infuneribus We have mourned unto you viz. with pipes and you have not lamented Mat. 9.23 Vers. 18. He abstained from common meates and common order of dyet Luke hath it not eating bread nor drinking wine Vers. 19. That is to live after the common order of men but he drank only water and did eate only locusts and wild honey Vers. 19. There is a secret Antithesis between naturall children and bastards which vaunt of a vain title without a cause as if Christ should say let them go on in their pride which gloriously boast themselves to be wisdomes children in vaine she shall yet have her praise and her authority amongst her naturall children Luke therefore addeth of all her children whereby he declareth that the resistance of the Scribes was not such a let to any but that all the Elect of God should remaine in the faith of the Gospell that place Luk. 7.29 well explaines this that is acknowledged the wisdome and goodness of God shining in Christ and Iohn Vers. 21. Hypotheticall propositions presuppose not a truth as here and Luk. 19.37 not that stones can speak nor Tyre repent Vers. 23. A proverbiall speech and an allusion to the words of Esay 14.14 15 25. 1 Cor. 1.27 29. Vers. 25. These things That is the Doctrine of the Gospell and the mysteries of the kingdom of heaven Vers. 27. The opposition is made to exclude Creatures and false Gods not the Holy Ghost the meaning is None that is no Creature or Idoll-God knoweth the Son of God but the Father Mr Perkins Vers. 28. Come That is beleeve so Christ himselfe expounds it John 6.35 No man can come that is beleeve except the Father draw him John 5. You will not come to me Wearied and heavy laden The first word signifies such as labour untill they be weary and the other signifies such as are heavy laden with a burden unsupportable and being grievously pressed therewith desire to be eased of it Heavy laden Some say 1. with Crosses as Aug. de verb. Dom. 2. Rigour of the Law Theophylact 3. Sin Ier. 9.5 as Chrysost. Rest From reatus vis regnum paena peccati not radix of it therefore not said take away but rest from the foure first Here is no exception of sins times or persons Vers. 29. Learne of me Austin saith what to do Not to create the world to walk on the water to raise the dead we must follow him non in quantum Filius Dei but in quantum Filius hominis the same Father He gives us a precept and a patterne the one requiring our obedience the other our conformity And ye shall find rest Not outward naturall but the repose of the mind and conscience Vers. 30. My yoake Not only Christs because he as Lord puts it upon us but because he as a fellow-servant helps us to beare it Metaphora à jumentis deducta Easie 1. By presence of grace 2. Help of the spirit Ezek. 11.19 20. 3. Love to it yet a yoke and a burden suave sed amanti is Bernards gloss i.e. Ioh. 5.3 4. Iugum ejus merito est suave cui servire est regnare Augustin My yoke is easie The Greek word signifies more rightly my yoke is a benigne a gracious a pleasant a good and a gainefull yoke all pleasure and profit is made up in the Word CHAP. XII Verse 1. THe purpose of the Evangelists in this history was to shew partly how malicious the Pharisees were and partly how superstitiously they were addicted to outward rites of small importance insomuch that they placed all their holiness in them Vers. 3. Christ defendeth the fact of his Disciples and confuteth the cavill of the Pharisees by five arguments 1. By Davids example necessity freed him from fault for the Priest which gave him leave to take the shew-bread is commended by the Holy Ghost indeed it was not lawfull but for the Priest only to eate the bread that is by the common Law The second Argument is in the fifth because it is lawfull on the Sabbath daies to kill Sacrifices to circumcise Infants and to do all other things that pertaine to the worship of God the works of godliness cannot be contrary one to another The Law That is the Books of Moses which describe the Law a Metonymie of the Subject Broken by the Priests An improper speech which Christ useth that he may frame himself to the hearers The third argument is in the seventh verse Christ reproveth the Pharisees because they considered not for what purpose the Ceremonies were commanded nor to what end they did belong Hos. 6.7 Mercie That is all works of Charity and under sacrifice is all the outward worship of the Law comprehended The fourth reason is in vers 8. Christ saith here that he hath power given him to set his people free from the necessity of observing the Sabbath the Son of man saith he can of his own power moderate the observing of the Sabbath as he doth the other Ceremonies of the Law The fifth argument is reported by Marke only Chap. 7.27 The summe of it is they do wickedly which turne the Sabbath to mans destruction which God instituted for his sake Vers. 5. On the Sabbath day the Priests in the Temple profane the Sabbath and are blameless That is they do such things as in other cases not concerning the worship of God would be a profanation of the Sabbath If a Butcher in his slaughter-house should so slay flea and cut beasts in peeces on the Sabbath he would therein profane it Vers. 9. He went into their Synagogue viz. On another Sabbath This history and the former tend both to one end viz. that the Scribes were maliciously bent to carpe and cavill at every thing that Christ did Vers. 10. They asked him viz. the Scribes and Pharisees Marke and Luke do only say they watched what the Lord would do but Matthew setteth it down more plainly that they tempted him also in words And it is likely that he had healed some others on the Sabbath before having therefore taken occasion of that they demand of him whether he think it lawfull for him to do again that he had done before but God who instituted the Sabbath laid not a Law upon himself they should have considered whether it had been the work of God or man to heale a dryed hand only by touching it or with a word Vers. 11. Christ sheweth againe what is the true and right observation of the Sabbath and also reproveth them for their malicious dealing because they cavilled at him for that which was usuall amongst them all Marke and Luke have not this similitude they only say that Christ demanded whether it was lawfull to do a good deed on the Sabbath day or to do evill For he that destroyeth the life of a man is guilty of an offence yea differs little from a man-slayer Vers. 14. Held a counsell Or tooke counsell with
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
Christs Genealogie Thirdly In the persons of the first fourteen generations from Abraham to David for the same persons altogether are rehearsed by both the Evangelists They differ First In the forme of the series Matthew proceedes by descending Luke by ascending Matthew includes their generations in certaine classes and generations but not Luke Secondly In the Head or originall which Matthew makes in Abraham Luke in Adam or God Thirdly in the Order of the description Matthew praeposeth the genealogie to the conception and birth of Christ Luke postposeth it VERSE I. THe Booke This first word of the first Evangelist is a Greeke word but in signification Hebrew It is taken after the manner of the Hebrewes who Gen. 5.1 have Sepher tholedoth the booke of the generation that is a catalogue or reckoning up but Moses speakes of the catalogue of the generation of Adam Matthew of the booke of the generation of Jesus so that generation is taken there actively for them which Adam begot that is his posteritie here passively for those of which Christ is begotten that is for the Ancestors of Christ. Jesus The name in Greeke and Latine imitateth the Syriac Ieshuang it signifieth a Saviour as the Angel explains it v. 21. To save sinners was the maine designe of Christs comming into the world He is first the alone Saviour Acts 4.12 there is an utter inability in any other to save Secondly the Almighty Saviour able to save Isay 63. Heb. 7.25 Thirdly it is his peculiar office to save those which were appointed him of his Father Fourthly it is for his glory that the Father hath made him a Saviour John 5.22.24 Christ It is a greeke word and signifieth annointed and comprehends in it all his Offices of Prophet Priest and King they beeing all annointed He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed by an excellencie 1 John 41. and 4.42 Who is the sonne of David the sonne of Abraham These words may be taken two waies first this may be the sense the sonne of David which was the sonne of Abraham Or thus the sonne of David and Abraham the conjunction and beeing understood and the sense then is that Christ was the sonne of both Jansenius likes the former better Matthew calles Christ the sonne of David and Abraham 1 Because the most speciall and frequent promises concerning the Messiah were made to Abraham and David begun to Abraham Gen. 12.2 3. repeated and confirmed to David Psal. 89.29 2 Because these two were most in the esteeme and speech of the Jewâ—s as men excelling among the rest one among the Patriarkes the other among the Kings 3 Because the Messias among the Jewes was thought to bee the seede of Abraham and the sonne of David according to the promises He premiseth David before Abraham First because it is solemne in the contexture of genealogies to ascend from the neerer to the more remote as Luke doth c. 3. Secondly for the better coherence of this verse with the other following Maldonate observeth that it is usuall with the Hebrewes to postpose that from which they will beginne what followes as in 1 Gen. 1. Thirdly because indeed Christ was not the sonne of Abraham but by David and of him first and neerer than the other Vers. 5. All the women in Christs Genealogie except his most holy Mother have a marke of infamie upon them Thamar vers 3. with whom Judas her Father in law had committed incest Gen. 38.18 Secondly Rachab vers 5. who was a common strumpet Heb. 11.31 Thirdly Ruth verse 5. she came of Moab whom Lot begat of his owne daughter Gen. 19.37 Fourthly Vriahs wife verse 6. with whom David committed adultery and for whom he was so plagued of God 1 Sam. 12.9 10. Vers. 6. David the King Onely David is adorned with this Elogie because in his person God propounded a type of the Messiah to come Calvin Because a promise of a perpetuall kingdome was made to him 2 King 7.12 Maldonate David is here called the King because he was the first King in the genealogie of Christ and because he was the first King among the people of Israel in whose seede the Kingdome long continued Jan sen. comment in concord Evang. Vers. 8. Joram begat Ozias It is manifest from 2 King 8.24 and 11.2 1 Chron. 3.11 12. that Ioram begat Ahaziah Ahaziah Ioaz Ioaz Amazia and lastly Amaziah Vzziah 2 Chron. 26.1 who also is called Azariah Here three Kings Ahaziah Ioaz and Amaziah are premised in this Genealogicall series as Grand-children are called sonnes amongst the Hebrewes so grandfathers and great-grandfathers fathers who may bee thought to have begotten their grand-children and great grand-children viz. in a mediate generation So Christ v. 1. is called the sonne of David Abraham so we are all called the sonnes of Adam Iohn 8.33.39 And those three are pretermitted for the peculiar curse which God twice threatneth to powre on the house of Ahab 1 King 21.21 and 2 Kings 9.8 which curse the Lord would ratifie here by altogether rasing out these three Kings which were of the posteritie of Ahab for Ahaziah was begot by Ioram of Athaliah the daughter of Ahab out of the catalogue of Christs progenitors Or these three Kings may be omitted because Matthew intended to keepe within the compasse of fourteene generations here as well as afterwards Vers. 11. By the first Iechonias in the 11 vers is understood Iehoiachim the sonne of Iosiah who also is called Eliakim and he was either of two names and called also Iechonias which is not unusuall in the holy storie or it may be sayd the name Iehoiakim is rendred of Matthew per euphoniam Iechonias There seeme to be but 13. in the last generation unlesse he that was last named in the second be againe to be rehearsed the first in that last as some reverend Divines thinke viz. Iechonias the father and also the sonne which both are to bee reckoned in the genealogie and are called Iehoiachim and Iehoiachin 2 Chron 36.8 9. Vers. 16. Quest. Why is the genealogie of Christ drawne from Matthew here vers 16. to Ioseph and not rather to Mary when yet Christ neither was the sonne of Ioseph nor descended from him The common answer both of the ancient and moderne interpreters which Augustine propounds and defends Lib. 2. Cons. Evang. is this that it was not the custome of the Iewes to rehearse a catalogue of generations by women Num. 1.26 Hence it is an ancient maxime among them familia matris non familia Vers. 17. From David untill the carrying away into Babylon are fourteene generations There were indeed 17. generations from David to the Captivity but for memories sake three are omitted that the same even number might be kept in all Vers. 18. Espoused Contracting is an ancient and commendable custome see Gen. 19.8.14 Deut. 22.22 the very Heathens had their espousalls Iudg. 4.1 Placuit despondi nuptiis
grieved for the hardnesse of their hearts It is an excellent description which onely Marke hath in this place the anger of Christ was mixed with his commiseration for the hardnesse of their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that it is to be referred to his looking about with anger with which his griefe was mingled Christ was sad that men exercised in the law of God were so grossely blinded but because malice blinded them he was also angry as well as sorrowfull Calvin Vers. 26. And the Pharisees went forth and straight way tooke counsell with the Herodians against him how they might destroy him By which the preposterous religion of Hypocrites is declared for those that were so greatly angry that Christ healed on the Sabbath day and with his word onely and a miserable man they themselves presently in the same Sabbath are not afraid to take bloudy counsels against an innocent person and doing well and that with the enemies of the people of God The Herodians were a sect of people who said Herod was the Messias because by the decree of the Romane Senate when the Scepter departed from Judah he was declared King Vers. 10. and 11. The Evangelists comprehend under two generall heads the Miracles which Christ there shewed viz. healing of the weake and casting out the Devils And that therefore because in these two things consists the office of Christ. 1. Hee bruiseth the Serpents head 2. Hee frees men from the power of the Devill Marke notes that peculiar thing in this place that when Christ had healed many by his word and by touching them the rest of the company tooke so great confidence from thence that they did not doubt of being healed although he neither spake to them nor touched them so they might touch Christ. Chemnit Vers. 10. As many as had plagues Marke calls diseases here plagues or stroakes that Hee might shew that diseases are divine punishments of sinne and sent by God 2. That hee might signifie greater and more cruell diseases Psal. 89.33 Chemnit Vers. 13. And he goeth up into a Mountaine As he was wont as oft as he purposed to pray to his Father more earnestly So he gave an example to his that they should alwayes begin imposition of hands with prayers which the Apostles followed Act. 1.24 and 14.23 Vers 16. Foure names of the Apostles are Greek Peter Andrew Philip and Bartholomew Cephas is a Chaldee word the rest are Hebrew Simon Hearing obeying Iacobus Supplanting Iohn Gracious Iudas Confessing celebrating Matthew Given who was therefore called Levi quasi adhaerens Domino as it were adhearing to the Lord. Thaddaeus As it were pappie quasi mammosus a pap in Syriacke is called Thad Lebbaeus Corculum a little heart à corde derivatum Drusius Vers. 17. He named them Boanerges which is the sonnes of thunder This name saith Ierome was given them because they were taken with Christ into the Mountaine where he was transfigured to heare the voyce of the Father out of the Cloud testifying of his Son whose voice seemed to the people to be thunder as appeares by the 12. of Iohn 29. Some think they were so called because they were more vehement and terrible in their preaching than the rest of the Apostles See Rev. 4.5 Heb. 12.26 so Brugensis and others Christ in imposing of this name seemes to have respect to the second of Haggai 7. saith Grotius CHAP. IV. Verse 9. HEE that hath eares to heare let him heare A forme of speech to stirre up attention as v. 23. Matth. 11.15 and 13.9 and 43. Mark 7.16 Luke 8.8 and 14.35 Vers. 11. Vnto them that are without all these things are done in parables By which hee not onely understands those who through their whole life are altogether strangers from the kingdome of God as the wild barbarous Gentiles who were from their child-hood given to idolatry but also all those who for a time were the children of the kingdome but by their owne impiety deserved to be divorced and cast out of the kingdome Vers. 22. There is nothing bid viz. In our hearts though never so closely which shall not be manifested viz. by the power of the word most plainely Vers. 24. With what measure you mete it shall be measured to you With what measure you mete to God in duty God will mete to you in grace Cant. 1.3 Vers. 25. For he that hath to him shall be given That is He that heares as he ought to heare every time that hee heares he growes something more rich he gaines some more saving knowledge Vers. 26. So is the kingdom of God as if a man should cast seed into the ground Although this similitude tends to the same purpose that the two former yet Christ seemes purposely to direct his speech to the Ministers of the word lest they should more negligently follow their calling because the fruit of their labour doth not presently appeare therefore he propounds the Husbandmen to them to imitate who cast their seed into the ground with a hope of mowing neither are anxiously disquieted but go to bed and rise that is after their manner are intent upon their daily labour and refresh themselves with rest in the night till at the length the Corne grow ripe Calvin Vers. 38. Master carest thou not that we perish The Disciples were too much fixed on their Masters carnall presence here they do not simply pray but expostulate with Christ Luke notes their confused trembling Master Master we perish Vers. 39. And said unto the Sea peace be still The Greek is more emphaticall he put a bridle on the mouth of the Sea or haltered it that it might rage no more it is used 1 Cor. 9.9 Vers. 40. How is it that ye have no faith That they entreated him to help them it was rather a testimony of their faith if relying on the confidence of his divine power they had quietly and without so great feare hoped for that help which they begd CHAP. V. Verse 2. IMmediately there met him out of the tombes a man with an uncleane spirit Mat. 8.28 speakes of two but Marke and Luke make mention but of one yet they affirme not that it was one alone and therefore are not contrary to Matthew They mention only one either because this was the more famous of the two by the cure of whom the fame of Christ spred the farther or because he only being cured would follow Christ and being sent by him extolled him highly Vers. 5. And alwaies night day and he was in the mountaines and in the tombes The Jews did not bury theirs in the Cities lest they should be defiled by them but out of the City in fields and especially in desart parts where almost every family had his Sepulcre cut out in some rock Vers. 7. What have I to do with thee For indeed Christ and the Devill differ in nature studies
corporall sight of Christ which yet before he had really embraced with his faith as John 8.56 Thy Salvation Adumbrat Simeon nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dilher Simeon shadowes out the name of Saviour Christ Jesus is here meant See Psal. 50.23 Vers. 32. A light to lighten the Gentiles and the glory of thy people Israel The light of the Gentiles is preferred before the glory of the Jews He puts the Gentiles before the Jews because the second calling the conversion of the Jewes to Christ shall not be untill the fulnesse of the Gentiles come in He is called The glory of the people of Israel Not as if the Gentiles had not cause to glory in Christ for all our glorying must be in him but the Israelites have a peculiar glory from Christ because he came of them Rom. 9.5 and was first appointed for them Rom. 3.2 Vers. 34. And for a signe which shall be spoken against Of sixe sundry senses I select two Signum to meane here either scopum or vexillum the Archers marke or the Banner in War which every Enemy strives to win or throw down This later metaphor Tolet rejects and saith the word beares it not perhaps because Calvin and Beza so expound it Maldonate as learned a Jesuite as he approves it Both metaphors have the same meaning à Lapide and others say the Evangelist alludes to that in Esay 8.18 I and my children are for signs but a signe spoken against many should be his adversaries Vers. 40. And the child grew and waxed strong in Spirit Which word is spoken of the nourishment and augmentation of the body in children Gen. 21.8 Iud. 13.24 The words have relation to the gifts or spirituall operations Ephes. 3.16 Acts 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome signifies gifts in the mind or understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace gifts in the other inferiour faculties of the soule in the gestures and actions to all which a peculiar divine grace was added Vers. 48. They were amazed 1. Feared lest he should leave them Thomas in loc 2. Lest he should fall into enemies hands Gloss. Thy Eather 1. In opinion Luk. 3.23 2. In care 3. Husband to Mary Vers. 49. That I must be about my fathers business It is an elegant phrase in his esse for to be seriously imployed as that also was used in the Sacrifices Hoc age as now among Christians sursum corda Vers. 52. Increased in wisdome and stature In stature really and also in wisdome and favour with God as Ambrose and Fulgentius interpreted it limiting themselves to his humanity and the state of humiliation which for our sakes he underwent See ver 40. CHAP. III. Verse 2. ANnas and Caiphas being the High-Priests Not as if at one and the same time there had been two chiefe Priests for this by the Law was not lawfull neither do we read in histories that it was done But when the last of the Roman Governours did violate the Laws of the Temple Annas who according to the Law ought to be chiefe Priest in the whole time of his life was removed from the Office and after divers changes Caiphas at length was brought into his roome or which is more probable those two were Priests by turnes Iohn 18.13 and Act. 4.6 Under the high-Priesthood both of Annas the Father in Law to Caiphas and of Caiphas Son in Law to Annas ruling successively so as Iohn preached in the severall yeares where they succeeded in Government to each other Dr Hals Paraphrase upon the hard Texts of Scripture Vers. 7. O generation of vipers Christ in generall seemes to have respect to that which is written Gen. 3.15 of the seed of the Serpent which namely are of the Devill Ioh. 8.44 and 1 Ioh. 3.8 for thereby is signified a nature infected with the poison of sin by the Serpent which by malice wicked education corrupt instruction may be made incurable and deadly poison as that of the Viper is described to be Act. 28.4 and Mat. 23.33 the Pharisees are called Serpents a generation of Vipers Vers. 8. Bring forth fruits worthy of repentance Or meet for as the very same phrase is translated Mat. 3.8 Evill fruits deserve repentance and therefore worthy here cannot imply any matter of desert Vers. 11. He that hath two coats let him impart unto him that hath none That is He that hath things necessary and in abundance let him give freely yet so as he reserve one coate to himselfe Vers. 14. Do no violence to no man neither accuse any falsly The first word signifies tosse no man too and fro The other get nothing by Sycophancy Be content with your wages These are three commendable things in Souldiers Vers. 16. Shall baptize with the Holy Ghost and with fire That is with the Holy Ghost which is like fire not only in purging away their dross and corruptions but mightily heating them and stirring up strong and ardent affections in them for God and his glory Vers. 23. And Jesus began himself to be about 30. years of age Only Luke expresly saith that in the thirtieth yeare of the age of Christ according to the flesh assumed this was done in which age the Priests of the Leviticall kind were admitted to the publike Ministry Numb 4.3 Vers. 36. Which was the Son of Cainan In the Genealogy of Christ the name Cainan is brought which is not in the Hebrew Edition but in the Edition which the Hellenists used For learned men thinke that it seemed good to the Holy Ghost when the history of the Gospell was delivered in Greeke to come to the Gentiles which were to compare this narration of Luke with the Greeke Edition to pardon that it being now a received errour although besides the truth For we must not think that Luke opposeth the truth of the History but somewhat indulgeth for a time the publike errour which was so deeply rooted untill there were a fitter place for the Church to order something concerning that thing without a greater losse Although their opinion seemes to be the sounder which deny that the name of Cainan was inserted either by the Septuagint or by Luke and that it rather crept in elsewhere after the Gospell was written by Luke of which their conjecture they had good reasons as we may see in Cornelius à Lapide his Commentary on the 11 Chapter of Genesis Compare this place with Gen. 10.25 and 1 Chron. 1.8 there Arphaxad is said to have begotten Sala and so Gen. 11.12 the yeare of Arphaxad is designed in which he was borne from that Sala viz. 35. It is a wonder that Cainan is inserted between Arphaxad and Sala as if Sala were not the Son of Arphaxad but the Grandchild of Cainan There are which would have Luke follow the Lxx. Interpreters with which you may read in the like manner Gen. 10.25 and the following Chapter Therefore they think that the Evangelist in a matter of
no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of
tales They doe not believe their words they hear them as a pleasant fable they think that these foolish women dreame the sense is that they said that a false vision was offered to the women as those that doate imagine many things to themselves Vers. 12. Stouping downe Iohn useth the same Greek word both of himself and of Mary Magdalene in this historie Vers. 13. And behold two of them went to a village called Emmaus c. Although Marke doth only briefly touch this history and Matthew and Iohn mention it not yet because it was very profitable to be knowne and worthy to be remembred Luke doth not in vaine prosecute it so exactly so many visions which Iohn mentions the other three Evangelists speak not of Calvin Vers. 16. But their eyes were held that they should not know him The Evangelist expressely witnesseth this lest any should think that the figure of Christs body was changed Therefore although Christ remained like himself he was not acknowledged because the eyes of the seers were taken by which the suspicion of a Ghost or false imagination is taken away Vers. 19. A Prophet mighty in deed and word He excelled as well in the gift of teaching as in holinesse of life and excellent gifts Vers. 25. Oh fooles So also Paul stiles the Galatians 3.1 therefore 5. Matth. 22. such words are not forbidden but anger casting out such a word imprudently is forbidden saith Grotius Sometimes it is for the profit of the hearers that they should be sharply dealt with Crudelem medicum intemperans aeger facit Vers. 28. And he made as though he would have gone farther Equivocaters abuse this place he did not pretend one thing and intend another but as he made an offer to depart so without question he would have gone further if the importunity of the Disciples had not staid him See ver 29. Vers. 36. Peace be unto you This was the ordinary way and manner of salutation as if he should say thus much unto them that they should find him every way as curteous and loving towards them now being risen as he was before he dyed Vers. 44. In the Law of Moses the Prophets and in the Psalmes concerning me By the name of which he comprehends all the Scriptures as it appeares from this verse compared with the 27. where Christ is said to interpret concerning himself the things written in all the Scriptures and that which he first called all the Scriptures that here he sheweth is to be understood of Moses the Psalmes and Prophets Rainold de lib. Apoc. Praelect 160. Vers. 47. Beginning at Ierusalem Peter sheweth that Christs preaching began in Galilee Acts 10.37 Therefore not at Ierusalem 1. This place here is meant of the preaching of Christs Apostles and not of his own as that in the Acts is 2. This is meant of their preaching of him after his death and resurrection that in the Acts of his own and in his life time 3. This was a ministeriall publishing of Christ that in the Acts speaketh only of a voice fame and good report in the mouths of the common people Dr. Tailor Vers. 49. The promise of my Father Our Saviour cals the gifts of the Holy Ghost the promise of the Father either because it was promised of the Father by the Prophets Esay 44.3 Ezek. 36.24 25 26. Ioel 2.18 Or else because it was the Spirit of the Father promised by Christ but to be obtained of the Father Iohn 14.26 and 15.26 and 16.7 Vers. 53. Continually in the Temple Not that they spent daies and nights there but because they frequented all the meetings and at set and solemne houres were present to give thanks unto God This cheerefulnesse is opposed to the feare which first held them shut up and lurking at home ANNOTATIONS UPON S. IOHN CHAP. I. IOhn in the Hebrew signifieth the grace of God he wrote the last of all the Foure Jerome When he returned from the Isle of Patmos Eusebius Therefore there is something more in every Chapter of Iohn than any other of the Evangelists John in his Epistles was an Apostle in his Apocalypse a Prophet in his Gospell an Evangelist Jerome In this Gospell is declared 1. Christs Person chap. 1. 2. His Office chap. 2. to the 12. 3. His Death chap. 12. to the end He begins not with words but wonders yea thunders saith Ardens Iunius was converted by reading this Chapter He begins his history with Christs eternall generation Christs Divinity is described to the 14. verse His humanity verse 14. Many in his time questioning Christs Deity he writes this Gospell to prove the Divinity of Christ and because he begins with that is therefore say some called Iohn the Divine Vers. 1. In the beginning was the word Not because he is the internall word of the Father but because he is the subject of the word 1 Iohn 45. 1. The substantiall word whereby God created all things 2. As a word is begot of the mind so is he of God 3. God spake to us by him See Brugensis Before creation in the beginning of the world Christ is in the beginning Creatures from the beginning Here is a distinction of the Persons in the Trinity Christ is God and equall with God Word Or speech rather Estey Not Son lest we should look for a carnall generation Theophylact. Was Fuit imports a thing that once was and is not now Erat was and is Chrysost. Cyril Theophylact. Rev. 1.4 With God Not a locall but personall distinction The word was with God there word is taken personally And the word was God there it is taken essentially Vers. 2. The same was in the beginning with God A repetition of the former to imprint it in our minds proves he was not only from eternity but God from eternity Vers. 3. All things were made by him and without him was not any thing made that was made This verse proves Christ to be God Here we have the creation of Angels with other things Beza Sin is nothing but a privation of good therefore not made by him for an Idoll is nothing Not of him but of the Father by him Heb. 1.2 This shews the distinction and order between the Father and the Son Without him Not by him alone all works ad extra are equall in the Trinity Here is the being of things verse 3. Life and reason verse 4. Vers. 4. In him was life As in the fountaine Act. 17.28 not as an accident in the subject Exemplariter intellectualiter Light Lux rationis ver 9. All men may see Christ if they be not wilfully blind Vers. 5. And the light shined in darknesse c. Minds are made ignorant by mans fall Calvin understands by light reliques of conscience left in man and by darkenesse mans corruption and the light reformes not corruption Others say that the word was little respected before Christs comming Ephes. 5.8 Rom. 1.21 John
be damned for it The Spirit working like water There are these reasons of this exposition First Collation of other places where the Spirit is set out by water as John 7.38 39. Esay 44.34 Secondly Collation of this with Mat. 3.11 3. Because the other Interpretation understanding it of Baptism cannot stand men may be saved without it as the Thiefe Dike Vers. 8. The wind bloweth where it listeth That is God gives grace and vouchsafeth favour to whom when and where it pleaseth him Because he began to speak of the Spirit he instanceth in the wind which is wont also to be called a Spirit as Gen. 8.1 and elsewhere often Vers. 11. Verily verily I say unto you Speaking in the singular he immediately annexeth that which followeth in the plurall we speak where passing on the sudden from I to We and so to Our he intimated that he was one of that plural of whom Moses spake in the creation Vers. 12. If I have told you earthly things Si per similitudines terrestres coelestia vos docuit If I have taught you heavenly things by earthly similies Our Saviour Christ himself calleth the doctrine of regeneration in such plaine manner as he uttered it to Nicodemus earthly things in comparison of other greater mysteries which he could have expressed in more heavenly and spirituall sort Ver. 13. And no man hath ascended up to heaven but he that came down from heaven Therefore none but Christ ascended bodily into heaven and so not Enoch Heb. 11.5 This place is not meant of corporall ascending but of understanding mysticall and heavenly things as Prov. 30.3 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosome of his Father Perkins Dike Ascendere in coelum dicitur qui arcana coeli penetrat Prov. 30.3 Grotius Vers. 14. Must the Son of man be lifted up Not on the Crosse as Piscator but by the preaching of the Gospell Esay 2.2 Calvin Vers. 16. For God so loved the world that he gave his only begotten Son c. This was a sic without a sicut that sic so signifieth the vehemency of his love Chrysost. So vehemently so admirably Polanus His Son not his Servant his begotten Son not adopted nay his only begotten Son Non unum è multis possit quis habere unigenitum odio habere saith Hugo Cardinall but Christ was not so Mat. 3.17 Prov. 8.30 Possit quis habere unigenitum sed stultum saith he again but he was the wisdome of the Father Col. 2.3 Vers. 17. God sent not his Son into the world to condemn the world Ob. John 5.27 Ans. The time of his abasement at his first comming when he came not to judge but to be judged must be distinguished from his second comming in Glory and Majesty to judge the quick and dead Vers. 18. He that believeth not is condemned already Five waies First in Gods Counsell before all worlds Secondly in the word wherein this sentence of condemnation is read already Mark 16.16 Thirdly in their own consciences which is a forerunner of the finall judgement Fourthly By Judgements begun already upon them as hardnesse of heart blindnesse of mind Fifthly By the horrible torment of the soules of such as are in hell with the devils and damned ones Ver. 21. But he that doth truth That is practiseth what he knoweth and maketh conscience of his wayes Vers. 26. Rabbi he that was with thee beyond Jordan Viz. Jesus who came to thee to be baptized Vers. 29. He that hath the bride is the bridegroome but the friend of the bridegroome c. As our Saviour was the Bridegroome so his Apostles were the mariage-guests for so by an Hebrew phrase the children of the marriage Chamber here signifie Vers. 32. And what he hath seen and heard that he testifieth It is not only a generall phrase of things most evident for we can certainly witnesse of those things which we see and heare but there is a greater emphasis here in this phrase viz. That Christ hath not the things which he teacheth here by revelation as the Prophets and Apostles neither from the Law nor Testimony had he learned those things as other Ministers Vers. 33. He that hath received his testimony hath set to his seale that God is true That is gives unto God as it were a testimony of his truth and thereto puts his hand and seale Ver. 34. Giveth not the Spirit by measure That is he hath received the Spirit of God in a wondefull extraordinary measure In the time of the new Covenant God is not said to measure but to powre out his Spirit first upon the Head then on the Church Chap. 1.16 and 7.39 Acts 21.17 Tit. 3.6 Ver. 36. He that beleeveth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will not be perswaded or is obstinate obstinacie against perswasion is either in the understanding called unbeliefe properly to be understood here as appeares by the Antithesis and so translated Rom. 11.30 31. or in the will and then it is called disobedience so translated Rom. 1.30 Tit. 1.16 CHAP. IIII. Vers. 6. NOw Jacobs well was there A well which Jacob when he dwelt there digged for his own use and the use of his Family See ver 12. Vers. 9. For the Jews have no dealings with the Samaritans Have not common commerce no not so far as that one should give the other meat or drink in his want or help him to it as appeares in the words foregoing they might not eat together Ver. 10. The gift of God This is interpreted two waies some expound it of Christ himself his own person so Rollock and Dr. Hall in his Paraphrase 2. Others of the present occasion and opportunity he had now to know and receive Christ we may take it for both Living water In the letter he meant spring water for so she understood him and so the word is used Gen. 22.19 yet thereby as by a metaphor he meant the Spirit of God Hildersam Vocat aquam viventem ratione fontis Christi in quo est ratione effectus quasi vivificantem aquam Polyc. Lyser Vide Piscat Vers. 12. Art thou greater than our Father Iacob who gave us the well Because there was great use of wells in the hotter Countries the woman commends this grant of Iacobs of the well as a singular benefit Vers. 14. Of the water By water our Saviour meanes the Spirit of grace as Iohn 7.39 Esay 44.3 wherewith whosoever is once endued he shall never be after destitute of the Spirit or of grace Shall never thirst That is shall never be dry or utterly destitute of grace ver 13. The Spirit shall be in him an ever-springing fountaine untill he hath attained eternall life it shall continue in him and worke effectually to his salvation The Spirit in its operation is like to water 44. Esay 3. and 58.11 See
whole Old Testament Vers. 35. And the Scripture cannot be broken No man dare dispute against its authority Non potest ei contradici as he that doth any thing against a precept is said to breake it Matth. 5.19 and John 5.18 and 7.23 So also he that contradicts an affirmation Grotius Vers. 37 38. If I do not the workes of my Father beleeve me not But if I doe though yee beleeve not mee beleeve the works c. The argument of it selfe is plaine No man can of himselfe and by his own power do divine workes unlesse he be truly God I do divine workes by my own power yea I doe the workes of my Father not onely the like and equall but the same with the Father therefore I am truely God neither deserve I to be counted a blasphemer because I said I was one with the Father That the Father is in mee That is that you may know that the unity of the Father and me is so individuall that one exists in the other Such a union cannot be found in all the creatures to finde two one of which is so in the other that they are one and the same nature numerically But the nature and essence of God the Father and God the Son is so one and the same that all the Fathers essence is in the Son and in like manner the essence of the Son wholly in the Father and so the whole Father subsisteth in the Son and the whole Son in the Father Iohn 14.9 CHAP. XI Vers. 1. WAS sick The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of one that is very sick Matth. 10.8 Luke 4.46 The towne of Mary and her sister Martha Those Sisters were the Commanders of that Towne and Castle as Iohn 1.44 Vers. 2. That Mary which annointed the Lord There were many Maries therefore for difference sake he addes those words Which annointed The time past which the Evangelist useth annointed ought not to be referred to the time of the thing done of which he now speakes but to the time in which he wrote as if he should say this is the Mary which afterward powred out the ointment upon which occasion the Disciples murmured Vers. 3. Lord behold he whom thou lovest is sick We may tell God what he knowes Christs beloved is subject to outward miseries Vers. 4. That the Son of God might be glorified thereby By raising of him which he deferres for his glory and our good Vers. 5. Now Iesus loved Martha and her Sister and Lazarus He loved those who were used to intertaine him as Elias 1 Kings 17.9 Elisha 2 Kings 4.8 Kindnesses shewed to the Saints are not lost Matth. 10.41 Vers. 9. Are there not twelve houres in the day Christ comforts them from Gods providence God made the day twelve houres who can make it shorter for who can shorten mans life Matth. 10.30 Psal. 139.16 Iob. 14.3 As when we walke in the day we need not stumble so in Gods wayes vocatio Dei instar lucis divinae est Calvin Vers. 11. Our friend Lazarus sleepeth Death parts not friend-ship But I go that I may awake him out of sleepe As if he should say I will not ascend into Judaea that I may provoke the Jews with disputations or Sermons but that I may visite Lazarus our common friend and raise him from sleep Christs modestie appeares in this that when he had said he slept he immediately added that he would raise him when he saith he is dead he addes no such thing Vers. 12. Lord if he sleepe he shall doe well They meant a naturall sleepe for sleepe in greater diseases is a signe of health returning Vers. 15. To the intent yee may beleeve That is that their faith may increase and bee confirmed It was increased first by that which they heard Christ to relate to them what happened about Lazarus none telling them and by that great Miracle of raising one dead foure dayes which if he had been present he had either driven away the disease or raised him newly dead Polyc. Lyser Vers. 16. Let us also go that we may die with him With Lazarus Beda takes it to bee his godly desire Polanus his infirmity we shall be killed as v. 8. Vers. 18. Bethanie was nigh unto Ierusalem about fifteene furlongs off Stadium a Furlong containes 600. foote that is a 125. paces Calv. The holy Evangelists St. Luke ch 24.13 and Iohn here reckon the way by Furlongs See the Travels of the Patriarkes p. 1. and 2. Vers. 21. If thou hadst been here We sent thee word a kind of reproving Vers. 23. Thy brother shall rise againe He tels not when Polanus Needes no prayers to raise him Vers. 25. I am the resurrection and the life The cause of the resurrection of all men as God of the Church as Mediator and head thereof 1 Cor. 15.22 that is I am the authour both of this life and the life to come I quicken in this life by the life of grace and give eternall life in the world to come Vers. 26. Beleevest thou this That I am the resurrection and life Vers. 27. Lord I beleeve that thou art the Christ the Son of God which should come into the world A full and perfect description she confesseth his person and office that is I can not doubt but those that cleave to thee shall have life eternall Vers. 28. Secretly Because of the Jewes malice Vers. 29. She arose quickly and came unto him Christ is accepted in trouble Vers. 33. Groaned in the Spirit The Greek word signifieth that commotion of mind which is in anger with a rage and horrour Tremellius well renders the Syriacke vehementer commotus est in Spiritu suo And was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himselfe his own judgement spirit and heart stirred up his affections to be troubled His affections were wrought on judiciously right reason did alwayes direct and moderate them These passions in Christ were not so much passions as propassions freely assumed as Divines from Damascene teach Vers. 35. Iesus wept The Text saith he was glad v. 15. so that hee wept onely for his friends sake who were then a weeping to shew us the necessity of mourning with those that mourne say the Fathers on the place He hath a sence of our infirmities See Luke 19.41 Heb. 5.7 Christ was here thrice very much moved and wept First v. 33. When he saw Mary and the Jewes weeping Secondly here Thirdly in v. 38. when he saw Lazarus his Sepulchre Vers. 44. And he that was dead came forth c. Lazarus had no favour to be raised to dye againe he dies once more than ordinary Vers. 45. Beleeved on him By beleeving here nothing else ought to bee unstood but a docilitie to embrace the Doctrine of Christ. Vers. 47. Then gathered the chiefe Priests and the Pharisees a councill and said what doe we Therefore not onely
life These words have each their article in the Greeke the way wherein the truth whereby the life whereunto we walke or the only true way leading unto life the way without errour the truth without falshod and the life without death Bernard This word way notes the meanes unto a thing and when he saies I am the way it is as if he should say Looke what ever meanes you do use in order to heaven all those meanes have their vertue power and efficacy from me Truth lies between way and life as if the way to life were through truth The life I even I am he which gives life unto all your motions and actions for heaven all grace is from Christ. Vers. 10. I am in the Father Vt in origine principio as in the originall and principle and the Father in mee Vt in charactere imagine as in the character and image Vers. 12. Hee that beleeveth on mee the works that I doe shall he do also and greater workes then these shall he doe It was a promise made unto the whole Church neither peculiar to the Apostles nor common to every Christian. Greater workes then these he should doe for matter as Peter Act. 2. converted 3000. not for manner because he did them not in his own name It is meant of the conversion of the world by the Apostles 2. Of other miracles Act. 5.15 Vers. 16. Comforter Or Advocate one that pleadeth the cause of another and him a guilty person Vers. 18. Not leave you comfortlesse Or as Orphanes and Fatherlesse children Vers. 19. Because I live ye shall live also Some expound this of the life of nature but he speakes of a life peculiar to his Disciples purchased by his death accompanied with vision which depends on the life of Christ therefore it is meant of a Spirituall life he gives it continues it augments it manifests it Vers. 20. At that day ye shall know that I am in the Father They knew it before hee speaks of a more glorious and spirituall discovery You in mee and I in you We are said to be in him because being ingraffed into his body we are made partakers of his righteousnesse and all his goodnesse he is said to be in us because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us Vers. 21. He that hath my commandements To have the commandements signifies to be rightly instructed in them to keepe himselfe and frame his life according to their rule Vers. 26. In my name That is the Father sendeth the Spirit through the Son both as Mediatour and as an Intercessour All things that are necessary unto salvation for you to know and to be perswaded of These words were spoken to the Apostles onely but not of them onely Esay 54.13 And our Saviour citing this place Iohn 16.45 delivereth the promise in generall termes Vers. 27. Peace I leave with you As bonum haereditarium my peace The peace which I have purchased and paid deere for or mine for kind the same tranquility from righteousnesse imputed which I have it is his also to give men wish the peace of God or Christ he gives it Not as the world giveth Plainely distinguishing his peace from the worlds both in the gift and manner of giving Vers. 28. My Father is greater than I The Arrians objected this place to prove Christ a secondary God The Orthodox Fathers said this ought to be referred to his humane nature but Calvin dislikes this answer Hic inquit ille nec de humana Christi natura neque de aeterna ejus divinitate sermo habetur sed pro infirmitatiâ— nostrae captu se medium inter nos Deum constituit Calv. Vers. 30. The Prince of this world The Devill is called the Prince of the world not simply but as it is corrupted the Prince of this world saith the Text that is which now lies in malice and hostility against the Son of God See 2 Cor. 4.4 Hath nothing in mee That is either nihil sui no sin in mee or nihil juris no authority over mee CHAP. XV. Vers. 1. I Am the true vine Greeke that Vine that true one Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City for he was wont to take occasions from earthly objects to teach them spirituall things Piscat Vers. 2. Every branch in mee that beareth not fruit He speakes of a withered branch that hath no life they are called the branches and members of Christ in a generall or equivocall sence because they professe the faith of Christ and are numbred among the members of the Church Vers. 5. The same bringeth forth much fruit Both the Syriacke and Greeke take speciall notice of this it is added emphatically Christ points at such a one as abides in him as John Baptist at Christ. Psal. 52.7 Such a one will bee fruitfull in unfruitfull times 2. Comprehensively it comprehends all true Christians as well as the Apostles he changeth the second person into the third See v. 4. 3. Exclusively the same and onely hee Bringeth forth much fruit viz. By that life and sap of grace which he receiveth of mee fruits of many kindes groweth is universall 2 Pet. 1.5 2. For degrees and quantity 1 Phil. 11. Without mee Or separate from mee See Cameron Piscat Yee can do nothing It is more emphaticall in the originall two negatives cannot doe nothing not no great thing but nothing at all August against Pelagius Neither facere nor perficere as some of the Latines Vers. 6. He is cast forth as a branch There are two chiefe ejections Ab interiori sanctorum communÃone per separationem spiritualem 2. Ab exteriori communione per publicam Apostasiam First from the internall communion of the Saints by a Spirituall separation Secondly from an externall communion by apostasie Vers. 7. Ye shall aske what ye will Meaning with a will ruled by the word of God and ordered according to Gods will All things that I have heard of my Father I have made knowne unto you As if he had said I will communicate and impart my secrets unto you as one friend doth unto another as farre as shall be fit for you to know Vers. 20. If they have kept my saying they will keepe yours also Vers. 22. They had not had sinne The sin of contempt of mee and my doctrine their sin had been nothing in comparison of that now it is or they had had some cloake and colour for their sinne as in the next words Vide Piscat But now they have no cloake for their sin That is no colour of plea nothing to pretend by way of excuse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used 1 Thes. 2.5 signifieth a faire shew pretence or colour which we use to call a cloake Thereby intimating
that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the
it is written every male that first openeth the Matrix Luke 2.29 Clausas portas vulvae virginalis aperuit saith Ierom. It is not said that Christ came through the doores being shut but after the doores were shut which yet at his entrie were opened miraculously as to the Apostles the prison doores Acts 5.19 and 12.10 The same may be said of the stone if he arose before the Angell removed the same Mat. 28. Fulke on the Rhem. Test. Vers. 21. As my Father sent me so send I your First as Christ was immediately called by the Father so were the Apostles immediately called by himselfe Secondly as Christ was sent from the Father to preach to the whole world so Christ sent them into the whole world for the whole world was their charge Thirdly as Christ was sent to reveale his Fathers will so were they sent by Christ to reveale the Fathers will partly in making things more fully knowne which were before but darkely shadowed and partly in foretelling things to come they all being Evangelicall Prophets In regard of this manner of sending them they were above the Angells themselves See Ephes. 3.10 Perkins on Jude Vers. 22. He breathed on them and said unto them Receive ye the Holy Ghost The ceremonie of breathing on them seemeth to give them all a like portion power of the Spirit that is some smaller measure of gifts as a pledge for the time but directing them when and where to expect the plentifull powring out of the Spirit upon them after his departure This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost for the Holy Ghost is as it were the breath of the Father and the Sonne Our Saviour doth the same that God did Gen. 2.7 to shew that the same person that giveth life giveth grace and also to signifie unto his Disciples that being to send them over all the world to preach his Gospell he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam also to put them in mind that their preaching of the Gospel could not be effectuall in the hearts of the hearers before the Lord did breath into them his Spirit Cant. 4.10 Vers. 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retaine they are retained First it is certaine that properly to remit sinnes belongeth only unto God Marke 2.7 God challengeth this as his prerogative royall Esay 43.25 The Ministers have power to remit or retaine sinnes ministerially in that they have power to declare unto men remission of sinnes if they repent and beleeve otherwise the retention of them and also in that they are instruments under God to bring men unto repentance and faith whereby to obtaine remission or otherwise to leave them the more without excuse Compare this place with Marke 16.15 16. and Luke 24.47 in all which places there is the same speaker Christ the same persons spoken unto the Apostles and the same time of speaking after the resurrection Vers. 25. Except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Plus mihi profuit dubitatio Thomae quam credulitas Mariae Gregorius Magnus The doubting of Thomas hath profited me more than the credulity of Marie Nil tam certum quam quod post dubium certum Vers. 27. Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side Into the wound of my side pierced with the Soldiours speare Vers. 29. Blessed are they that have not seen but heard and yet have beleeved Vers. 31. But these are written that he might beleeve that Jesus is the Christ the Son of God and that beleeving yee might have life through his name This was the finall cause of the writers of the Gospell CHAP. XXI Vers. 3. AND that night they caught nothing The night is fittest for fishing because in the day time the fearefull fishes are affrighted with the sight of men and hide themselves in the deepe Vers. 7. Girt his fishers Coate unto him Hee was not altogether naked before but had put off his outward Garment He was clad after the manner of fishers with some close inner garment onely and having girt it to him did cast himselfe in the vehemence of his desire to come unto Christ into the Sea Dr. Hals Paraphrase Vers. 11. An hundred fifty and three There are so many kinds of the chiefe fishes say some whereby is signified that some of all kind of men shall be taken And for all there were so many yet was not the net broken So many and such great fishes in net but weake of it selfe this also increased the Miracle Vers. 14. This is now the third time that Iesus shewed himselfe to his Disciples It may be understood of the day when our Saviour appeared not of the particular appearances This was the third day wherein he shewed himselfe to his Disciples but not the third appearance or we may understand it of his appearing to his Disciples when they were together not to severall persons yet Grotius and Brugensis referre it to the appearances Vers. 15. Iesus said to Simon Therefore to Simon alone feed Therefore rule over them as a King My sheep Therefore the whole Church scattered over the whole earth so the Papists argue When it is said to him it is said to all lovest thou mee feed my sheepe Austin He had denyed Christ thrice therefore he thrice provokes him to a profession of his love so the Fathers The Greeke verbe signifies to governe as a shepheard ruleth his sheepe and addeth no more authority to Peter than to any other Bishop or Elder of the Church of whom it is also used Act. 20.28 More then these Than thy nets than thy fish than thy friends that are here about thee Mr Hildersam Lambes Peter must not feed his sheepe onely but his lambes also and first his lambes for the increase of the whole flocke dependeth on the towardnesse of the lambes and they being well fed lesse paines need to be taken with the sheep Greenham Vers. 16. Feed my sheepe The Papists upon these words of Christ to Peter Feede my sheepe would gather Peters supremacy over the Church in all the world but then it will follow that every Christian man should have the like Supremacy and be a Pope See Rev. 2.27 The words in the Originall are thus Hee shall feed and rule the Nations as a Shepheard feedeth and ruleth his lambes with his hooke Mr Perkins Feede By doctrine life discipline Vers. 17. Thou knowst that I love thee That my love is true and sincere Peter being asked of the
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
hic dictus est dies sayes he in Terence Came together The word which the Evangelist useth either modestly signifieth a lying together or is simply taken for to dwell together that the husband and wife make a house and family so the sence shall be that the Virgin was not yet delivered from her parents into the hand of her husband but lived under their custody Calvin V. 18. With Child Word for word having in her e bellie as ver 23. of the Holy Ghost Christ was not begotten spermaticè not of the substance but of the power of the Holy Ghost He had his principium formale from him and passivum from the Virgin Mary Vers. 19. He was a just man and therefore not willing to accompanie with a defiled woman as he might suppose but gentle also and so chose rather to put her away privily than to cause her to be stoned as the Law was Deut. 22.21 After marriage he could not have done this but must have given her a bill He would put her away because hee was just and privily because he would not traduce her He would put her away that hee might satisfie his own conscience and privily that he might consult for his wives credit Lucas Brugensis comment in 4. Evangelia Vers. 20. But while he thought on these things In the Greeke and as hee had these things in his minde For that which is conceived in her is of the Holy Ghost Angelus docebat Iosephum numinis esse quod ille putaverat criminis August Epist. Vers. 21. Thou shalt call his name Iesus for he shall save his people from their sinnes To save from their sinnes is to deliver a sinner from all that hurt and mischiefe which sinne would bring viz. 1 from the guilt of it by which it defiles the conscience and maketh it to accuse condemne and terrifie and causeth it contrarily to acquit and comfort 2 From the punishments of sinne that is from all evills in this life so farre as they bee punishments that is testimonies of Gods hatred against the sinner and from the eternall miserie of Hell and the losse of heaven making a man againe an heire of the kingdome of heaven 3 From the dominion and tyrannie of sinne upon the will by which one is a slave to it 4 From the staine and filth of sinne and makes the soule cleane and amiable in the sight of God the filthinesse of sinne beeing taken away Vers. 22. Of all the writers of the Old Testament the Prophet Esay hath the honour to be the first that is vouched in the New and of all places this hath the honour to be the first of all in the first Evangelist and in his first chapter Vers. 23. A Virgin That virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Virgin foretold Isay 7.14 and selected from eternity whose seede was to breake the Serpents head They shall call So the Vulgar Syriac and Ethiopic reade it the Arabic in the same sense passively He shall be called Beza Vocabis Thou shalt call The right of giving the name which rather agreed to the Father and not to the mother but by his consent is here given to the mother by which it is signified that this sonne as he was man was without Father But in the 21. v. as de Dieu notes the giving the name seemes to be ascribed to Ioseph Emanuel Which being interpreted is God with us that is in our nature as Cartw. or graciously present with us as Calvin Chemnit Vers. 25. Helvidius would gather from these two words untill and first borne that Mary after had children by her husband The word untill in Scripture is taken for never Gen. 28.15 He is called the first borne in Scripture which first opens the wombe whether others follow or no. Yet it is the ancient and common opinion of the Church saith Pareus that Mary alwaies remained a virgin which we willingly follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illum promogenitum that first borne to shew that Christ is not called the first borne of Mary but absolutely the first borne because he is that famous first borne viz. the first begotten of all creatures as Paul hath it that is begotten before the Creation of all things Iansen comment in concord Evang. CHAP. II. Verse 1. BEthlehem signifies domus panis the house of bread so called from its fertility the bread of Life is found in Bethlehem the house of bread of Iudea that is which is in the tribe 〈◊〉 of Judah Judg. 19.18 To distinguish it from the other Bethlehm in the tribe of Zebulon Josh. 19.15 Herod the Great King of Judea Luke 1.5 called Ascalonita from his Country sonne of Antipater Herod which killed Iohn Baptist in the 14. Chap. was called Antipas and was his Sonne Herod the killer of James Acts 12. was named Agrippa he was the grand-child of this Herod the Great by his sonne Aristobulus Ascalonita necat pueros Antipa Johannem Agrippa Jacobum Claudens in carcere Petrum Wise men from the East Three say the Papists because they offered gold frankincense and myrrhe but they were commonly offered by them all not every one severally his proper gift Some make gold a symbole of Christs kingdome frankincense of his Priesthood myrrh of his buriall but that is not solid it was solemne with the Persians to have some present in their hand when they saluted their Kings and they chose those three as being the principall commodities of the East Gen. 43.12 Vers. 2. Where is he that is borne King of the Jewes Some thinke a King borne here is secretly opposed against a King made or created but that is too subtill they meane that this King was lately borne and remaineth yet an infant to distinguish him from the King that was at his full growth and then governed Which words may be understood two wayes first simply that the sense should bee Where is that King of the Iewes who is now borne Secondly they may shew that that King which they seeke for is a King borne that is not chosen by men for a King and annointed in his fit time but who was at his Birth the King of the Iewes to distinguish him from other Kings of the Iewes Jansen His Starre Origen saith it was a comet Chrysostome and Theophil an Angell others say it was a wonderfull meteor some say it was an extraordinary starre wonderfully made by God For other starres in their daily motion move from East to West this moved from North to South from Ierusalem to Bethlehem It was seene in the day other starres are then obscured by the Sunnes splendor These Astrologers saith Chrysostome are taught here the truth by this new starre which had abused the old starres to all impiety And are come to worship him The Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either derived à moto galero vel ab osculando vel à canibus from a hat moved
thou foole which is a word of reviling and soonest offers it selfe to him that is angry Vers. 23. That phrase hath ought against thee is a Law-terme and implieth a sute in Law Act. 24.20 Vers. 24. Agree i. e. Use meanes to become friends with him with whom thou art at variance Quickly i. e. Without delay rather yeeld from thine owne right than deferre to be reconciled Whiles thou art in the way i.e. Whiles thou art going with thine Adversary to have the matter tryed before the Magistrate Luke 12.58 Lest. i. e. Lest thine Adversary having a good Action against thee do convince and cast thee before the Magistrate and the Judge Lest after thou art convinced of wrong doing the Judge command the Sergeant to cast thee into prison Farthing This farthing was the least coyne used among the Jewes called a Quadrin which containeth two Mites Marke 12.42 and it is the fourth part of a penny in English This last phrase To pay the uttermost farthing is proverbiall like unto which is that in French Payer jusques au dernier denier As if he had said Looke for no compounding or agreement with thine Adversary when thou art once cast into prison for he will shew thee no favour but use thee as hardly as may be remitting nothing but causing thee to make full restitution and satisfaction even to the uttermost farthing The Papists expound it allegorically and say that by Adversary is meant God commanding men in his Law and by Way is meant the space of time in this life by Iudge Christ by Serjeant Gods Angels by Prison Hell or rather Purgatory and by the uttermost farthing veniall sinnes As if this were the meaning Agree with God while thou art in this life betweene this and the day of judgement lest thou come before Christ and he cause his Angels to cast thee into Purgatory and there thou remaine till thou hast satisfied for the least veniall sinnes But this cannot be the true meaning of this place for first these words depend upon the former are a continuance of the rule of reconciliation between man and man and not between God and man 2ly By this exposition they confound the Adversary and the Judge for the Father and the Sonne are one which in this Text are made divers and distinct Vers. 28. Quod in homicidiis est irasci hoc in adulteriis est concupiscere There may be adultery saith Austin and a woman not toucht murder and a man not kild Lust after her with a will and desire to her Vers. 29. Right eye and right hand are mentioned because the right parts are dearest to us some speciall darling sinne wherein the flesh most delights which is as her right eye in regard of pleasure as her right hand in regard of profit Pull it out not pick it out as the Eagle doth the eye of her prey by degrees but pull it out all together Vers. 30. Cut it off In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth in the emphasis of the word chop it off not saw it by degrees but chop it off that is on a sudden cut it off on a sudden cut off thy sins which are as deare as thy right hand Vers. 34. But I say unto you Sweare not at all The Manichees and Anabaptists altogether reject the use of an Oath and they cite this place and that of Iames 5.12 but in both these places an Oath is not forbidden but restrained There is a prohibition onely of idle Oathes and collusion of Oathes as Bucer or swearing lightly and loosely as Gualther or swearing in common talke as Zanchius or rash and unnecessary Oathes as Vrsinus or private and ordinary swearing as Aretius and Melancthon or swearing by the creatures as Beza and Pellican At all in your usuall talke he forbids us not simply to sweare but not to sweare by the creatures since that is to ascribe a Deity to them or to sweare upon any trifling occasion or in their ordinary communication Vers. 37. But let your communication be yea yea nay nay Affirme a truth and deny a falsehood simply and barely without making the name of God accessary to your vaine discourses Dr. Featlie In ordinary discourse you may use an affirmation that is one yea and if occasion require an asseveration that is another yea and so a negation and phrase of some vehemency as a redoubling to confirme it that is Nay nay The Evill one That evill one that is the Devill because he is 1. evill in the highest degree 2. commits evill without ceasing 1 Pet. 5.8 3. he practises all sinnes of all sorts and degrees in himselfe and by his Ministers No so much the prepositive article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmes this exposition for Iohn useth that 1 Iohn 5.19 where he speakes of the world as another place of the same Writer 1 Iohn 3.12 which is to be understood not of the thing but person Vers. 39. Christs meaning is that a man must suffer rather a double wrong than seeke a private revenge Resist not evill This is to be understood of private revenge and so it maketh nothing against lawfull Warre as the Anabaptists say Vide Bezam Vers. 40. Our Saviour there condemnes not all going to Law but he intends to forbid all private revenge of a mans selfe in case he be wronged or he speakes comparatively as if he should say Rather suffer two wrongs than do one Vers. 41. And whosoever shall compell thee to go a mile go with him twain As in our Common-wealth we have Post-masters so in Persia there were like Officers who by authority from their Kings or Emperours might take mens Cattell nay men themselves and use them for travell and carriage at their pleasure And this custome the Jewes had got among them as may appeare Matth. 27.32 Christ here speakes of the abuse of this Authority saying that if a man compell thee wrongfully under colour of the Magistrates Authority to go with him one mile go with him two That is rather than by resisting thou shouldst revenge thy selfe go with him two miles Vers. 42. Whether he be knowne or unknowne a friend or an enemy although he do not deserve whether he be able and willing to recompence that office or not yet give him according to thy ability Chemnit Asketh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther rightly observes that this word implies indigence or necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies beggarlinesse as Acts 3.2 we must give them what is necessary to relieve their necessities Verse 44. Blesse them which curse you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Luke 6.27 The word in Greek and the opposition to cursing i.e. evill and bitter speaking noteth kindnesse and friendlinesse of language Vers. 45. That ye may be the children of your Father which is in heaven We have the example of the great God for this we
Copies have it 2. The Syriack Paraphrast translates it 3. Chrysost. Theoph. expound it Amen This is the seale of the Lords Prayer Jerom. This word was not added saith Grotius by Christ but according to the manner of the ancient Church by that word approving of the publicke prayers It signifieth truely or even so or so be it It is an Hebrew word but the Grecians and Latines have made it theirs the Syriacke and Arabicke versions of the New-Testament keepe it and so doe the Occidentall Tongues Vers. 16. Of a sad countenance The Greeke word signifieth properly the looke of a wild beast a Lyon or a Beare robbed of their whelps grim and gastly one would be afraid to looke on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 countenance Disfigurs The Greeke word is properly to take a thing away so that we cannot see it Hence some reade it exterminare others demoliri others deformare some others corrumpere the meaning is the same they indeavour to take away the naturall frame and shape of their countenance Their reward viz. Here in this life they shall have none hereafter 17 But thou when thou fastest annoint thy head and wash thy face That is bee as you were on other dayes for the Jewes did usually anoynt themselves on dayes of mirth Our Saviour prohibits all vaine affected kind of sorrow Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world 1. More common 2. More speciall to believers Those of a more common nature 1. From the consideration of the things themselves The things themselves are perishing they perish two wayes either by open violence or secret corruption Vers. 19. Lay not up for your selves treasures That is striving to be rich and to get a great estate together de Dieu refers moths to garments theeves to money and that which we translate rust to foode under which fruits and cattle are comprehended in which three things the whole treasure of man consists Vers. 20. Some say this treasure in heaven is almes as 1 Tim. 6.17 18. Others say make God thine rather Christ make him thy treasure make him sure by being united to him Ephes. 2.6 Vers. 22. The light of the body is the eye i. e. the understanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single That is thine understanding bee well illuminated and doe cleerely discerne the truth The whole body shall be full of light The whole man throughout will be well ordered A single eye is that which lookes but upon one object upon God and God onely and God principally and on all other things in him and with reference to him The double eye is that which though it lookes to God and doth many things in obedience to him yet it lookes to somewhat else and takes other things as greater incouragements Vers. 23. But if thine eye be evill If the understanding be blind the whole body shall be full of darkness the whole man must needs be out of order Dr. Gouge Vers. 24. Here is another argument particular to Gods people against the cares of this world you professe your selves the servants of God No man can serve two masters Two that is contrary for many agreeing amongst themselves are counted for one That this is the meaning the words following shew You cannot serve God and Mammon that is God and Riches Mammon is a Syriack word See my Critica Vers. 25. Take no thought for your life So it is in the English Books but the word signifies do not take such thought as should cut your heart asunder it is derived from a Phrase which signifies to divide the mind so ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do you divide your hearts And ver 31 and 34. the same Greeke word is used again Here is a third argument more common and generall against carking cares He reasoneth from the greater to the less the Lord which gave life it self will not suffer us to want those things which appertain to the sustenance of the same All that you take care for is meat and rayment God gave you life without any care of yours and a body without your contributing any thing to it Vers. 26. Behold the fowls of the aire Luke for the fowls names Ravens alluding peradventure to that Psal. 147.9 and some think David did especially speak of the Ravens because when the old ones have forsaken them it is necessary that they should be fed of God This is a fourth common argument against worldly cares if God make provision for these Creatures much more will he for us Vers. 27. The words being propounded by way of question import a more vehement negation as if Christ had said undoubtedly not any of you by taking care can add one cubit to his stature Here is then another argument taken from the vanity and unprofitableness of this care A Cubit is a measure taken from a part of mans body being the length of the arme from the elbow to the length of the longest finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifieth both the stature of mans body and the age of ones life but in this place it seems rather to denote the former only as Luke 12.25 and 19.3 Vers. 29. Even Solomon in all his glory was not arayed like one of these His beauty was artificiall their 's naturall Vers. 32. Here is an argument peculiar to Gods people against wordly cares you that profess the name of Christ or would be loath to be found in the condition of the Gentiles should not do as they After all these things That is meat drink and cloaths do the Gentiles that is such as are yet strangers from God Ephes. 4.17 seek that is only or chiefly the Greek word signifies to seek vehemently and importunately For your heavenly father knoweth that ye have need of all these things A man may know our wants and yet say as James 2.16 another may desire to supply our wants and not know them the Prodigall Son being in a farre Countrey might have been starved for want of food and his Father not have known of it but 1. God knows our wants 2. Will supply our wants for he is a Father 3. Can supply our wants for he is a heavenly Father Vers. 33. Seek the Kingdom of God Endeavour by an entrance into grace to gather assurance of an interest into glory First In time in affection before and above all other things Righteousness The righteousness by which man being a vile and base sinner in himself is accepted righteous before God and justified in his sight called Gods righteousness because as it is acceptable to God so it is wholly wrought in man by God through Christ. Added unto you Over-added cast in as an overplus as a handfull to the
11.37 This the false Prophets did that they might more easily delude the people Zach. 13.4 Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable Doctrines and therefore are the more dangerous In Esops Fables the wolfe is brought in cloathed with the Sheeps skin Vers. 16. Ye shall know them by their fruits That is by the works of iniquity as after in Ver. 23. So Grotius He meaneth not so much the fruits of their lives as of their doctrine said Brugensis and Dike He alludes to trees as he shews after who are known to be good or bad not by their leaves or flowers but by their fruit Vers. 20. That is partly by their doctrine and partly by their lives being judged according to the rule of Gods word Ver. 22. Prophesied Here to prophesie signifies to teach the people of God by expounding the Scripture and applying the same to their consciences for their edification Name Jer. 27.15 that is being rightly called thereunto id est ex autoritate delegatione tua Brugensis to preach in the roome and stead of Christ to preach that which Christ would preach and in that manner also which he would use 1 Cor. 15.20 Ver. 23. Lo preaching it self though in Christs name because yet not for Christs name is with God but a work of iniquity and hell fire is the reward of it Never This word excludeth all times as if he should say I do not now neither ever did approve and accept you for mine own yea even in that time when you professed me preached and wrought wonders in my name even then I say I did not accept and approve of you Workers of iniquity That is men addicted to all sins in the Hebrew Idiotisme Pognalei aven Psal. 6.9 and who as it were exercise an art of sinning Vers. 28. Ended these sayings That is when he had in divers places given a taste of his doctrine to the people Vers. 29. The Scribes For first they failed in the matter they delivered not the Doctrine of God Secondly in the manner they taught coldly and without zeale Thirdly in the end they taught in pride and ambition seeking themselves and not Gods glory CHAP. VIII IN this Chapter are specified foure severall miracles 1. The cleansing of the Leprous man 2. The curing of a woman troubled with a fever 3. The healing of the Centurions servant 4. Lastly the strange appeasing of the wind and therefore this is rightly called by Ambrose scriptura miraculosa the miraculous scripture Vers. 1. The mountain Where he preached the Sermon which is contained in the three precedent Chapters Vers. 2. And worshipped him Marke saith he kneeled down and Luke saith he fell upon his face Luke 5.12 He shewed reverence in his gesture Lord if thou wilt thou canst make me cleane He acknowledgeth a divine power in Christ in that he saith he could make him clean if he would a short prayer but a sign of great faith and speciall modesty Vers. 3. The Law did not forbid to touch the Leprosie That the Lepers might be healed thereby but contrariwise lest those that were not Lepers might be infected thereby Hand A right one it is probable Piscat Vers. 4. See thou tell no man Some that they may excuse the leprous person do not think that he was seriously forbidden by Christ from divulging the miracle but rather to provoke him to tell it Others more rightly that he was seriously forbidden and think the cause was because the seasonable time was not yet come Shew thy self to the Priest 1. To confirme the truth Marlorate 2. The Law is the witness of Christ. Jerome 3. To magnifie the Priests calling Melancthon He sends him to the Priest saith Jerome 1. For humility that he may seem to give honour to the Priests for it was commanded in the Law that those which were cleansed of their Leprosie should offer their gifts to the Priests 2. That they seeing the Leper cleansed might beleeve in Christ and then they should be saved or if not they were inexcusable Vers. 5. Luke setteth down the same history the two Evangelists do so agree in all circumstances as it were folly to imagine two miracles of one Calv. Piscator is of the contrary opinion this only is different in the words that in Matthew the Centurion is said to come to Christ in Luke he is said to send some of the Jews which in his name did speak to him Jansenius also saith it is the same history Vers. 6. Matthew saith the young man was grievously vexed Luke that he was neare unto death Vers. 10. Not that he was ignorant of his faith but that he might make it wonderfull to others and upbraid the Jews of their incredulity Ver. 11. Many shall come from the east and the west That is from all the parts of the world and shall sit down as at a feast See Luk. 22.30 See Beza and Piscator Vers. 12. Children of the kingdom That is many Jews by birth borne in the Church Vtter or outward darkness It notes two things 1. The extremity 2. The eternity of the torments See 22.13 25.30 A state far removed from heavenly joy called light Gnashing of teeth Signifies either horror from the thoughts of their consciences mutually accusing them as Rom. 2.15 or most bitter indignation and murmuring proceeding from impatience for so to gnash with the teeth is used Psal. 35.16 and 37.12 and 118.18 Lamen 2.16 Acts 7.54 That is foolish which some imagine from the phrase that hell fire with its smoak doth stir up weeping and that there is so much cold there that the teeth gnash again with it Vers. 17. In Esay it is he hath borne our griefes or diseases Here it is applyed to Christs healing of diseases and 1 Pet. 2. to his suffering upon the Cross. This may well be because the outward healing of diseases was a Symbole or testimony of his inward healing Although Grotius observeth that Christ is therefore said to beare our diseases when he cured them because of the great paines and travell he took therein for it was after sun-set and the multitude did much throng him Vers. 20. Son of man Some think he was so called because he was borne of a Virgin and had but one Parent and so was a Son of man not of men that is only of a Mother and not of a Father and Mother both as others are but by the same reason it might be inferred that Ezekiel had but one Parent because he is called son of man but this title is given him to shew 1. That Christ was true man 2. That he came of the stock of man 3. That he descended very low for our sakes Dr Gouge It is a wonder that Christ denied that he had any where to lay his head when he had many godly and curteous men who would willingly have
entertained him but this is spoken by way of caution lest the Scrib should expect an ample and rich reward from him as a rich Lord since he himselfe lived precariò in others houses Calvin Ver. 22. As if he should say if thou wilt be my follower thou must totally addict thy self to me Ver. 24. He was in a fast and dead sleep for so much the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo Verê soporatus aut demersus somno profundo his senses were well and fast bound as if he had had no operation of life and therefore the Disciples are said to raise him as it were from the dead suscitaverunt the same Greek word is used in many places where mention is made of the resurrection Joh. 2.19 Mat. 27.52 1 Cor. 15.12 Stulte quid est somnus c. Ver. 25. The three Evangelists use three severall titles to our Saviour in this compendious forme of prayer all which though the Latine and our English express not are significant and emphatical in their original proprieties That here importeth power or might answerable to Jehova Markes title signifies a teacher of letters or any art Lukes is englished Defender a present helper and he to express the Disciples zealous devotion ingeminates the title with a double appellation They stucke too much to the carnall presence of their Master for as it appeareth by Marke they doe not simply intreat him but they expostulate the matter with him Master carest thou not that we perish Luke also noteth an amazed trembling Master Master Vers. 26. Rebuked Restrained and stopped Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour from the sad sight of death as if being exempted from the number of men hee now conversed with the dead Calvin Vers. 29. Torment The word in the originall is very significant to cast us into the torments of hell so the same word is expresly used by Luke 16.23 and 28. verses Before the time Either before we expected or before the last day of judgement So Gotius See Aug. de civitate Dei l. 8. c. 23. They who scorne the day of judgement are worse than the Devils those who deny the Deity of Christ are worse than the devils are Piscat Vers. 31. The Devils desire to goe into the Swine being the most uncleane of all Beasts and having his name porcus quasi spurcus delighting in filthinesse as the Devill with sin given to devouring as he himselfe is 2. That doing so much hurt they might stirre up the inhabitants against Christ and cause them to curse him for the losse of their Swine CHAP. IX Verse 1. AND came into his own City viz. Capernaum Mark 2.1 There are three Cityes of Christ rehearsed The first was Bethlehem in which he was borne Micha 5.7 Secondly Nazareth in which he was educated whence hee was called a Nazarene Thirdly Capernaum in which he sometimes dwelt Matth. 4.13 Hence Theophylact. Bethlehem genuit Nazareth educavit Capernaum incolam habuit Vers. 2. To him viz. Sitting and teaching Luke 5.17 and that at his House Marke 2.1 The glory of this Miracle was wonderfull that a man taken in all the parts of his body whom they had let downe in a Bed by cordes Mark 2. Luke 5. Sodainely arose both sound nimble Although they neither said nor askt any thing God saw and knew their faith lurking in their hearts Psal. 37.10 Rom. 8.27 by the painfull endeavour of those that carried him the patience of him that was sicke of the palsie Yet he saith not hee seeing the patience of him that was sicke of the Palsie the desire of charity in them that carried him but seeing their faith when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone although other vertues also be present is that instrument by which the benefits of Christ especially remission of sinnes is received 2. That other workes are approved of God and accepted of him if they proceede from and bee done in faith Vers. 3. The other two Evangelists adde who can forgive sinnes but God alone The Scribes accused him of blasphemie the Pharisees of eating with Publicans and sinners 11. v. the Scribes accusation was a breach of the Law the Pharisees a breach of traditions Vers. 5. This interrogation hath the force of a negation that is neither is more easie than the other but both equally difficult and to God alone possible He applieth his speech to their capacity who being unregenerate were more moved with outward signes than all the spirituall power of Christ. Ver. 6. The Son of man hath power to forgive sins but Luk. 23.34 saith Father forgive them Answ. Though all the persons in the Trinnity forgive sinnes yet not in the same manner the Father bestowes the Sonne merits the Holy Ghost sealeth up and applieth remission of sinnes This clause in earth meaneth that Christ for this cause came downe to the earth that he might offer to men the present grace of God Take up thy bed That that which was a witnesse of thy infirmity may now be a witnesse of thy health restored Brugensis Vers. 9. A man named Matthew The Evangelist speakes of himselfe in the third person He is called of Marke and Luke Levi therefore he had two names He was at first called Levi after his calling Matthew and so he is stiled after though Grotius seeme to differ from this opinion Luke saith He made him a feast Our Saviour invites him to a Discipleship Matthew invites him to a feast Vers. 10. At Jesus sate at meate in the House viz. of Matthew as it is plaine in Marke and Luke especially for Matthew in modestie conceales his owne name Many publicans and sinners Publicans and sinners will flocke together the one hatefull for their trade the other for their vitious life These two publicans and sinners are often joyned together Luke 7.34 and 15.7 Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ where they should have admired his mercy they cavill at his holinesse when these Censurers thought the Disciples had offended they spake not to them but to their Master Why doe thy Disciples that which is not lawfull Now when they thought Christ offended they spake not to him but to the Disciples Vers. 13. I will have mercy and not sacrifice That is rather than sacrifice By sacrifice all externall worship of God is understood Call the righteous but sinners Those who acknowledge themselves to be sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnesse Vers. 16 17. No man putteth new wine into old bottles That is exacteth rigid and heavy
appeares in the fifth verse and the Commandements of their first message were reversed afterward Luk. 23.36 Mr Perkins Vers. 10. Scrip Necessary provision two coats Change of rayment staves defence Objection A staffe is allowed Marke 6.8 but here in Matthew and Luk. 9.3 it is denyed Answer Matthew and Luke meane staves which are a burden to them that beare them but Marke meanes a staffe whereon travellers do ease themselves Gen. 32.10 a walking staffe take no staffe to strike with See Piscator Shoes See Mark 6.9 The shoes which Matthew mentioneth are new such as are with care and diligence prepared to travell in the Sandales in Mark are such as are dayly worne on the feet Mr Perkins Vers. 11. And into whatsoever City or house ye shall enter enquire who in it is worthy and there be bold to tarry and receive entertainment as if he should say every one that is worthy will be ready to shew kindness unto you Acts 16.15 And there abide till ye go thence Abide in that house till ye go out of that City go not from house to house See Luk. 10.7 Vers. 14. It is probable that the Jews then used to shake off the dust as a figure of cursing as if they did it to witness that the Inhabitants of the place were so wicked that they infected the earth and dust with their contagion and that they would not communicate with them in any thing Iansen Harm Chrysostome Ierome Theophylact and Austen say that Christ commandeth them this that they might shew they would have nothing to do with them and not carry away their dust who contemned the Gospell Vers. 16. Behold I send you The mission of the Apostles was twofold first more particular in this Chapter when Christ sent them only to preach the Gospel in the land of Iudea 5 6. v. Secondly more generall after his resurrection Mat. 28.18 19. These words pertaine to Christs first mission As sheepe Harmeless and helpeless Among wolves so called first For their antipathy to the sheepe secondly For their cruelty thirsting for their bloud Be wise as serpents and simple as doves Be wise lest ye be circumvented by others and simple lest ye hurt others Sine prudentia simplicitas stultitia est Drusius The Serpent is very quick sighted to escape danger Tam cernis acutum quam aut aquila aut Serpens epidaurius and therefore He is called Draco of seeing 2. He stoppeth his eares against the Charmer with the earth on one side and his taile on the other and will not be gotten out of his hole 3. Seekes to save his head Ierome Austen Ambrose Totum corpus in orbem circumvoluit ut caput occultet 4. He hath a tortuous way not to be found He hath respect here to that place Gen. 3.1 The Serpent had in his Creation a speciall impresse of wisdome above all other Creatures therefore Satan made use of him to deceive our first Parents Doves The Dove Simplex est animal felle caret rostro non lae dit Bernard The properties of the Dove 1. Meekness the Dove is without gall 2. Simplicity innocency as here the Dove is without guile a simple and harmeless bird Cant. 4.1 and 5.12 and 6.8 The third quality is Chastity she keeps to her mate sincerity and singleness in heart and life 4. Is neat ad candida tecta columbae they are pure not defiled with sin 5. The Dove is a loving and lovely creature 6. The Doves flie together Esa. 60.8 So they must joyne together in Gods pure worship Vers. 17. But beware of men As if he should say what speake I of Wolves you have more cause to feare danger from men than Wolves or from any other creature whatsoever Homo homini lupus Vers. 18. Governours As Paul before Felix and Festus Act. 23.24 25. and 24 25. Kings Peter before Herod Act. 12.4 and Paul before Agrippa Act. 25.26 Vers. 23. Son of man It is a comfort given peculiarly to the Apostles Christ is said to come when he brings remedy to things in despaire Vers. 24. The Disciple is not above his Master While he continues a Disciple as Christs Disciples should never cease to be his Disciples so Grotius interprets this proverbe usuall among the Hebrewes Vers. 28. As if he should say I allow and command you to feare men onely for God who hath set them over you but feare God for himselfe Perkins Vers. 29. Farthing The tenth part of a Romane penny of our Coyne halfe penny farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is almost nothing lesse esteemed than Sparrowes for two were then sold for a farthing or as Luke saith five for two farthings and yet the eye of God is watchfull to defend them they are not shot and so fall downe without his providence The Epicure altogether denies providence Aristotle includes it in Heaven some of the Arabians say it is imployed about universalls not singulars but this verse and the next confutes them all Vers. 34. To send peace but the sword That is division by meanes of the doctrine of the Gospell By the sword here not warre but division is understood as is most evident by Luke 12.51 Vers. 37. That is whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him any share in his mercyes Whether our love bee an ascending love up to Father or Mother or a descending love downe to Son or Daughter it may not bee greater than our love of Christ nay our love of all others in comparison of our love to Christ must be hatred Luke 14.26 Is not worthy of mee That is shall have no benefit by him shall not be saved by him Vers. 39. Hee that findeth his life shall lose it That is He which thinkes he findes his life he that thinkes that by the denying of the Gospell whereby he may preserve his life and obtaine good dayes in it he shall lose life Loseth It is not meant of an actuall losing but a disposition or preparation of the heart to lose for Christs sake if need be the dearest thing we have that is our life Luke 14.26 Vers. 40.41 He that receives That is doth any good office or deserves well of a Prophet Righteous Is to be taken by way of eminencie for one of eminent sanctity such as among the Jewes had therefore the sirname of Iusti as Simeon Iustus Iacobus Iustus Give to drinke Whence we may gather what receiving before is meant viz. relieve maintaine support A Prophets reward An eminent reward or of the quality of a Prophet though himselfe be none Mede in loc These words of beneficence to Ministers of the word are expounded by the chiefest Divines that the sence should bee as they who give honour to the
the whole latitude of it others circumcision with all the Leviticall rites A wine-presse That is all holy dutyes And built a Tower That is the glorious Temple Mic. 4.8 Not so much in reference to the materiall structure as the Ministry of it the doctrine and discipline of it Ezek. 7.20 Let it out to husbandmen That is commended the Vineyard to the care and diligence primarily of the Church-governours the Priests and Levites and also of the civill magistrate And went into a farre country Some say this is spoken ornatus gratia to fill up the parable it is spoken saith Ambrose secundum opinionem colonorum according to the opinion of the wicked husbandmen Vers. 34. He sent his servants That is the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Vers. 25. Beate one Ieremie See 1 Kings 22.24 Ier. 20.2 And killed another The Greek word signifies to murder with cruelty as Esay And stoned another That is killed him with stones 2 Chron. 24.21 Zacharie the Son of Iehoiadab Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple as some conceit nor secondly the people of Israel who though contemned for a while yet were afterward advanced but David literally rejected by Saul and the Nobles of the kingdom and Christ typically who was refused by the Jewes but yet exalted and advanced by God to rule in the throne over his Church graciously and over his enemies terribly therefore compared to a Stone because he is the foundation and support of his Church The builders rejected He granteth the Priests this title of chiefe builders in respect of their calling though they sought the ruine and destruction of the Church The head of the corner That is Hee should be the chiefe stay of the building as the Corner-stone upholds the chiefe weight of it Some doe very curiously discourse of the word Corner that Christ was placed in a Corner that He might joyne together two divers walls viz. the Gentiles and Iewes And whosoever shall fall on this stone shall be broken That is saith Grotius he that shall stumble upon Christ yet living shall perceive his own weaknesse to his losse as an earthen vessel struck at a stone But on whosoever it shall fall it shall grind him to powder But he that shall persist in opposing him after he shall be exalted into his heavenly kingdome shall as utterly perish as an earthen vessell on which a great stone is cast from a high place This befell the Jewes when Titus beseeged Ierusalem and will much more befall them at the day of judgement CHAP. XXII Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees the summe of the proposition is the same with that which was laid downe before Chap. 20. that many are called and few chosen as is concluded in the 14 vers He illustrates this proposition by a similitude or parable the sence of which in briefe is this The kingdome of heaven That is the state of the Church A King that is God the Father so called to declare his divine Majestie and to set forth the magnificence of the Feast His Sonne that is Christ. The wedding Feast the glorious excellencies God tenders in the Gospel-ordinances The wedding garment put on by faith including in it conversion The Bride or Spouse the Church The Guests Jewes and Gentiles First servants sent to invite the Prophets The second the Apostles The Marriage eternall life or the Kingdome of Heaven Under this parable is threatned the Jewes destruction Chrysost. Calv. The Jewes have the honour to be first called This inviting to the Marriage feast signifieth our inviting to partake of Christ and his benefits in the Gospel See Esay 25.8.9 and Prov. 9. beg Because in a Feast there is first plentie secondly of dainties The Lord provides dainties for the soules of his people in the preaching of the Gospel 1 the dishes the love of God his free grace and mercy the body and blood of Christ with the merit of it 2. The spirit of God in all the gifts and graces of it is there abundantly powred out 1. This is foode for the soule will feede the inward man 2 pleasant foode 3 will satisfie the soule and answer all the desires of it Esay 55. because it puts it into the possession of that which is its most sutable good 4 It is medicine for the soule Revel 22.5 The refusers are such as come not to Gods Ordinances at all or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule Iohn 5.25 It will nourish the soule up to everlasting life Iohn 6.31 to the end 2. To a Feast there is required not onely good fare but good company a voluptuous Roman said he did often eate good meate alone but he never feasted but in good company Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them Thirdly Heartie welcome from the Feastmaker Prov. 23.1 Cant. 5.1 Fourthly All is free cost Esay 55.1 2. Fifthly The continuance of this Feast all the dayes of their life especially the great standing dishes faith in the blood of Christ and communion with God Vers. 2. The Kingdome of Heaven That is the Heavenly by an Hebrew phrase viz. Because it hath a heavenly King Christ sitting at the right hand of the Father in heaven heavenly law a doctrine brought from the bosome of the Heavenly Father the citizens of this kingdome seeke heavenly things and their conversation is in heaven Phil. 3.20 Col. 3â— 1. God reignes in them after a heavenly manner the promises given to them are heavenly Marriage It is prepared in this life consummate in the life to come Vers. 3. His servants The Prophets to call preach or prophesie them the Jewes Vers. 4. Other servants Evangelists Apostles they had a larger promise Dinner Knowledge of God and forgivenesse of sinnes Oxen Strong Fathers of the Old Testament Fatlings The sweet Gospel Killed The Greeke word here is commonly used in Sacrifices and is by translation used for other feasts also for feasts and banquets were wont to begin with Sacrifices Not come Cal'd by Preaching to sorrow obedience The marriage Gregory applyes it to Christs incarnation but it is a spiritual conjunction with Christ. Hilary Calvin Being invited they are guests being come they are brides Vers. 6. And intreated them spitefully As Peter and Iohn and Paul severall times And slew them As Stephen and both the Iames. Vers. 7. Sent forth his armies The Romans who spoyled
seeke to be delivered knowing that the houre was come yet Caiphas triumphed upon his silence as if he had held his peace as one convicted as they are wont who know themselves guilty Whether thou be the Christ the Son of God This was an insnaring question of the wicked High-Priest if he had denyed that he had been the Son of God he would then have exclaimed why therefore dost thou assume that to thy selfe which thou art not If he had affirmed it he would have charged him with blasphemy if he had been silent being adjured he should have seemed to have contemned God and the authority of the High-Priest Vers. 64. Thou hast said Mark 14.62 interprets it that it is as much as if he had affirmed that he is the person of whom the question was made Vers. 65. Rent his cloaths The tearing of their garments did signifie that their hearts were torne in pieces with griefe Vers. 67. They spit in his face and buffeted him The face of Christ defiled with blows and spitting restoreth that image in us which by sin was corrupt and blotted out Sedulius elegantly expresseth Non denique passim Vel colaphis pulsare caput vel caedere palmis Aut spuere in faciem plebs execranda quievit And a little after Namque per hos colaphos caput est sanabile nostrum Sputa haec per Dominum nostram lavere figuram His alapis nobis libertas maxima plausit This was a frequent signe of contempt with the Hebrewes Num. 5.14 That which Esay saith of himselfe perhaps in a figurative kind of speech that was fulfild in Christ literally Vers. 70. But he denied before them all saying I know not what thou sayest Ambrose saith that as long as Peter stucke close to Christs side he did set upon a whole squadron at once but when he was gone from under his wing a sillie maide did out-face him Vers. 74. Then began be to curse The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a cursing and damning of himselfe an imprecation of Gods wrath and of separation from the presence glory of God if he knew the man Some say he cursed Christ as 1 Cor. 12.3 I know not the man It appeares saith Grotius that it was a great amazement which brought Peter to so incredible a lie For there was scarce any Jew which knew not Christ by sight being famous for so many miracles Neither could Peter alleage any cause why he came thither if he had not known him Vers. 75. He went out and wept bitterly Clement notes that Peter so repented that all his life after every night when he heard the Cock-crow he would fall upon his knees and weepe bitterly and beg pardon of this sinne CHAP. XXVII Verse 3. THen Iudas which had betrayed him when he saw that he was condemned repented himself c. When he saw the proceedings and issue of this businesse viz. that Jesus was condemned to die whereas upon the sight and knowledge of the continall miracles of Christ he perhaps supposed that notwithstanding this wicked transacting of his his Master would easily free himselfe from their hands he was stricken with a late remorse In Iudas may be found the Papists whole definition of repentance for here is to be seen both contrition of heart confession of mouth and satisfaction of worke as they speake Thirty pieces of silver By the Law of God slaves were esteemed at the rate of thirty Shekells Exod. 21.32 See Iosephus l. 4. c. 8. Vers. 5. Hanged himselfe Some say it is passive and should be translated hee was strangled or stifled but whether by the halter or with some suddaine desease is not determined and Luke 1.18 saith nothing of it Vers. 9. Then was fulfilled that which was spoken by Ieremiah the Prophet It is hard to admit the corruption of the originall text by the negligence of the transcribers mistaking the contracted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some would have it and it is harder with Origene and Ierome to admit any apocrypha parts of the Prophet Ieremie and hardest of all with Augustine to grant a mnemonicke errour a slip of memory in the holy Evangelist The Syriacke names not the Prophet it was the custome for one man to have two names Ieremie and Zacharie which differ not much in signification one signifieth the commemoration the other the exaltation of God a learned man that saw a Copy written 600. yeares agoe saith there was neither Ieremie nor Zacharie but the Prophet Maldonate and Iansenius incline to this exposition Zacharie hath the name Ieremie abridging all his worke Broughton And they tooke the thirty pieces of silver Of what value each piece was is uncertaine but the Jewes have given a rule that when a piece of silver is named in the Pentateuch it signifies a sicle if it be named in the Prophets it signifies a pound if in the other writings of the Old Testament it signifies a talent this therefore being alledged out of the Prophet Ieremy by one of the Evangelists it is probable the price at which Iudas sold his Lord was thirty pound weight of silver Vers. 14. He answered him to never a word 1. Innocency needed no apologie 2. Shewes he contemned death 3. To teach us quietnesse Vers. 16. Barrabas Is a Syriacke word and signifieth the sonne of a Father Bar signifies a son and Abbas a Father as 16 17. Bar-Iona the son of Iona or a dove Piscat Vers. 19. His wife sent unto him saying have thou nothing to do with that just man for I have suffered many things this day in a dreame because of him See 1. Gods power to give testimony of his childrens innocency 2. He oft keepes his testimony till the last moment 3. A message is delivered against many objections 4. Christ converts his wife while he condemnes him 5. Feare of wrath 6. Vse of dreames 7. Wives suffer for ill husbands 8. It is a dreame in the day it is unwholesome to sleep then Vers. 23. But they cryed out the more saying let him be crucified Such are the clamours of the peolpe in Tertullian Christianos ad leonem Christianos ad bestias so the Jews cry out in the Act. 21.36 and 22.22 Away with him A way with such a fellow from the earth The like is that in Suetonius Tiberium in Tiberim and in Ammianus Arde at Valens Vers. 24. He tooke water and washed his hands Pilate conversing with the Jews imitated their custome in this There were three sorts of washing of hands in use among the Jews saith Godwin in his Jewish Antiquityes 1. Pharisaicall and superstitious this was reproved 2. Ordinary for outward decencie this was allowed 3. In taken of innocency this was commanded the elder of the neighbour Cityes in case of murder Deut. 21.6 Psal. 26.6 Officers should have clean hands outward washing serves not he had need to
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
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
are sermons of the Law It is in very ancient editions of the vulgar translation evertit domum for everrit domum Vers. 11. A certaine man had two Sons Adam had the image of God with other excellent gifts which he might happily use within his Fathers house he would not obey God but use them at his pleasure and so lost those excellent gifts Vers. 12. And the younger of them c. By the Prodigall Son some understand one that was never called or turned to God Mr. Perkins takes him for one that was the child of God and afterward fell away Vers. 13. With riotous living The Greek words signifie so to waste all that a man reserves nothing to himselfe Vers. 15. To feed swine Which was intolerable to a Jew to whom swine were an abomination Vers. 16. Would faine have filled his belly with the huskes Which is the food rather of beasts than men whence Horace exprest extreme frugality by these words saying siliquis vivit siliquis pane secundo Vers. 17. Came to himselfe Or into himselfe as the Greek As a man that was drunk mad or newly raised from sleepe or out of a swound some Divines make allusions of all Have bread enough By bread according to the Scripture phrase is meant all kind of needfull wholesome food for it is opposed to huskes which are unwholesome and fitter for swine than men Vers. 18. I have sinned against heaven and against thee Against the first and second Table Vers. 20. And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Amongst all the Parables of Christ this is excellent full of affection and set forth in lively colours The old Father sees a great way off dimme eyes can see a great way when the Son is the object His bowels roll within him he had compassion of him He runs It had been sufficient for him to have stood being old and a Father and an offended Father Love doth descend not ascend the Son goes to the Father he runs to the Son Then he cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himselfe into him Yet he speakes not one word his joy was too great to be uttered but he puts his whole mouth unto and kisseth him the badge of peace love and reconciliation Here is declared the great goodnesse of God who most mercifully pardons the sinnes of the truely penitent 22.23 Verses Some understand by the robe the royalty which Adam lost by the ring the seale of Gods holy Spirit by the shoes the preparation of the Gospell of peace by the fat Calfe Christ who was slaine from the beginning There is nothing else intended but to set forth the riches of Gods manifold mercyes whereby he supplies all our wants and bestoweth whatsoever is needfull for us upon our true repentance The use of rings was ancient as appeares Gen. 38.18 Among the Romanes it was an ensigne of vertue honour and especially nobility whereby they were distinguished from the common people and the Son is exempted by this meanes from his servile estate and finds place among the children free Annulus aureus ornatus est hominis liberi locupletis Brugensis Shoes on his feete For his feete were naked CHAP. XVI Verse 1. THere was a certaine rich man which had a Steward and the same was accused unto him that he had wasted his goods c. Our Saviours intention in this Parable is to exhort all men especially those in great place to improve these outward things for the advancement of their own Spirituall and everlasting good v. 9. Christ propounds in the Parable two person 1. A rich man 2. His Steward 1. The rich man is God whose Stewards are all men because he gives their good things to them although to one more to another lesse Those good things are 1. The goods of the world or fortune as some call them gold silver fields cattle livings dominions Gen. 9.2 2. Goods of the body as health beauty strength all the senses 3. Goods of the mind or Spirituall wit wisedome prudence memory eloquence peace the word of salvation the promise of grace righteousnesse and life eternall God hath bestowed his gifts on us that we may moderately use them in his feare serve our neighbours with them and improve them for the Lord because wee shall give an account of them How to use our goods so as to shew our selves good Stewards 1. In respect of God we must serve him with all these goods of ours 2. For our neighbour if we have more than he we should communicate freely to him Prov. 5.16 Vers. 8. The Lord commended the unjust Steward because he had done wisely Propter solertiam non propter fallaciam Grotius As we may condemne a matter yet commend the parties wit The children of this world are in their generation wiser They are not in genere wise but in genere suo wise to do evill Ier. 4.2 not wiser absolutely but secundum quid in their generation that is in the things of the world The children of light That is Christians who by the Holy Ghost and baptisme are made the sons of God Vers. 9. Make to your selves friends of the mammon of unrighteousnesse Riches are called unrighteous not because they are always unjustly possessed but because they are occasions and motives of great unrighteousnesse or else rather unrighteous is put here for false in the Hebrew phrase that is they are not true riches the words following confirme this exposition See Heinsius That when ye faile That is die so the Septuagint useth this greek word by which it renders Moth. Ier. 42.17 18. They may receive you Receiving is not mentioned here in regard of merit as the Papists say as though a man could deserve it by giving almes but either by way of hearty prayers made by the poore that they may be received or else because their almes shall be unto them a pledge and earnest of their receiving into Gods kingdome Vers. 12. And if ye have not been faithfull in that which is another mans who shall give you that which is your own Teaching that he which is unfaithfull to another seldome is faithfull in his own affaires Vers. 13. No man can serve two Masters Not contrary masters as God and Mammon are Vers. 14. And they derided him The Pharisees did not simply laugh at Christ but gave also externall signes of scorne in their countenance gestures they blew their noses at him for that 's the meaning of the originall Vers. 15. Christ doth not yeeld to the scoffes of the Pharisees but defends the authority of his doctrine and in like manner inveighes against them with a just zeale and puls away the maske of hypocrisie from them Ye are they which justifie
say in this businesse I am not to be advised by you neither will I He reprehends this in her viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred Matth. 12.48 Luke 11.17 See Rolloc Mine houre is not yet come That is fit and opportune time Rom. 13.11 Rev. 14.15 Iohn 13.1 Luke 22.53 When the wine was quite spent when all took notice of the want lest water should have seemed to have been mixt with wine when all things were almost desperate then is Christs houre by this meanes the miracle is made more famous than if he had prevented the defect of wine Vers. 8. Draw out now and bear unto the Governour of the feast Because this belonged to his office who was the taster and who could judge of the goodnesse of the wine Vers. 10. Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse It was a custome in the beginning of their feasts to give the best wine and to reserve the worser unto the last to which Custome our Saviour alludes Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee The Evangelist twice names the place where this miracle was first shewed for the certainty of the miracle and distinctly names it Cana of Galilee That is the miracles which Jesus shewed in the time of his ministry had such a beginning so that this which was done in Cana of Galilee was the first Admirable revelations were made in the birth and Baptism of Christ but the Evangelist speakes of those things which Christ himself being incarnate properly did And manifested forth his glory Viz. That this Jesus is the Son of God and the Messiah And his Disciples beleeved on him Beleeved that his doctrine which he was about to deliver was true divine and heavenly 2. They trusted beleeving that they should have eternall life through his name Vers. 12. He went down to Capernaum Which is a daies journey distant from Cana Iohn 4.52 It was a principall City a famous mart Town and as is were the Metropolis of Galilee thither therefore presently he went after he had shewed this miracle that his glory there might be manifested to many and might be farther spread for the celebrity of the place and frequent commerce and would prevent him about to go to Ierusalem and therefore he brought thither the Disciples that were his kinsmen with him who might testifie of that miracle which they saw Vers. 16. My Fathers house My Father not our Father therefore he shews that he is the only begotten Son of God and that the purging of the Temple belongs to him He calls the Temple the house of God because God promised that he would dwell there and hear his people by exercising his power Vers. 19. Destroy this Temple By the Temple he understands his body ver 21. That is his humane nature being figured by the materiall Temple that is if ye shall destroy as Prov. 25.4 and Ephes. 4.26 Ver. 20. The Jewes presently as if they had gotten the occasion of calumniating which they sought for crie out forty six years was this Temple in building and repeat also that calumny after three dayes in the history of the Passion forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it Ver. 22. And they beleeved the Scripture and the word which Iesus had said That is they understood the Scripture and that speech of Christ in his death and resurrection being fulfilled Ver. 24. Did not commit himself unto them He did not acknowledge them for true Beleevers CHAP. III. Verse 1. NIcodemus His name signifies the victory of the people Ver. 2. Came to Iesus by night Both out of shame for he was ashamed openly to come to Jesus who was poore and to be his Disciple when he was a Master in Israel ver 10. This seemed unworthy of his authority and gravity and that he might not incur the hatred of the Pharisees This is three times mentioned ch 7.50 and 19.39 Rabbi He acknowledgeth him not to be the Messias nor the Son of God but a singular Doctor and a famous Prophet Polyc. Lyser Ver. 3. Verily verily See 5. and 8. verses No Evangelist but Iohn useth this double asseveration and that in matters of weight nineteene times in this Gospell See Mat. 5.18 and Cornel à Lap. Except a man be borne He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated because their very nature is so depraved Again The Greek word again is significant it imports saith Beza we must go over all that is past and reject it as unprofitable and begin a new The Syriack interprets it here again and so the Greek word is taken Gal. 4.9 Cannot see the kingdom of God Iohn 12.42 and 7.48 Cannot be a partaker of life eternall as Ver. 5. Polyc. Lyser Rather spirituall life is here meant Calvin Ver. 4. How can a man be borne when he is old Hee names an old man because he speakes especially of himself as if he should say I am an old man and desire to enter into the kingdom of heaven how can it be that I which am an old man should be born anew Vers. 5. Except a man be borne of water and of the Spirit he cannot enter into the kingdom of heaven Those words must be understood of inward regeneration in this sence that is by water which is the Holy Ghost as Mat. 3.2 for to be born from above and of water and the Holy Ghost is in our Saviours Phrase all one thing It is spoken to Nicodemus a Pharisee who came not to Christ as the rest of the Pharisees with a bitter Spirit he though a Jew a Doctor in Israel one that had good thoughts of Christ vers 2. yet he must be born again 2. Must not be new dressed but borne again wholly new 3. A man not a heathen but one that lived in the Church 4. Cannot else see the kingdom of God Of grace Calvin He can neither be a true and living member of the Church here nor shall have a share in glory 5. The manner of expression verily verily shews the earnestnesse of Christs Spirit in him and the importance of the matter It is a great question whether he meaneth Baptism here for then it was not instituted though some did baptize others think it to be like that phrase Baptized with the Holy Ghost and fire but if it be meant of Baptism it implyeth only a contempt of it when there is an opportunity and who can think that if a Parent should wilfully contemn Baptism his Child should
such visible Symbole by which men might marke that the water was not troubled by any storme or hidden cause lying in the very fish-poole but that the Angell was sent from heaven into the very fish-poole and when that visible Symbole descended into the fish-pool then the water which otherwise stood was not only moved in the top but was troubled even from the bottome Job 41.12 The Syriack hath a word which signifies Commotion with trembling it was found by experience that whosoever first entred into that troubled water howsoever he was held presently he returned whole But if after the first one or another or more entred into that fish-poole they perceived no vertue of healing Polyc. Lyser The Angell did not daily descend into the water and trouble it but at a certaine season Lyra thinks that it began when the time of the revelation of the Messiah drew nigh and ended after he was glorified Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters of the article of the time when it began nothing can be determined but it appears that it began not long before Christs time Vers. 5. A certaine man In that he is only called so it implies that he was a man of no great name or note but that he was a poore man as appeares in that he had layne here so long without help Had infirmity thirty eight years The woman with the bloudy issue was sick twelve years the woman bound by Satan eighteen years the blinde man Iohn 9.21 till he came to mans age yet all cured Vers. 6. Wilt thou be made whole He doth not ask this of which there was no doubt for therfore was he brought thither as if he was ignorant neither is it a sarcasme but that he might declare the desperate force of the disease and the want of humane help which made for the commendation of the miracle and so both he and those that were about him and those that did lie together with him were stirred up to the consideration of the miracle that they might know who was the author of it This is also a peculiar observation that he healed only one among such a multitude that lay there in Galilee he cured every kind of disease Matth. 4.23 and in Capernaum all that were brought to him Matth. 8.16 But when Christ wrought almost innumerable miracles elsewhere he wrought famous ones at Jerusalem but those very rare and that without doubt was done for this cause lest they should rest in outward signes or lest they should think that the benefits of the Messiah are limited to the healing of mens bodies or other externall commodities but that the externall miracles might lead them to the spirituall kingdome of Christ. Vers. 9. Took up his bed and walked The Law by name forbids to carry any burthen on the Sabbath-day Jer. 17.21 but there was a twofold reason why Christ would shew such a spectacle First that the miracle might be the better knowne to the common people Secondly that occasion might be given and a way as it were made open for that excellent sermon which he presently made A Lapide gives two other reasons 1. Because Christ was Lord of the Sabbath and therefore might dispense with his Law 2. Because the work forbidden on the Sabbath was a servile work not a pious and divine worke as this Ver. 12. What man is that which said unto thee take up thy bed and walk Behold the wit of malice they say not who is it that healed thee but who commanded thee to take up thy bed Quaerunt non quod mirentur sed quod calumnientur Grotius Ver. 13. Iesus had conveighed himself away This word is used only here in all the New Testament It signifies to escape privily and steale out of a multitude it is properly spoken of those which swim out of the waters Ver. 14. Findeth him in the Temple Without doubt praying and giving thanks for his health recovered Vers. 16. Did prosecute Iesus The word is taken from Hunters which pursue the Beast and suffer him not to be at rest till he be taken Sought to slay him That is they thought of a publick accusation that according to the Law Num. 15.25 he might be stoned Vers. 17. My Father worketh hitherto and I work In which phrase is expressed a notable work of Gods heavenly providence viz. that after the Creation of all things whereby God gave being unto the Creatures and power and vertue to do the things for which they were created he doth by his providence still preserve that being Mr. Perkins See à Lapide Ver. 19. Likewise In the same manner with equall liberty knowledge power Vers. 21. Raiseth and quickneth Two phrases implying one thing as appeares in the other clause where but one is exprest Hereby is implyed 1. a Spirituall quickning from the death of sin and 2. a corporall quickning the raising of our bodies out of the graves The Son quickneth whom he will With the same and equall power Ver. 22. For the Father judgeth no man Foure things are to be considered in judgement 1. Judiciary power 2. Internall approbation of good and detestation of evill 3. Retribution of reward all those things agree to all and every person of the Trinity 4. Externall fitting on the Tribunall and publishing of the Sentence and in this manner the Father judgeth no man but commits all judgment to the Son Some say these phrases judgeth and judgement are not to be taken only concerning the last judgement but concerning the supreme disposition and government of all things in the world Vers. 24. Verily verily I say unto you Happy are we that Christ makes such serious protestations for us to beleeve unhappy are we that cannot beleeve without them Shall not come into condemnation In all the english Books even the last Translation too it is The beleevers shall not come into condemnation which I marvell at that 's to expound not to translate The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is judgement not damnation and words are to be turned not as they meane in Trope but as they signifie Christ indeed meant in trope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St Augustine Vtique judicium pro damnatione posuit The Genus for the Species the faithfull shall not come into damnation But the proper sense is judgement and the Rhemists read it so Vers. 25. When the dead shall heare the voice of the Son of God and they that heare shall live Not such a voice as shall call them out of their graves as in vers 28. for he saith now is but the meaning of the place is to shew that those that were dead in sin should be quickned either by Christ in his own Person or by his word in his Ministers Vers. 28. Marvell not at this for the houre is comming in the which all that
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
Dieu in loc Vers. 9. To tempt the Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here Tempt sometime signifies to provoke God by some presumptuous fact to anger as it were to try whether he will punish or not to dare God as Num 14.22.23 To tempt is to take a tryall of a thing as the Greeke word intimates they proved whether God could discover the falsehood of their Spirits or no. Vers. 39. To fight against God That is labour in vaine Prov. 21.30 It seemes to be drawne from the fable of the Gyants which were said to make warre with the Gods Vers. 41. Counted worthy to suffer shame for his name viz. From the grace of God so governing that matter CHAP. VI. Vers. 1. THe Grecians The Hellenists or Graecists so it ought to be read not Graecians This word is used also chap. 9.29 and 11.20 Vers. 3. Looke you out among you The originall word signifies survey the whole body of the people and choose the best you can cull out see Exod. 18.21 Men of honest report Gr. witnessed unto well testified of Full of the holy Ghost There is a threefold fulnesse of the Holy Ghost in Scripture according to a threefold capacity of the receivers 1. Plenitudo superabundantiae of the fountaine in Christ Ioh. 1.16 Col. 2.9 He had not the Spirit in measure but above measure 2. Plenitudo eminentiae of the streame so the Apostles those extraordinary Officers had a greater fulnesse of the Spirit then any since See the fifth and eighth verses 3. Sufficienciae of the vessell this fulnesse has every member of the body of Christ. Vers. 14. That this Iesus of Nazareth They speake so contemptuously of Christ as if the memory of him were detestable Vers. 15. Saw his face as it had beene the face of an Angell Hoc de nativa facie non dicitur sed potius de praesenti vultu Calvinus This is not spoken of his naturall favour but rather of his countenance for the present Guilty persons faces are wont to be pale they are wont to stammer in speaking and shew other signes of trembling Luke shewes that there was no such thing in Stephen but rather a certaine majesty shined in him See 1 Sam. 24.19 2 Sam. 14.17 CHAP. VII Vers. 2. MEn Brethren That is Brethren for the word Men is added onely by an Hebrew elegancy and custome as Gen. 13.8 For we are men brethren our English renders it for we are brethren so verse 26 of this chapter Vers. 6. Intreat them ill 400 yeares So was the prophecy Gen. 15.13 Jerome hath troubled himselfe and left the knot as fast as he found it so hath Austin and Genebrard reckoning from the descent of Iacob and others from Abrahams departure out of Haran Gen. 12.4 but if we reckon from his 85 yeare we shall finde a right computation From that time till the birth of Isaack were 15 yeares and Abraham was a 100 yeares old when Isaac was borne to him Gen. 21.5 From the birth of Isaac till the birth of his sonne Jacob were 60 yeares Gen. 25.26 From the birth of Jacob till his descent into Egypt were 130 yeares Gen. 47.9 From Jacobs descent unto his death were 17 yeares Gen. 47.28 From his death till the death of Ioseph were 53 yeares Gen. 41.46 45.6 50 26. From the death of Ioseph till the birth of Moses were 75 yeares as is gathered from received Chronologers and from his birth to the departure of Israel from Egypt were 80 yeares Exod 7.7 now the peoples departure and the giving of the Law were the same yeare Vers. 14. Threescore and fifteene soules Moses saith that Iacob came into Egypt with seaventy soules Gen. 46.27 Stephen here mentions seventy five Some say that Luke following the Hellenists so wrote but it is wicked to thinke that Luke related the thing otherwise then it was done That which some urge that the Apostles writing in Greeke used the Greeke version is not alwayes true Neither did Steven cite these things so He disputed then before the Sanhedrin without doubt in Hebrew a popular dialect before whom he was to follow the Hebrew text or Chaldee Paraphrast Some say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt but such things must not easily be granted Sixty sixe soules which came out of Iacobs loynes came with him into Egypt The Wives of Iacobs Sonnes which came downe with him into Egypt were but nine and so all Iosephs kindred which was sent for by him into Egypt besides his father Iacob who is here excepted was seventy five Moses expresly distinguisheth betweene those who rising out of Iacobs loynes did with him properly constitute the house and family of Israel and betweene his sonnes wives which were brought in into Iacobs house Wilhelmi Longi de annis Christi l. 2. c. 4. See Dr. Halls Paraph in loc Vers. 16. Carried over into Sichem Gen. 33.19 The father of Sichem so it should be translated so Mark 15.40 Mary the mother of Iames either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred by and joyned to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the sense is that the Patriarkes were translated into Sichem by the Sichemites and laid in Abrahams sepulchre which he bought for mony or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood and then the meaning will be this that some of the Patriarkes were laid in Abrahams sepulchre some in the field that Iacob bought Object Gen. 33 1◠The same field was bought by Iacob Ans. The field was bought twice 1. By Abraham and then afterward recovered by Iacob that he might maintaine his Fathers possession 2. Abraham say some is here put for his posterity The question is whether Abraham or Iacob bought this field wherein they were buried Calvins answer is somewhat too peremptory that there is an error in all our Copies of the new Testament and ought to be corrected and Beza saith the like Lyranus and Lorinus thinke to salve all by putting two names upon the same man whom they will have sometime to be called Ephron sometimes Hamor but if this should be true the Cave in the land of Sichemites and Hittites is not therefore all one Vers. 26. Sirs ye are Brethren The words in the Greeke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men ye are brethren ye are men and ergo should not strive one with another but much more considering ye are brethren Vers. 38. The Angell which spake to him in the mount Sinay That is Christ the Angell of the Covenant say Interpreters generally Lively Oracles Because they were uttered by lively voyce not that they did give life 2 Cor. 3.7 Vers. 42. As it is written in the Book of the Prophets For although the prophesie which is brought be taken out of the fifth of Amos 25. yet the booke of the Prophets is cited in generall one part of which Amos did make
known to themselves or the world to undertake the instruction of the people without publike order in publike Assemblies is a thing that no Scripture no time no custome of the Primitive Church will allow Thorndikes Service of God at Religious Assemblies cap. 11. See more there Vers. 24. He was a good man This lookes both wayes First upon this he exhorted Secondly upon this much people Being a good man his care was great to be diligent for a common good and in as much as he was a good man of a gracious and holy carriage he did much good the people were the more affected with his Ministry Vers 26. Christians After the manner of the Graecians which named the Schollers from their Masters as Pythagoreans Platauicks Aristotelians Epicureans Before they were called Galileans and Nazarens as Suidas testifieth the most honourable name of Christians is in Italie and at Rome the Country and Sea of Antichrist a name of reproach and usually abused to signifie a foole or a dolt CHAP. XII Vers. 6. THe same night Peter was sleeping between two Souldiers bound with two Chaines and the Keepers before the doore kept the prison All these circumstances wonderfully illustrate Gods power Peter was carefully kept might not sleep alone and was bound in two Chains and other keepers also set at the doores Vers. 12. Where many were gathered together praying In the originall it is Many thronged together to pray Vers. 15 It is his Angell Or a Messenger from him as it is translated Luke 7.24 CHAP. XIII Vers. 1. Brought up with Herod The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth him who from his infancy was educated with another as 2. Maccha 9.29 So Plato Plutark and others use it and so the Syriack takes it here Vers. 2. As they Ministred to the Lord Baronius and Bellarmine translate it they sacrificing But Casaubone who for Greek-learning hath scarce had his equall in this our age saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used ecclesiastically for whatsoever religious ministration even for sole praying when there is no occasion of sacrifice and he instanceth in the fathers mentioning the morning and evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church Whensoever it is applyed to sacred ministery and used absolutely it is alwayes taken for the act of sacrificing Bellarm. l. 1. de Missa c. 13. But therein he much mistakes for in the example which he addes Luke 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a sacrifice but a generall word and comprehends all Priestly and Leviticall ministeries but it fell to Zacharies lot to offer incense not to sacrifice Here the Greek word used by the Evangelist signifies to minister or serve in any publike function either of the Church or of the common-wealth So doth Saint Paul call the civill magistrates by a name derived of this verb or from whence this verb is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers Rom. 13.6 Therefore the vulgar translation hath better translated the participle in this place generally ministring then Erasmus doth by a speciall kind of ministring that is sacrificing Vers. 15. And after the reading of the Law and the Prophets From this place and that 15.21 It is collected that in the time of Christ and the Apostles that division of the Law into 54. or as some say 53. Paraschas or Sections was in use They read a Section every Sabbath saving that they joyned two of the shortest twice together that they might yeerly read over all the Law To these so many Sections selected here and there out of the Prophets answered Vers. 18. Suffered be their manners He suffered the ill manners the word is significant Vers. 21. By the space of forty yeares See 1 Sam 13.1 Vers. 33. As it is also written in the second Psalme Some hold that the division of the Scripture into Chapters is neither divinely inspired nor very ancient if we except the â—â—almes the distinction of which into a certain number and order is very ancient as we may see here In the other Bookes the mention of Chapters followed long after For Sixtus Senensis denyeth that any book written in Hebrew or Greek before 500 yeeres contained the distinction of Chapters Some ascribe this to Hugo Cardinall others to others This day have I begotten thee Christ is said in the day of his resurrection to be begotten of his Father declarativè because then he was most evidently shewne to bee the Sonne of God Vers. 34. The sure mercies of David Greek the holy things of David so mercies that they shall be sanctified Vers. 35. Thou shalt not suffer thine holy one to see corruption Yet presently vers 36. He addeth that therein was verified the Prophesie in Psalme 16.10 implying thereby that he descended in some sort for the time into corruption although in that time he did not suffer corruption As the word Shacath which the Prophet used in the Psalme doth signifie as well the pit or place of corruption as the corruption it selfe so also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Luke expresseth the same is used by the Greek interpreters of the old Testament to signifie not the corruption it selfe alone but the very place of it likewise as Psal. 7.15 and 9.16 Prov. 26.27 Vers. 40. In the Prophets That is in one of the Prophets viz. Hab. 1.5 Vers. 42. Preached to them the next Sabbath Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the space betwixt it and the next Sabbath Vers. 43. Religious proselytes This word is used of Luke indifferently to note an earnestnesse both in the true and false religion See 50. v. Vers. 46. It was necessary that the word of God should first have been spoken to you Because the Jewes were the people that God had owned among all Nations they had a double priviledge before Christs comming they were soli the onely people to whom the Gospell was Preacht after his comming they were primi the first invited guests Vers. 48. As were ordained to eternall life The Syriack hath it positi put Hee was ignorant saith de Dieu of that which the Heretickes of these dayes have dreamed that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood those which should be apt in themselves and should dispose themselves to eternall life Vers. 51. But they shook off the dust of their feet against them It was a military signe of old whereby they knew that the enemy was approaching for their destruction when they saw the horses approaching neere unto them and raising the dust with their feet against them then they might know their destruction was at hand So the Jewes might know by the Apostles shaking off the dust of their feet that there was no peace for them any more but their destruction was at hand CHAP. XIV Vers. 9. PErceiving that he had faith to be healed He perceived it by his countenance he looked so cheerefully and greedily
of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
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
friend His private piety saith Scultetus is especially worthy of praise that he had as it were a certaine Church in his house Philemon which signifieth à lover is a fit name for a Master and Onesimus which signifieth profitable V. 11. is a fit title for a servant Vers. 3. Grace to you and peace from God our Father and the Lord Jesus Christ The salutation is set down by the matter of it which he wisheth to them whereof the parts are grace that is full favour of God peace that is by a Synecdoche of the speciall for the generall all prosperity both of soule and body 2. By the form from God the Father and from Christ. Vers. 7. The Bowels This word is thrice used in this Epistle that is by an excessive Metaphore the inward affections of the Saints Are refreshed A Metaphore drawne from the rest of the body wearied with travell or tyred and over pressed with some burthen and sweetly applied to the rest of the affections toyled and turmoyled with griefe and ready to sinck under the burden of some grievous affliction Vers. 17. If thou count me therefore a partner The words in the originall are if thou have me a fellow or partaker that is one in common with thee as we are wont to say if you love me doe such a thing yea it hath a shew of an obtestation q.d. Per amicitiam nostram te oro ut illum sucipias Estius ANNOTATIONS UPON THE Epistle to the HEBREWES CHAP. I. THe diversity of the stile and inscription of this Epistle and manner of reasoning makes some doubt of the writer thereof and also some thing in the Epistle shewes it was not written by Paul as in the beginning of the second Chapter The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himselfe which seemes to agree with the profession of Luke in the beginning of his Gospell An ancient Greek Copy whereof Beza speakes leaves out the name of Paul in the Title and also divers Printed Bookes Hierome in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle saith he which is called unto the Hebrewes is not thought to be his for the difference of stile and speech but either writen by Barnabas as Tertullian saith or Luke as some thinke or Clement But I have in my Treatise of Divinity proved this Epistle to be canonicall written in Greek and probably to be Pauls also This Epistle is as it were the Harmony both of the Old and New Testament it shewes how Christ was prefigured in the one and exhibited in the other It is the onely key to the types of the ceremoniall Law which hold forth the Priest-hood of Christ. The Apostle writes to the Hebrews not to fall away from Christianity to Judaisme for the persecutions which the Jewes their natives brought upon them which is the full scope of this Epistle The Apostles maine scope in this Epistle to the Hebrewes is to set forth the nature and exalt the excellency of Christs Priest-hood Vers. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets c. The excellency of the Gospell above the Law is set down in these three points 1. God spake unto the faithfull under the Old Testament by Moses and the Prophets worthy servants yet servanâ—s now the Son is much better then a servant vers 4. 2. Whereas the body of the Old Testament was long in compiling much about a 1000 yeares from Moses to Malachie and God spake unto the Fathers by starts and fits one while raising up one Prophet another while another now sending them one parcell of Prophesie or story then another when Christ came all was brought to perfection in one age the Apostles and Evangelists were alive some of them when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners of utterance and manifestation but the delivering of the Gospell was in a more simple manner either by the tongues or pennes of them that held an uniforme kind of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times So we translate it or by sundry parts by piece-meale the word will bear both and both are consonant to the circumstances of the Text. It signifies Multipartiâ—è saith Ribera By many parts now a part of his will and then a part further Dickson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in divers manners Or in divers formes or similitudes but the former is the better in divers manners of utterance and manifestation sometimes in darke words sometimes plainly and familiarly or sometimes by lively voyce sometime by vision or dreame or inspiration or Vrim and Thummim by signes from heaven Vers 2. By whom also he made the worlds There is another world besides this see 12. Matth. 32.11 Heb. 3. Or else it is so called for the variety of times and ages and sorts of the creatures one succeeding another Vers. 3. The brightnesse of his glory and the expresse image of his person The latter words are an exposition of the former Image expounding brightnesse and person or substance glory The Greek word signifies somewhat more than brightnesse even such a brightnesse as hath a lustre cast upon it from some other thing a fit word to expresse the everlasting generation of Christ. The similitude is borrowed from the Sunne-beames The expresse Jmage A comparison from the seale of a Ring the forme of which is imprinted in the Wax Purged our sinnes Some make it a Physicke Metaphore but rather be alludes to the law of purging sinne by sacrifice Vers. 9. Therefore God even thy God baâ—h annointed thee with the Oyle of gladnesse above thy fellows This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbines interprete it of the Messiah who as mediatour had a fulnesse of all graces According to his divine nature he had an infinite fulnesse of grace in his person according to his humane nature he had a fulnesse of habituall grace Mary had a fulnesse of grace and Barnabas was full of the Holy Ghost The fulnesse of grace in Christ is pâ—enitudo generum graduum a fulnesse of kinds and degrees the Saints have fundamentall graces as faith repentance and the like yet they may want joy pâ—ace assurance but Christ had a fulnesse of all kinds of graces Esay 11.2.2 They have but their measure of grace Christ had a fulnesse of grace for degrees Iohn 3.34 He had all graces in the most eminent degree the spirit of God rested upon him Esay 11.2 See Esay 42.1 The oyle wherewith Christ was annointed is called the oyle of gladnesse because the sweet savour of it gladdeth the hearts of all his Members that is all true Christians which are his fellowes and
it is dressed receiveth blessing from God All is an allegory the earth is man Ier. 22.29 The raine Gods word Deut. 32.2 Amos 7 16. The Herbes are graces and the blessing is a sweet retribution and accumulation of mercy Blessing from God Either incrementum increase of those graces they have already received to them that have more shall be given or maturitatem when fruits cease growing in bignesse they grow in ripensse their graces shall increase both in regard of greatnesse and ripenesse Vers. 10. To forget your worke and labour of love That is those duties which out of love to him we performe with labour and striving Vers. 11. To the full assurance of hope Hope hath an eye to the good of the promise as faith to the truth of it the assurance of hope is that we shall certainly receive that good Vers. 13. Because he could swear by no greater he sware by himselfe q. d. If there had beene a greater God he would have sworne by him Vers. 17. The heires of promise That is not onely such to whom the promises belong but such as claime their inheritance by adoption and promise Vers. 18. To lay hold upon the hope set before us The Greek word rendred to lay hold doth not signifie quomodocunque tenere sed ita tenere complecti ut non patiaris tibi eripi to hold any way but so to hold and embrace a thing that thou sufferest it not to be taken from thee CHAP. VII Vers. 1. FOr this Melchisedek King of Salem c. There is nothing spoken of Melchisedek but in Genesis Psal. 110. and in the 5. Chapter of the Hebrewes and this Vers. 3. Without Father without Mother without dâ—scent This is not spoken simply and absolutely but by a figure 1. Because the Scripture mentioneth not who were his Parents no more doth it Iohs or the three Childrens 2. Because he being a type of Christ hath eternity ascribed unto him by reason of Christ who as he is man hath no Father and as he is God hath no Mother and as he is the eternall God hath no beginning of dayes Roberts of Tythes Some thinke that this Melchisedek was Sem the â—ldest Sonne of Noah for he was living when Jsaac was 50 yeares old and therefore almost all the dayes of Abraham He was without beginning in the new world for he was born in the old and without end in the old world because he continued in the new after the floud Constans veterum Hebraeâ—rum opinio est Melchisedek fuisse Sem filium Noe. Ribera Some Heretickes said he was the Holy Ghost or an Angel Vers. 4. Vnto whom even the Patriarch Abraham gave the tenth of the spoiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the chiefe parts or top of the heape Vers. 6. Received tithes of Abraham In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in plaine English is he tithed Abraham and tooke them of him as his due Vers. 7. And without all contradiction the lesse is blessed of the better Taking it for the benediction which is authoritate not devotione for the subject may blesse the Prince and man blesseth God in hearty devotion but the blessing of authority comes from the greater Vers. 22. By so much was Iesus made a surety of a better Testament Christ was the surety of the first Covenant to pay the debt of the second Covenant to performe the duty A better Testament Not in substance but in the manner of revealing Vers. 24. An unchangeable Priest-hood It signifieth such a Priest-hood which cannot passe from him to any other as the Priest-hood of Aaron did Perkins Vers. 25. Wherefore he is able also to save them to the uttermost In the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost of time at all times and for ever it must be referred to the perfection or fulnesse of time and not of his saving that is continually and perpetually as the latter words of the verse shew Seeing he ever liveth to make intercession for them Superintercede as the Greeke may signifie Vers. 26. For such an High Priest became us It was a just and decent thing that our High Priest should be such a one CHAP. VIII Vers. 4. FOr if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law That is as in the times of the old Testament if the Priest had onely offered a sacrifice and not gone into the holy of holies with the bloud thereof sprinkling the mercy seat praying and interceding that it might be accepted for the sinnes of the people the Priest had not done that worke of the Priest and so he had not beene a compleat Priest so if Christ had onely offered up himselfe here a sacrifice and had not gone into heaven the holy of holies and carryed the power and vertue of his death thither to pray and intercede for us he had not done the work of the great High Priest Vers. 5. Was admonished of God One word in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to answer as God doth men by oracles Heb. 11.7 and 12.25 So 2 Matth. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being warned of God as it should have been exprest there Vers. 6. He is the mediatour of a better Covenant which was established upon better Promises The promises of the new Covenant are said to be better in foure respects 1. All the promises of the Law were conditionall this doe and thou shalt live those of the Gospell are absolute of grace as well as to grace 2. This Covenant promiseth higher things here God promiseth himselfe his Sonne his spirit a higher righteousnesse and a higher Son-ship 3. Because of their stability those of the old Covenant were swallowed up in the curse these are the sure mercies of David 4. They are all promised upon our interest in Christ 2 Cor. 1.20 This makes the promises sweet because they lead us to Christ the Fountaine of them Vers. 7. For if that first Covenant had been faultlesse That manner of administration of the Covenant of Grace may be said to be faulty two wayes 1. As imperfect dispensed in shadowes their dwelling in the land of Canaan was to them a type of heaven 2. As it did not make the person perfect conveighed not grace See 10. verse Vers. 9. And J regarded them not Greeke I did not care for them Vers. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my law into their mind c In this verse the Apostle sets down the Covenant of grace That expression of writing the Law in the heart shews 1. That the Law is not in any mans heart by nature there is not a principle and rule of conformity within Rom. 7.9 2. The Spirit of God makes use of the Law to put
of earnest desire See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes Steph. God hath appointed when the day of judgement shall bee but we may be said to hast unto it 1. In our desires 2. In our preparation Vers. 13. Wherein dwelleth righteousnesse That is either perfect righteousnesse or men perfectly righteous Estius Vers. 16. In which are some things hard to be understood There are many things in the Scriptures hard to be understood yet whatsoever is necessary to be knowne is plainly set forth and easily to be understood of them that will reade diligently marke attentively pray heartily and judge humbly The Apostle would not by this hee saith here discourage or disswade the people from reading and studying the Scriptures For in the first Chapter he commended the faithfull for their diligent attention unto the Scriptures of the Old Testament which are more obscure in the chiefe mysteries of Salvation than these of the New Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from torments lay them on the racke to make them speake otherwise than they meant See Gerhard Yet Paul exhorts Timothy 1 Tim 4. and others to reade the Scriptures even in the congregation 1 Thes. 5.27 Col. 4.16 ANNOTATIONS Vpon the first Epistle generall of JOHN CHAP. I. THIS Epistle is altogether worthy of the Spirit of that Disciple which was loved by Christ. He is much before others in urging brotherly love Calvin He exhorteth the faithfull First against Heretickes that they would preserve the true knowledge of Christ our Mediatour God and man the faith and the whole doctrine which they had learned of the Apostles and take heed of the doctrines of Heretickes Secondly against licentious men that they would study to avoid sinne to keep the Law of God and especially to performe the duties of brotherly love Zanchie Vers. 1. Which we have heard He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ and also to the testimony which the Father gave twice from heaven to Christ the Apostles hearing saying this is my beloved Son Zanchius which we have seen with our eyes He alludes both to the Miracles wrought by Christ and to the glory which in the holy mountaine as Peter cals it 2 Pet. 1. Christ gave to Iohn Iames and Peter to see and also to Christs resurrection and visible ascension into the Heavens Which we have looked upon This is not a tautologie but this word signifies something more than the former thoroughly to behold And our hands have handled He alludes to the familiar conversation which the Apostles had with Christ for about three yeares and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him Of the word of life Christ is life essentialiter causaliter Hee is a living word that is life it selfe and a quickning word bringing life and salvation to men Vers. 4. That your joy may be full Our fellowship with God and Christ brings full joy 1. Because he is a full good 2. A perpetuall good Psal. 16. vlt. 3. This union intitleth us alwayes to this good Vers. 5. God is light and in him is no darknesse at all There are many properties of light for which God is often in scripture compared to it 1. nothing is purer than light so God is most pure 2. All things are conspicuous to the light so to God 3. Without light nothing can be seen so without the beames of divine wisedome no heavenly things can be known of us 4. There is nothing more pleasant than the light so nothing more happy than God The maine property of light is to expell darknesse where it is and inlighten the place so God expels the darknesse of ignorance and infidelity and inlightens men with the true knowledge of himselfe Zanchius Vers. 7. Wee have fellowship one with another God with us and we with him And the bloud of Jesus Christ his Sonne cleanseth us from all sin Not hath cleansed or will cleanse but cleanseth viz. daily neither doth hee say simply from sin but from all sin Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites who when they walked in darknesse did beleeve they should be cleansed from their sins by their frequent washings though they acknowledged not the mysterie of our redemption by Christ. Vers. 9. If we confesse our sinnes That is truely seriously and from our heart repent before God Hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessours that he will forgive and never remember their sins any more he must stand to his promises or else he should be unfaithfull and he is just hee doth not say he is mercifull but just to forgive the sinnes of true beleevers because they are satisfied for and Gods justice will not let him demand the same debt twice of the Surety and of the debter CHAP. II. Vers. 1. MY little children Hee shewes that he delivered to us this doctrine concerning the study of avoyding sin and observing the law of God out of a Fatherly affection These things I write unto you that yee sinne not Hee teacheth that the study of holinesse and innocencie is the first study which a Christian should perpectually labour in If any man sinne we have an Advoâ—ate with the Father Advoâ—ate The Greek word is translated Comforter Iohn 14.16 and 15.26 The word Advocate is a law-terme quicunque adest alteri in causa officij gratia saith the Civill Law Vers. 2. Hee is the propitiation for our sinnes That is the propitiator by a metalepsis See Vorstius But also for the sinnes of the whole world That is of all the faithfull mundus ex mundo for he that is faithfull speakes to the faithfull saith Ludovicus de Dieu See Calvin and Beza Vers. 3. And hereby we doe know that we know him That is we beleeve in him and apply him with all his benefits unto our soules To know that we know is to be assured that we know If wee keep his Commandements The conscionable endeavour to frame our lives according to Gods will revealed in his word is a most certaine marke that wee are true beleevers and so the true Children of God and heires of glory They who have an upright desire an unfeigned purpose a sincere indeavour to walke in the obedience of all Gods Commandements are said to keepe them Vers. 4. He that saith I know him and keepeth not his Commandements is a lyer Such a one is called a lyer in a double respect both in that he sayes he hath that knowledge he hath not it not being true and because also he denies that indeed which hee affirmes in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that
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
Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur diminutivum primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proinde ac à Latino liber diminuitur libellus indeque libellulus libellunculus hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse exiguum Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide The word here rendred roaring doth properly signifie the â—owing of Oxen and such beasts Lyons roaring is called by three other names in Greek Brightman Pareus No more to that effect but that the ancient prophecies should be quite fulfilled Thorndikes Review p. 172. Ezek. 2.9 See Ezek. 3.1 Perkins Mr Bur. on Hos. Pareus This setteth forth the Primitive state of the Christian Church exactly conformable to the rule of Gods Word Mr Mede Cottons bloudy Tenet Walshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcabunt id est conculcabunt proterent affligendo scilicet contemptui habendo Alii malunt frequentabunt quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted Vide Down Diatrib de Antichristo part 2da p. 608 609 638 c. Duos testes indefinitè successionem aliquorum assertorum doctrinae Evangelii adversus Antichristum intelligamus Definitè tamen dicuntur duo tum quia pauci erant respectu locustarum qui orbem Christianum replebunt tum quia duo ad firmandum testimonium in quovis judicio sufficiunt Pareus * Dr Prid orat de duobus testibus Vide Pareum By two witnesses is meant a few faithfull Ministers which God will raise up here and there amidst the power of darknesse in greatest strength of the Antichristian reigne the Apostle used the number of two because the Law of God requireth so many witnesses for necessary triall of a matter in controversie 2. He evidently alludeth unto Zach. 11.14 Cartw. on Rhem Test. By the two witnesses whether we understand the Scriptures in the two Testaments as Austen which are overcome in Popery and their own traditions made equall or rather set above them or else the zealous and sincere professors of the Word of God who both by their Doctrine and Conversation give witness unto the truth of it it cometh all to one for Antichrist is an enemy both to Scripture and Scripture men Dr. Taylor See him on 12. of Rev. p. 216. â—ent Mede Cocceius in 2 Tim. 2.23 Qui exponit duos Testes Dei verbum vet Novi Testamenti dicit hoc nihil aliud esse quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè sed abnegata non percepta illius vi ratque vitute pro cadavere ipsis esse neque enim vivum efficax esse in istit spiritualiter mortuis Whether you understand it physicè killing them as men or Metaphoricè killing them as witnesses Deut Down of Ant. l. 1. c 2 Mr Hues Domininostri Christi Kaì exegericum est pro Domini nostri qui est Christus sicut passim Apostolus Deus Pater pro Deus qui est Pater Pareus Fata imperii fata Ecclesiae Dr Taylor Dr Taylor Woman in this booke signifieth three things 1. Idols because they are as enticing and alluring as wanton women 2. Idolaters goe a whoring after them as uncleane persons after light women 14.4.2 The City of Rome the seat of Antichrist 17.3 1. Because in her outward pompe and glory she is opposed to the chaste spouse of Christ whose glory is all with in 2. Because with her the great Kings of the earth have committed fornication 17.2.3 3. The true Church and so is the word taken here Dr Taylor The Church hath 1. It s originall from heaven 2. It s tendence is to heaven Heb. 11.14.16 3. The Churches conversation is in heaven Phil. 3.20 4. It is dependent upon heaven Iames 1.17 Mr Arrowsmith A forma in qua apparuit ab estutia atque officio est enim omniumastutissimus omnium imptarum astutiarum auctor Zanchius Dr Tâ—ilor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Tailor 13. ch 2. Id ib. The Dragon employed the seven heads and ten hornes that is the policie and strength of the Romane state especially to suppress the true religion and overthrow the Church Pro trahebat Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat caudae ictibus devol vere indéque mittere in terram ut casu elidantur occidantur à Lapide * In loc * Brightman Dr Tailor ib. Woman signifieth here a multitude the Church miliâ—ant * Idem ubi supra Ezek. 4.5 6. Dr Tailor ubi supra See Iosh. 5.5.14 Rev. 9.11 Dr Tailor Draco iste vocatur magnus 1. Ob potentiam in impios Eph. 2.2.2 Ob regni amplitudinem ad quod pertinent omnes impii Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Taylor Luke 10.18 Dr Taylor Psal. 118.16 Psal. 2. Weemes Hoc est sponte imperterrito animo sese propter sanguinem agni morti martyrio subjecerunt seu ut Beza vertit animae suae prodigi fuerunt usque ad mortem Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius Contrà non diligere animam suam qui non dubitat illam perticulis morti ipsi objicere si gloria Christi necessitas ita flagitat Glas. Grammat Sac. l. 3. Tract 3. Vide Bezam Per tempus tempora dimidium temporis intelliguntur anni tres cum dimidio Gerh. Dan. 7.2 and 12.7 That is the Arrian Heresie see Pro. 28.15 Triplex flumen denoratur 1. Tentationis quae fit per blanditias ampla promissa bonorum temporállum voluntatum hujus saeculi 2. Persecutionis Psal. 65.8 Psal. 124.4 5.3 Haeresium Gerh. Rom. 9.29 Dr. Taylor Down Diat de Antich parte 14. l. 1. c. 5. Quod Johannem hanc bestiam vidit è mari ascendere eo significatur Romanum imperium ex multis populis confluentibus extitisse Apoc. 17.15 ad fastigium illud pervenisse Gerhard Deut. See 2 Thes. 2.9 He speaks say they of the eternal transactions between the Father and the Son Si quis bene contulerit locum hujus libri 17.8 inveniet trajectionem hic esse vocum ipsum librum dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab origine mundi conscriptum scilicet similitudine sumta à bene moratis civitatibus ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum inter quos eminent martyres caput esset Vide Heb. 11.40 Grotius Causaub of the Incarnation of Christ. Mr Ball on the Covenant Nempe sacramentaliter sub sacrificiis Agno Poschali Wollebius Vide Pareum Per Agni librum intelligit constantissimam Domini de suis salvandis Sententiam illustratam 〈◊〉