that wee which use it are out of our wits v. 23. Verses 7 and 8. And even things without life giving sound whether Pipe or Harp except they give a distinction in the sound how shall it be knowne what is piped or barped For if the Trumpet give an uncertaine sound who shall prepare himselfe to Battell The Apostle illustrateth the impossibily of praying duly in an unknown tongue by two similitudes the one taken from an Instrument of peace v. 7. It is impossible for him to apply himselfe to the dance 2. From an Instrument of of warre verse 8 as if he should have said it is impossible to know when to march forward or when to retreat Vers. 13. Wherefore let him that speaketh in an unknown tongue pray that he may interprete That is pray for the gift of interpreting that which he was inspired to speake in a strange language Vers. 15. I will pray with the spirit That is in a strange tongue ministred unto me by the spirit for of that kind of Prayer he speakes With understanding also That is so as others which heare may understand for so it must be taken else it were impossible that he which prayes in the Spirit should not pray with understanding and he speakes of publike prayers Vers. 16. That supplieth the roome of the unlearned Meaning any unlearned man say Amen and therefore prayers in a strange tongue were to be banished because they could not with faith and feeling say Amen that is give their consent at the end of them The Papists say the Apostle meaneth the Clerk of the Church who supplieth the place of the Laity But the words doe signifie not him who supplyeth the place or stead but he that filleth or occupieth the
place of the unlearned that is one of that rank and so is expounded by the Greeke Fathers Vers. 17. For thou verily givest thankes well but the other is not edified That is because he understandeth not what thou sayest he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language See vers 3. and 8.10 of this Epistle Vers 18. I thanke my God The pronoune is the voice of faith applying the promise of grace common to all beleevers to himselfe as Rom. 1.8 That is the God whose I am and whom I serve Acts 27. Vers. 22. Wherefore tongues are for a signe Even judgement and punishment sent of God to them that beleeve not See Beza à Lapide and Estius Contumaci populo Deus linguas exoticas in signum irae minabatur Pareus Vers. 24. But if all prophesie and there come in one that beleeveth not c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles That they were excluded saith learned Mr. Thorndike at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it 29. Let the Prophets speake two or three and let the other judge It was not then the custome as it is now for one onely to preach in the congregation but that two or three chosen out of every assembly should speake in order Let the other judge viz. Prophets and others indued with the gift of understanding and discretion Vers 30. If anything he revealed to another that sitteth by let the first hold his peace That is he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time Mr. Thorndike See Morton It was the custome for the hearers to sit and the speakers to stand Estius Vers 31. For ye may all prophesie one by one that all may teach viz. all the Prophets and Teachers See Ch. 12.19 and Calvin in loc Some hold that those meetings were of Christians together and that there was a mutuall improving of their Talents in an ordinary way which did serve much for edification and they that hold this are different from Anabaptists for they hold this as distinct from the Ministry to which they hold a call necessary Others say that this interpreting and preaching did not belong to all but onely to the Prophets there and also that it was extraordinary by reason of the peculiar gifts bestowed upon men Vers 32. The spirits of the Prophets That is the doctrine which the Prophets bring being inspired by the Holy Ghost Perkins Are subject to the Prophets Hoc est Prophetarum censurae Pareus That is the doctrine or interpretation of divine Scripture propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors Glass Rhet. Sac. Tract 1. cap. 1. Vers. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak A woman may sing in the Church but she is not permitted to speake there in two cases 1 By way of preaching 2 By way of propounding questions v. 35. Vers. 35. And if they will learn any thing let them aske their husbands at home for it is a shame for women to speak in the Church The Apostle there forbiddeth open and publique speech in the congregation where if in the excercise of prophefying they had any doubts rising concerning the things handled they were not permitted to stand up as the men were either to teach or aske questions but keep silence for the time and consult with their husbands at home for the resolution of their doubts Vers. 40. Decently and orderly Decorum is opposed to vanity and filthinesse order to confusion Order is used metaphorically it is used properly of souldiers to which certain stations are assigned That is let there be a care had of a decorum in all your publique actions diligently to consider what the estate sexe age dignity gift and office of every one require Morton CHAP. XV. Vers. 5. SEen of Cephas of Peter first among men and Mary Magdalen among women Then of the twelve For the rotundity of the number Iudas had made one long letter of himselfe Vers. 8. As of one born out of due time Paul having humble thoughts of himselfe useth an humble expression which reason he seems to give in the next words vers 9. Even as an untimely birth is not fit to be called a birth or because children that are so born are very imperfect they are lesser and weaker then those of full growth so saith he I am as a poore abortive as a childe born out of due time I am the least of the Apostles and I am lesse then the least of all Saints Ephes 3.8 I am not come to the stature and growth of a timely birth Secondly he cals himselfe an untimely birth or one born out of due time probably from this reason because of the suddennesse or violence of his conversion For every abortion or untimely birth comes from some suddain danger into which the mother falleth some strain or violence causeth abortion Paul in this sense was an untimely birth his conversion was a wonderfull violent conversion See Acts 9. Lyra gives three fit reasons for this Metaphor as a child is said to be abortive which is born either out of due time or that is violently drawn out of the wombe or that comes not to its due quantity so Paul compares himselfe to an Abortive both because he was called after all the other Apostles and after Christs death as out of due time and because he was violently by Christs threatnings converted to the faith and because lesse then another in respect of his life past being a persecutor of the Church Vers. 10. Yet not I but the grace of God which was with me That is not by any thing in me but Gods grace enabling my will to do the good I doe Vers. 20. Christ is become the first fruits of them that sleep Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest and offered the same to God signifying thereby that they acknowledged him to be the Authour and giver of all increase and this offering was also an assurance to the owner of the blessing of God upon the rest and this being but one handfull did sanctifie the crop so Christ to the dead is as the First-fruits of the rest of the Corn because his resurrection is a pledge of theirs Of them that sleep That is of all that die for Christ entered into Heaven both in body and soul first of all then but Henoch never died Hâ—b 11.5 therefore he might be in Heaven in his body before Christs humane flesh ascended thither Ob. Three dead men were raised in the
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
matter not prophane 2. They must proceed from Gods Spirit as the Author of them 3. Must be framed with honest and gracious words beseeming the Spirit 4. To a spirituall end 1. Gods glory 2. Our own and others edification to the Lord that is before the Lord. Vers. 21. Submitting your selves one to another in the feare of God This is a generall to the particulars that follow First an exhortation Secondly a direction Vers. 22. Wives submit your selves unto your own husbands The duties of husband and wife are laid down first 1. Because God made them first 2. They are the chiefest in the family The Apostle begins with wives as he doth in the Colossians and in Peter because she is the inferiour and it is the Apostles order to beginne alwayes with the duties of the inferiour and this order is observed in the fifth Commandement 1. Because the inferiour is the lother to subject himselfe to his place 2. Because it will fare worse with inferiours if there be strife who shall begin Submit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voyce may be translated either passively be ye subject or actively submit your selves Unto your owne husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1. That wives ought to have but one husband 1 Cor. 7.2 2. That this subjection is to be performed to him alone forbidding all submission to adulterers commanding chaste and faithfull obedience unto him As unto the Lord That is to Christ Jesus for this word is by a kind of excellency appropriated unto him and it is so expounded 6. Ch. 5. v. Vers. 23. For the husband is the head of the wife For shewes this verse is a reason of the duty and a husband must have a provident care to save his wife as Christ his Church This is metaphorically spoken in allusion to a generall body that is the husband by reason of his place is more eminent he is to protect defend and govern his wife The Members are subject to the head without reasoning Even as Christ is the head of the Church And he is the Saviour of the body He meanes it exclusively of none but those who appertaine to the body and are Members thereof A Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians say this Greeke word cannot be fully expressed in Latine signifying as much as a most absolute deliverer from all dangerer and evill whatsoever Matth. 1.21 Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing Here is another reason and another rule as the Church is the manner in every thing shewes the extent The wife should subject her selfe to her husband as the Church to Christ such a subjection as the Church performeth to Christ ought the wife to performer to her husband cheerefull ready constant subjection Jn every thing Lawfull and honest Verse 25. And gave himselfe for it Greek gave himself willingly he was a price and satisfaction the end of Christs giving up and himselfe was our justification and sanctification Vers. 27. That he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing Ob. 64. Esay 6. Sol. These places are both true the Prophet speakes of the Church Militant the Apostle of the Church Triumphant The word present is taken from the custome of solemnizing a marriage first the spouse was woed and then set before her husband that he might take her to wife to be with him Gen. 2.22 Esth. 2.13 Vers. 29. But nourisheth and cherisheth it These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish and cherish comprize under them a carefull providing of all things needfull for a mans body to nourish is properly to feed to cherish is to keepe warme the former is done by food the lattet by apparell 1 Tim. 6.8 Vers. 31. Shall be joyned unto his wife He shall be glewed to her as two bords are joyned together with glew They two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall be into or in one flesh they which were two before marriage by the bond of marriage are brought into one flesh to bee even as one flesh Vers. 32. This is a great mystery The Papists make marriage a Sacrament The vulgar Latine translation first led them into this errour for it translateth the word mystery here a Sacrament But 1. A translation is no sufficient ground to prove a doctrine 2. The word Sacrament hath as large an extent as a mystery Vers 33. And the wife see that shee reverence her husband As if he had said of all things let her most carefully labour not to faile in this point of duty the wife that is every wife see that is carefully looke to it and not make shifts or excuses feare or reverence not as men doe a Lyon or Bear run from them but fear to offend him let her not dare to displease him Reverence him an affection compounded of love fear and desire love to his person fear of offending him and desire to please content and satisfie him CHAP. VI. Vers. 1. CHildren obey your Parents in the Lord Inferiours duties are usually laid down first because 1. They are unwilling 2. May win superiours your restrained onely to their own Parents Parents In the plurall number meaning both sexes the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is in the newter gender including male and female sonne and daughter under obedience all duties are comprehended In the Lord A phrase used also 1 Cor. 7.39 and it may be taken 1. As a note of direction in obedience of God 2. As a note of limitation that it extend not to any thing against the will of God For this is right 1. According to Law 2. By way of recompence Vers. 2. Honour All inferiours are comprised under one kinde and all their duty under this one terme Honour 1. Inward estimation 2. Outward submission 3. Maintenance Parents bear Gods Image and the Mother is subject to contempt The first Commandement with promise First is used in Scripture where there is no second 1 Matth. 25. The first Commandement of those which concerne our duty to men with a speciall promise annexed to it Vers. 3. That it may be well with thee and thou maist live long on the earth It is fit and just that he which honours those from whom he hath received his life should have his temporall life prolonged V. 4. Bring them up in the nurture and admonition of the Lord This phrase to translate it word for word nourish them in discipline or instruction implyeth as much as if he had said nourish and nurture them or feed and instruct them Vers. 5. Your Masters according to the flesh Or outward man not the Spirit Secondly to be obeyed accordingly in civill
as in other Epistles Paul cals himselfe an Apostle so here he cals himselfe a servant A servant of Christ therefore is the same with an Apostle of Christ. à Lapide All the Saints All those which were called out of the world to Christ and have given their names to Christ and were sealed by baptisme and have not by a manifest apostasie fallen from Christ and his Church are comprehended by the Apostle under the name of Saints With the Bishops and Deacons By those the word Sacraments and Discipline by these Almes were administred Calvin hence notes that Bishop and Pastor are Synonima and that the name of Bishop is common to all the Ministers of the Word when here are many Bishops belonging to one Church Postea saith he invaluit usus ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri Episcopus vocaretur salus id tamen ex hominum consuetudine natum est scripturae authoritate minime nititur Dr. Airay speaks almost to the same purpose Estius seems to oppose this opinion of Calvins See him and à Lapide Vers 6. That he which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which hath in began a good work in you for the work is wholly inward and spirituall Vers 7. I have you in my heart That is you are most deare and precious to me Q Mary said Calice was in her heart and there they should finde it if they opened her Vers. 8. In the bowels of Iesus Christ This phrase hath according to Interpreters two meanings First in the bowels of Christ is taken causally as if he meant to shew that those bowels of compassions were infused into him from Christ and so he longed after them with such kind of bowels as Christ had wrought in him Or else secondly in the bowels is put for instar like the bowels or after the bowels according to the analogy of the Hebrew phrase and then the meaning is this Like as the bowels of Jesus Christ doe yearn after you so doe mine Bowels are a metaphor to signifie tender and motherly affection and mercy Luke 1.78 Vers. 9. Abound The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare redundare to overflow a bubling fountaine keeps not the water in it selfe but sending it forth it flows out to others that every one may partake of its water so charity is said to abound or overflow when it is so kindled in the heare both toward God and our neighbour especially toward the Saints and toward all other men even enemies that it abundantly communicates it selfe both in friendly offices and benefits to all both absent and present The Apostle wished three things from God to the Philippians increase of charity increase of knowledge of Divine things and of Spirituall sense that is of experimentall knowledge of Christian matters Yet more and more More and more notes the quantity yet the perseverance of it in knowledge that is in knowing all truths say some a full and solid knowledge but not of all things Calvin And in all judgement That is in particular for judgement is taken first for particular acts of the same and for the working of those things upon themselves which they do know and secondly for the sense and taste in their hearts of what they know for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. The things which hapned unto me that is the troubles he had in carrying on his Apostleship Vers. 13. So that my bonds in Christ are manifest in all the Palace Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace Vers. 14. And many of the brethren in the Lord waxing confident by my bonds c. Many Christians that were not so bold before were encouraged by his sufferings See Estius Vers. 19. The supply of the Spirit of Jesus Christ We have the Spirit of God by continuall supplies Adam received it all at once Vers. 20. My earnest expectation and hope to signifie the strongenesse and surenesse of his hope both expressing thus much that his hope was sure that he expected the thing he hoped for as they that earnestly looking for a thing stretch out the head to look for it Whether it be by life or by death If I live by preaching if I die by suffering Vers. 23. In a strait The sense is I am drawn divers waies this way with the desire of Christ that way with the love of the brethren for whom my life in the flesh is yet necessary Estius à Lapide A metaphor taken from the straitnesse of places where we are intercepted by an enemy or otherwise shut up so that we cannot finde an issue Having a desire This is somewhat more then simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till we have our desire accomplished whereas to desire simply may be used for any motion To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return Luke 12.36 and properly agrees to Mariners steering their course thither whence they loose Anchor and what is our whole life but a most dangerous Navigation Vide Dilh. Eclog. Sac. Dictum quintum 13. à Lapide in loc And to be with Christ These two are to be read together for death of it selfe should not be desired because this desire crosseth nature but for another end it may viz. for conjunction with Christ. This place may confute the errour of those who dreame that the soules separated from the bodies doe sleep Vide Estium Which is farre better It is very significant in the originall far much better or much more better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 27. Let your conversation be c. The word used in the originall implieth that they were Citizens of a City which is above and enforceth this construction onely ye as Citizens of an heavenly Ierusalem carry your selves as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession The word signifies worthy of the Gospell but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell it is as much as beseeming the Gospell meet for the Gospell bring forth fruits worthy of repentance meet for repentance such fruit as may manifest your repentance This word is translated in another place convenient and meet That ye continue in one spirit Or stand fast for so the word signifieth like unto good souldiers which yeeld no ground but keep their standing CHAP. II. Vers. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies This is a very patheticall exhortation in which he intreats the Philippians by all means to be
make a great spoile among the flockes where they are let loose Ezech. 22.25 Acts 20.29 Secondly they are fawning crouching creatures they come in a specious way pretending much humility and in offensivenesse 2 Tim. 3 4.5 Rom. 16.18 Thirdly in respect of their indefatigable industry the dogge will compasse much ground in the prosecution of his prey so these Sea and Land to make a Proselyte The Apostle termes such Jewes here dogges which revolted from Christianity to Circumcision Beware of the circumcision By this word beware thrice repeated the Apostle signifies that he would have the Philippians diligently know and distinguish false teachers from true and to take heed of the one and highly esteeme the others Zanchie Concision By an allusion to the circumcision of which they boasted when they did nothing else but rend the Church Calvin Vers. 3. We are the circumcision That is truly circumcision viz. in heart not those which yet continue in the externall circumcision now abolisht See Rom. 2.19 Rejoyce in Christ Jesus That is Place the whole confidence of Salvation in Christ and confesse this openly when there is need Vers 5. An Hebrew of the Hebrewes That is excellent or famous among the Hebrewes Vide Drusn observat l. 4. c. 20. Of those first most laudable and ancienâ— Hebrewes Abraham Jsaac and Iacob à Lapide See Zanchius Verses 8. and 9. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom J have suffered the losse of all things and doe account them but dung that J may win Christ And be found in him not having c. That is not barely to know these things or to beleeve them by faith but to have the experience of the vertue of his resurrection in raising him from the death of sinne to holinesse and newnesse of life giving him a full conquest over his corruptions and spirituall life and strength to serve God in some perfection The Apostle speaketh of two kindes of righteousnesse the one which is a mans own not having mine own righteousnesse the other which is anothers and that is Gods or Christs The former he calleth the righteousnesse of the Law viz. Whereby a man through observation of the Law is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be judged by them they being in comparison of the Lawes purity and perfection a stained Clout the latter in which Paul would be found that he might find acceptation in the sight of God is not his own but anothers 2 Not obtained by any even the best workes but apprehended by faith which cannot be said to lay hold on any thing within us but something without us 3. It is of God through faith that is such a one as God freely through his Christ giveth us and maketh ours not by putting it into us as other graces but by imputing it into us and by this meanes acquitting us and secondly of such a person that is God as well as man Vers. 10. That I may know him Two things are comprized in it 1. Have the experience within himselfe of the things he knew 2. A further degree of knowledge both Theoreticall and Practicall And the power of his resurrection That is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a new life Perkins Being made conformable Or as Beza reads it whiles I am made conformable Vnto his death that is unto Christ being dead Vers. 11. Vnto the resurrection of the dead That is by a Metonymie of the subject for the adjunct that perfection of holinesse which accompanieth the Estate of the resurrection Vers. 13. Forgetting those things which are behind viz. The former part of his care in the way of godlinesse as Caesar in warlike matters proceeding still forward Nilque putans factum dum quid superesset agendum And reaching forth Greek bending or stretching forward as if he threw himselfe forward like a dart v. 13. After that Christian perfection unto which he had not yet attained See Doctor Airay in loc Vers. 14. I follow hard or presse wieh an eager pursuite for so doth the word emphatically import after the mark as by levelling at the mark for or unto that is to attaine unto The price of the high calling That is to the heavenly glory to which God calls all his Elect in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies praemium certantibus propositum V. 16. Let us walke by the sâ—me rule Or as some not unfitly translate it let us proceed by one rule for the word properly signifies to goe on in order it is a Military word borrowed from the marching of Souldiers unto the Battell whose manner it is to keep their rancke and without any outraying to march along after the prescript rule of their Generall or Leader Incedamus quasi milities in acie ordine gradu nostro Gal. 5.25 6.16 à Lapide Let us minde the same thing The phrase of speech here used signifies to be of one minde of one judgement of one affection one toward another so that nothing be done through contention amongst us See 2. Chap. 2. v. and 4. Chap. 2. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere id est sapiamus as the words before in the Greek are to walke in the same rule The Infinitives are put for the Imperative after the manner of the Hebrewes à Lapide Unlesse it be an Elliptick phrase in which some word is to be understood See Vorstius Vers. 20. For our conversation is in Heaven Our City conversation our trading and trafficking The Greeke word comprehends two things 1. The State of a corporation City or body Politique and the Lawes whereby they that are so embodied are regulated 2. The wayes indeavours and aimes of such in relation to such a State In the first sense the meaning is we are free of the City of God naturalized in the second sense the meaning is we live as those of the City of God our actions and wayes savour of heaven Vers 21. Who shall change our vile body An allusion to those who changing old and broken vessels desire to have them wrought in the best and newest fashion CHAP. IV. Vers. 1. MY brethren dearly beloved and longed for with fair compellations he insinuates into their affections which yet come not from flattery but sincere love Vers. 2 Of the same mind in the Lord That is of one mind and one judgement in the things of the Lord betwixt themselves and with the Church Vers. 3. True yoak-fellow some speciall man that preached the Gospell purely and sincerely there with him at Philippi Calvin will not determine whether he speaks to a man or a woman See Beza Which laboured with me That
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To discover his sins that he may be kept low in his own eyes Vt â—estia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy
Vers. 13. Because I did it ignorantly in unbeliefe The words are rather thus to be read notwithstanding or although J did it ignorantly not for I did it ignorantly or because I did it ignorantly by way of excuse He was not converted because he did it ignorantly then all those which sin ignorantly should be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred although Luke 23.40 the same Greeke word that is here used The words are brought in by way of aggravation did it ignorantly in unbeleefe an ignorance of pâ—ave disposition Some say his ignorance left a capacitie in the subject not in the sinne else he had sinned committing it so maliciously against the holy Ghost Mr. Bridge on 106. Psa. 8 Vers. 14. And the grace of our Lord That is Christ. Was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was over full redundant more then enough Superabundavit plus quam abundavit Gerh. Supermultiplicata est supercrevit exuberavit superabundavit à Lapide Vers. 15. And worthy of all acceptation The Apostle in this word saith P. Fag in Deut. 5.27 hath respect to the Jewish Cabala that which is authentique certaine and undoubted is called Cabala we must not doubt of this truth That Christ Iesus came into the world to save sinners of whom J am chiefe Some say Paul calls himselfe the chiefest of sinners because his sinnes were more generall then others his persecution against the whole Church See Vorstius 2. Peccatorum salvatoâ—um primus Aquinas Not absolutely a greater sinner then the Pharisees who sinned against the holy Ghost but the greatest sinner of all that should be saved for he sayes in the same verse Christ came to save sinners of which saved sinners I am the chiefe 3. Others interpret it thus Paul was so in his own apprehension he esteemed himselfe the greatest sinner so Estius à Lapide By these words we are admonished saith Calvin what a great and hainous crime infidelitie is especially where obstinacy and cruelty is joyned with it Vers. 17. To the onely wise God God is said to be onely wise because he is of himselfe perfectly and immutably wise See 16. Rom. ult Be honour and glory Vers. 19. Holding faith and a good conscience which same having put away concerning faith have made shipwrack He compareth our conscience to a ship our Religion and faith to our treasures laid in it as a hole in the Ship looseth the treasures by sinking the Ship so crack the conscience and the treasures of Religion suffer shipwrack Having not expelled but repelled or put from them a good conscience That is not caring to keepe a good conscience Concerning faith have made Shipwrack That is became Heretikes he meanes not the gift of faith whereby we doe beleeve but the doctrine of faith which we doe beleeve 2 Tim. 2.18 Vers. 20. Whom I have delivered unto Satan By excommunication whereby for their Heresie and blasphemy I have cast them out of the Church Estius Tertull. in Apol. c. 39. calls this excommunication divinam censuram a divine censure Cyprian Epist. 62. gladium Spiritualem a spirituall sword Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul were also corporally vexed by Satan 1 Cor. 5.5 but that doth not plainly appeare saith Estius Calviâ— compares this place with Cor. 5.5 and expoùnds it of excommunication for since Christs kingdome is in the Church out of it Satan raignes Therefore he that is cast out of the Church must necessarily live so long under Satans Tyranny till being reconciled to the Church he returnes to Christ. Chrysostome Theophylact Oecumenius à Lapide Vorstius with Doctor Hall interpret it also of excommunication CHAP. II. Vers. 1. FIrst of all Not afore all other ordinances Supplications Under which word he comprehendeth confession of faith and craving pardon for them Prayers That is Petitions for blessings of all kindes that we stand in need of Intercessions By which he meaneth deprecations of those evills and judgements which we see cause to feare Vers. 2. For Kings and all that are in authority Greeke in dignity or eminency That charge was given by Paul even then when Caesar was a persecutor of Christian Religion Heron. Tertullian in his Apologie c. 39. speaking of those things which were done by Christians in their assemblies saith Oramus etiam pro imperatoribus pro Ministris eorum potestatibus prostatu saeculi pro rerum quiete Vers. 4. Who will have all men to be saved 1. All kinds of men some of all sorts Jewes Gentiles rich poore some of all ages sexes conditions nations callings 2. Such as come to the knowledge of the truth 3. q. d. No man is saved but hee whom God will have saved as when a publique Schoole-master teacheth children in such a City we are wont to say that he teacheth all the boyes of that City not simply all for many are not taught but all that are taught Vers. 5. And one mediatour between God and men In the Greek it is one mediatour of God and men which may referre either to the two parties betwixt which he deales pleading for God to men and for men to God or to the two natures mediatour of God having the divine nature and of men having the humane nature upon him The Papists say Christ is our onely Mediatour of redemption but the Saints are Mediators of intercession But the Apostle speaketh so plainly of Prayer and intercession as that distinction will not serve the office of intercession pertaineth unto Christ as part of his Mediation Heb. 7.15 Vers. 8. I will therefore that man pray everywhere When God had not now limited Prayer to any place had ruined the set place for Prayer at Ierusalem See 4. Iohn 21. Lifting up holy hands which are not defiled with bloud and sinnes Esay 1.15 Without wrath and doubting Wrath against men and doubting in respect of God faith and charity are required in Prayer Vers. 11. Let the woman learn in silence with all subjection The Apostle here speakes of the order and comlinesse of publicke Ecclesiasticall Assemblies wherein women were not allowed to take upon them any power or function of teaching for three reasons here propounded 1. From their condition which is to be obedient unto man and therefore in mans presence they must not usurpe the authority of teachers 2. Their function which is to serve men for Adam was first created and Eve for Adam 3. From the weaknesse of their sexe which lies more open to Satans seducement Vide Grotium Vers. 13. For Adam was first formed then Eve Therefore Adam must be superiour by that reason may some say Birds and Beasts should be preferred before both The Apostle speaketh of the same kind and not of divers kinds Doctor Taylor Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression To be deceived
is to erre and mistake in judging Adam did not eat out of errour as Eve for he did not perswade himselfe that he should get more knowledge by it but alone was drawn to follow his wife by her intreaty as not thinking that death could follow the eating of the fruit when he saw that his wife who had eaten already was not dead but as healthy as before Yet Adam sinned more then Eve because he received the Commandement from the Lord he had more wisedome and strength and had a greater measure of knowledge Therefore this place here saith Paulus Fagius on third of Gen. 19. is to be understood of the weaknesse of women not of the greatnesse of the sinne Vers. 15. Notwithstanding she shall be saved in Childe-bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by bearing of that childe viz. Jesus Christ which words are to be understood saith one as those of Gal. 3.16 by the childe-bearing of one of that sexe woman kinde shall be restored into a capacity of heavenly blisse or in that is thorough or by Child-bearing Non causam cur salvabitur sed statum in quo salvabitur designat Rivetus It is added if they shall continue which it is not to be understood of the children but of the woman that is to say the sexe which being a word collective signifying a multitude is joyned to a verbe of the plurall as turba ruunt CHAP. III. Vers. 1. IF a man desire the office of a Bishop This Greeke word signifies an earnester desire then the other following because the same thing say Estius and Gerhard by the name of Episcopacy is more ardently desired then by the name of work and duty Vers. 2. A Bishop then must be blamelesse viz. In respect of his life and outward conversation The husband of one wife Because in the East particular men had sometimes more wives as now the Jews and Turks have say some But he means it at one time as Ch. 5. v 9. though he have been married more then once The godly ancient fathers accounted him to be Bigamus that had two wives at once and not him that had been twice married Vigilant That diligently attends his flock Vulg. Sobrium Estius and Gerhard say both significations agree Sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word properly signifies a man of a sound mind that is prudent and circumspect Some have rendred it prudentem others pudicum others temperantem the Greek word signifies all these saith Estius and Gerhard after him Of good behaviour Or neate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In countenance gate speech and whole habit of the body well and decently composed Given to hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of strangers who willingly entertaines and receives Christians especially Ministers Apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished with gifts of teaching Vers. 3. Not given to Wine That is to be a common tipler and one that loves to sit by the Wine morning and evening day by day No striker Cognata vitiae sunt vinolentia violentia Non oporâ—et Episcopum esse percussorem Nor greedy of filthy lucre When one by unlawfull means heaps up riches and is more tenacious of his Goods then fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est turpis lucri sectator It may be referred to the object that one should not gaine by any base thing and to the manner that one should not filthily affect gaine from an honest thing Gerh. in loc This seems redundant for it follows after not covetous à Lapide But patient One that will depart from his own right for peace sake Not a brawler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus à pugna Not covetous Not a lover of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster in the third Book of his Cosmography hath a terrible example of covetousnesse in Hatton Archbishop of Mentz which calling the poore Mice and suffering them like Mice to perish with hunger by the just judgement of God was invaded by Mice which fled to his Tower which is yet to be seen on the River of Rhene and there devoured him Vers. 6. Not a novice Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of young in yeeres but in faith one newly converted to the Christian faith as it were a tender and young plant in Christianity Such a one is apt to be proud especially if a Minister He fall into the judgement or condemnation of the divell That is into the same condemnation with the devill Vers. 8. Likwise Similâ—er Vulg. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies itidem in like manner Must the Deacons be grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prae gravitate reverendus to be reverenced for his gravity Chap. 4.12 Titus 2. ult Vers. 13. For they that have used the office of a Deacon well Some would have it rendered they which have discharged the office of a Deacon well and finde fault with the Genevah for rendring it those which have ministred well purchase to themselves a good degree Some would have it rendered prepare unto themselves a fair step since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a stair or a step as Acts 21.35 Doe justly obtaine the favour and honour to be preferred to the higher offices in the Church Dr Hâ—lls Paraphrase Vers. 15. The Church of the living God the pillar and ground of truth In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in Market-townes they had other pillars also like the Pasquils in Rome whereupon whosoever listed hung their Epigrams or Libels which they would have known The Apostle describing the Church likens it to one of these pillars whose use was to shew what hung thereon This Church here is not the Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church essentall the Congregation of all believers the House of God as he calleth it These words the pillar and ground of truth may have reference not to the Church but to Timothy that thou mayst know how to behave thy selfe as a pillar and ground of truth in the Church of God which is the House of the living God for having called the Church a house it may seem somewhat heterogeneous to call it a Pillar 2. The Church which here Paul speaks of was that in which Timothy conversed and that was the particular Church and not the Romane 3. If he speake of the Universall Church this shews us what it should be not alwaies what it is as that You are the Salt of the earth said Christ to his Disciples because it was their
office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought
against them was more to be esteemed then Xenophons or Plato's speaking for them Wherefore rebuke them sharply Or refute them Non est increpa sed argue hoc est refelle Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or precisely or to the quick He alludes to Chirurgions who cut away the dead flesh which festereth corruption in wounds So Estius Dr Taylor and others That they may be sound in the faith Not the vertue or gift of faith whereby we believe but the doctrine of faith that which we doe believe that is the doctrine of the Gospell so it is taken Gal. 1.22 It is here opposed to Jewish fables and commandements of men in the next Verse Vers. 14. Which turn away from the truth In the word Turn away is a metaphor the speech being borrowed from those who turn away their bodies from the things they dislike and here translated to signifie an inward loathing and dislike of the truth Vers. 15. Vnto the pure all things are pure That is all things in their own nature indifferent See 1 Cor. 6.4 10.13 Rom. 14.20 all such things are free now to be used in good conscience without scruple by means of our Christian liberty CHAP. II. Vers. 3. NOt given to much wine So given as to be a servant slave or vassall to it Non multo vino servientes Vulg. He hath expressed it significantly for it is a sevitude and base condition for the senses of a man to be possessed with Wine and not to be his own man but a slave to Wine Vers. 10. Nor purloyning The Greek word signifies to detaine any thing to ones own selfe that belongs not to him and to put it apart to his own use as Ananias and Sapphira did Acts 5.6 where the word is likewise used This vice in times past was so common among servants that the Poets use the word fures for servi Quid Domini facient audent cum talia fures Virgil. Eglog 3. Vers. 12. We should live soberly righteously and godly in this present world In these words he concludes our whole duty live soberly toward our selves righteously toward our Neighbours and godly toward God Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Vers. 14. Who gave himselfe for us His soule body life it shews the willingnesse of his death Redeem us Redeem by a price ransome and procure us a compleat pardon us Jews and Gentiles Purifie By his word and Spirit by the application of the doctrine of Christ and his grace 1. The word doth this by way of example while it sets out to us the holinesse of Christ. 2. By way of argument that we should not shew our selves so unkind to him as sinne against him Vers. 15. Rebuke with all authority That is with a derived ministeriall authority Christ preached as having authority in and from himselfe Matth. 7.29 Let no man despise thee He should not suffer any to contemn him Paul doth not speake here to Titus as he did to Timothy Let no man despise thy youth whence it is collected that Titus was elder then Timothy The Greek word here rendered despise is not the same with that in Timothy CHAP. III. Vers. 5. BY the washing of regeneration and renewing of the holy Ghost The Spirit of God alludes to the practise of all civill people at the birth of a childe they first wash it from its naturall uncleannesse so the Spirit of God cleanseth us from our spirituall pollution Baptisme is sacramentally the laver of regeneration not by the work wrought but by the grace of Gods Spirit by which we are justified 1 Pet. 3.21 Vers. 9. But avoyd foolish questions and genealogies Such genealogies as are not in the word which gender questions that the Scripture doth not end and determine Foolish questions That is unnecessary idle of no moment of no good use to edification neither in faith nor love in conscience nor manners And genealogies here is condemned all that recounting of kindred and pedegree in all sorts of men which proceedeth from a vain mind and tendeth to worldly pomp and vain-glory The Jewish Teachers would be much and often in extolling of their Tribes and kindred Vers. 10. A man that is an Heretick after the first and second admonition reject Or avoyd not as Erasmus too truly but bitterly scoffes the Romish practise Devita id est De vita tolle but reject in an authoritative or judicatory way not a meere negative act of refraining company but a positive act of censure is here meant Graviter quasi censoria correctione reprimendi sunt Calvinus Vers. 11. Is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as if he had said He is an house subverted or turned upside down or inside outward as a house turned off from the foundation As a ship turnes up her keele this Greeke word is used Deut. 32.20 a people turned upside down or subverted Hath the fairest side outward the word is a Metaphor drawn from foule Linnen as Favorinus the foule side turned inward as if he should have said such a man what ever shews he makes is a naughty man Being condemned of himselfe It is but one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience convinceth that most Hereticks think themselves in the right so far they are from condemning themselves in their consciences But they condemn themselves by cutting off themselves from the Church which other sinners are condemned to by the Church Vers. 14. And let ours also learn to maintain good works The words are let them learne to be eminent in good works above others The Vulgar hath it curent bonis operibus praeesse The Rhemists brag that their Translation which hath it to shew forth good works is the better We translate it also to excell and the Greek signifies all three indifferently THese Postscrips in the end of Pauls second Epistle to Timothy and of that to Titus as learned Beza hath well observed were not found in the most ancient Greek copies nor yet in the Vulgar Latine translation no not to this day these additions were made some hundred of yeers after the Apostles In Ieromes time they were not extant as the translation that goes in his name can testifie which hath no such Postscript Our former and ancient English Translations though they have them yet they are but in a small Character different from the Text as no part of it See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles ANNOTATIONS UPON THE Epistle of PAUL the Apostle to PHILEMON IT is a very Rhetoricall Epistle Philemon to whom this Epistle is written was Pauls Disciple a man famous among the Colossians whose house Theodoret witnesseth was at Colosse unto his time Gaius was the Churches hoast he the Churches
strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor of the head of the body in particular who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression
3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Prophâ—ticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for
are also here compared to chrystall Foure beasts full of eyes before and behind Beasts is a barbarous translation foure wights living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men full of knowledge of Lions courage of Oxes patience to sacrifice of mans quiet and humanity and Eagles high flight Martyrs Polycarpus was a Lyon for courage an Oxe for patience a man indeed for wit an Eagle for high flight proclaming the Gospell Broughtons Require of Consent By foure severall formes of beasts is meant saith Pareus the collection of the Church of Christ in the foure quarters of the World and divers Nations People and Tongues The Beasts represent the people he alludes to the incamping of the People of Israel the wildernesse round about the Tabernacle The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders Vers. 8. And the foure Beasts had each of them sixe wings about him and they were full of eyes within These Beasts are described full of eyes having also sixe wings about and those full of eyes within So many eyes do set forth the multitude of sharpe-sighted men and full of knowledge of the mysteries of God such as are in the Beasts that is the Church which the beasts do represent The wings signifie agility and alacrity to put in execution the Commandements of God The wings full of eyes zeale joyned with knowledge and faith Holy holy holy Some originall Copies have it 9. times over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard saith t is better thrice onely as Esay 6.3 Vers. 11. Thou art worthy O Lord to receive glory and honour For what for his power as followeth and power that is saith Piscator potentiae laudem the praise of power which is as much as to say he deserves to be glorified and honoured by the acknowledgement of his eternall power for as much as he created all things out of nothing CHAP V. Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book That is say some the Bible others the Revelation Gods Counsels are resembled to a Book for their certainty and stability the Revelation hereby understood say Pareus à Lapide and Dent is a Book of Gods eternall Decree concerning the Church and his enemies Written within and on the back side Because much was written Ezek. 2.10 He speaketh say Beza Pareus Brightman à Lapide according to the ancient manner of wrighting in long Parchments which were afterwards rolled together about some round piece of wood whence Books were called Volumes or Scroles and Christ is said to have unfolded and enwrapped the Booke Luke 4.17 The outside did commonly abide cleane and unwritten unlesse the inside were not able to containe the whole writing for then they filled the outward part with Letters which kind of writings were called backeside writings Scriptus in tergo needum finitus Orestes Juven Satyr 1. Sealed with seven Seales to note the great secrecie and severall degrees of discovery of Gods Counsels Vers. 2. And I saw a strong Angell That is Gabriel saith Gerhard which name signifieth the power of God Crying with a loud voice Like a Crier Who is worthy That is fit To open the booke By which is understood a manifestation of the Decrees of God Vers. 5. And one of the Elders Without doubt saith Gerhard one of those who rose with Christ and ascended into heaven Mat. 27.52 It seemes to be the Patriarke Iames saith he because from his Prophecie the name of Lion is given to Christ. Gen. 49.9 Behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Booke and to loose the seven Seales thereof Iohn 1.18 Christ is able to make known these hidden secrets therefore he is called the Counseller Esay 9.5 of the Tribe of Iudah because he was borne of this Kingly Tribe Heb. 7.14 this Tribe had the figure of a Lion in its Ensigne Gen. 49.9 Vers. 6. In the midst of the Throne and of the Beasts That is the middle between God and the Church triumphant by which it is signified that the Lambe is the Mediatour between God and men And in the midst of the Elders stood a Lambe as it had been slaine Not Christ as God but as a Lambe slaine the discovery of the secrets of God in his Word are the fruit of Christ slaine and ascended Stands because 1. Prepared to perfect the worke of Redemption 2. To helpe 3. To judge 4. To intercede Having seven hornes and seven eyes The Lambe wanted neither power Lament 2.3 nor wisdome Zach. 3.9 and 4.10 to open the seven Seales Which are the seven Spirits of God sent forth into all the earth This is taken out of Zach. 4.10 that is the manifold graces of the Spirit which he gives unto his Church Vers. 8. The foure beasts That is all the Ministers of the Word And foure and twenty Elders That is the whole Church Fell down before the Lambe having every one of them Harpes and golden vials full of Odours which are the Prayers of Saints It is an allusion to the manner under the Law wherein they had pots or vials for Incense Musicke of Harpes and violls that is all kind of heavenly melody and harmony such as the sweetest musick may not be compared unto Dr. Taylor These golden Vialls are their sincere hearts these odours glorious apprehensions and fervent affections As gold excells in purity so Prayers proceeding from a pure heart are precious to God Their daily prayers and hymnes of praises are noted by the Harpe and Incense The prayers of the Godly are called odours 1. In respect of themselves because they yeeld a sweet savour and unspeakable comfort unto their own hearts John 16.24 but chiefly in respect of the Lord to him they are the sweetest odours even such as themselves feele small delight in Vers. 9. And they sung a new song A song which should never waxe old which should be of perpetuall use in the Church of God whiles she receives perpetuall blessings from God in Christ Psal. 33.3 and 10. And hast redeemed us to God That is to Gods favour grace and glory Vers. 11. Round about the throne An expression according to the manner of the encamping of the People of God in the wildernesse Numb 2. all about the Tabernacle which had for their Ensignes foure Beasts CHAP. VI. IN this Chapter the seales are against Pagane Rome in the eighth Chapter the Trumpets are against Christian Rome in the 16. Chapter the vialls are poured on Rome Antichristian Vers. 2. And I saw and behold a white horse This figureth the Virgin primitive Church upholding the purity of doctrine and discipline of faith and workes as appointed by the Apostles And he that sat on him had a bow Christ riding on his
Anti-Christ was to come of the Tribe of Dan as the Papists say for which opinion those places Gen. 49.17 and Ier. 8.16 are quoted rather as Spanhemius Mede Downame and Pareu◠say because that was the first tribe which fell from the true worship of God to idolatry and mingled themselves with the Gentiles and for the same cause as some thinke the genealogie of that Tribe is omitted in the 1 Chron. 7. Vers. 9. Cloathed with white Robes In signe of their innocencie and purity And palms in their hands In token of victory over the world the flesh and the Devill For palmes in ancient time were ensignes and badges of victory Therefore palmes were engraven in Solomons and Ezekiels Temple as declaring victory to those that entred in if they would contend stoutly for God and overcome Vers. 14. These are they which came out of great tribulation There is a double article in the Greek out of that tribulation that great one Matth. 24.21 Have washed their robes and made them white in the blood of the lambe Pareus acutely notes that it is not here said that the Saints do wash but have or had washed their garments for there is no washing in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many take whitenesse for an embleme of cleannesse or of glory but bloud defileth instead of cleansing and taketh away whitenesse in stead of giving it Some Interpreters say well that this passage alludeth to the habit of the Priests of the Law who entred not into the Temple but in white robes but it was not permitted the Priests to approach to the Altar or to exercise any office in the Tabernacle till they were first sprinkled with bloud both they and their garments Exod. 29.21 Levit. 8.30 As therefore the ancient Priests were consecrated by bloud and made capable to weare the Priestly habit in the house of God so in the vertue of the bloud of Christ we are reinvested of the quality of Priests represented by the white garment Vers. 15. Therefore are they before the throne of God Causall particles sometimes signifie any argument or reason whatsoever The rendring of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendring of the cause though perhaps it is from the effect And serve him day and night in his Temple He alludes to the daily and nightly ministeries of the Levites otherwise there is no night in Heaven Day and Night that is alwayes or the whole day He mentions the night because the Priests did watch the whole night by turnes in the Temple and did by course lay the parts of the continuall sacrifice viz. the evening Lambe on the Altar for this was burned all the night See Levit. 6.9 à Lapide Vers. 17. And God shall wipe away all teares from their eyes A metaphore from tender Mothers which deale so with their little ones See 21.4 CHAP. VIII Vers. 1. THere was silence in heaven about the space of halfe an houre That is peace in the Church by Constantine Halfe an houre i.e. A little time Vers. 3. And another Angell came and stood at the alter That is Christ the Angell of the Covenant Mal. 3.5 so Augustine Primasius He offers our prayers The Altar is himselfe who sanctifieth our prayers as the Altar doth the gift Having a golden censer i.e. His holy body And there was given unto him much incense See 4. verse that is Christs intercession perfuming the prayers of the Saints of which incense of old was a type is it spoken of Christ after his ascension See Heb. 9.24 1 Pet. 2.5 Vpon the golden Altar which was before the Throne Under the law there was a brasen altar for the burnt offering and a golden altar for incense the incense came to God out of the Angels hand our prayers must bee offered up to God by Christ our High Priest Hereby is signified saith Gerhard that Christ as the onely Priest of the New-Testament doth execute his Priestly Office in heaven Heb. 7.22 Vers. 4. Which have not the seale of God in their foreheads Profession of the Christian faith is the outward marke of a Christian. Vers. 7. The first Angell sounded The Gospell was preached by the Apostles And there followed haile and fire mingled with bloud That is persecutions and perills contradiction exile and slaughter by the stubbornesse of the Jews against them And they were cast upon the Earth The lowest part of Christians being cold in Christianity they were hot in Emulation and contention And the third part of the trees was burnt up That is the Apostles and excellent teachers of the Church compared to fruitfull and flourishing trees for their greennesse shadow and fruits a great part of them were afflicted slaine put to deadly torments but not all the dragon could scorch but a third part And as it were a great Mountaine That is the Romane Tyrants so called for their height power and swelling pride Burning with fire That is of fury and fiercenesse against Christian Religion Was cast into the Sea That is many people of the world subject to the Romane power and Empire And the third part of the Sea became bloud That is many thousand Christians were oppressed and consumed with the fire of the burning mountaine but onely a third part Vers. 9. And the third part of the creatures dyed That is faithfull Christians slaughtered and murdered And the third part of ships were destroyed That is the Churches whose Pastors are her Pilots and these planted by the Apostles themselves oppressed and subdued Vers. 10. There fell a great starre from heaven That is the Romane Bishop for by starres are meant Teachers fell from purity of doctrine Burning like a Lampe Hee seemeth to describe a blazing Starre or comet amongst which Lampadias is one Mr Mede Vers. 11. And the name of the starre is called wormewood All interpreters grant this Starre was some eminent person in authority called wormewood because princeps amaritudinum a prince of bitternesse The third part of the waters became worme wood Many were infected with the heresie of Arrius Nestorius and Eutyches Vers. 12. The third part of the Sun was smitten and the third part of the Moone and the third of the Starres The Sun the Scriptures the Moone the doctrine borrowed thence the Starres the Ministers The day That is the joy and comfort of the Church in enjoying her happy Sun So that the third part of them was darkened and the day shone not for a third part of it and the night likewise A grievous night of darknesse either of Idolatry and superstition as some or of persecution as others darkned and obscured the chiefe ornaments of the purer Church of Christ. CHAP. IX Vers. 1. AND I saw a starre fall from heaven unto the earth i.e. The Pope not one man but that person and that seate that is the whole series of all Anti-christian Popes they casting
meant the true militant Church and the members of it here upon earth v. 4. Starres of heaven Are Ministers of the Church v. 12. rejoyce yee heavens that is beleevers and members of the true Church on earth so v. 3. 7. A woman The woman is the Church resembled to a woman partly for her weaknesse but chiefly because the Scripture sets it forth by the Spouse of Christ Cant. 4.10 Clothed with the Sun That is Christ Psal. 84.11 Mal. 4.3 He resembleth it in its properties and effects Frst properties 1. In unity there is but one Sun in the world and but one sun of righteousnesse in the Church Ioh. 1.14 1 Tim. 2.5 2. Light Rev. 1.16 3. Purity 4. Power and sufficiency Secondly Effects 1. Illuminates 2. Directs 3. Refresheth The righteousnesse of Christ is imputed to the Church See Cant. 6 10. Shee is cloathed with it cloathes serve for 1. Covering 2. Shelter 3. Ornament so Christs righteousnesse and the Moon under her feet The Moon signifieth either Temporary and Transitory things as Dr. Tailor and others it being both the cause and embleme of change or the ceremoniall rights because the Jews festivals were ordered by the motions of the Moon as Mr. Burrh on Esay 66.10 from Mr Mede And upâ—n her head a crowne of twelve starres That is The shining doctrine of the twelve Apostles Vnder feete For subjection and contempt Vers. 2. And she being with childe cryed Cryed Two wayes in her prayers to God and her apologies to men Mr. Arrowsmith Ver. 3. And there appeared another wonder in heaven and behold a great red Dragon c. Here wee have a description of the Churches adversary under the name and type of a Dragon By the Dragon is meant 1. The Devill for so it is expounded v. 9. to be that old Serpent called the Devill and Satan The Devill is called metaphorically a Serpent or Dragon 1. In allusion to that story Gen. 3. Because under this forme and representation hee deceived mankind 2. For his poison and malice whereof hee is full 3. For his exceeding strength and power to hurt and destroy 4. For his slighnesse subtiltie and craft Gen. 3.1 See 9. v. of this Chapter This his nature is couched in his name draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutè cernere to see piercingly for he is subtile acute and quicke sighted to discerne a farre off his prey and advantage against us The Greeke word here used translated red is emphaticall noting him to be a fiery Dragon fiery red set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God 2. By the Dragon is also meant the instruments of Satans fury Ier. 51.34 Ezek. 29.3 Psal. 74.13 3. Some more speciall instruments the Heathen persecuting Emperours of Rome Having seven heads The head is the seate of prudence and policie the number of seven heads notes the manifold subtilties of the Devill and his instruments Others by seven heads understand the seven hilles of Rome where the Dragon lived or the seven kinds of governments in the Romane Monarchie And ten hornes The Dragons power and strength is here called ten hornes Horne in Scripture is commonly taken metaphorically and signifies strength might power kingdome glory The number ten is here taken indefinitely for all those Kings Princes and Captaines under them who banded themselves against the woman which by the perfect number of ten are noted to bee exceeding many See 13.1 And seven Crownes upon his heads By which is meant the supremacie of the Romane Empire subduing under it the Princes Provinces Nations by innumerable victories but especially prevailing against the Church and primitive Christians as so many Conquerors Vers. 4. And his taile drew the third part of the Starres of heaven By Starres are meant the Ministers of the Gospell because 1. They are set in their severall stations as the starres in their orbes by God 2. Because they give light to the Church by doctrine and holy example Matth. 5.14 3. They are eminent and in high place Of heaven Mysticall they were removed from their holy doctrine and heavenly hope His taile That is the power and policie of the Devill And the Dragon stood before the woman which was ready to be delivered The Text hath reference both to the Serpents standing before Eve the woman that is the Mother of the world and Church to seduce her and to Pharaoh called the Dragon of Aegypt watching the destruction of the male children of the Church so soone as the Mothers should be delivered of them This standing before the woman implieth 1. His readinesse and nearnesse 2. His instance and diligence Vers. 5. And shee brought forth a man child Some understand it of Christ. See Psal. 2.9 and Rev. 2.27 and 19.15 Dr Tailor gives good reasons against this exposition Others of Luther many of Constantine the great a godly Christian Emperour Dr. Tailor understands by it not one singular person but some potent Princes or speciall deliverers whom God stirred up to succour and relieve the Church against those Tyrannicall Romish Emperours and persecutors By whom the Dragon was defeated and disappointed whose aime was to devour all the seed of the woman for these were 1. Sonnes of the Church 2. A man child stout strong valiant 3. Ruled over the Nations with a rod of Iron viz. an unresistible power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the throne of God That is advanced into chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall Dragons Vers. 6. And the woman fled into the wildernesse This verse is here inserted by the Spirit of God by anticipation it was done after though it be here mentioned it properly belongs to the 13. and 14. verses It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction The wildernesse is nothing else but an afflicted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition Where there is a place prepared of God that they should feed her Alluding to the feeding of the Church of the Jews in the wildernesse The word They standeth in relation to some persons spoken of before viz. 11. ch 2. The two witnesses shall feed her for the time of both fitly agreeth A thousand two hundred and threescore dayes By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient Types It is the same with times time and halfe a time 14. v. and 42. moneths 11.2 Vers. 7. And there was a battell in Heaven That is in the Church militant Some speciall and
battell shal be fought there but it is so called because of the neere resemblance of the battell fought in this field unto those battels which were fought in Megiddon in old time For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old Here is an allusion to three notable battels fought in Megiddon Iudg. 5.19 2 Kings 23.29 1 Sam. 31.28 It is spoken of in the Hebrew tongue because this shall befall the Hebrew people The summe is that these Spirits went forth to gather those Popish and Heathen Princes together into a place called in the Hebrew tongue Armageddon where the battell shall have the like successe that it had of old unto the destruction of Gods three enemies the utter ruine of Antichrist as of Saul the setling of the kingdome of Christ upon David unto the conversion of the Jews who shall upon this occasion mourne bitterly over him whom they have pierced It is a mourning of compunction whereby they seeing in this battell that Christ is indeed the true Messias shall mourne that they have been so long estranged from him Ve. 17. The aire That is the kingdome of Satan Ephes. 2.2 See Brightman Rather thus the Lord will send forth such a bright and cleere knowledge of his Christ and Church and Saints and holy things which will prevaile so farre as to dispell all the mists of darknesse in all the world It is done The mysterie of iniquity is abolished and the mysterie of God is fulfilled Vers. 18. And there were voices and thunders and lightnings The Lord will so terribly affright and amaze the Sons of men with the power of his holy word and will as that it shall suddenly breake forth all the world over And there was a great earthquake This imports agitations and changes not terrour onely it will shake out popery and when by it the Popish aire is smitten the Lord also will shake all the world by it and the time doth hasten Vers. 19. And the great City That is Rome See 17.18 18.20 Was divided into three parts It will be divided into three factions some will sticke fast unto Popery and others of the people of God that before durst not openly professe Religion will now renounce Popery the third part may be a neutrall betweene both the other And the Cityes of the Nations fell The Cityes of the nations were they who did subject themselves to the popish government To give unto thee the cup of the wine of the fiercenesse of his wrath Cup is a part or portion Psal. 11.6 and 16.5 By a metaphore taken from Masters of feasts who were wont to measure out to every one as much as he should drinke Gods judgements are inflicted upon men in a just measure and wine because they are pleasing to God as mens sins to them Vers. 20. And every Island fled away and the mountaines were not found He speaketh of the Mountaines and Islands of the Antichristian state The Mountaines are the places where they went a whoring after their Gods in old time Ier. 3.6 Islands places consecrated by Popish devotions as Church-yards and the like Vers. 21. And there fell upon men a great haile It is an allusion to the haile storme in Aegypt whereof the effect was that they sinned and hardened their hearts ye more This kind of haile-storme is such a plague of God upon men as shall destroy all their lying refuges and discover all the counterfeit Religions in the world CHAP XVII THe ninth and eighteenth verses are the key for the opening of this Prophecie concerning the beast and the whore The Whore in this Chapter is Rome the Beast the Romane State the last head of the Romane State Antichrist The name of the Beast is taken in this Chapter two wayes either for the whole body of the Beast as v. 3. where the woman is said to sit on the Beast in which sense the Beast is the same with many waters v. 1. viz. people nations languages subject to the Romane Empire or for the head which is Antichrist See 11 12 13 17. verses Vers. 3. And I saw a woman sit upon a scarlet coloured beast First it is to be observed that St Iohn here and 13.1 according to the example of the Prophet Daniel Dan. 7.3 doth by the tearm of a beast import some earthly kingdome state and government therefore named a beast to signifie the same to be led wholly with beastly and carnall affection to these things that concerne the flesh and savour of the flesh 2. By a woman a harlot he noteth a City which is the place and palace of such a state given to fornications both spirituall by idolatry and corporall by wantonnesse which sitteth and hath advancement by the preheminence of that kingdome state and government thus the Angell plainely distinguisheth the woman and the beast v. 7. Though sometimes they are used indifferently for the same v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth and over those many nations and people but onely the City of Rome therefore she is here meant v. 9. further confirmes it The City of Rome is famous for seven hilles Septimontium nominatur ab his septem montibus in quibus vrbs sita est Varro de lingua Latina l. 5. Ver. 4. Having a golden cup in her hand full of abominations Pareus saith by this golden cup the golden titles of the Pope are meant in which he hath hitherto drunke the wine of his fornication to the world as Papa Pater Patrum Pater sanctissimus Sanctitas Christi vicarius Petri successor c. Full of abominations and filthinesse of her fornication Gold without but poyson within He understands the wicked blasphemous Doctrines and filthy sins with which the Whore of Rome hath made drunke the Christian world Vers. 5. And upon her forehead was a name written Mystery One saith he saw a mystery engraven in the Popes Myter or Crown It is called mystery because Rome was raised in a mystery that is she got up to her height insensibly and cunningly Babylon the great Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation wherein he revealeth that the City of Rome is Babylon according to the generall consent of their own Jesuites and Divines Babylon Apocalyptica est Romana Bellarmine l. 3. de Pont. c. 12. lib. 2. c. 2. Ribera Vega in Apoc. 14. And not only Rome as it was Ethnicall in the daies of the heathenish Emperours but Rome Papall see Rhemists on Apoc. 17.5 because say Ribera and Viega the Spirit warneth all that were in her to depart 18.4 but there were then no faithfull in the heathenish Rome and they are commanded to come out of her for feare of being consumed with fire Rome is termed Babylon
That is say some the Spirit in the Bride FINIS A Review of the whole worke consisting of emendations and Additions MATTHEW Chap. 2. verse 1 2. THE Papists affirme three things of the wise men 1. That they were Kings 2. That they were three 3. That their names were Gaspar Melchior and Baltasar But there is no ground in the Scripture for any of these opinions Matth. 3.11 Whose shooes I am not worthy to beare Or unloose as Marke 1.7 The Baptist saith he is not worthy to loose or take away our Saviours shoes that is to be his Disciple for by Maimonie in the Title of learning the Law ch 5. we learne that the Disciples of the Jews Doctors were to doe that service for their Masters Mr. Thorndikes discourse of the right of the Church in a Christian State ch 2. Matth. 4.3 Since thou seest thy selfe to be forsaken of God c. Perkins there in the Margent should be set higher to the former note and Calvin to that though those words are no good sense for how should he that is forsaken of God be able to doe such a Miracle Rather thus if thou hast such neer relation to God now that thou standst in need of bread and hast none at hand command c. Matth. 5.18 Iota The Syriack hath Iod and so it is likely saith Menochius Christ said as speaking to the Hebrewes amongst which Iod is the least of the letters but the Greek interpreter put for it some thing like that it might be understood of the Graecians Matth. 6.2 Doe not sound a trumpet before thee Because those fasts were solemnized in the streete with sound of trumpet Thorndikes discourse of the right of the Church in a christian State ch 4. Matth. 8.12 Gnashing In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shaking or chattering of the teeth such as is in those which are taken with the fit of an ague Matth. 9.15 Can the children of the bride-Chamber mourne By which he understands the Apostles and alludes to the custome of their weddings many were wont on the wedding day to attend on the bridegroome and bring him home that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage Matth. 10.2 Instead of the Etymologies of some of the Names of the twelve Apostles there take these as more genuine and proper from Caninius his loci Novi Testamenti Philip Warlike who is delighted with horses Bartholomew the son of Thalmai Thomas a twinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek as the Evangelist interpets it Iames a supplanter Matthew the gift of God in Greeke Theodorus that of Bartholomew there being a Greeke name Marke 3.16 though some hold so is not proper Matth. 11.14 This is Elias which was for to come Christ the best interpreter of Scripture expounds here what is meant by Eliah Mal. 4.5 viz. Iohn Baptist who is called there Eliah for the great similitude that was betweene them They had the same girdle and raiment Eliah offended Iesabel with his liberty of reproving and Iohn Baptist Herodias both dwelt in the desert both were inspired by God Vers. 25. At that time Iesus answered and said Here and in other places of the Gospell it is said that Jesus answered where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him I take this terme not for a bare Hebraisme but indeed for a proposall relative to another Now many which opened not their mouth in the presence of Jesus Christ ceased not to speake in the presence of their heart but their thoughts being knowne to him hee answered the subject of their thoughts D' Espaigne of Popular errours § 4. c. 3. Vers. 28. Those words in my Annotations p. 31. therefore not said take away but rest from the foure first should be left out Chap. 12. v. 43 44. The Holy Ghost would teach these particulars 1. Where ever Christ comes by the Gospell to a people hee finds the Devill dwelling in them 2. His intention is to cast him out 3. He is cast out in many 4. He being thus cast out the house is swept from many common corruptions and adorned with many common graces 5. The Devill will after try whether they have indeed received Christ by faith 6. Else the common gifts will rather incourage him 7. When he returns againe he returnes with seven worse Spirits there will be more hope of a prophane person then one which hath such common workes Chap. 14. v. 6. But when Herods birth-day was kept The ancients were wont with feasting to celebrate their birth-day which custome the Hebrewes followed Ierome on this place inveighes sharply against it Nullum alium invenimus observasse diem natalis sui nisi Herodem Pharaonem ut quorum erat par impietas esset una solennitas Chap. 16. v. 19. Those words upon that place in the booke this is not Peters key but the Popes pick lock should be out An expression manifestly borrowed from Esay 22.23 Whence our Lord Apoc. 3.7 is said to have the key of David that is of the house of David whereby the Apostles under our Lord are made Stewards of the Church as Eliakim of the Court to admit and exclude whom he pleased Mr Thorndike Chap. 18.7 Let him bee unto thee as a heathen and a Publicane Not as if the Heathens could bee excommunicate the Synagogue who never were of it or as if the Jewes then durst excommunicate Publicans and Gentiles it was proper for our Lord to signifie how he would have Christians to use the excommunicate there being no reason why hee can be thought by these words to regulate the conversation of the Jewes in that estate so long as the Law stood but to give his Church rules to last till the worlds end Thorndikes discourse of the right of a Church in a Christian State Chap. 1. Ve. 20. Where two or three are gathered together in my name there am I in the midst of them By the rules of the Synagogue under ten that are of yeares there is no congregation Before that number of such as are come to yeares be present they goe not to prayers But our Lord intending to free his Church of all rules that might abridge the priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands Chap. 21.19 Let no fruite grow on thee hence forward for ever Let that which is thy fault be thy punishment thou bearest no fruite at all whereas the nature of thy kind is ever to have one fruite one under another alwayes some though not in a full maturity since therefore thou bearest no fruite at all never maist thou more beare any fruite Dr Hals Paraphrase The reason say
Capell in loc Scultet observat in Matth. c. 41. Selden de Jure naturali Gentium l. 7. c. 2. When the Commandements of men are appointed as parts of Gods worship and as necessary to salvation Eos errare Christus pronunciat qui loco doctrinae 1 Sam 15.23 obtrudunt hominum mandata vel qui inde regulam petunt colendi Dei Calvin Chemnit a Miserere mei dicit ut magis Christum moveat quà m si diceret filiae meae Aut ut Chrysostomus Theophylactus Euthymius putant quia ejus filia sine sensu jacebat ipsa vero utriusque suum filiae sentiebat dolorem Maldonat in loc The Jew was the elder brother Mat. 10.5 Mat. 18.11 Luke 17.10 Perkins on Jude Neque Servator verbis illis concedit quae petebat Cananaea sed fidem illius tentat vehementissimè obliquè canem nominans quod convitium apud veteres grave fuit Sculter Verum canes Hebraeis Graecis veteribus dici solere eos quos contemnimus Sed vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei significationi non convenit Ita enim appelari vulgo canes qui in delitiis erant quales Melitenses Tantum ergo indicatum voluit Christus discrimen quod ad id tempus erat inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraneos Grotius Observatione dignum est nullius hominis fidem nisi Gentilium admiratum fuisse Christum ut hujus muheris illius Centurionis Matth. 8.10 Maldonatus in loc Polycarpus Lyserus Polycarpus Lyserus Brugensis Comment in 4. Evangelia Quale viz. signum edidit Iosue Soâ—em sistens Samuel tonitrua eliciens Jesaias umbram regredi jubens in solario Beza Polyc. Lyser Vide Sculter observat in Matth. c. 4 5. Drusius de tribus sectis Iudaeorum l. 2. saith this place and that Iohn 9.2 do prove that the Jewes held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or migration of soules from one body to another Polyc. Lyser Quem os Apostolorum non malè vocant Chrysostomus Augustinus a vide Joh. 6.63 Grot. b Vide Bezam * Chrysost. Epiph. Hâ—â—ary Origen Ierome Ambrose Beda Super hanc petram non super hunc Petrum for Christ built his Church upon the faâ—â—h and not the man or upon Christ. Their Learned Expositor Lyra in loc their preacher Feruâ— in loc and Cardinall Hugâ— expound Rock Christ. Bish. Mortons Appeale l. 2. cap. 17. Some say his ministery Peter was 〈◊〉 foundation both of the Church of the Iewes and Gentiles Acts 2. and 15 7. Vide Cameron Quibus verbis desertè Petrus distinguitur à Petra cum persona tum genere quod esset absurdum si de uno Petro utrumque membrum esset intelligendum Debuerat sanè potrus dici tu es Petrus super te Petro aedificabo Chamierus Vide Cheitomaeum de Graeco barbaris novi Testament in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vide Sculteâ— observat in Matth. c. 46. Brugen in loc Vide Bezam Traditio clavium symbolum est potestatis atque authoritatis in aliquem Collatae There are some therefore to whom the Lord hath committed the power of admission ejectioÌ„ to thee therefore all men have not the keyes It is a dispute whether the power be in the Congregation radicaliter and in the Officers formaliter D' Espagne de la manducation du corps de Christ. The keyes of the kingdom of heaven are the authority of preaching the Gospel administring the Sacrament and Church-censures all which things were in as ample manner granted to the other Apostles As my Father sent me so send I you whose sins you retaine they are retained and whose sins you remit they are remitted If Christ had given or promised a primacy to Peter in saying thou art Peter c. then no doubt the contention would have ceased among the Apostles for that time forward who should have been chiefe but the Disciples long after this contended about that Mr. Wheatly To thee cum reliquis Origen Austen Chrysostome To thee and thy fellow Labourers the other Apostles and your Successors Synecdoche membri in another place he gives the keyes to all the Apostles Iohn 20.23 Cyprian saith that Christ in the person of one spake unto all that he might commend the unity of the Church Tolet in Comment super loc observes Abnegare plus est quaÌ„ negare abnegare implicat duo 1. vehemeÌ„tiam 2. Coâ—â—tus magnitudinem Quotidie tollere crucem implicat tria 1. Vâ—rias esse piorum afflictiones 2. Perpetuitatem afflictionuÌ„ 3. ProÌ„ptitudinem subeundi quamlibet crucem The soule put for the whole man because a principal part A man that is any one of all mankind Gaine that is in the worlds apprehension not profit in Gods account World that is all that is in it Est interrogatio negantis quasi dicat nihil proderit Paraeus See Iohn 21.22 The earth where Iohn was buried if we may believe Austen bubleth like water to testifie his breathing and that he is not dead but sleepeth Sands his travells Sex dies integros numerant Matthaeus Marcus 9.2 qui medij fluxerunt Lucas autem factum esse dicens octo ferè postea diebus tam diem illum quo locutus erat Christus quam quo transformatus est comprehendit Calvin * observat in Matth. c. 50. Vt si dicam mensis est recte dixisse intelligar etiamsi absint dies aliquot Judaeos octo dies appellasse id quod ab uno sabbato est ad alterum apparet Joh. 20.26 Grotius Non assumsit omnes ne res divulgaretur priusquam id expèdiret certè filium proditionis Judam non congruebat adesse tres autem assumsit quòd poterant sufficere ad ferendum Testimonium quando divulgari expediret Brugensis Tres testes deligere satis habuit Dominus quia hic numerus ad rem probandam à Lege praescribitur Deut. 17.6 Calvin Qualis futurus est tempore judicandi talis apparuit Apostolis Hieron Scultet observat in Matth. c. 51. Vide plura ibid. Calvin Piscat Polyc. Lyserus Vide Capell Spicileg Vox è nube subaudi facta est quod exprimit Lucas Nempe ex illa nube cujus modò facta mentio in quam illi fuerant ingressi id quod notat articulus Piscat Id est proni adorarunt nisi malimus prae metu cecidisse quasi semianimes quamobrem etiam Dominus eos erexisse dicitur Beza in loc Sic Maldonatus Timore non veneratione ceciderunt propterea dicitur eos Christus tetigisse sicut solemus ut ad se redeant exanimes tangere Solum Iesum auditâ istâ voce viderunt ut scierent illam de hoc solo pronuntiatam esse Piscat Liquidum mihi videtur verba haec eodem spectare quo ea quae sequntur ad Iohannem Baptistam scilicet Grotius Vide Calvinum Lunatici medicis dicuntur illi qui morbo comitiali sive caduco laborant Sic verò dicuntur quia existimant eos qui
fidelibus qui sunt omnes ejusdem corporis membra In scriptis Patrum communio est unùm è proporijs appellationibus hujus sacramenti Casaub. exercit 16. ad Annal. Eccles. v. 17. id est quoniam unus est panis quem frangimus in multas partes dividimus multi efficimur unum corpus quia omnes de illo uno pane fracto distributo manducamus Pareus Ejus scilicet generis res de quibus supra egit c. 6. v. 12. ubi idem dictum Grotius Doctor Gouge See 14. Zach. 21. habitualiter virtualiter non actualiter Haec claâ—sula spectat superiora quò eam manifestè refert Chrysostomus Vnde Oecumenius Erasmus Cajetanus aliique nonnulli eam annectunt capiti praecedenti Nam quia Paulus suum Corinthiis allegaverat exemplum dicens Sicut ego per omnia omnibus placeo Nunc generaliter ad sui imitationem eos invitat Estius (a) Apostolicae traditiones pertinent ad ordinem politiam Calvinus Perkins Perkins (b) Glass Rhet Sac. Tract 1. c. 7. As for men covering or uncovering their head in preaching it can be nothing to Saint Pauls meaning because uncovering the head in signe of reverence was a custome unknowne in his time Thornedikes Review 155. Apostolus loquitur non de illo capitâ— tegmine quod pileum vel galerum dicimus quo facie aperta manente capillus sola capitis summitas tegitur Hoc enim indecorum non est quin potius ad valetudinem tuendam necessarium neque enim possunt homines praesertim in regionibus Aquilonaribus degentes qui vel valetudine vel aetate affecti sunt cerebrum sua natura frigidissimum sine gravi incommodo externo frigori exponere sed de tali tegumento quo facies in qua una omnis viritis gravitas dignitas majestus se ostendit obtegitur Morton Some say that in the infancy of the Church some women were extraordinarily indued with that gift and did indeed prophesie 2. Others judge it to have bin a fault in that Church therefore say the Apostle reproveth it in the 14. Chap. commanding women to keep silence in the Churches 3. A woman may be said to prophesie when she singeth Psalmes or readeth the Scripture Mr. Perkins In Tertullians time those that professed Virginity took upon them to sit with their faces unveiled in the Church taking it for a priviledge of their ranke to disclaime the subjection of the sex and professe freedome This is the occasion of his Book De velandis virginibus Thorndike of the service of God at religious Assemblies Ch. 6. See more there See Acts 21.9 See 1 Chron. 25.1 2 3. Mr. Mede ubi supra Prophetare hic accipio pro enarrare Dei mysteria in aedificationem audientium ut infra capite 14. Calvinus Mr. Perkins M. Hildersam Velum appellat potestatem signum potestatis viri Fuit velum speciale nubentibus unde verbum nubendi apud Latinos Rivetus Vide Grotium Mr. Perkins on Rev. * Perkins Hoc quidam de ipsis pastoribus intelligunt in coetu loquentibus qui Apoc. 2. 3. saepius Angeli vocantur Hag. 1.13 Mal. 2.7 Alii de Angelis propriè dictis intelligunt quatenus eorum ratio habenda est ne indecoro foeminarum habitu offendantur Vide Grotium Bezam Scimus Angelos Christo quoque tanquam suo capiti praesto esse ministrare ergo quum eò licentiae prorumpunt mulieres ut sibi dominationis symbolum praeter jus fat usurpent turpitudinem suam Angelis conspicuam faciunt Calvinus vide plura ibid. Paraeus Calvinum sequitur Cum tamen id neque repugnet naturae multos apud populos usitatum sit naturaliter ponitur pro eo recepti passim moris est Grotius de Jure Belli l. 2. c. 13. But this of Grotius and also what others say in defence of long haire is well answered in a book intituled Diatriba Theologica de capillis caustans disputatione Texuali Ad 1 Cor. 11.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amans victoriae ut cui victoria potior est veritate Estius From the 17 Verse to the end of the Chapter * Grande nefas quando medicina non modò non proficit aegros sed etiam in venenum vertitur Pareus Vide Calvinum in V. 23. See Mede in loc Cameron opposeth Fuller about this point Vide Grotium Schismatum nomine id est scissutarum ut vetus interpres ad exprimendam Graecae vocis vim convertit notantur animorum voluntatum distractiones quibus ecclesiae corpus quasi violatur Haereses autem id est ut verbum verbo reddam electiones sunt opiniones atque sententiae non à Deo revelata sed electae ab hominibus adversus veritatem Orthodoxae fidei sacrum Catholicae pietatis canonem Raynold de lib. Apoc. praelect 10. Vide Grotium Mr. Pierson The night before he suffered The Hebrew signifies tradere ad mactandum Pareus Videtur mihi omnino accipiendi verbum de manus prebensione in verbis illis Christi intelligi tum quoniam propia haec significatio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum quod certum sit dominum cum discipulis accumbentem retinuisse ordinarium usitatum sumendi cibi modum Beza Hoc id est haec res seu panis acceptus ac fractus est corpus meum quod pro vobis frangitur id est Sacramentum signum monumentum corporis frangendi Est pro significat poni apparet ex ipse Dei verbo Gal 4.25 Danaeus Septem extant horum verborum interpretationes Prima eorum est qui ajunt Christum notasse digito corpus suum cum diceret hoc est corpus meum non notasse panem quem porrigebat tum dicenduÌ„ erat potius Tradam hoc corpus Secunda corum qui aiunt Christum tantùm hoc voluisse significare corpus suum esse panem itaque â—â—unt esse universorum sed tum dicendum fuisset tale quid est corpus meum Tertia Consubstantiatorum qui dâ—cunt hoc est corpus meum significare hoc pane continetur corpus meum sed hoc est petere quod est in principio non enim constat an pane contineatur câ—rpus Quarta Veterum patrum nonnullorum corpus Christi vi efficacia Quinta corum qui dicunt agnoscendum esse panem esse corpus Christi sed non esse quaerendum quomodo panis sit corpus Christi Sexta Pontificiorum qui rotunde sine suco fallacia aiunt apertè hoc est corpus meum significare hoc esse essentialiter revera corpus meum Septima orthodoxorum qui aiunt hunc esse genuinum simplicem horum verborum sensum Hoc id est quem manibus tenco panis corpus meum est quod fractum est pro vobis Cameron opusc Miscell * Qualia fecit circa panem talia circa calicem Jansen ad verbum post Caenavisse
away heavenly doctrine embraced earthly and Hereticall doctrines And to him was given the key of the bottomlesse pit Vers. 2. And there arose a smoke out of the pit as the smoake of a great furnace and the sunne and the aire were darkened As it were a certaine cloud night of errours the sun and aire are said to be darkened by this smoke because this cloud of errours and superstitions was largely spread over al things By the sun Aquinas understands the Doctors to whom it belongs to inlighten others by the Aire the Church spread farre and largely which borrowes its light else-where from the Doctors Dionysius Carthusianus understands by the Sun the prelates by the aire the people Vers. 3. And there came out of the smoke locusts upon the earth Those orders and number of religious people viz. Fryers and Monkes which have been the followers and Patrones of errours And unto them was given power as the Scorpions of the earth have power Scorpions are of the nature of Serpents God usually expresseth all deceivers of his people by serpents because the Devill deceived our first Parents by a Serpent The Scorpion is one of the insecta divided in the body which hath five armes forke toothed Of all creeping things that are poysonfull the sting thereof is most cruell and grievous as Plinie speaketh It is of a very angry nature and there is a verbe in the Greek tongue taken from a Scorpion signifying to exasperate and to provoke like a Scorpion Vers. 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were Crownes like gold and their faces were as the faces of men Mr Mede saith the Saracens and Turkes invading the Romane Empire are called locusts for their multitude See Judg. 7.12 Others say that the Teachers of Popery are here resembled to Locusts their faces were like men their Doctrine in shew hath no terrour in it 2. They have the haire of women vers 8. their Doctrine hath many enticements to allure men to the liking of it and to provoke unto spirituall fornication And their teeth were as the teeth of Lyons A symbole 1. Of cruelty Joel 1.6 2. Of insatiable covetousnesse Those which they cannot allure with their faire speeches they terrifie with threatnings and the faggot Vers. 10. There were stings in their tailes Their Doctrine in the end will intollerably torment the Conscience of them that receive it Vers. 11. And they had a King over them The Pope over the Friers and Monks who glories in the title of the Head of the Church But none ever acknowledged Arrius Luther or Calvin for their King though the Rhemists so interpret it This Star and this Angell of the bottomlesse pit is a destroyer as the Pope draws infinite number of soules to hell with him Si Papa multa millia hominum mittat in infernum nemo ei dicet Quid facis Whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon In both Languages the Destroyer because a destroyer both unto the Jews and Gentiles The Hebrew word signifieth destruction a metonymie of the effect for the Destroyer The Devill or the Pope which you will saith Deut. Pareus Brightman and Forbes interpret it of the Devill Vers. 18. By these three was the third part of men killed In allusion to the Romans say some who conquered the third part of the world CHAP. X. IOhn having before prophesied of many mischiefes to befall the Church by Antichrist and the Turkes both conspiring against it in this Chapter he brings Christ in a vision for the comfort of the Church thus described Vers. 1. And I saw another mighty Angell Protector of his Church the Angell of the Covenant our great Mediatour Come down from heaven To make himselfe better known and nearer to his Church Cloathed with a cloud Not only in our humane nature clouding and vailing his Deity but still obscured by the world And a rainebow was upon his head a signe of reconciliation an assurance that he will remember his Covenant Gen. 9.15 See ch 4. v. 3. And his face was as it were the Sun Shining as in his Transfiguration to his Church And his feet as pillars For strength Of fire To consume the enemies as chaffe and stubble Vers. 2. And he had in his right hand a little booke open That is the Bible saith Deut the Revelation Gerhaâ—d Christ opens it to the world and holds it open though Antichrist would shut up the truth and did a long time And he set his right hand upon the Sea and his left foot on the Earth To note the subjection of the Sea and Earth and all Creatures to him Ponere pedem alicubi est possessionem dominium sibi vendicare Gerh. Vers. 3. And cried with a loud voice as when a Lyon roareth That is manifests his wrath against the Tyrants and Antichrist Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to Oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Lions but that difference is not perpetuall saith Gerhard Vers. 5. And the Angell That is Christ the Angell of the Covenant Lifted up his hand to heaven According to the ancient solemne manner of those that sweare Therefore to lift up the hand is often put for to sweare Gen. 14.22 Numb 14.30 Ezek. 20.5 Vers. 6. He sweares that time or delay shall be no longer Some thinke he speakes of time absolutely no more time at all rather time no more to the Romane Monarchy to Antichrist and the Devill Vers. 7. The mistery of God should be finished That is say some Gods secret in saving the Gentiles Ephes. 3.6 and Jews Rom. 11.25 viz. In the seventh Trumpet saith Dr Taylor an end shall be of the tyranny of Antichrist and the Church shall obtaine happy daies Vers. 9. Take it and eate it up That is Read it over earnestly know it exactly so Tully called Cato Helluonem librorum because he did greedily read them and could not be satisfied with reading Vers. 10. And I ate it That is by study and meditation digested and setled it in his heart Vers. 11. Thou must prophesie againe before many Peoples and Nations and Tongues and Kings That is before the time of fulfilling of all things this Booke of the Revelation shall be made as cleare as if John were come to Prophesie againe before men CHAP. XI Vers. 1. ANd there was given me a reed like unto a rod and the Angell stood saying Rise and measure the Temple of God The reed here is the Word of God which is the most perfect rule of faith and Ecclesiasticall Discipline The measuring of the Temple signifieth the measuring of the Church as it appeares by comparing this Prophecie with that Ezek. 40.41 to which he alludes Vers. 2. For it is given unto the Gentiles That is men of Gentile-like prophaneness and
iniquity who had the keeping of the Church-Courts And the holy City shall they tread under foot Tread down or tread it under foot The originall word may be rendred somewhat more mildly it may expresse their walking upon it Vers. 3. And I will give power unto my two witnesses They are called witnesses because they beare witnesse to truth and holinesse against all the errours and unholinesse of Antichrist so is Christ severall times called the faithfull witnesse by way of eminence ch 1. v. 5. and 3.14 because he beares witnesse to all truth against all errours and impieties whatsoever Two they are partly for their paucity and in allusion unto the Prophecie Zach. 4.11 from whence the expression is taken Some interpret these two of two men and of the time of Antichrist but who those two men were there is a threefold difference amongst them 1. Victorinus interprets it of Jeremy and Elisha 2. Hilary Catharinus Gagnaeus with Jansenius and Maldonate on Mat. 17. would have Moses and Eliah here meant 3. Ribera Zuarez Vegas Pererius Bellarmine Barradius Malvenda interpret it of Enoch and Eliah Secondly others would not have it restrained to Antichrists times of which some interpret it of Christ and John the Baptist some of Saint Francis and Dominick Thirdly Others interpret it of all the Defenders of the truth as Pannonius or the faithfull in all Ages as Arius Montanus and Zegerus There are two more famous opinions of the Orthodox concerning this matter the first holds that the witnesses are the Old and New Testament according to that John 5.39.2 That this notes the Preachers of the Word for those are more fitly said to oppose themselves against the Beast to be killed not to be buried to revive in their successors to ascend by themselves to heaven But those two opinions do fitly agree in one since the testimony of these and the Testament is but one Dr Prid. de duobus testibus And they shall prophesie That is instruct the people in the good way A thousand two hundred and threescore dayes In their severall times and ages successively Cloathed in sackcloth They mourne and sigh to see Antichristianisme so spread 2. King 6.30 Amos 8.10 Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers Vers. 4. These are the two olive trees 1. The olive tree keepes its greenesse withers not in winter 2. Is fertile And the two Candlesticks Hold out the light of it to others See Zach. 11.14 and Exod. 25.31 Vers. 5. Fire proceedeth out of their mouth 1. By their prayers 2. By their prophecying See Gerhard Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie and have power over waters to turne them to bloud This is spoken in allusion to Elias and Moses whereof the one by his prayer shut the heavens the other by his rod turned the waters into bloud The faithfull Ministers of the Gospell should not worke such outward miracles as they did but they should be furnished with spirituall power which is far greater Vers. 7. And when they have finished their testimony Cum finituri sint when they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated And kill them Not a reall but a mysticall killing the Resurrection ver 11. is mysticall for of no resurrection properly so called do we read before the 20.5 of this Prophecie therefore the killing is a throwing them from place out of Office some civill death Mr Mede Vers. 8. And their dead bodies shall lye in the streets of the great City That is Rome so called not so much for the quantitie as because she had been Queen of all other as 17.18 Mede Which spiritually is called Sodome and Aegypt Rome is here for her pride and filthinesse called Sodome and for her Idolatry and cruelty Aegypt and also in this Book Babylon because of its sorcery and witchcraft as if the wickednesse of them all were concentred in her Where our Lord also was crucified In respect of the place our Lord Jesus was crucified at Jerusalem but if we respect the power and authority that put him to death he was crucified at Rome For Christ was put to death by a Romane Judge by Romane Laws by Romane Authority by a kind of death proper only to the Romans and in a place which then was within the Romane Empire Even in Rome it selfe Christ hath been crucified in his members and hee was not crucified within Jerusalem Heb. 13.12 Vers. 13. And the same houre was there a great Earthquake A mysticall not a naturall Earth-quake when there are great stirrs and commotions in Kingdomes and States and by these the formes of government changed Such earth-quakes are those mentioned at the 8. ch v. 5. 16.18 and all along in this booke Vers. 15. The kingdomes of this world That is the principall State power and persons governing in all the parts of the world the maine ruling power of States World here is taken in opposition to some particular climate or Region so it notes the whole universe Some referre this to heaven but it must have accomplishment on earth Are become That is manifested to be the kingdomes of our Lord Lord properly notes God the Father in the primitive acception of it so here and of his Christ Christ the name of God manifested in the flesh signifies Annointed That is set apart to be the peculiar King Priest and Prophet of his people here recorded emphatically as Luke 2.29 And he shall reigne for ever and ever Greeke unto ages of ages according to the Hebrew unto generation and generation Vers. 16. And the foure and twenty Elders That is the Church See 19.4 Which sat before God on their seates Their sitting on seates notes two things 1. Their rest 2. Their quiet and peaceable estate Bish. Cowper Vers. 19. The arke That is the secret mysteries of God He persists in the allegory of the old Temple in whose secret place was the Arke of the Covenant of God seene by none but the High Priest once a yeare CHAP. XII THis twelfth Chapter sets forth clearely the State of the Church as the sixth did that of the Empire It hath six principall parts 1. A lively description of the true Church v. 1 2. 2. A description of the Devill her chiefe and furious assailant v. 3 4 5. 3. The fierce battaile between these two parties v. 7. 4. The victory of the Church and the Dragons overthrow v. 8 9. 5. The triumph of the godly for that victory v. 10 11 12. 6. The fury of Satan renewing the assault v. 13. to the end of the Chapter Vers. 1. And there appeared a great wonder in heaven By wonder or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at By Heaven commonly in this Booke is