life is of the truth ANNOTATIONS Upon the third Epistle of JOHN CHAP. I. Vers. 2. THAT thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way go well a metaphore from travellers This word is used Rom. 1.10 Where Paul prayeth that he may have a prosperous journey to the Romanes from thence it is translated to all prosperity whatsoever 1 Cor. 16.2 Wee use to say in our common speech how doth such a one goe on that is how doth he prosper Vers. 9. Diotrephes He had a glorious name it signifies nourished by God but he was a bad man Vers. 10. Prating against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphore taken from overseething pots that send forth a some or from overcharged stomackes that must needes belch See Prov. 15.2 ANNOTATIONS Vpon the Epistle of JVDE CHAP. I. THE penman or writer of this Epistle was Jude or Judas the son of Alphaeus who was brother to James and cosin to the Lord Jesus in the flesh He was a rare and notable Apostle to beate downe the Hereticks of that time The Argument of this Epistle agrees with those things which Peter hath in his second Epistle especially in his second Chapter and beginning of the third Pareus saith it is an epitome of that second Chapter of Peter and paralels divers verses in his Epistle and that Chapter Vers. 3. Of the common salvation In regard of the end and meanes of it and also of the subjects called unto it That you should earnestly contend for the faith which was once delivered to the Saints Austen saith there is fides qua creditur the habite or grace of faith and fides quae creditur the doctrine of faith the latter is chiefly here understood Vers. 4. Who were before of old That is from eternity which is elder than time Ordained to this condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enrolled billed registred or as it were written downe by the name in a booke So a booke is given to God Psal. 139.16 Dan. 7.10 Vers. 6. He hath reserved in everlasting chaines 1. Of Gods justice 2. Of his providence There are two sorts of chaines 1. Those which torment the Devill Gods wrath and his owne conscience 2. Those which restraine him his owne Finitenesse and Gods providence Vers. 8. Likewise also these filthy dreamers These surprized with dreames the Greek word signifieth no more sopiti Beza Some applly it to nocturnall pollution therefore our translation say they puts in the word filthie others say such as did pretend dreames and divine inspirations Pareus approves of Epiphanius his opinion who interprets it of the vanity of the thoughts Defile the flesh That is are given to carnall sinnes Pareus Despise dominion The Greek word rendred despise signifieth to remove a thing from its place with some scorne and indignation Dominion That is more than rulers they despised not only Magistrates but Magistracie it selfe Speake evill of dignities Blaspheme glories Greek Vers. 9. Yet Michael the Archangell when contending with the Devill he disputed about the body of Moses It was the will of God that Moses body should be buried in a secret place unknown to any man to prevent and avoid all occasions of superstition and Idolatry among the Jews Deut. 34.5 6. The Devill on the contrary would discover it that so the Israelites might fall to idolatrie before it herein the Archangell resisted him and strove with him for the performance of the will of God and the maintenance of his true worship This Michael was a created Angell not the Son of God for the Devill could not contend against the second person of the Trinitie in his person immediately for then he had not cloathed himselfe with the nature of man Vers. 11. Woe unto them This woe is a short particle but of terrible signification denouncing eternall punishment on whom it falls as a thunder-bolt from heaven it is vox non precantis sed prophetantis the voyce not of one praying but prophesying here else the Apostle should seem to transgresse his own instruction given in the 9. v. For they have gone in the way of Cain and rangreedily after the errour of Balaam Those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently set forth the dominion of sinne gone in the way an Hebrew phrase that is followed his course and life The latter word signifieth to be powred out that is have given themselves over for lusts sake to follow the errour of Balaam Vers. 12. Trees whose fruite withereth Or trees withered in Autumne when the fruit-harvest is and so the Greeke word importeth or trees corrupting their owne fruit Vers. 14. Behold the Lord commeth with ten thousands of his saints It should rather bee rendred saith Mr Mede with his holy myriads or ten thousands viz. of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctis myriadibus ipsius Christ himselfe witnesseth that the Angells shall come with him to judgement Matth. 25.31 Pareus Calvin saith by these words he meanes both the Angels and Saints for both shall attend his Throne when he comes to judge the world Vers. 16. Great swelling words They bragge and boast Having mens persons in admiration because of advantage Beare great respect to them by whom they may get any thing and that onely for gaines sake Vers. 18. Who should walke after their own ungodly lusts Greek the lusts of ungodlinesses because in these the heart is turned away from God Vers. 19. These be they who separate themselves sensuall having not the Spirit viz. ab ecclesia coetu fidelium à Lapide Such who upon a pretended holinesse thought they might give over the hearing of the word they were so good they had immediate teaching there is a lawfull separation from unholy persons and things 2 Cor. 6.17 but those separated from holy dutyes as the words following shew Vers. 20. Building up your selves on your most holy faith praying in the Holy Ghost As if he should say the way to edifie and build up your selves is to pray in the Holy Ghost that is Spirituall prayer made through the power assistance and strength of the Holy Ghost Vers. 23. Hating even the garment spotted by the flesh Abhorre every thing that may carry a savour or suspition of uncleannesse See Calvin Hee alludes saith à Lapide first to the rite of the old law Levit. 15. in which whosoever touched the garments of those that were polluted with the leprosie or other wayes were legally polluted Secondly to the profuse drunkenesse and filthinesse of the Gnostickes which sometimes defiled their garments ANNOTATIONS UPON THE REVELATION CHAP. I. DOmitian cast Iohn the Evangelist into a fornace of scalding oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he wrote this Revelation Euseb. l.
10. and 11. verses and 7. John 37.38 The comparison lies in foure things as Cornelius à Lapide and others shew First water serves to coole burning any scortching unnaturall heat so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath Secondly quencheth the thirst so the Spirit of God satisfieth the soule Thirdly water hath a cleansing vertue it purgeth away filth so the Spirit of God Ezek. 36.25.12 Zach. latter end and 13. beginning Fourthly water fructifieth 17. Ier. 5. 1 Psal. 3. so the Spirit of God Vers. 22. Ye worship ye know not what That is although you have a good intention and direct your worship to God and pretend the examples of your Fathers yet because your worship was instituted without the manifest word of God you know not what you worship See Dr. Reynolds on 110. Psal. p. 136. Salvation is of the Jewes Which is understood First of the Messias being to be borne of them Rom. 9. Secondly of the Word committed to them Rom. 3.2 Polyc. Lyser Vers. 23. In Spirit and truth First in Spirit That is not carnally Truth That is according to the spirituall meaning of the Ceremoniall Law They had killing of sacrifices in the Ceremoniall Law now there should be killing of sinne they had fire we should have zeale they salt we sincerity See Mr. Mede on this place In Spirit and truth inwardly and sincerely Or secondly Spirit for the manner of his worship truth for the matter as he hath revealed Inwardly in their hearts and soules and truly Spirit That is in the mind Conscience will and affections Perkins Vers. 25. That Messias commeth The word is the present tense he is even comming and when he commeth he will tell us all things that is all these things that we speak of concerning the worship of God he will teach us far otherwise Like to this is that which the Jewes say at this day of Eliah Elias veniet revelabit omnia Elias will come and will reveale all things Vers. 29. Is not this the Christ Not that she doubts but from the declaring of things hidden she infers that he is the Messias Vers. 35. Say not ye There are yet four moneths and then commeth harvest behold I say unto you lift up your eyes and looke on the fields for they are white already to harvest As if he should say you reckon yet foure moneths to the harvest viz. to a naturall harvest but see the fields waxing white with fruit for a spirituall harvest Vers. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ That is we are experimentally convinced by what we have heard and seen that this is he This is indeed the Christ The adverb indeed is opposed either to false Christs as Theudas was ottypicall worldly Saviours as in the history of Judges it is sometimes said he sent them a Saviour but this Jesus indeed is the Messias the Saviour of the world Esay 49.6 Vers. 44. A Prophet hath no honour in his owne Countrey It seemes probable to me that the Proverb arose from thence that the Prophets were so ill entertained by their own nation Vers. 46. A certaine noble man Not by reason of stock or family but by reason of office as the Syriack hath rendred it a Minister or steward of the King Herods Courtier who though he was a Tetrarch yet he was commonly called King it was his wife whom Luke 8.3 reckons among the followers of Christ viz. Chusa who was Herods Steward as is there said Polyc. Lyser Vers. 48. Ye will not believe Viz. The word and promises of God or you doe not believe that I am the Messias Vers. 52. At the seventh houre the fever left him By that consideration it appeares that the noble man did not anxiously make haste because he believed the word of Christ but went on quietly in his journey which is an excellent description of true faith Esay 28.16 CHAP. V. IN this Chapter because the Jews objected that Christ came of himselfe he telleth them six times that his Father sent him Vers. 1. A feast of the Jews The acts of that Feast containe three heads viz. a Miracle a disputation about the Sabbath and a famous Sermon When a Feast is simply named without addition it is often used of the Feast of the Passeover Matth. 27.15 John 4.45 and so also John 11.56 and 2.12 it is used John 6.4 there seemes to be an explication of this place and the Passeover a Feast of the Jews was nigh The reason of the Antonomasie is because the Passeover is the beginning and chief of the Feasts there is a certaine prerogative given it above the rest both for the memory of the benefit past and the signification of the future redemption At this feast Jesus went up to Jerusalem as also to other Feasts often in the time of his ministery Chrysostome gives three reasons of it First that he being so subject to the Law for us might free us from its bondage Secondly lest he should seeme to be an Adversary of the Law as if he had come to have broken it but that he might shew that he would fulfill the shadowes and figures of him Thirdly because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the pâ—rts of Judaea but the whole world Christ would take occasion both that he might instruct many and that his fame concerning his doctrine and miracles might spread the more Vers. 2. By the place of the sheepe Some understand market others gate which is most probable because mention is made of such a gate nigh the Temple Neh. 3.2 where the seventy translate it so using the same word Howsoever it was a place where sheep were kept for sacrifice That poole was to wash and water the sheep that were brought thither In the Hebrew tongue That is in that tongue which the Hebrews not use which was Syriack not much differing from the Hebrew Bethesda The house of bounty because in that place God freely exercised his power in curing all diseases of the people and because there the godly relieved the sick with their almes Brugensis hath both these The greek books have Bethesda the Latines Bethsaida which signifies a house of fishing and so agrees with poole Having five porches Or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walk in These were made for the reliefe of those poore people that they might be dry from winde and weather because they were to tarry a great while before they could be healed Vers. 4. An Angel went downe at a certain season into the poole and troubled the water The Evangelist hath not marked what signe there was by which the descent and presence of the Angel was represented but it is necessary that there was some
is not meant an externall eating and drinking with the mouth and throat of the body as the Jewes then and the Romanists more grossely since have imagined but internall and spirituall by a lively faith Bishop Vsher. Vers. 53. Except ye eate the flesh of the Son of God and drink his bloud ye have no life in you We may ask a Papist whether the Eucharist be here spoken of if it be not why doe they allege this Chapter to establish their transubstantiation if it be why doe they deprive the people of that life in taking the Cup from them It doth not serve the turne to say that the people receive the bloud together with the host by a concomitancy for he that so receives the bloud doth not drink Pet. du Moulin Vers. 54. Who so eateth my flesh and drinketh my bloud hath eternall life To give us to understand that his manhood hath quickning vertue in it yet not of it selfe as by it self but as it is the manhood of the Son of God Mr. Perkins Vers. 55. For my flesh is meat indeed and my bloud is drink indeed It is as much as if he had said reall meat and drink yet meaneth he not corporall but spirituall meat and drink v. 65. Spirituall and corporall are opposite one to the other not spirituall and reall That is reall which is not imaginary or in conceit only but in deed and truth Vers. 56. My flesh and drinketh my bloud That is not only Christs body but person all his merits his passions and priviledges which flow from them He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Christ in this Chapter is oft resembled to food the Spirit of God delights in this metaphor not only because they of Capernaum followed him for the loaves but because the resemblance is suitable in five particulars First in regard of the necessity of Christ for the soule as of food for the body 1 Tim. 6.8 Gen. 28. Food and raiment food is more needfull Adam in Paradise and many Nations subsist without raiment but none can without foode Secondly in respect of its complacency and delight Thirdly its efficacy it continues and strengthens life so Christ. Fourthly because of the union between the meat that nourisheth and the body that is to be nourished Fifthly there is a unity 1 Cor. 6.17 Vers. 62. What and if ye shall see the son of man ascend up where he was before It is necessary to understand it one of these two wayes either then you shall not be scandalized when you shall see c. or contrarily then you shall be more scandalized Many follow the former sense Chrysostome Augustine Cyrill Theophylact Beda Rupertus I can hardly perswade my selfe saith Maldonate that it is to be understood then you shall cease to be scandalized or then you shall understand believe as all the authors which I have read interpret it What will you doe when you shall see me ascending into heaven how much more will you be scandalized how much lesse will you believe I deny not saith he that I have none the author of this interpretation but I approve of this more than the other of Augustine the most probable of the others otherwise because this is more repugnant to the sense of the Calvinists which to me is a great argument of probability Vers. 63. The flesh profiteth nothing That is the fleshly eating of Christ for in no other sense can the flesh be said to profit nothing for Christs flesh was as necessary to the worke of our redemption as his Godhead The Godhead supported but the flesh suffered The words that I speak unto you are Spirit and life Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life Perkins As Christ when he raised up dead men did only speak the word and they were made alive and at the day of Judgement by his very voyce when the trumpet shall blow all that are dead shall rise againe The flesh is his humane nature wherein by death he is become our bread the Spirit his divine nature which maketh his flesh to live and which gives a quickning vertue to this bread Vers. 70. I have chosen you twelve To the Apostolicall function Calvin Vers. 71. When he was one of the twelve Yet we doe not reade that he was moved so stupid are hypocrites that they feele not their owne wound CHAP. VII Verse 5. NEither did his brethren believe in him That is they did not know nor believe that he was the Messiah and the Son of the living God but they thought that he was only a man like to themselves It belongs to a witnesse ingenuously to utter that which he knowes to be true not to doe any thing for any mans favour or hatred which may oppose truth Polyc. Lyser Vers. 17. If any man will doe his will That is beleeve it and subject himselfe to it He shall know Viz. by that comfort which he shall feele upon his subjection Vers. 20. Thou hast a Devill It is all one as if they had said thou art mad It was an ancient saying among the Jewes that men are troubled by the Devill when they were in a fury or when their mind and reason was taken away Vers. 24. According to appearance The originall is as the vulgar rightly secundum faciem because the face only appears the rest is hid Vers. 35. The dispersed among the Gentiles By the Gentiles he here understands the Hellenists that is dispersed Jews so called because they spake the Greek tongue and used the translation of the Septuagint which was made in Aegypt in their Synagogues Vers. 37. Jesus stood When otherwise the custome of that age carried it that the teachers sate even as Christ also often did but here he stood that he might signifie that he would seriously execute the great Office of Teaching Cried Both for the multitude of the company that he might be heard of all and that he might declare that he would speake of those things which it belonged all to heare and know and also that he might shew an undaunted mind and that he feared no man If any man thirst The metaphor of thirsting was suitable because it was hot weather A thirst in Scripture in generall meanes a vehement desire but here more it is the same in the soule that thirst in the body Three things meet in bodily thirst 1. A failing of moysture 2. A sense of unnaturall heat therefore it is said in Scripture burnt up with thirst dried with thirst 3. A vehement desire after moisture which may coole this heat and supply this want That is finds himself empty of grace is sensible of his corruption and of the wrath of God and then vehemently desires Christ. Vers. 38. As the Scripture saith That is as the Scripture is wont to expresse it for otherwise there
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
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
to live or die Vers 13. Exhort one another while it is called to day When you commit a sinne you think if you stay a week a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in doe it presently for sin will deceive you it will harden your heart before you be aware Through the deceitfulnesse of sinne That is deceitfull sinne an hyppalage Prov. 14.8 Ephes. 4.22 Rom. 7.11 1. It hath its originall from the subtill Serpent Satan the grand Impostor 2. It is the cause of all the deceit guile and falshood that is in this world Psal. 54.20 21. Acts 13.10 3. Sinne is in its own nature deceitfull every errour in opinion and evill in practice proceeds from deceit the mind is deluded in the first with a shew of truth and the will in the second with the appearance of goodnesse Rather to believe then practice the Apostles proper meaning is the deceitfulnesse of sinne in matter of believing Vers. 14. If we hold the beginning of our confidence stedfast to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first act of faith whereby we began to subsist in Christ. Vers. 17. Whose carcasses fell in the wildernesse The Vulgar renders it cadavera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members The Syriack hath rendred it ossa bones Because those unbelievers lie prostrate in the wildernesse therefore a great multitude of their bones lie dispersed in the wildernesse CHAP. IV. Vers. 2. BUt the word preached did not profit them Profiting may be taken here for the truth of grace or for growth in grace men cannot grow in grace that have no grace but the word worketh true faith on that person which came to it without any true grace or faith at all Not being mixed with faith in them that heard it The word signifies as if we should say such a potion did not good because they had not such an ingredient An exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them He compares the heart to a vessell in which there must be both the word and faith these two must be mingled together and then it will be a word of power life and salvation Vers. 9. There remaineth therefore a rest to the people of God A Sabbatisme as Calvin and Beza render it That is the keeping of the day of rest though it be commonly rendered rest he forbeares to use the same Greek word for rest which he used both before and after Estius and others take it here for a celestiall rest and bring the next Verse to confirm their opinion See Rev. 14.13 Vers. 12. For the word of God is quicke Or living 1. Formally in its own nature in that it abides for ever in regard of the sence and matter contained therein not as it is written in Paper 2. Efficiently and that in these respects 1. It giveth life at the first it is appointed by God as the instrument to beget the new life of grace in us Iames 1.18 Iohn 17 17. the savour of life 2. It increaseth spirituall life 1 Pet. 2. 3. It directs and teacheth us the way to eternall life Iohn 5. Piercing even to the dividing â—sunder of sâ—ule and spirit That is the whole man It worketh not onely upon the inferiour faculties which are lesse pure but upon the purest and most supreame part of the soule for the word pierceth as far as the eye of the Authâ—r of it to whom all things are naked and open And of the joynts and marrow By the joynts he meanes the minima the least things and by the marrow the intima the most secret and inward things A discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thoughts are properly the secret and inward workings of passions and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents are the secret and first workings of mens understandings and apprehensions Vers. 13. Neither is there any creature that is not manifest in his sight Neither is there any creature which is not manifest in the sight thereof so some read it and the Greek will very well beare it viz. of the word and understanding by creature such thoughts intents and notions as are framed in the heart which may be termed the creatures of the heart This interpretation holds good correspondence with the Greek the scope of the place and the Analogy of faith But all things are naked and opened unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened as the intrailes of a Sacrifice cut down the back He useth a metaphor taken from a sheep whose skin is taken off and he hanged up by the neck with his back toward the wall and all his intrailes layd bare and exposed to open view He alludes to the Anatomizing of a creature say some wherein men are cautious to finde out every little Veine or Muscle though they be never so close They are naked therefore God sees their outside and opened dissected quartered and cleft asunder through the backbone so that he sees their inside also Opened is more then naked naked is that which is not cloathed or covered opened is that whose inwards are discovered and made conspicuous Vers. 15. Cannot be touched with the feeling of our infirmities The originall word is purely Greek as there are many in this book it is used also 10.34 and no where else Was in all points tempted like as we are yet without sinne That is say some was never temped to sinne as Matth. 15.38 but the Apostle here comforts the people of God against sinfull temptations Christ was tempted to sinne but not into sinne Vers. 16. Let us goe Because our Mediator is God as in Ch 1. he is able to reconcile God to us and procure grace for us 2. Man Heb. 2.14 and our high Priest Vers. 14. Come boldly So as to speak all our mind Vs Generally all Christians in the Law onely the High Priest might come and that once a yeere we may now come at any time when we have need Unto the Throne of grace The Cherubims or Mercy-seat was a Type of the Throne of grace That we may obtaine mercy viz. From God by our High Priest and Intercessour Finde grace In the originall receive grace not to earn purchase or deserve it CHAP. V. Vers. 2. WHo can have compassion on the ignorant The word signifies to apportion his compassion or to compassionate them as much as they need Vers. 6. Thou art a Priest for ever after the Order of Melchizedec Melchizedek signifieth a King of righteousnesse
quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are payd in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae tum annonae Cibaria quae militibus dantur 1 Cor. 9.7 Luc. 3.14 Respicit igitur Apostolus ad id quod Vers. 19. dixerat Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eò quod uno mortis vocabulo innuantur multae poenae ac varii cruciatus impiorum Gerh. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace or free favour not rendered as due to the merit of the receiver but vouchsafed freely out of the free bounty and undeserved favour of the giver Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo Aug. contra Pelag. Sin may command far in the hearts of Gods people but it is not a husband there is not onely authority in a husband but a principle of love By the life of sin the strength of it is understood 1 To condemne 2 operate or worke in a man obedience to it selfe Hilders on Psal. 51.7 Lect. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est assentior etiam Sophocli Euripidi Tum vero Hebraeis dicere est cogitare Mr. Perkins Quae memoras scio vera esse nutrix sed furor cogit sequi pejora Sencea Hippol. Act. 1. Scen. 11. Genus hoc loquendi in Scholâ Platonis usitatum fuit l. 9. de Repub. vide Dieteric Antiquit Bibl. See Rom. 16.17 * As if hee should say there is not one condemnation there is none in Heaven God doth not condemne them there is none on Earth their own heart and conscience doth not condemne them no word no commandement no threatning condemnes him Mr. Fenner on Lam. 3.57 a Walking in Scripture usually signifies to hold on a course of life as Gen. 5.22 17.1 b By the Law of the Spirit of life we understand the vertue and power of holinesse not in us but in Christ Jesus who by his righteousnesse and merits hath delivered us from the power of sinne and death B. Down on Justif. l. 7. c. 7. Law of death i. The power of death both of body and soule both temporall and eternall due to that blot and staine Phil. 2.7 And for sinne that he might take away the sinne of the World Condemned sin in the flesh that is exacted the due punishment of sinne in his humane nature Par. in loc See Act. 8.23 Chrysost. 2 Thes. 16. Mr. Peâ—kins He is not in us tanquam hospes but indigena persetuus as John 14.16 Gal. 5.18 The spirit of God 1. Alwayes leades a man according to the rules of the word the Child of God hath a twofold guide the word without and the Spirit within Prov. 6.22 2 Pet. 1.10 2. Inclines his heart readily to worke in that way Esay 30.21 (a) Pauls meaning is to signifie that the Holy Ghost causeth us to make requests and stirreth up on hearts to groane and sigh to God 2 Kings 2.12 Mark 14.36 See John 5. 6. Yet doth the spirit work this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes Hilders on 51. Psal. 7. Lect. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts well weighed the matter he concludeth resolveth and determineth as Rom. 3.28 and 6.11 Bishop Dow. vide Bezam Auget emphasim quod apostolus non simpliciter dicit creatura expectat sed expectatio creaturae expectat q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio Gerh. Aliqui (b) restringunt verba Apostoli ad novam creaturam id est fideles expectantes beatam illam spem non dicitur absolutè nam creatura sed intenta expectatio creaturae additur autem intentam illam expectationem expectare Quae verba non malè meo judicio sic resomebat Thomas creatura intentè expectans filiorum Dei revelationem expectat quibus verbis creaturae nomen circumscribitur ut non intelligatur de quavis creatura sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rivetus It is a Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning Mr. Fenner in loc In this life we are not saved re but spe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat Beza vide Bezam All things their prosperity adversitâ—e yea their tentations and sinnes should in the end work for their good The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before 2 Tim. 2.19 Rom. 11.2 Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis Beza a Qualis est ista intercessio non oralis sed realis ex merasui ipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24 D. Twiss vind l. 1. parte secunda Sect. 23. Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum solet enim de Iudaïcis divortijs usurpari Matth. 19.6 Marc. 10.9 Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus 2 Pet. 1.1 Mede on Acts. 5.3.4 5. Perkins Aliqui existimant eum quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat morti destinabat itae Paulum cùm ad Romanos scriberet ad illum morem adlusisse optasse ut Christus ipsum pro populo Iudaico tanquam hominem sacrum reijci occidi juberet Dilher Eclog. Sac. Dictum septimum (a) The Ark of the Covenants a speciall token of Gods glorious presence 1 Sam. 4.22 Nihil aliud est quam proposituÌ„ electivum adeoque liberum Non obdurat Deus impertiendo malitiam sed non impertiendo miserecordiam Aug. Epist. 2 Rom. See 11.33 Quia praecipua ejus laus est in benefactis Calvinus Iund 2 Paralel 15. Shall not be confounded Some doe refer it to the day of judgement when the faithfull shall not be confounded or ashamed cum venerit in suturo Glosse Interlin Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed nor to be confounded signifies non frustrari not to be disappointed of their hope P. Martyr and more is understood then said â—hat is shall be confirmed comforted established Fajus Finis perficiens non interficiens Aug. The abrogater of the Ceremoniall and fulfiller of the Morall Law not for himselfe but for us therefore Christ doing it for believers they fulfill the Law in Christ and so Christ by doing and they by believing in him that doth it doe fulfill the Law Perkins Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat semel finem seu complementum alicujus rei Matth. 10.22 24.6 Luc. 1.33 Joh. 13 1. Hoc sensu denotat obedientiam Domini activam
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
Embassadours of Kings or Princes doe procure the favour of the King so he that respects and honours the Apostles and the Ministers of the word as the Embassadours of God 2 Cor. 5.20 shall certainely receive a large reward from God This is a pious interpretation and not strange from the mind of Christ yet it doth not fully expresse the sence For it is the same to receive the Apostles Christ a Prophet a righteous man as to receive the words of the Apostles Christ a Prophet a righteous man or to believe and hearken to them so that true faith is especially exprest by this phrase laying up in their hearts the word of Christ the Apostles and Prophets and adhering to him with all the heart which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell That this is the mind of Christ appeares by a parallel place Luke 16.16 where Christ expounds himselfe what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him so Matth. 11.14 if you will receive mee if you will beleeve mee heare mee Iohn 1.11.12 To receive in the name of a Prophet and of a righteous man signifieth as much as to doe them good for the honour of the Gospell and in respect of the Gospell Marke 9.41 A Prophets reward Some understand it that they shall bee partakers of the same reward which is laid up for the Prophets and righteous rather a reward which is fit for the worthinesse of the person upon whom the liberality shall be bestowed Vers. 42. And whosoever shall give to drinke unto one of these little ones a cup of cold water onely A proverbiall kind of speech which wee use to this day in many tongues as often as we would expresse the least benefit God esteemes mens deedes by their mind not their mind by their deedes In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold onely not water as the Latines say frigidam bibere and frigida lavare CHAP. XI Verse 4. GOe and shew Iohn againe those things which yee do heare and see Our Saviour answers them by a reall demonstration Vers. 6. In me With the simplicity and humility of my person kingdome word worship and administration of the Sacraments See 26.31 1 Cor. 1.23 Vers. 7. Iohn His name was famous among the people and they spake honourably of him but his doctrine was little esteemed therefore Christ telleth them that they lost their labour which went forth to see him except they would observe his doctrine Vers. 8. The simple meaning of this place is that there was no such thing in the Wilderness which should allure the people thither for al things there were rude they should rather looke in Kings Courts for fine trimming which delighteth the eyes Vers. 9. 1. Prophesied of all things the old Prophets did 2. In his Mothers belly Luke 1.41 3. Pointed at Christ with a finger hee was middle betweene a Prophet and an Apostle Vers. 10. Behold I send my messenger before thy face who shall prepare thy way before thee It is a metaphor taken from Kings for whom going forth the wayes are wont to bee prepared the streets made cleane and adorned and his chiefe servants to goe before him the chiefest of which is hee that goes next before him Such a one was Iohn the last of the old Prophets and the first of the new Vers. 11. John Baptist was nearer Christ in time being the very next unto him of all the Prophets which ever went before him hee was therefore more happy than the rest for he saw what they desired to see and saw not and also of a more worthy calling as pointing out Christ with the finger which the rest onely descried afarre off Hee gained more to God by his Ministy than any of them had done as appeareth verse 12. Notwithstanding c. That is in the new estate of the Church not in respect of his person and gifts but of his ministry greater than John Baptist. Hildersam See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe wholly under the Gospell of the kingdome The least Minister of the Gospell is greater than Iohn in respect of the preaching of Christ so Bishop Down de Antich Grotius saith the comparison is wholly in the gift of the Prophet which Luke 7.28 expresseth more evidently as much as Iohn exceld all the Prophets before him so much the lowest Prophets of the New-Testament excell Iohn viz. in greater knowledge of mans redemption for that before Iohn was a mystery in Iohns time it began to shine forth after the passion and resurrection of Christ and sending of the Holy Ghost it was more evident than the light at noone day Vers. 12. The Kingdom of heaven Christ himself Ambrose Eternall life or Heaven Gregory and Bede Faith Chrysostome Euthymius and Theophylact some say the Church or Gospell Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia There was such forwardness and zeal in them which heard Iohn preach to procure to themselves the kingdom of heaven that they strove most earnestly to get it Mr Perkins The kingdome of grace is called the kingdom of heaven in opposition to the Kingdoms of the world and to the spirituall kingdome of the devill and because the Lord of it hath his throne in heaven and all good things come to them from heaven and because it differs but in degrees from the kingdom of glory this is mixt and imperfect that is pure and entire Take it by force As a Castle is taken by a storme These words are restrictive the violent and only they and promissive Vers. 14. And if ye will receive it That is if you will give credit to my speech This is Elias which was for to come viz. in spirit and power like to Eliah Luk. 1.17 but not the person of Elias Iohn 1.21 Vers. 15. He that hath eares to heare let him heare An Epiphonema with which Christ and Iohn in the Revelation following him Apoc. 2.7 17. often shut up their speeches concerning things of great moment Christ would signifie that it was a matter of great moment to beleeve that Iohn was the Eliah promised by Malachie for they mistaking in that might be deceived in the Messiah Vers. 16. Christ useth a similitude as it is supposed of a game commonly used by children Children leading severall dances did so sing one to another Christ that he might overthrow the pride of the Scribes took occasion to reprove them from children playing together their song was enough to condemn them Vers. 17. We have piped unto you and you have not danced They were neither moved to mirth with merry things nor to sadness with sad things Vsus tibiarum apud Hebroeos duplex erat in hilaritate gaudio in luctu in nuptiis
the Herodians sayes Marke whom yet they hated most deadly Vers. 16. And charged them that they should not make him known Because the time of his glorification was not as yet but of his humiliation 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles Vers. 18. Behold my servant The Greek word signifieth both a Son and a servant but a servant here Shew judgement to the Gentiles That is one should come that should restore righteousnesse decayed and Hee should be the Governour not onely of the Jewes but should bring the Gentiles also under the government of God Vers. 19. Nor cry Such a cry is here meant which is a signe of a troubled and chafed mind Vers. 20. A Reede is a tender thing it will breake sometimes afore a man bee aware a bruised Reede is more tender it will bee broken with a touch A bruised Reede is a soule broken with the sence of sinne and weake in faith Matth. 11.28 Smoaking flaxe The weeck of a candle which is newly lighted and hath little light or heate but rather smoakes and offends with an ill smell i. e. A soule which hath but a little knowledge and zeale or affection for God and much corruption Till he send forth judgement unto victory The words of the Prophet are somewhat otherwise that he shall bring or lead forth judgement in truth Yet Matthews speech hath force in it that we may know that judgement cannot be placed in the world without great strife or labour for victory is not obtained but by fighting Some expound these words thus untill the sanctified frame of grace begun in their hearts be brought to that perfection that it prevaileth over all opposite corruption Vers. 22. Many are blind and dumbe of naturall diseases but this man was blind in his eyes and deprived of his speech though there was no want in those parts pertaining to the sight or in the proportion of the tongue Vers. 23. Is this the Son of David Interrogatio innuit affirmationem opinabilem as if they should say truely Hee seemes to be the Sonne of David that is Christ a periphrasis from the efficient Vers. 24. Beelzebub It signifies the Lord of flies but if it be read Beelzebul it signifies the dunghill God Vers. 25. Christ 1. confuteth the cavill objected against him by a common proverbe 2. hee proves it by an induction of three particulars one of a kingdome another of a City the third of a house the meaning is there is nothing more absurd than that the Devill should willingly overthrow the power which he hath overcome who indeavoureth by all meanes to have them in his bondage Vers. 26. When Exorcists by the help of Satan cast out Satan that is done by delusion of the Devill ex pacto that he might thereby retaine men in superstition and idolatry and that by his ejection out of the body he might have dominion over the soule for if Satan should violently cast out Satan hee would be divided against himself which Christ denies Vers. 27. By whom do your children cast them out This place is diversely expounded some by children there understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out Devils others rather think that by children are meant exorcising Jewes before Christs time who did cast out Devils among them pretending to doe this worke in the name of God whereas in truth they were all flat sorcerers and did it by compact made with the Devill Act. 19.13.16.17 Judges You need not to seek far for your condemnation the miracles which I work you apply to Beelzebub and you praise the same in your children therefore you have enough at home to condemne your selves Vers. 28. By the Spirit of God Luke metaphorically calleth it the finger for Spirit For because God worketh and sheweth his power by the Spirit the name of a finger is aptly given it this speech was common among the Jewes Come This word is very forcible and sheweth that Christ appeared willingly to them as a Redeemer but they as much as they could drove him from amongst them and would give no place to him that was come ready and prepared for their salvation Vers. 29. This sentence is but a confirmation of that which went before He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom untill he be spoyled of his weapons hee alludes to that place Esay 49.24 Vers. 30. When Christ was much injured with the blasphemies of the Pharisees he confutes the slander and then layes downe this rule He that is not with me is against mee in such blasphemies against Christ wee must take his part actively and must resolve to be with Christ against the world In Marke 9.40 and Luke 9.50 Some cast out Devils in Christs name and the Disciples forbad them here because they did act in Christs name though they did not follow with them they were not to be hindred V. 32. Christ said v. 31. Blasphemy should not be pardoned in the 32. he adds Neither in this world nor in the world to come as we see in the Scripture the like positions are amplified sometimes by a partition of persons sometimes of places sometimes of things as here of time by a partition of things Gen. 31.29 of places as Deut. 5.32 of persons Rom. 1.16 Rainold de lib Apoc. tomo secundo praelect 171. A proverbiall kind of speech for never as neither good nor evill for nothing at all neither to the right hand nor to the left that is on no side with the Scholiastes Ben Syrae qui linguae morbo laborant sanari non possunt neque in hoc seculo neque in futuro Origen thought that all sins should be pardoned a long while after the last judgement which errour Christ refutes in those words nor in the world to come Vers. 33. Either make the tree good and his frite good c. Christ commandeth the Pharisees to be either good or evill as if he should have said there is nothing more contrary to honesty than hypocrisie and they challenge to themselves the title of righteous in vaine which are not upright it is an upbraiding speech Vers. 34. How can ye beeing evill speake good things It is saith Christ no marvell if you vomite out evill words seeing that your heart is full of malice Vers. 36. Where by idle words he meaneth such as bring no profit to men nor honour to God though they do not directly dishonour God or hurt men The words are a true proposition and sound argument drawn à minore ad majus if account must be rendred at the day of judgment of every idle word that men speak then much more of blasphemous words Vers. 40. By three daies and three nights are meant three naturall daies because the Hebrews had no other words for a naturall day
It could not be said he lay three artificial daies in the earth because he lay in the night part of a naturall day His abode in the grave was about 38 houres He was but one day and two peeces of two daies in the grave for he was buried in the evening before the Sabbath and rose in the morning the next day after the Sabbath yet this is sufficient to verifie Christs saying for if the analogy had stood in three whole daies then Christ should have risen the fourth day Langus de Annis Christi lib. 2. cap. 1. saith by this exposition Scripturae in os contradicitur he saith two nights and two daies are not three nights and dayes two and three are not the same 41. The men of Nineveh shal judge exemplarily and are produced to convince others who have less profited by greater meanes Beza Piscator Vers. 43. Is gone out A voluntary action but he is cast out of the godly He may returne and actually possesse such men he was actually cast out of It is said metaphorically that he walketh through dry places for his banishment is grievous to him and his dwelling out of men is like a filthy desert Alludes to the Israelites being in the wilderness they were not content but had rather have been in Aegypt again there was no meat nor drink Seeketh rest So long as he is out of man because that then he fretteth and tormenteth himself and ceaseth not to try every way untill he recover that he hath lost Vers. 44. My house It is his house though he be in part cast out Empty Or as the word is idle not possessed by grace so void as no body lookes to it the word is used by Pharaoh against the Israelites you are idle so the devill finds men idle not looking to their soules and then comes in Swept and garnished As men expecting guests sweep the house to shew how welcome they shall be so the idle man garnishes his house and is ready to bid the devill welcome A heart emptied and swept of goodness and garnished with noisome lusts is prepared for the devill Vers. 45. Seven other spirits The number of seven is taken here indefinitely as in other places that is multitudes Seven Spirits In the Revelation that is with severall operations so the devill comes with greater temptations and sins Vers. 47. His brethren That is his nearest kindred see ch 13.55 Vers. 48. Vpon this place some old Heretickes denied Christ to have any Mother Interrogatio indignantis as if he had said What dost thou tell mee of my Mother and my brethren as if it were fit that I should omit my Fathers businesse to hearken to my earthly kindred Luke 2.49 Marys importunity is here reproved Vers. 49. Behold my Mother and my brethren Spirituall kindred are stronger than carnall CHAP. XIII Verse 2. THE occasion of our Saviours Sermon was the gathering of much people together and coming unto Christ out of all Cityes the kind of doctrine he spake was by a Parable that is a comparison and similitude drawn from ordinary matters here it is taken for an obscure manner of propounding the truth under a continued similitude or allegory from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assimilare Luke 21.29 see 24.31.33.44.45.47 verses of this Chapter Behold a sower went forth to sow The Scope of this Parable is twofold First whereas our Saviour saw a multitude of hearers but not all coming with the same intent nor all hearing with the same fruit and profit he manifestly propoundeth this parable to shew the diversity of hearers Secondly that every man might enquire and make triall of himselfe in which forme or ranke of Hearers hee is Behold A note 1. of certainty 2. Of intention or excitation that is let him that heares consider remember apply 3. Of castigation or checke to our dulnesse in beholding such materiall things A Sower That is Christ himselfe vers 37. Went forth to sow That is to preach in Spirit person ministry His seed That is the word of God ver 11. Which by Christ and his Ministers is cast into the furrowes of the heart as seed into the furrowes of the earth by the husbandman The word of God in this Sermon is compared by Christ to seede and for divers reasons First as unknown seed of which you know not what fruit it will bring forth is a contemptible thing and of no price so the word of God is not esteemed of 1 Cor. 1.23 Secondly as seed hath in it selfe a virtue of growing of bearing fruit and of procreating that which is like unto it so the word of God hath in it a spirituall and quickning force of regenerating men Thirdly as the seed doth not quicken being kept in the garner but being cast on the earth so unles the word of God be spread abroad into the eares and minds of men it doth not regenerate men nor bring forth the fruits of faith Fourthly as in sowing the blessing of God is required unlesse wee will cast away the seed in vaine so in preaching the word it is God onely that gives the increase 2. Cor. 3.7 Fifthly as in sowing the field is to be prepared unles wee will lose our labour with the seede so the heart is to be prepared to heare the word of God Vers. 4. The high way being continually trod by the feete of men growes hard seede will not grow there so mens hearts through the continuall passing of the Devill and lusts Our Saviour interprets it plainely in the 19. vers the reason of unfruitfulnesse is two fold one inward the seed was troden under foote that is they despise and undervalue it the other outward by malice of the Devill the Foules came and devoured it up Luke 8.12 he stealeth that is closely and secretly takes it away Vers. 5. This second ground goes beyond the former they are hearers and doers If you sow seed in ground that hath some stones and some earth it will soone come up but growes not downward so these heare the word with joy but it takes no roote if persecution come his Religion is gone These bad hearers are compared to stones or stony grounds 1. For their naturall hardnesse 2. Coldnesse 3. Heavinesse 4. Vnprofitablenesse This bad ground goes beyond the former 1. It receives the seed 2. Incontinently 3. With joy 4. Brings up the seed sowne it sprung up to sundry degrees 1. To externall obedience and reformation in most things 2. To an outward profession 3. To a kind of faith Much earth Not as if there were no earth or rootes or moysture but as a Rock covered with a little crust of earth above all stones below so it had no rootes that is no deep rootes no rootes to feede the stalke and blade that was come no rootes which could save it from withering in time of heate This is implied by all the Evangelists who say because it wanted rootes
it lasted but a while it wanted moisture that is sufficient moisture Vers. 6. They withered away Fell away not all at once but by little and little as a leafe loseth his greenesse and flourish and withers by degrees The causes 1. Inward 1. Positive hardnesse it fell among stones 2. Privative want of Moystnesse Earth 4 5. v. Rootes 6. v. 2. Outward Persecution 21. v. Temptation Luke 8.13 Moistnesse humor 1. Vnctionis a sound supply of saving graces which continually feedeth and cherisheth the roote 2. Compunctionis sound sorrow for sinne and the sound exercise of mortification Vers. 7. This ground goes as farre as the former in hearing Luke 8.14 in receiving Matth. 13.20 and Mark 4.14 and in growing as Luke it springs beyond the other the other grows but this sprang up not only to a blade but to an eare though not a ripe one These third hearers are doers sufferers in the winter time the thorns will cherish the seed but when it should bring forth the earth the thornes grow up and choake it Bring forth no fruite That is not to perfection bring not fruit to the end as the Greeke is or maturity The causes of this failing are set downe 1. In generall to be thornes viz. inward lusts carnall affections and corrupt desires 2. In speciall of three sorts 1. Cares of the world to distinguish them from the cares of heaven Luke 8.14 and 22.2.2 Riches Luke 8.14 called deceitfulnesse of riches verse 22.3 Voluptuous living Luke 8.14 called lusts of other things by another Evangelist these enter and choake the word Mark 4.19 Vers. 8. The ground is called good not à priori because the word finds it so but à posteriori it is made so by the word The heart is called good in two respects 1. as emptied of bad qualities being contrary to the bad disposition of the three former kinds of ground 2. as well qualified by grace so it is called an honest heart a generall word and put for the approved disposition of the soule containing both civill and religious honesty The first received not the seede this receives and retaines it the second choakes the seed this cherisheth it in a good heart the third came up faire but withered this continues fruitfull Our Saviour speaketh not by an hyperbole or an excessive speech but according to the manner of the best ground in Canaan which brought an hundred fold increase Austin and Jerome say our Saviour mentions three degrees of fruitfull ground to note a difference betwixt Virgins Widdowes and Married persons Theophylact applies it to Anchorites Monkes and Laickes Christ mentioneth three degrees of fruitfull hearers 1 to note the free disposition of Gods grace who distributes to every one according to his good pleasure 2. to comfort and encourage his Ministers who though they lose much labour in the three bad grounds yet the good ground makes amends in which none are fruitlesse 3. to comfort and strengthen such as have not nor can attaine this hundred fold though their endeavours be true and earnest Christ honours them with the name of good ground Matth. 25.23 Vers. 12. See Luke 19.26 That is that useth well what he hath received Drusius in his proverbs expounds it thus He that hath the gift of faith to him other things also shall be given Vers. 13. Hee here plainely declares why he used a parabolicall kind of teaching because they seeing with their bodily eyes the Miracles of Christ and hearing with their corporall eares his Sermons they did not see nor heare with the eyes and eares of their heart Vers. 19. And understandeth it not Spiritually Then cometh the wicked one That is the Devill this phrase notes a speciall wickednesse God is called by the Prophets in the old Testament the Holy one because he is infinitely and altogether Holy so the Devill because hee hath the most wicked nature is called the wicked one 1. the Devils fell of themselves and made themselves wicked 2. they persist in their wickednesse 1 Iohn 3.8 3. they labour to make others wicked like themselves they are wicked subjectivè and effectivè And catcheth away that which was sown in his heart Catch in our language imports a kind of violence but the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full fetcheth it away by violence as the Harpie her meate the ravenous creature the Harpie hath her name from this word Christ useth the word Matth. 11.12 where it is rendred take by force because of the vehement pursuit of their spirit so this shews the extreme eagernesse of satans spirit Vers. 21. Yet hath he not root in himselfe It must bee a rooting of our owne not in opposition to Christ but any other person and not so much inregard of quantity as truth It must have a rooting 1. In the understanding Eph. 4.14 2. Memory 3. The conscience Rom. 14.15 4. In the will Act. 11.23 5. In the affections Eph. 3.17 6. In faith Col. 2.5 For when tribulation or persecution ariseth because of the word he is by and by offended Tribulation is taken largely for any kind of affliction here for such a tribulation as hath something of persecution in it for the word tribulation is often immediate from the hand of God persecution is ever from the hand of man Because of the word Received Offended At this persecution it implies such a distast as puts a stop to a man in the way he is in Vers. 22. This ground in the generall nature of it is thorny thornes are lusts that thrive in the soule so called 1. because they are sponte nascentia spring up naturally in the heart as the others doe in ground 2. teare and wound the soule as thornes the flesh 1 Tim. 6.10 3. in the respect of the end thornes are for fire so lusts either for the fire of the Spirit of God or of the wrath of God And the deceitfulnesse of riches Riches are a great portion of the things of this world the Greeke word rendred deceitfulnesse signifies the drawing one out of his way it notes the deceiving which is under the most cunning disguise of that which is good or true the fairest colour to draw us out of the way Riches are not deceitfull actively as the heart of man Ier. 17.5 or as lust 4 Ephes. 22. but objectivè because they are those things about which we are deceived not as they are possessed and used but as they are 1. coveted 2. trusted to 3. ill imployed Vers. 24. The Kingdome of heaven That is the Gospell because it is the meanes of setting it up Vers. 25. His enemie came and sowed tares among the wheat So long as the Church wandreth in this world Hypocrites and wicked men bee mixed with the good and sincere therefore the godly should arme themselves with patience see 47. v. the mixture of good and evill must be patiently borne untill the end of the world because the true and
Ceremoniall Law which the Pharisees not considering thought that the very eating of the things themselves had been sinfull and had polluted the Soule for if a man had then eaten upon necessity the thing it selfe had not defiled but alone the breach of the Law and the defilement had beene meerely Leviticall and ceremoniall not true and spirituall Vers. 22. Behold a woman of Canaan Her faith was such that this Evangelist reporteth it with an ecce behold a woman of Canaan She is by Marke said to be a Grecian and by nation a Syrophaenician It was the common manner of the Jewes to call all forreigne nations Graecians and therefore that Antithesis betweene the Graecians and Jewes is often found in Paul Being borne in the coasts of Tyre and Sydon she was called a Syrophaenician when as the Region had the name of Syria and Phaenicia was a part of Syria and it is to be supposed that the most part of them came of the people of Canaan who being banished out of their Country tooke the next place of refuge in their banishment And cryed unto him To shew her great affection Have mercy on me O Lord thou Son of David These words intimate Christs Office Nature and Person have mercy Shewes his Office for he came to bind up the broken heart to visite and redeeme his people the word Lord His divine Nature Son of David His humane both together one Christ. My daughter not a servant but a daughter and she not onely troubled but vexed and that not a little but piteously nor with a common evill but even with the very Devill Vers. 23. First Christ doth neglect her answering not a word then deny her v. 24. reproach her v. 26. Vers. 23. Send her away Some say they spake this out of commiseration rather from impatience Vers. 24. I am not sent but to the lost sheepe of the house of Israel Jesus Christ saith a Father speakes not like Jesus Christ in the eyes of a mortall man he that was to redeeme mankind to say he was not sent Object Christ was a Saviour not onely of the Jewes but Gentiles Esay 49.6 Answ. Christ here speakes of his propheticall Office in respect of which he was the Minister of Circumcision Rom. 15.8 He was first sent to Israel Jerome while hee was in forma servi untill he had consummated the worke of our Redemption he was sent onely to Israel Iunius He that knoweth himselfe not a wandring sheepe but quite lost even in the Lyons pawe ready to be devoured such doth Christ take upon his necke and like a good Shepheard bring back to his fold Vers. 26. The reason is taken ab absurditate the doctrine of salvation is bread and it is not meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit honest decent Maldonate to dogges Greek whelpes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catellis Beza Our Lord used the diminutive that he might seem to speak the more contemptuously Christ speakes after the manner of the Jewes who called the Gentiles as the Canaanitish-woman was dogs V. 27. Yet the dogges eat of the crumbs c. She answers by an ingenious inversion saith a Father with a witty retorting or turning back of our Saviours words upon himselfe I am a dogge true but dogges c. Reliquias canibus dari receptum ubique Grotius If I be a dog I am thy dog Origen Crummes belong to dogges jure quodam Luther Give me the portion of dogges She had one property of a dogge for she held fast Vers. 28. O woman great is thy faith Exclamat tanquam victus Brugensis He cryes out as conquered Exclamatio admirantis it is an interjection of marvelling non possum amplius repugnare precibus tuis I can no longer withstand thy requests Foure things are required to justifying faith knowledge assent confidence application In all these foure the faith of this woman was great 1. For knowledge she lived amongst blind people and those that were igâ—orant of the true God and yet she had exact knowledge of Christ that he was the Lord and true God that he was mercifull and bountifull that he could drive away the Devill and weaken his power She knew these things so exactly as if she had spent all the dayes of her life in the midst of Gods people 2. For assent she gave assent to none but to them which related that Jesus of Nazareth is that great Prophet of the Lord which can drive away all evills and adversities 3. For confidence she came with such confidence to the throne of grace that neither by silence nor by a harder answer given by the Disciples nor by the reproach of a dogge did she suffer her selfe to be deterred or driven away untill she had obtained mercy 4. For application she firmely beleeved if Christ at least would speake the word or consent by his becke that that should be so efficacious that her daughter would forthwith be delivered out of the power of the Devill Vers. 32. And I will not send them away fasting But the Apostles on the contrary allege 1. The inequality of proportion we have seven loaves but 4000. men one loafe then must be divided into 550. particles whence the portion of some will scarce arise to the bignesse of a Pea to satisfie him 2. The incommodity of the place here we are in the Wildernesse where nothing growes where you shall find more stones than loaves 3. The continuance of want they have continued with thee three dayes whence their hunger hath greatly increased that peradventure a whole loafe will scarce suffice for one man if it were given him This is a plaine evidence of a great weaknesse and unbeliefe in the heart of the Apostles which do derogate from Christ the honour of his divine omnipotence and they seeme to themselves to be very wise whilst by their infancie they go about to informe the divine wisedome Vers. 36. And gave to his Disciples He would use the Ministrie of these that they might be convinced by their own testimony that the Lord did that thing which they thought impossible to be done The principall scope of this as also of the former Miracle is that we may be admonished that nothing will be wanting to them who being inflamed with a holy desire of the kingdome of God follow Christ and faithfully worship him V. 37. And they tooke up of broken meat c. Although that was chiefely to recommend the Miracle yet our Saviour would have nothing lost Seven baskets full In a former Miracle there remained twelve baskets of fragments now seven then the number of the baskets answered to the number of Apostles now to the number of the loaves CHAP. XVI Verse 1. TEmpting That is that they might trie whether he could performe this thing which they asked but captiously A signe That is a miracle whereby he might signifie that God had sent him From heaven Like that of Elias 2 Kings 1.9 Piscator
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
is no Letter or Syllable of a certaine forme of words as is usuall in Popery Seventhly Marke doth not say that the end and effect of this unction was that their sins might be blotted out and the snares of the Devill avoided in those that were about to dye but that by this externall symbole which then was usuall among the orientall people the gift of corporall healing might be administred Vers. 21. When a convenient day was come Not in respect of God to whom it so seemed comely to make the birth day of a wicked King lamentable by the death of a most holy man but in respect of Herod and Herodias who found not a fitter time of acting the murder long conceived and revolved within their minds Vers. 46. And when he had sent them away The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie simply to dismisse or send away but with tokens of singular good will as we take our leave of and wish well to our friends departing from us So this word is used Luk. 9.61 Acts 18.21 2 Cor. 2.13 CHAP. VII Verse 3. WAsh their hands oft Or diligently in the Originall with the fist Theophylact usque ad cubitum up to the elbow Holding That is studiously and with all their strength holding as the Greeke word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 4. And when they come from the market except they wash they eate not The market where they often happened to converse with sinners and feared lest by the touch of profane men and heathens they should contract impurity Also washing their hands they tooke heed of keeping their ring on their fingers lest any filth should lye under it whence all their washing would be vaine So they thought that their cups would be prophane unlesse they were first washed for it might come to passe that a dead flie might defile them if any one rose from the bed not besprinkled with water they thought him prophane since it might happen that a flea was killed in it from which he might be defiled But all those things were taken out of Numb 19.20 and Levit. 14.7 and 16.19 The Pharisees added these traditions or cautions to this Law by which they tooke heed lest the Precepts of God should be violated on the sudden Christ reprehends two things in the Jewish traditions 1. That they obtruded outward cleannesse on God instead of the purity of the heart 2. That they made the worship of God out of their humane Traditions See Grotius Vers. 7. In vaine do they worship mee teaching for doctrines the commandements of men In vaine either because they attaine not the end and fruit of divine worship or because the worship it selfe of it selfe was vaine and frivolous Polyc. Lyser Vers. 8. Laying aside the Commandement of God yee hold the tradition of men They preferred their humane traditions before the divine precepts and were so taken with them that they neglected yea made void the other Vers. 11. If a man shall say to his Father or his Mother it is Corban As if he should say I have given to the treasury therefore looke for no duty from mee this word is the Jews solemne oath Mr. Hildersam The Scribes and Pharisees taught that Parents might be freely neglected if the children had either consecrated any thing to holy uses or had vowed that they would not helpe their Parents See Dr. Rainolds his conference with Hart. c. 7. The Syriacke hath Corbani the Evangelist seemes therefore to have retained the Hebrew word because the Jews were wont commonly to use it for the forme either of a vow or an oath Vers. 17. His Disciples asked him concerning the Parable Matthew saith that Peter askt him Marke his Disciples that he would explaine this Parable unto them Therefore either Peter in the name of the rest asked him and after the rest of the Disciples also in the house asked him Christ answer sheweth that his Disciples asked him for not onely Peters ignorance but the ignorance of them all is blamed by him Vers. 18. Are yee so without understanding also Which words here are very emphatically put in respect of the Apostles as if he should say what you whom I have had so long time with mee to whom I have familiarly imparted the light of my doctrine which I have made partakers of all the secrets which I have received from my Father which I have made Doctors of the whole world and have long since often instructed in what things the true purity of man consisted that you ought to understand my doctrine before others yet are you so rude and unskilfull that you do not understand those things which are most plainely spoken Do ye not perceive that whatsoever thing from without entreth into the man it cannot defile him The words are to be understood according to the subject matter the matter of which Christ treates in the present is not properly meates considered in and by themselvs but the use of them whether they ought to be taken with washt or unwasht hands Besides Christ here speakes not of Leviticall impurity but of cleannesse before God which are most different among themselves Vers. 21. From within out of the heart of men proceed evill thoughts adulteries fornications murthers That is the heart corrupted with originall sinne as if the heart that is the whole were in a manner nothing else but sinne Vers. 22. Pride and folly are against the first Commandement blasphemies against the second and third by which men reproach the word or name of God of sinnes against the fifth Commandement he spake before and here are murders against the sixth adultery and fornication against the seventh thefts and covetousnesse against the eighth guile against the ninth evill thoughts against the tenth See Grotius An evill eye That is envy as Rom. 1.29 or niggardlinesse or both Vers. 33. and 34. By sprinkling spittle on his tongue he would note that the faculty of speaking was derived from him alone by putting his finger into their eares he taught that it was his proper gift to boare as it were the deafe eares for there is no need to flie to other allegories that he removed the deafe man aside from the multitude he did it partly for that purpose that he might cause the glory of his truth to appeare a farre off to rude and not yet fit witnesses partly that He might more freely and fervently poure out his prayers that he looked up to heaven and sighed it was a signe of his vehement affection whence we may perceive how singular his affection is toward men in whose miseries he condoled Calvin Ephphata The Evangelist retained the Syriacke word that he might shew how easie it was for Christ to heale this wretched man as he who using a familiar and ordinary word perfectly restored him but it is in the Imperative Moode be thou opened for all things are done at the command of this
Lord. CHAP. VIII Vers. 2. AND have nothing to eate It is very observable that our Saviour had a continuall care that none who followed him should want Vers. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Erroneous corrupt doctrine is like Leaven 1. In regard of the commonnesse 2. In regard of the quantitie little 3. In regard of the quality like as that to dough 4. In regard of its spreading property 5. In regard of the effects Leaven 1. Sowreth 2. Heareth 3. Swelleth Vers. 25. He was restored This word notes such a restoring as is not inferiour to the first integrety for so it is used Exod. 4.7 Gen. 29.3 and 40.21 Ier. 15.19 and 5.19 Therefore the third of the Act. 21. The last day is called the day of restitution of all things And saw every man clearly The Greek word rendred clearly is a compound word and signifies a farre of and clearly Vers. 31. And after three dayes rise againe Matthew saith the Son of man must bee raised againe the third day Marke that he must rise againe after three dayes Here Interpreters much trouble themselves wherefore Marke should say after three dayes especially because the history of the resurrection shewes that it cannot be extended beyond the third day It agrees with the Hebrew Michzeb which according to the Rabbines notes the extremitie either of the beginning or end Deut. 14.28 Not after three yeares but it signifieth in every third yeare in which a peculiar tithe was to be gathered There are like examples in prophane Authours in Lucian Euripides Homer from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense though he use a different phrase Vers. 37. What shall a man give in exchange for his soule The meaning indeed is that nothing in the world can answer the worth of it Vers. 38. In this adulterous and sinfull generation adulterous Not such as are borne in adultery they are generatio adulterina rather than adultera rather such as were given to adultery themselves and Spirituall Adulterers Iames. 4.4 Sinfull That is notoriously sinfull as Mary Magdalen is called a sinner CHAP. IX Vers. 1. AND he said unto them to Peter Iames and Iohn There be some of them stand here here which shall not taste of death till they have seene the kingdome of God come with power That which some feigne of Iohn is ridiculous Iohn himself will refute this fabulous opinion John 21.2 3. Besides it is folly to refer that in the singular number to John which Christ speakes in the plurall number of some Polyc. Lyser By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection Calvin Very many and those most rightly understand these words of the following glorious transformation and transfiguration of Christ on the Mount For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised Vers. 2. And after sixe dayes Matthew and Marke number sixe dayes Luke eight dayes Mathew and Marke reckon the sixe whole daies which flowed between Luke comprehends as well that day in which Christ spake as that in which he was transfigured That is in the seventh day Christ tooke to himself Peter James and John being withdrawn from the company of the Apostles and on the eighth day being accompanied with them he ascended into the Mountaine prayed and was transfigured before them Vers. 6. They were sore afraid This Greeke word is used of such a feare which makes one withdraw himself from the presence of another of whose company he acknowledgeth himselfe unworthy as Deut. 9.19 It is used Heb. 12.21 of the terrible vision which God shewed upon mount Sinai Vers. 12. Elias verily commeth first and restoreth all things That is all things which according to the prophecie of Malachy he was to restore Mal. 4.5 6. By Elias in Malachy is understood John Baptist Luk. 1.17 Mat. 11.14 Vers. 13. But I say unto you that Elias is indeed come The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom Christ confesseth that to be true and saith he was already come Vers. 18. Teareth him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teare and rent as the dog doth This tearing saith Beza is to be referred to the inward griefe of the bowels because the Spirit invading him as it happens in the Cholick he was troubled as much as if he had indeed perceived his bowels to be torne asunder Vers. 24. I beleeve help thou mine unbeliefe There is faith and unbelife in the soule at one time in one action upon one subject Mr. Perkins Vers. 31. The Son of man of man is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Using the present tense he signifies that the thing shall be shortly for Christ did so hasten to death and so seriously think of it that it might seeme present to him which was to come Novarinus Epiphanius saith Christ called himselfe the Son of man that he might shew that he is that Person which the Prophets foretold should take the nature of man and amongst them Daniel by name calls him the Son of man Vers. 37. Whosoever shall receive one of such children in my name Christ respects the childish quality not the individuum Polyc. Lyser Vers. 43. The fire that shall never be quenched O that word never said a poore despairing creature on his death bed breakes my heart Vers. 44. Esay 66. ult Marke addeth thrice Where the worme dyeth not and the fire is not quenched By which words metaphorically the twofold punishment in hell one of the body another of the soule is thought to be noted saith Polycarpus Lyserus By the worme is declared the continuall remorse of conscience and the dayly meditation of the sins committed By fire a sensible punishment and most exquisite torments in the body So Lyserus Rather by these two is meant the poena sensus in hell the privation of all good is commonly called poena damni the punishment of losse this is one part of hell torments The everlasting absence of all good from God or the Creatures The second part is a presence of all evill comprehended here under the worme that dyeth not and the fire that is not quenched The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes filling him with self convictions and perfect feare and despaire for ever the furious reflection of the soule upon it self for all its neglected opportunities and the irrecoverable misery it is in The fire is the wrath of the great God let in upon the whole soule to eternity but especially on the conscience Heb. 12. ult The fire is the essentiall part the worme but the accidentall From Carkasses slaine in battell and putrifying wormes are begotten but the carkasses of the wicked shall not be
12.35 Christ is a help against darknesse of sin ignorance misery death Gods wrath He alludes here saith Grotius to Esay 9.2 Vers. 6. A man Mans Ministry Sent Must have a calling from God Rom. 10.15 John Iehochanan Preacher of the grace of God Luk. 1.13 This shews that Christ is author of the light in man Vers. 8. He was not that light Ob. Iohn 5.35 Ans. It speaks not of the same light Iohn Baptist was not the Sun of righteousnesse the Messias the light that brings light into the world but he was a light and gave a notable testimony to the light See Grotius Was sent Is not in the originall Mat. 5.15 Iohn 5.35 Vers. 9. True Truly heavenly See Iohn 6.32 and 15.1 Lighteth Luce rationis the soule of a man is called a Candle in Proverbs See Cameron Every man Jew and Gentile without respect of persons all that are enlightned cannot say they have light from any other commeth Viz. borne Mark 16.15 Mat. 20.19 The world was ignorant before his Incarnation Luk. 1.79 world is taken First for things created Secondly Per synecdochen integri for men in the world both are here meant Some understand this of the light of grace but it will be more universally and necessarily true of the light of Reason which is in Infants radically though not actually Vers. 11. His own Some say all men are here meant because he made all the Jews were his people in a speciall manner Psal. 85.1 Received him not Beleeved not Calvin That is they obeyed not his word they would not be taught and directed by him Iohn 3.32 Ver. 12. As many Either Jews or Gentiles Calvin Bond or free Chrysostome Power Therefore the Papists say power is in man See ver 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies possibility but as in other places it is translated power or authority so here as also 1 Cor. 8.9 and 9.12 right or privilege or as Iansen Concord Evang. c. 1. interpreteth authoritatem dignitatem jus To become Viz. made Mat. 5.45 Sons Gal. 4.5 Ephes. 1.5 Rom. 8.17 His name Gospell preached Acts 4.12 Vers. 13. VVhich were borne not of bloud nor of the will of the flesh nor of the will of man but of God Faith comes not by naturall generation Bloud Enallage numeri genitale semen The flesh Gal. 5. opposite to the Spirit Man The same with flesh Calvin Some by flesh would have the woman to be meant Augustine Not of the will of man Not by any naturall power vertue or strength which is naturally inherent in them But of God That is of the Spirit of God Vers. 14. The word was made flesh Viz. incarnate man by Synechdoche Heb 2.16 Flesh signifies contemptuous man And dwelt among us As in a tabernacle or tent that is for a short time The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many Authors of best note he was conversant with us Zach. 2.10 Heavens are his home here was his pilgrimage Beheld his glory Saw it in his doctrine miracles life passions which agreed only to the only begotten Full Acts 6.8 All things in the Law were fulfilled in him Grace favour Ephes. 1.6 Truth All Christs were true and not fallacious true knowledge Col. 2.3 See Piscat Vers. 15. And cried Alia clara voce Esay 58. For he was before me So we read it but in Greek it is He was my first preferred before me for he was my first Vers. 16. Of his fulnesse The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for abundance Psal. 24.1 there is not only plenitudo abundantiae but plenitudo redundantiae an overflowing of fulnesse in Jesus Christ. Secondly for fulfilling and perfecting of a thing So love is said to be the fulfilling of the Law Properly it is given to vessells that are brim full of liquor and metaphorically here applyed unto Christ. Grace for grace Interpreters all agree in this that the scope of the words is to set out the abundance of grace we have from Christ a kind of Hebraisme say some and notes the cumulation of grace grace upon grace grace answerable to the grace in Christ say others or the grace in Christ which we partake of answers the grace in all Moses rites and Ceremonies See 14.17 verses and de Dieu in loc That is as one sweetly expounds it as a child in generation receiveth from his parents member for member or as the paper from the Presse receiveth Letter for Letter the waxe from the Seale print for print or as the glasse from the Image receiveth face for face so doe we from Jesus Christ receive grace for grace that is for every grace that is in Christ there is a grace in us in some measure and proportion answerable and agreeable to the same in him Grace for grace That is whatsoever Grace there is in Christ there is the like stamp upon the heart of every Christian like unto that expression Matth. 5.38 Grace The word Grace is sometimes taken for the love and favour of God Ephes. 2.5 2. For holinesse Col. 3.16 3. For excellency or ability as Ephes. 4.7 In all these respects there is a fulnesse of grace in Christ. Vers. 17. Grace In opposition to the curse of the Morall Law truth in opposition to the figures of the Ceremoniall Law Dr. Reynolds Grace comprehends all the perfections of the will truth all the vertues of the understanding Dr. Preston Vide Fulleri Miscell sac lib. 1. c. 8. de Dieu in loc Vers. 18. Seen Known fully as he is or now shall be revealed by Christ. Exod. 33.20 The bosome of the Father That is the seat of love and secrecy Who is intirely loved with such affection as is due only to her who is to be laid in the bosome Deut. 13.6 Men admit those into their bosomes with whom they impart all their secrets the breast is the place of counsells Calv. That is Christ revealeth the secret and mysterious Counsels and the tender and compassionate affections of the Father unto the world Dr. Reynolds declared exposuit discovered a secret 41. Gen. 25. Matth. 11.27 The originall word signifies to conduct and direct and lead a man as it were by the hand to the finding out of something that was hid before No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation Vers. 20. And he confessed and denyed not See third verse It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confirmation Esay 39.4 Ier. 42.4 See 1 Iohn 1.5 Vers. 21. And they asked him What then Art thou Elias And he saith I am not Art thou that Prophet And he answered no. Iohn so denyed that he was Eliah as he denyed he was
are in the graves shall heare his voice His meaning is though this be a stupendious thing and exceed the capacity of all reason and sense yet you ought not therefore to esteem it incredible vain and false Christ saith that that houre comes draws neerer and neerer he names not the day but the houre or moment hastening All that are in the graves That is by a Synecdoche of one kind for all the rest by what manner of death soever they dyed and howsoever they were consumed Heare his voice That is the voice of Christ ver 27. As the voice of the Son is the voice of the Father so the voice of the Archangell is the voice of Christ which shall send him See 1 Thes. 4.16 1 Cor. 15.51 Mat. 24.51 Vers. 31. If I beare witnesse of my self my witnesse is not true Ob. Iohn 8.14 Ans. Christs Testimony is to be considered two wayes as the Testimony of a meere man and so he yeelds to the Jews that his Testimony was unfit and unsufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand But secondly consider him as a divine person coming from heaven and having his Father giving witnesse with him thus his Testimony is infallible and so the latter to be understood Vers. 32. There is another That is God the Father not Iohn as some say For Christ would here bring in an undeniable Testimony He is another from Christ 1. In regard of the Jews conceit that Christ was but a man 2. In regard of his humane nature 3. In regard of his Office as he was Mediator between God and man 4. In regard of his Person as he is God being a distinct person from the Father Vers. 35. He was a burning and shinning light Greek that Lampe burning and shining burning to himself shining to others Iohn was not only a Lampe shining in his Sermons but a Torch burning with zeale Nam qui non ardet non accendit Bernard Nec lucere potest nisi prius ardeat Aquinas And ye were willing for a season to rejoyce in his light All liked him very well yea they even danced about him as Children about a bonfire so much the word beares for a season Vers. 36. The same works that I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very works which I doe Vers. 39. Search the Scriptures Though in the Originall and Latine Translation the word be ambiguous and may be taken in the Indicative Mood and the Imperative also yet I rather take it in the Imperative as most Translations do for a precept and duty than in the Indicative for a commendation of them noting what they did as if he had said ye search the Scriptures Search the Scriptures That is shake and sift them as the word signifieth search narrowly till the true force and meaning of every sentence yea of every word and syllable nay of every letter and jot therein be known and understood confer place with place the scope of one place with another things going before with things comming after yea compare word with word letter with letter and search it thoroughly Mr. Perkins It is not only a metaphor taken from digging minerals but also from hunting dogs who labour by smelling to find out the Hare Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures The Lxx use this word Prov. 2.4 Alphonsus the King of Arragon read over all the Bible foureteene times with Commentaries Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles One Mistris Elizabeth Wheatenhall the Daughter of one Master Anthony wheatenhall of Tenterden in Kent late deceased not yet being ten yeares old having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall a very religious Knight at East-Peccam in Kent and there carefully instructed by his vertuous Lady before she was nine yeares old not much above eight could say all the New Testament by heart yea at that age she was so perfect therin when she had not been there above two years that being asked where any words were she would presently name Book Chapter and Verse One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her in about forty places at one time wherein she never missed Book and Chapter but once yea she never erred in the number of the Verse but alwaies told the just Verse within one or two at the most under or over Ver. 43. I am come in my Fathers name To come in the name of the Father is to be sent by him to do all things according to his prescription to seek his glory for God to be present with and efficacious by his Ministery Polyc. Lyser To come in his own name Is not to be sent of God to work from his own or others will not Gods command to seeke his own glory and profit CHAP. VI. BEllarmine himself de Euchar. l. 1. c. 5. tells us that many Papists as Biel Cusanus Cajetane Tapper Hessels Jansenius deny that our Saviour in this Chapter treates of the Sacrament And for those which hold otherwise they are divided also as Ferus sheweth on this Chapter Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine and à Lapide But first this Sermon was uttered by our Saviour as Bishop Vsher saith above a yeare before the celebration of his last Supper wherein the Sacrament of his body and bloud was instituted at which time none of his hearers could possibly have understood him to have spoken of the externall eating of him in the Sacrament For in verse 4. this fell out not long before the Passeover and consequently a yeare at least before the the last Passeover wherein our Saviour instituted the Sacrament of his Supper See John 11.55 Secondly The eating which Christ speakes of here is by faith even the very act of faith ver 29 35 48 47. therefore it is spirituall eating not sacramentall which may be without faith Thirdly If those words ver 53. be meant of the Eucharist then how can our adversaries defend their Communion under one kind seeing here the drinking of Christs bloud is required as without which there is no life this is argumentum ad hominem a forcible reason against the Papists and it prevailes with divers of them to interpret this Chapter not of the Eucharist The eating of the flesh of Christ and the drinking of his bloud spoken of in this Chapter is not the eating of the Sacrament of the Supper but all manner of participation with Christ in the word and Sacrament This eating here spoken of necessarily giveth life everlasting to the eater 27 35 51 54.
on this wretched blind man his Justice mercy power Vers. 4. I must worke the works of him that sent me while it is day c. He borrowes a similitude from the common custome of life Psal. 104.22 He calls that a day the time limited by his Father in which he should finish the worke commanded him Verse 6. He spate on the ground and made clay of the spittle and anointed the eyes of the blind man with the clay It is certaine that Christ in healing this blind man as sometimes elsewhere used such a meanes and remedy which might seeme altogether absurd and contrary to our reason As man was first made of clay so Christ used dirt in restoring his eyes demonstrating his power in the same part of his body which the Father exercised in making the whole man Vers. 7. He went his way therefore and washed and came seeing A great commendation of his obedience that he simply obeyes Christ although many things draw him away into the contrary part Vers. 9. I am he He is not ashamed of his ancient miserable condition so that he may give glory to Christ whose beneficence he had tryed Vers. 11. And I receved sight Vers. 15. He changeth nothing in his answer but constantly affirmes one and the same thing concerning the Lords fact toward him He put clay upon mine eyes and I washed and do see By that he declares the continuation of the benefit that it was not vanishing but solid and constant Vers. 16. How can a man that is a sinner The Jewes were wont to call him a sinner who exceedingly offended being wholly alienated from God who was delighted with every sinne and therefore was to be excluded from the Church or Synagogue Vers. 17. He is a Prophet He thought Christ was above the vulgar by bestowing this benefit on him that is the annointed of God and promised Saviour of mankind Vers. 18. The Jewes The Pharisees were so called because they dwelt in Judaea properly so called and pretended that themselves only were the true confessours they would not firmely believe it although they heard it expressely from their neighbours Vers. 21. By what meanes he now seeth we know not c. Out of feare to the Pharisees they gave not due honour to Christ Jesus the Sonne of God they lie also when they say that they are ignorant of that which was now made knowne to all the neighbours Vers. 24. Give God the praise This was a form of obtestation and as it were of adjuâ—ation among the Jewes which they used in drawing out the confession of truth Josh. 7.19 they meant think that thou now standest before God and his terrible majesty which God is a severe punisher of lying wherefore conceale and dissemble nothing which that man hath done in healing of thee That this man is a sinner That is a hainous sinner with whom God hath no commerce Vers. 25. I know not The meaning is it belongs not to me to determine whether he be a sinner or no this he speaks to prick them the more Vers. 27. And you have not heard That is you have not believed for the hardnesse of your heart Vers. 28. Thou art his Disciple They count it for a reproach to be Christs disciple Vers. 31. God heareth not sinners That is such as live and lie in their sinnes and turn not unto God by true repentance such as persevere in sinne in whom it raignes Polyc. Lyser Ob. Therefore say the Separatists I may not pray with an evill man Sol. But this speech is not universally true He may heare him as a publick person though not as a private Secondly though God heares him not for himselfe yet he hears him for the people as Balaam blessing Israel being both a wicked man and speaking against his heart God heard him for the people 23. Numb This is a proverbiall speech as we may see Psal. 66.18 Esay 1.15 and elsewhere and is to be understood saith Grotius as the words going before and following shew of him who falsely affirms that he was sent of God whom God heares not so as he shall doe divine works to confirme his mission Vide Brugensem Pecatores 1. e. deceptores Rolloc Vers. 34. Altogether borne in sinnes That is a greater sinner even by nature than any other because he was borne blinde See Brugensis and Rollock Cast him out viz. Out of the Synagogue or Temple excommunicated him ver 22. a man may be excommunicated by the officers of the Church yet not by the censure of it Vers. 35. When he had found him Therefore he sought for him Vers. 37. Seen him Not with corporall eyes for Christ had departed before the blind man had returned to Siloe from the fish-pole but with his spirituall sight by which the divine power and mercy of Christ shined in the person of the blind man Vers. 41. If ye were blinde ye should have no sinne This sentence may be expounded two wayes First if you did acknowledge your selves blinde and confesse your sinne your sinne should not remaine because ye would seeke mercy and should be healed Maldonate Chemnit Harmon Evangel Secondly if you were blinde that is if ye had not the knowledge of the Scripture whence if you would you might know the truth ye should not have of great sinne as now yee have Jansen Harm Compare the 39. ver where by those that doe not see or are blinde are understood those which acknowledge themselves to be spiritually blinde and seek to be enlightned by God CHAP. X. IT is a parable from oeconomy and husbandmens sheepfolds Secondly since Christ compares the Church to a sheepfold into which God gathers all his he compares himselfe to a dore since there is no entrance into the Church but by him By this parable our Saviour first convinceth the Pharisees that they are false teachers for they were not taught of their heavenly housholder neither let in by the dore-keeper at the dore but of their own accord crept into Gods sheepfold The order of the Pharisees neither was instituted by God nor brought in by the Prophets but feigned by men and they entred themselves into the sheepfold of God Therefore they had no care of the sheep neither did they feed them with the doctrine of Gods word neither went before them by an honest example of life but fatted themselves suffering the people of God to wander into any errours Secondly Christ by this parable gives a reason also why many of the people leaving the Pharisees followed him and his doctrine Viz. They were wandring sheep and heard that Christ in the word of God propounded the true doctrine of salvation Vers. 1. Entreth not by the dore Like as an honest man climbeth up some other way like a thief or robber Theeves saith Jerome lay snares and deceive by hidden fraud robbers boldly take away others goods theeves lay waite for goods robbers
measure of his love answered onely concerning the truth being asked of the quantity he answered only of the quality Vers. 18. Thou shalt stretch forth thy hand As captives are wont to doe by the same figurative speech Pauls death was signified when Agabus taking a girdle bound his feete and hands And carry thee whither thou wouldest not That is in malam crucem Grotius Vers. 19. This spake hee signifying by what death he should glorifie God viz. By a violent and cruell death a magnificent description of martyrdome it is a glorifying of God See Iohn 13.31 Follow mee Not in respect of changing his place as when he said to Matthew follow mee but it is meant metaphorically of imitation and obedience as Mat. 16. Chamier Vers. 22. Till I come Some understand Christs comming at the end of the world and that hath been the ground of a vulgar but sencelesse errour viz. that Iohn the Evangelist is yet alive Austen tract in Iohn saith that the place where he was buried bubleth like water to testifie his breathing and that he is not dead but sleepeth but Beda sheweth that he died in peace the 98. yeare of his life at Ephesus Till I come Not in person but in power in the promulgation of the Gospell and conversion of sinners Follow thou mee Non corpore sed corde not with his body but heart ANNOTATIONS VPON THE ACTS of the APOSTLES CHAPTER I. LVke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their suffering A History of 28. yeares is described in the Acts saith Quistorpius Vers. 1. Of all that Iesus began both to do and teach Understand those things which are necessary to be known for salvation as Chrysostome Cyrill and Austine rightly expound it The sense is which Jesus did and taught while he continued on earth The Evangelists propound two things to themselves viz. to set forth dicta sacta the sayings and deeds of Christ. Vers. 3. By many infallible proofes By many Signes say the Syrian and Arabick But the word includes Signes of undoubted truth and accordingly hath our English well expressed it Mr. Lightfoot in loc Being seene of them 40 dayes and speaking of the things pertaining to the things of God see Iohn 20.20 21. he would converse a long time with his Disciples to assure them of his resurrection and that hee might more fully informe them of his will Vers. 4. And being assembled together with them Some render it eating with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communi mensa utor ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sal whence the Proverbe multos modios salis cum aliquo consumpsisse to have eaten many bushells of Salt with one is long to have lived together with him Vers. 6. Wilt thou at this time restore again the Kingdome to Israel Dreaming still of a temporall Kingdome for which Christ rebukes them Vers. 7. Jt is not for you to know the times or seasons As if he should say the Father hath kept times and seasons in his own power and therefore it is not for you to know them Perkins With the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is sometime used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time but not contrarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the space of time in generall as an age yeare moneth day houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity of doing a thing Ver. 10. And while they looked stedfastly toward heaven looked with fixed eyes like lovers Vers. 12. A Sabbath dayes journey One mile saith Tremellius on the Syriack Testament about two miles say the Latines 2000 Cubites say the Hebrewes which are rather to be beleeved See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levit. 23. quest 5. pag. 567. A Sabbath dayes journey was 2000 Cubits which the Hebrewes make a mile as appeares by their bookes de Dien in loc Vers. 18. And falling headlong he burst asunder in the midst and all his bowels gushed out The Greeke word signifies thus much that Judas fell down flat and was rent in sunder in the midst with a marvellous huge noise The Syriack Aethiopick and Arabick translates it and he fell upon his face upon the ground and that place Matth. 27.5 doth not oppose it saith de Dieu because the Greek word there is not to be rendred hanged himself but was suffocated or strangled Therefore Heinsius de Dieu and Doctor Price think that Judas died of the Squinancie Vers. 19. That field is called in their proper tongue Aceldama that is to say the field of blood The word is Syriacke it was bought with a price of bloud Matth 27.7 and sprinkled with his blood that took that price See Drusius and Quistorpius Vers. 26. And he was numbred The originall is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus calculis annumeratus est he was by common assent or common voyces reckoned with the eleven See Beza CHAPTER II. Vers. 1. WIth one accord Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind or heart This Greek word is often used in the Acts. It is used in reference to the twelve Apostles alone Chap. 1.15 Here in reference to the whole hundred and twenty and Chap. 2.4.6 in reference to the whole number of beleevers It is used also 5.12 Vers. 3. And there appeared unto them cloven tongues like as of fire In the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seene for it was not a delusion of sense but a true and reall apparition Tongues because they were to convert the world to Christ by the power of speech and perswasion Secondly Fierie to consume the drosse of errour in men Thirdly Cloven because they could tell how to divide the word of truth aright and apply it to persons and occasions Ministers must be ardentes loquentes fiery ergo ardentes tongues ergo loquentes saith Chrysostome on this place Vers. 4. As the Spirit gave them utterance In Apothegmes or wise sentences as the Greeke signifies Vers. 5. Dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather sojourning for they were not proper dwellers but such as came to worship at Jerusalem from these far countries at the Feasts of the Passeover and Pentecost and so had been continuing there some good time Vers. 6. Heard them speak in his own language that is they spake to every man in his own language not that the hearers heard that in divers languages which they spake but in one as some have conjectured for then as Calvin upon the place well observes the miracle had been in the hearers not in the speakers whereas the cloven tongues rested upon the Apostles not upon the People Vers. 15. It is but the third houre of the day That is nine of the clock tertia viz. ab orto sole Beza Vers. 17. J will poure out of
the boaster of that which he hath not Oecumen Vers. 32. Who knowing the judgement of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here judgement signifies properly Law Constitution Ordinance and in the Greeke version of the Old Testament where it is very often used it is ordinarily taken in this sense By it here is signified the just will law and ordinance of God They which commit such things are worthy of death that is thou considerest that Hell and damnation is the issue and desert of sinne and yet committest it But have pleasure in them that do them or consent with them so the Vulgar but corruptly To sinne is of it selfe wicked and worthy of eternall punishment but to approve and defend his own and other mens sinnes and to judge them well done to applaud them in mind and judgement and to be delighted with them is a high degree of ungodlinesse CHAP. II. Vers. 5. TReasurest up wrath that is punishments and judgements the effects of it alludes to Iob 36.13 the Greeke word signifies to lay up for to morrow Day of wrath that is of judgement See vers 16. Vers. 6. Render to every man according to his deeds The Papists infer merit of works from hence but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifies not onely a just retribution but a gift of favour as in that place Matth. 20.8 2. The Apostle saith secundum opera non propter opera which notes the quality not the proportion of their works that is good works shall be rewarded with glory and evill with punishment Vers. 7. The best reading of these words is this To them which by perseverance in wel-doing seek glory honour immortality eternall life that is shall render eternall life to such so divers interpret it The word here used doth as well signifie perseverance and continuance 〈…〉 the meaning is they which persevere and continue in good works So Luke 21 19 Matth. 24.13 and the Apostle to the same purpose Heb. 10 36. where he useth the same word And in this sence Jerome taketh patience here Vers. 9. Tribulation and anguish The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used of the active pressing of the shoe of the passive pressing of Grapes metaphorically of affliction especially in the books of the New Testament and in Ecclesiasticall writers The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightnesse of spirit such as is wont to happen in diseases and terrours Here it is taken metaphorically Vpon every soule of man Here is a double Hebraisme 1. Every soule of man is put for the soule of every man as in Chap. 1.18 Against all ungodlinesse and unâ—ighteousnesse of men put for the ungodlinesse and unrighteousnesse of all men 2. The word soule is put for person as Gen. 12.5 14.21 17.14 36.6 46.26 Vers. 12. Perish without Law That is without a Law formally published not materially enacted he speakes of the Gentiles who had the Law witten in their hearts Vers. 14. Doe by nature the things contained in the Law That is by naturall strength Vers. 18. And approvest the things that are more excellent So the Greek word is taken Matth. 6.26 and Heb. 1.4 Some render it triest the things that differ ex ploras quae discrepant Beza Pareus Acording to the former version some think that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jewes which disputed exactly and curiously not onely of things lawfull and unlawfull according to the Law but also of those things which according to it were better and more excellent Vers. 21. Thou therefore which teachest another teachest not thou thy selfe That is dost not thou live as thou teachest Turpe est doctori cum culpa redarguit ipsum Vers. 22. Thou that abhorrest idols dâ—est thou commit sacriledge Sacriledge is if not worse yet as bad as idolatry as if Paul held as good a false religion as a spoiling religion CHAP. III. Vers. 2. CHiefely This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signifie the order of the Apostles speech as before cap. 1.8 But there the Apostle beginneth his Epistle which he doth not here this word first here signifies chiefe that this was the chiefe priviledge and immuity which the Jewes had the oracles of God so the Lxx. calls the word of God Psal. 11.7 and 17.31 and 106.11 Vers. 3. The faith of God That is his constancy and fidelity in keeping his promises Psal. 33.4 fides quia fit quod dictum est See 23. Matth. 2.3 Vers. 4. Let God be true First let him be acknowledged such a one he is true not onely effectivè because he performed his promises which he made to Abraham concerning the land of promise Christ but essentialiter he is true and constant in himselfe And maist overcome when thou are judged Psal. 51.4 here the Apostle followeth the LXX and changeth the testimony for illustration for they who are pure overcome in judgement Vers. 5. J speak as a man q.d. Every naturall man is apt to thinke and speak so Vers. 9. We have before proved We have pleaded it at the Judges Barre and have convicted them Vers. 12. They are altogether become unprofitable viz. to good that is they are wholly alienated from good and made incapable to doe it this is taken out of the 14. Psal. 3. where the Hebrew word signifies they are become stinking but the Apostle followed the Greek version and a stinking thing is also odious and unprofitable for any service Vers. 13. Their throat is an open sepulchre Throats like a sepulchre sending out rotten and unsavoury communication or words tending to devoure When the grave is shut up we see nothing but green grasse but when rotten bones appear a filthy stink comes out With their tongues they have used deceit flattering fauning and dissembling the poyson of aspes is under their lips First it stings and wonderfully torments a man 2. Is incurable Vers. 14. Cursing and bitternesse That is sharp and furious inprecations and revilings Vers. 15. Their feet are swift to shed bloud In aptnesse to oppresse hurt and grind all one hath to deale with Vers. 16. Destruction and misery are in their wayes That is their designes and actions tend to destruction and misery and produce it to themselves and their neighbour Vers. 19. Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God It is a speech taken from a malefactor arraigned when the Judge objecteth what say you this and this treason is witnessed against you the poore man standeth speechlesse and dumbe his mouth is stopped Vers. 20. Therefore by the deeds of the Law there shall no flesh be justified
in his sight The Greek is All flesh shall not be justified in thy sight by the deeds of the Law The meaning is none shall The word all joyned with the negative is often according to the Hebrew phrase put for none No flesh Flesh by double figure is put for man flesh for the body it being the matter of it and that again as a part for the whole man Vers. 21. The righteousnesse of God Either because he is the founder and contriver of it or because he bestowes it and gives it unto men or because it is the righteousnesse onely that will stand and hold out before God or by way of opposition to the righteousnesse of the Law which may well be called the righteousnesse of men Vers. 23. All have sinned and come short of the glory of God All That is all Nations Jewes and Gentiles that the Gentiles sinned against the Law written in their hearts the Apostles proved in the first Chapter that the Jewes sinned against the Law written in the Book he proves in the second Chapter so in this Chapter v. 9. Secondly all that is all persons young and old 5. Chap. 12.14 verses have sinned the Greeke word signifies to misse the mark and come short Greek faln back left behind the word signifies them which are left behind in the race and are not able to rune to the mark the glory that is the glorious Image which God stamped on man at the Creation which consisted in knowledge righteousnesse and true holinesse and dominion over the creatures or the glory of heaven which should have been the end of their obedience Vers. 24. In this and the next verse is described the great benefit of justification in all the causes of it Being justified That is declared to be just or absolved before God The whole Act of our Justification is described in Law Termes the sinner is the guilty person the plaintiffe or accuser the Devill the witnesse conscience the advocate Christ the Judge God This Justification is described 1. From the efficient cause by his Grace by grace here is not meant a meere outward proposing of the word of God as Pelagians say nor any inward work of holinesse in us as the Papists but the goodnesse and love of God without us 2. Impulsive either 1. Internall implyed in the word freely it is oppossed to merit or dignitie here 2. Externall the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud 4. The finall cause to declare his righteousnesse for the remission of sinnes past freely First without cause or merit so Iohn 15.25 Secondly without price 10. Matth. 8. vide Gerh. in loc by his grace that is the free favour of God Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud 1. God hath made Christ the mercy â—eat 2. Under the Law it was but the type figure of him they that would obtaine any mercy from God must seeke it in and through him onely Secondly now by the ministry of the Gospell the Lord hath set forth this mercy seat openly to the vâ—ew of all men all men may have accesse unto it in the Law it stood in the holy of holies within the vaile and the High Priest onely had accesse unto it and but once a yeare 3. No man may come to the mercy seat nor hope to hude mercy with God through Christ but onely by faith in his bloud as Levit. 16.17 Mr. Hildersam on Psal. 51.7 vide Bezam A Propitiation So we read it but rather a Propitiatory the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jewes Propitiatory See 25. Exod. 22. Vers. 31. We establish the Law The Law is established by the Gospell 1. By apprehending Christs righteousnesse for the perfect obedience unto it and fulfilling of it by our surety He hath fufilled the precept and satisfied the curse 2. By our own inchoate obedience unto it which by meanes of the Gospell being a quickning Spirit we are enabled unto CHAP. IV. THe Papists oppose the imputation of Christs righteousnesse to us and cavill at the very word imputation calling of it justiriam putativam and a new no righteousnesse yet Paul useth the word ten times in this Chapter and in the same sense that we take it verses 3.4.5.6 8.11.22 23 24. Vers. 5. That justifieth the ungodly Not in their sins but from their sins through Christ God doth justifie the ungodly as Christ doth save sinners in sensu diviso that is not while they are ungodly noâ— while they are sinners but when they have forsaken their wicked wayes and turned to the Lord by true and sound repentance This place must not be understood simply of such one that doth nothing at all but respectively of such a one as doth not rest upon his workes nor rely upon his righteousnesse but renouncing his own workes doth cast himselfe upon the free grace of God 2. Ungodly is not used in the common sense for one that hath no goodnesse in him at all but in a limited sense viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification the proposition is drawn from the instance of Abraham a man not altogether void of workes and righteousnesse His faith is counted for righteousnesse Faith is accounted for righteousnesse without our merite for the merites of Christ which are not inherent in us but are communicated unto us by his Spirit whereby we are made members of his body and partakers of his righteousnesse Vers. 11. A seale of the righteousnesse of faith Circumcision is a signe in regard of the thing signified a seal in regard of the Covenant made betwixt God and man of righteousnesse not our own but that of Christ both active and passive faith as the instrument makes the righteousnesse of Christ ours by imputation Vers. 15. The Law worketh wrath That is manifests it and so when it brings it unto light it semes to have effected it Verse 18. Against hope Of sense and reason beleeved in hope of Gods word that is he conceived firme confidence in heart of the truth and power of God which is manifest by the Antithesis Vers. 19. And being not weake in faith be considered nor his own body now dead when be was about an hundred yeeres old Vers. 20. He staggered not The Greek word in other places is translated doubting nothing doubting but the same word is also translated discerning 1 Cor. 11.29 Vers. 21. Being fully perswaded There may be a full assurance of faith respectu objecti viz. the goodnesse truth and power of God but not respectu subjecti as it is in us in regard of our corruption It is a metaphore taken from ships that come into harbour with full saile Vers. 25. Was raised againe for our justification Christ paid our debt when he
died and cancelled the bond on the Crosse. But in his resurrection he received an acquittance as it were a discharge was given then 53 Esay 8. CHAPTER V. Vers. 1. BEeing justified by faith That is Christs righteousnesse made ours by faith Vers. 2. In hope of the glory God That is that we shall partake one day of his glory Vers. 5. The love of God That is the sense and feeling of Gods love to us See 8. verse shed abroad in our hearts the Greek word signifies powred out a speech borrowed from one licour infused into another as hot water powred into Beere changeth not onely the colour but nature of it It notes the abundant manifestation of Gods love toward us Vers. 7. For scarcely for a righteous man will one dye That is an innocent godly man Peradventure for a good man some would even dare to dye Would and peradventure and even dare he speakes warily A good man That is a usefull serviceable man a man whose life and labour benefits many or one that hath shewed a great deale of goodnesse to us Vers. 8. Commendeth That is maketh known Vers. 12. By one man That is Adam sinne entred into the world and death by sinne Sinne brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the Law to conferre life passed upon all men as the murraine infects the whole flock sinne and the curse seizeth upon all the whole world as well as Adam and Eve For that all have sinned Or in whom as Beza viz. That one man as the stock of mankind the sense comes all to one in Adam legally as they stood under his Covenant in him naturally as they bear his Image Vers. 13. Sinne is not imputed where there is no Law Sinne was imputed before the Law of Moses was given all were not righteous before but either it was not imputed by God eomparativè because men sin'd against a lower light or rather man did not impute sinne to himselfe till the Law came Vers. 14. Neverthelesse death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression There is a twofold interpretation of this place 1 Some understand it of Infants which never committed actuall sinne as Adam did Others say it is spoken of the Heathens which had not a clear knowledge of Gods law and will as Adam had But this proves not the Apostles intent which is to shew that the guilt of the first sinne was imputed to the world The former exposition is the better As the second Adam conveys not onely grace by regeneration but righteousnesse by imputation so the first Adam sinne not onely by propagation but imputation Who is the figure of him that was to come That is the first Adam of Christ the second Adam Vers. 15. But not as the offence so also is the free gift In this verse and 16 17 18 verses Christ is called the gift of God and the free gift of God five times See Esay 9.6 He is called the gift of God by an excellency John 4 10. Hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit was plentifully powred out a metaphor from waters over-flowing Vers. 18 As by the offence of one judgement came upon all Judgement reatus Beza Pareus Calvin but the judgement of God supposeth a guilt Vers. 20. Where sinne aboundeth that is the knowledge and feeling of sinne Grace the free imputation of Christs righteousnesse CHAP. VI. Vers. 4. BVried with him by baptisme into death Baptisme is an instrument not onely of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding under that death He alludes to the manner in which baptisme was then administred which was to strip them naked whom they baptized and plunge them in the water after which they put on new garments Whence those manners of speaking used in Scripture to put on Christ to put off the old man and put on the new Vers. 6. Might be destroyed or weakned and the strength of it broken made fruitlesse and uneffectuall for so the word signifieth Vers. 11. Reckon ye make account conclude thus so the same word is used Rom. 3.28 Vers. 12. Raigne It is the observation of Chrysostome and Theodoret upon the words the Apostle did not say Let not sin tyrannize for that is sinnes own work and not ours Rom. 7.20 All the service which is done to a tyrant is out of violence and not out of obedience But he saies Let it not Reigne in you for when a King reignes the Subjects do actively obey and embrace his command whereas they are rather patients then agents in a tyranny In the lusts thereof By lusts here are meant the flames and motions of lust springing from the fountain of originall sin Verse 13. But yeild your selves unto God The Greek signifies properly to present our selves unto God or to tender our service and duty unto him In which words he alludes to the manner of the Old Testament when a man offered any Sacrifice for himselfe he brought the beast into the Temple or the Tabernacle and set it before the Altar in token that he did resigne it unto God Vers. 14. For ye are not under the law As a Covenant whether we understand it of its condemning or irritating power Ye are not under the law irritating corruption and compelling to duty but under the law subduing sinne and sweetly leading you on in all the waies of God Vers. 17. That form of doctrine which was delivered you or into which ye were delivered so the Greek imports The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it Vers. 19. I speak after the manner of men So Beza and we I speak some humane thing Humanum quiddam dico Erasmus And to iniquity unto iniquity By the former iniquity is meant originall and habituall sinne by the latter actuall sinne as the fruit of the former Vers 20 The servants of sinne A servant hath two properties 1 He is subject the master is above him orders him appoints him his work 2 He dwels in the house with him Vers. 21. For the end of those things is death That is the reward because it is the end of the work And in this sense this word is used 2 Cor. 11.15 Phil. 3.19 1 Pet. 1.9 Vers. 22. I delight in the law of God after the inward man That is so far as I am regenerate and have a new principle of grace within me Vers. 23. For the wages of sinne is death The word in the originall signifieth properly victuals because victuals was that which the Roman Emperours gave their Souldiers
order in which the Lxx. rehearseth them in Exodus It is observable saith Pareus that he rehearseth the precept about coveting in one word as thou shalt not cover this sheweth it is but one Commandement The Apostle rehearseth here onely five Commandements of the second Table and omitteth that Commandement honour thy Father and thy Mother c. Because the Apostle had in this Chapter treated before of the duty towards higher powers and superiors under which Parents are comprehended And if there be any other Commandement viz. Of the same nature requiring that which we owe one to another viz. to honour Parents and other things which are in the Law but out of the Decalogue Briefely comprehended For the whole Law commands nothing but the love of God and our neighbour Vers. 10. Love is the fulfilling of the Law The love of God fulfills the Law 1. Reductivè because we fulfill all Commandements for the love of God 2. Effectivè hee who loveth the Lord is ready to obey him 3. Formaliter all our actions should be referred to his glory Vers. 11. For now is our salvation neerer then when we beleeved The Apostle Confert incrementa cum initijs fidei compareth the increasing of faith with the beginning here he perswadeth to newnesse of life ab utili from that which is profitable we are now come nearer the mark then when we began to beleeve and therefore it behoves us to be the more earnest as those which run a race the nearer they come to the mark the faster they run least any should out strip them Vers. 12. Cast off the workes of darknesse That word cast off implies two things 1. Haste 2. Hatred as Esay 30.22 and 31.7 sinnes are called workes 1. In reference to the wages 2. The number of darknesse because they begin in inward darknesse goe on to outward and end in utter darknesse Vers. 13. Honestly Or decently 1. Thess. 4.12 That is order all our actions and the whole course of our life mannerly Chambering That which we translate Chambering is properly lying in Bed long lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est congressus viri cum muliere Grotius Wantonnesse The beginning of concupiscence giving ones selfe to dalliance and such behaviours as feed and provoke lust vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis latè patens omnia comprehendens quae lascivè sunt sed hic ea quae sunt contra sexuum decoruna Grotius Vers. 14. Make not provision for the flesh to fulfill the lusts thereof 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make projects for it CHAP. XIV Verse 1. TO doubtfull disputations We should forbear in our Christian conference disputes about things doubtfull and fall to exhorting admonishing and edifying one another Let every man be fully perswaded The word which the Apostle useth signifies not to abound in sense as the vulgar translates it but to be assuredly perswaded in heart of that which is done See 22. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall word and seemeth to be borrowed from a Ship under full saile that hath both wind and tide with it to carry it with a straight and speedy course to the desired point and nothing to hinder it quasi plenis velis feratur Piscat Vers. 9. Might be Lord Greek one word that he might Lord it or rule them as his Vers. 12. So then every one of us shall give account of himselfe to God This account is 1. Universall every one 2. Necessary shall give 3. Strict an account to God 4. singular of himselfe That is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions Vers. 17. Meat and drink That is hath not such need of such indifferent things as these are but righteousnesse and peace and joy in the Holy Ghost those are the essentiall things to be respected of all such as are the subjects of that kingdome of grace Righteousnesse Of Christ the assurance of our justification before God Peace Of conscience which proceeds from this assurance and joy in the Holy Ghost which proceeds from them both So Mr. Perkins Vers. 22. Hast thou faith have it to thy selfe before God By faith the Apostle meanes a perswasion in things indifferent the meaning is if thou beest in thy selfe perswaded a thing is indifferent use they liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another Vers. 23. Whatsoever is not of faith is sinne Whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne CHAP. XV. Vers. 1. BEeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to tolerate and support their infirmities sed in se suscipere ut curent but to take them in hand to cure them It is a metaphore taken from the fashion of building where the Pillars doe carry the weight and burden of the house or the frame of mans body where the bones bear up the flesh Vers. 2. Let every one of us please his neighbour for his good to edification It was necessary for the Apostle to limite his precept in this matter for in another place man-pleasing is condemned meaning the excesse of it when one doth chiefely or ly aime at this to give men content Vers. 4. Whatsoever things were written Whether precepts promises threatenings examples aforetime in the old Testament and then much more in the new Learning That is Heavenly learning Through patience and comfort of the Scriptures might have hope True hope to come to heaven is obtained by patience Vers. 9. As it is written For â—his cause I will confesse to thee among the Gentiles and sing unto thy name The Apostle alleadgeth this Text as a proofe of the conversion and calling of the Gentiles and therefore by nations here are meant those heathen nations which were at that time strangers from God This place fitly serves to prove the conversion of the Gentiles David gave thankes to God before the Gentiles that is he did it presently upon his victories in the place he sang praise to God and that exercise did bring on some proselytes But secondly he doth it and meant that he should doe it continually in the use of those Psalmes and Songs which he did make by the Gentiles Thirdly this looketh higher also then David viz. to Christ who did and doth praise God before and among the Gentiles by the Ministry of his Apostles Vers. 12. A root of Jesse It is so called because then the family was obscure when Christ sprang out of it as the root of the trees lies hid in the earth and Jesse is named rather then David because the Kingdom of David was then ceased only the family of Jesse still remained Vers. 13. The God of hope Both objectivè because he is the onely object of our hope 1 Tim. 6.17 and effectivè he
command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the
as in other Epistles Paul cals himselfe an Apostle so here he cals himselfe a servant A servant of Christ therefore is the same with an Apostle of Christ. à Lapide All the Saints All those which were called out of the world to Christ and have given their names to Christ and were sealed by baptisme and have not by a manifest apostasie fallen from Christ and his Church are comprehended by the Apostle under the name of Saints With the Bishops and Deacons By those the word Sacraments and Discipline by these Almes were administred Calvin hence notes that Bishop and Pastor are Synonima and that the name of Bishop is common to all the Ministers of the Word when here are many Bishops belonging to one Church Postea saith he invaluit usus ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri Episcopus vocaretur salus id tamen ex hominum consuetudine natum est scripturae authoritate minime nititur Dr. Airay speaks almost to the same purpose Estius seems to oppose this opinion of Calvins See him and à Lapide Vers 6. That he which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which hath in began a good work in you for the work is wholly inward and spirituall Vers 7. I have you in my heart That is you are most deare and precious to me Q Mary said Calice was in her heart and there they should finde it if they opened her Vers. 8. In the bowels of Iesus Christ This phrase hath according to Interpreters two meanings First in the bowels of Christ is taken causally as if he meant to shew that those bowels of compassions were infused into him from Christ and so he longed after them with such kind of bowels as Christ had wrought in him Or else secondly in the bowels is put for instar like the bowels or after the bowels according to the analogy of the Hebrew phrase and then the meaning is this Like as the bowels of Jesus Christ doe yearn after you so doe mine Bowels are a metaphor to signifie tender and motherly affection and mercy Luke 1.78 Vers. 9. Abound The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare redundare to overflow a bubling fountaine keeps not the water in it selfe but sending it forth it flows out to others that every one may partake of its water so charity is said to abound or overflow when it is so kindled in the heare both toward God and our neighbour especially toward the Saints and toward all other men even enemies that it abundantly communicates it selfe both in friendly offices and benefits to all both absent and present The Apostle wished three things from God to the Philippians increase of charity increase of knowledge of Divine things and of Spirituall sense that is of experimentall knowledge of Christian matters Yet more and more More and more notes the quantity yet the perseverance of it in knowledge that is in knowing all truths say some a full and solid knowledge but not of all things Calvin And in all judgement That is in particular for judgement is taken first for particular acts of the same and for the working of those things upon themselves which they do know and secondly for the sense and taste in their hearts of what they know for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. The things which hapned unto me that is the troubles he had in carrying on his Apostleship Vers. 13. So that my bonds in Christ are manifest in all the Palace Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace Vers. 14. And many of the brethren in the Lord waxing confident by my bonds c. Many Christians that were not so bold before were encouraged by his sufferings See Estius Vers. 19. The supply of the Spirit of Jesus Christ We have the Spirit of God by continuall supplies Adam received it all at once Vers. 20. My earnest expectation and hope to signifie the strongenesse and surenesse of his hope both expressing thus much that his hope was sure that he expected the thing he hoped for as they that earnestly looking for a thing stretch out the head to look for it Whether it be by life or by death If I live by preaching if I die by suffering Vers. 23. In a strait The sense is I am drawn divers waies this way with the desire of Christ that way with the love of the brethren for whom my life in the flesh is yet necessary Estius à Lapide A metaphor taken from the straitnesse of places where we are intercepted by an enemy or otherwise shut up so that we cannot finde an issue Having a desire This is somewhat more then simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till we have our desire accomplished whereas to desire simply may be used for any motion To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return Luke 12.36 and properly agrees to Mariners steering their course thither whence they loose Anchor and what is our whole life but a most dangerous Navigation Vide Dilh. Eclog. Sac. Dictum quintum 13. à Lapide in loc And to be with Christ These two are to be read together for death of it selfe should not be desired because this desire crosseth nature but for another end it may viz. for conjunction with Christ. This place may confute the errour of those who dreame that the soules separated from the bodies doe sleep Vide Estium Which is farre better It is very significant in the originall far much better or much more better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 27. Let your conversation be c. The word used in the originall implieth that they were Citizens of a City which is above and enforceth this construction onely ye as Citizens of an heavenly Ierusalem carry your selves as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession The word signifies worthy of the Gospell but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell it is as much as beseeming the Gospell meet for the Gospell bring forth fruits worthy of repentance meet for repentance such fruit as may manifest your repentance This word is translated in another place convenient and meet That ye continue in one spirit Or stand fast for so the word signifieth like unto good souldiers which yeeld no ground but keep their standing CHAP. II. Vers. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies This is a very patheticall exhortation in which he intreats the Philippians by all means to be
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
upon the earth That is lusts called Members 1. Because the whole corruption of our evill nature is compared to a mans body and called the body of death 2. Because they are as naturall to a carnall man and as well beloved as his Members Marke 9.43 3. Because they doe dwell and worke in our Members Rom 7.23 Iames 4.1 Vpon earth first because they are exercised upon things of this earth as their proper object secondly because they will continue with us during our naturall life and abode upon the earth The sinnes here reckoned up are sinnes either against the seventh Commandement viz. fornication uncleanesse inordinate affection or against the tenth Commandement evill concupiscence or the first covetousnesse which is Idolatry Inordinate affection In the originall it is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any violent strong passion that chiefely which we call being in love Some thinke it meanes the burning and flaming of lust though it never come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is fired with every occasion or temptation Vers. 11. But Christ is all and in all Christ is all in a twofold relation of God and man looke what God can require for his satisfaction or we desire for our perfection is so compleatly to be found in Christ that it need not be sought else-where In all Men or things it may be read either way he is all things in all persons or all things in all things Vers. 12. Put on therefore as the elect of God bowells of mercies kindnesse humblenesse of mind meeknesse long-suffering He wisheth them as they would be sure of their election to have a sound note of their holinesse and that God loved them so to put on the bowels of mercy let these be your robes and coverings weare them as you weare your garments and let them be as tender and inward unto you as your own principall and most vitall parts Such a measure of pitty and compassion as maketh the inward bowels to yearn and mercies of divers kinds it is in the plurall number Kindnesse This vertue extendeth further then the former for pitty and compassion is proper to those which are in some affliction and misery but kindnesse reacheth to all whether in prosperity or adversity it is a sweet and loving disposition of the heart and a courteous affection to all shewing it seâ—fe in pleasing and good speech Humblenesse of mind A meane esteeme of our selves Meekenesse A quiet and calme disposition of heart neither prone to provoke nor easily provoked to anger by an injury Long-suffering A further degree of meeknesse a continued quietnesse of minde after many wrongs offered Vers 14. And above all these things put on charity which is the bond of perfectnesse Above all Because love is the root of all he doth by this phrase compare charity to the most precious garment which is put upon all others The bond of perfectnesse That is the most perfect bond which is among men to unite them together for according to the Hebrew phrase which is usuall in the writings of the Apostle vinculum perfectionis is vinculum perfectissimum quo plures inter se colligantur for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Cajetan speaketh vinculum conjungeus amantes or as Iustinian perfectissimum quoddam vinculum Vers. 16. Dwell in you That is let it not come as a stranger but let it be familiar with you Richly be not content to know one part of the word but know it throughout have a high esteeme of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes two things 1 The measure and so it is well rendred plenteously 2. The worth of the knowledge of the word and so it is rendred richly In all wisdome A Childe may be able to say much by heart and yet not have it in wisdome Vt jnde scilicet edocti sapiamus quod oportet The word of God is a rule for all the virtues before mentioned and the study of that will fit us to the duties of our severall relations after rehearsed Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs See Ephes. 5.19 In both which places as the Apostle exhorteh us to singing so he instructeth what the matter of our Song should be viz. Psalmes Hymnes and spirituall Songs Those three are the Titles of the Songs of David as they are delivered to us by the Holy Ghost himselfe some of them are called Mizmorim Psalmes some Tehillim Hymnes some Shirim Songs Spirituall Songs Psalmes Were sung on the voyce and Instrument both Psal. 108.1 Dan. 3.7 Hymnes Were Songs of thankesgiving for a particular benefit received Matth. 26.30 Songs Wherein we give thankes for generall blessings as when David praiseth the Lord for the workes of creation Psal. 104 3. Singing with grace in your hearts to the Lord Psal. 103.1 That is say some with a comely and reverent gesture a decent and sweet Tune rather with understanding and feeling hearts 1 Cor. 14 15. Vers. 17. And whatsoever you doe If you would have God to accept of it Doe all in the name of the Lord Iesus To doe any thing in anothers name imports three things 1. To doe it by some Warrant or Commission from another 2. To doe it for his sake and service 3. By the assistance of another That is to be authorized and allowed by Christ what we speak or doe to doe it for Christs glory and likewise for his sake and by his strength do it in this perswasion that through Christ God is well pleased with you Hildersam Verses 18.19 Wives submit your selves unto your own husbands as it is fit in the Lord. Husbands love your wives c. The Apostle begins first with the duties of married persons as Ephes. 5.22.25 and so proceedeth to the duties of Children and Parents of Servante and Masters as Ephes. 5.20 21. and 6.1.4 First because this society is first in nature and therefore in order Secondly this is the fountaine from whence the rest flow Psal. 120.3 and 127.3 Prov. 5.15.16 And of them he begins first with wives constantly observed both by Peter 1 Pet. 3.1 and Paul Ephes. 5.22 First to shew the inferiority of the wife in regard of the husband for the Apostle begins ever with the duty of the Inferiours Ephes. 6.20.22 and 4.1 Secondly to shew where duty is to begin at the Inferiour and so to ascend to the Superiour Wives submit your selves unto your owne husbands That is yeeld your selves unto the will direction and discretion of your husbands As it is fit The originall word is rendred three wayes 1. Vt oportet as ye ought and so is a reason from Gods institution Yee must doe it 2. Vt convenit as it is meet 3. Vt deeet as it is comely women delight in neatnesse It is meet
or comely in regard 1. Of the Law of nature 2. Of Gods Institution after the fall 3. The Husbands headship 4. womanly infirmities In the Lord It may be taken as a note of direction prescribing the ground and mannor of this submission that it be done in obedience of God and the command of God in conscience of the order and ordinance of God so it is used Ephes. 6.1.2 As a note of limitation describing the bounds and limits of this submission reverence and obedience that it extend not it selfe to any thing against the will and word of God So it is used 1 Cor. 7.39 Vers. 19. Husbands love your wives That is carry in your hearts a kind and loving affection toward them and shew it forth both in word and deed And be not bitter against them A metaphor taken from such things as are bitter in the taste as Gall which when it is mingled with sweet things makes them distastefull so if the husband shall be bitter and fierce in his authority reproofes and commands things in themselves wholsome the wife will neither brook nor digest them Among the Heathen the Gall of the Sacrifice that was slain and offered at Weddings was thrown out of doores to signifie that married folkes should be as Doves without Gall. Vers. 20. Children Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified unto us a mans whole progeny So that sonnes and daughters are not onely to be understood here but likewise grand-children Your parents Under which word both fathers and mothers are equally comprehended the child takes his originall from both Vers. 22. In all things That is in all lawfull and bodily things in all outward things which are indifferent Ephes. 6.1 Your masters All masters indifferently without difference of sex 1 Tim. 5.14 or of condition Not with eye service Not with eye-services in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not onely when their eye is upon you Vers. 23. Doe it Work it so the word properly signifies Heartily The originall word signifies from the very soule The obedience of servants should be a hearty obedience CHAP. IV. Vers. 1. GIve The word properly signifies exhibite or yeeld Iust That is feed them govern them protect them reward them Ye also have a Master in Heaven That is one which exerciseth the same authority over you and will doe the same things that you doe to your servants viz. oversee you punish you call you to account Vers. 6. Seasoned with salt Yea as in meats the more subject they are to putrefaction the more need they have of powdering so in the matters of speech the readier we be in vulgar and ordinary matters to forget our selves the more need have we the more throughly to season them with that holy Salt Vers. 12. Alwaies labouring fervently for you Compleat or filled the Greek word is a metaphor from a ship with sailes with the help of Winds when a man is filled with the commandement as the saile of a ship is filled with winde Vers. 13. I beare him record or witnesse with him I yeeld him my testimony Vers. 14. Luke the beloved Physitian Beloved because of the good he brought to the Church by the skill of Physick Physitian to distinguish him from Luke the Evangelist for if it had been him he would have given him the title Calvin and Elton go this way Estius saith it was Luke the Euangelist and that he was a Physitian and so stiled here peradventure because hereby his Physick was very helpfull to the faithfull Vers. 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans Here is warrant for the publique reading of the word See 1 Thess. 5.27 Vers. 17. Take heed The originall is see to the ministery So the Greek word is used 2.8 Matth. 8.25 and 12.38 1 Cor. 8.9 the meaning is Carefully look into the Office and function and diligently weigh and consider what it is the weight of it and what belongs to that pastorall duty That thou hast received in the Lord That is from the Lord which he of his grace and mercy hath committed unto thee That thou fulfill it The word is metaphoricall borrowed from a Vessell that ought to be full of liquor or the like matter and is not and it is as much as if he he had said that thou fill up that Vessell of thy ministery as it ought to be filled and leave no empty place in it do it not to the halves or in some part but perform it in every respect as it ought to be performed accomplish all the parts of that Office and Ministery ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. THe order of Pauls Epistles is according to the dignity of the Cities therefore those which are directed to particular persons are put in the last place Chrysâ—stome and some of the Ancients say that both the Epistles to the Thessalonians are among the first which Paul wrote which is most true saith Grotius of the second Epistle Thessalonica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Metropolis or mother-City of Macedonia anciently called Thermae new built by Philip King of Macedon after his conquest of Thessaly for monument of which it was so re-edified and enlarged and obtained that name In this City God was pleased by his ministery to collect a Church See Acts 17.1 Vers. 3. Your work of faith All good Offices and fruits which proceed from it toward God our neighbour our selves And labour of love That is laborious love Heb. 6.10 a labour undertaken out of love Vers. 5. But also in power and in the holy Ghost That is in the power of the Holy Ghost Vers. 6. Having received the Word in much affliction He doth not mean that they received the word when they were afflicted that is poore or otherwise distressed that is a kind of advantage to the receiving of the Word but afflicted in or for receiving the Word Vers. 8. For from you sounded forth the Word of the Lord c. An elegant metaphor which signifies that their faith was so lively that with its sound as it were it stirred up other Nations The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the sound of a Trumpet or loud voice of a Cryer to make a sound far off CHAP. II. Vers. 3. FOr our exhortation was not of deceit That is our preaching a Synecdoche because exhortation is a chiefe part of preaching See Acts 13.15 1 Cor. 14.3 Vers. 5. For neither at any time used we flattering words as ye know nor a cloak of covetousnesse God is witnesse The Apostle professeth against flattering words and appeals to them who had heard him concerning that but he might carry his covetousnesse so closely that they might not discern it therefore he appeales to God for his freedome from that sinne See Estius
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To discover his sins that he may be kept low in his own eyes Vt â—estia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy
God hath shewed love to him so will hee to the Saints Vers. 7. For we brought nothing into this world Greeke this new world And it is certaine we can carry nothing out He doth not say as it is Iob. 1.21 we brought nothing into the world and shall carry nothing out but as if men affirmed some such thing in their own hearts that their riches should goe out of the world with them or could profit them when they are dead he saith it is certaine we can carry nothing out Vers. 8. And having food and rayment let us therefore be content That is if wee have food and rayment necessary for us and ours we ought to quiet our hearts and have no further care The word signifies let us have enough let us count it enough Vers. 9. But they that will be rich The Apostle saith not those that are rich but these which inordinately desire to be rich or such as referre the labour of their callings to the gathering of wealth where the Apostle doth not simply condeme a rich estate but rather the desire to be rich that is a desire to have more then is necessary for the maintaining of a mans estate Fall into temptations That which we pray daily against are overcome by them And a snare viz Of Satan the vulgar addes the Devill but it is not in the Greeke and Syriack And into many foolish Absurd and sordide Hurtfull And damnable to the soule Which drowne men Like one that hath a Milstone about his neck and is throwne into the bottome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est in profundum demergere In destruction and perdition That is destroying perdition He useth two words to signifie the greatnesse and certainty of the destruction or to note a double destruction Temporall and Eternall Estius and others Vers. 10. For the love of Money The preposterous in ordinate love of it Is the root of all evills He saith not that it is the cause principle originall but the root not of a few many or very many but of all evills the covetous man will be ready to commit any sinne Quid non mortalia pectora cogis Auri sacra fames Pierced themselves thorough One every side circumcicra perforant as if one were stabbed all over from head to foot With sorrowes Such as women in travell are subject unto Vers. 11. But thou O man of God flee these things Not onely because it was exceedingly unbecomming him but because even he is inclinable to it That is thou who art to have office in the Church by ordinary calling as the Prophets and men of God of old had by extraordinary thou who after a speciall manner art to be Gods peculiar by reason of thy function 1 Sam. 2.27 2 Tim. 3.17 Fly these things That is preserve thy selfe from these noysome lusts the breeders of most filthy and detestable cogitations and practices And follow after righteousnesse That is deale justly give every man his owne Godlinesse Covetousnesse is Idolatry practise thou piety which is great gaine Faith This is a maine fruit of godlinesse follow it and thou shalt not distruct Gods providence Love To men a fruit of faith selfe-love occasions covetousnesse Patience In adversity Meeknesse Waiting and expecting Gods comming to the supply of our want Vers. 12. Fight the good fight of faith That is strive by faith patience and Prayer against all these lusts of infidelity distrust earthly-mindednesse Lay hold on eternall life Being call'd by faith and hope lift up thy heart and affections to a heavenly conversation so some That is so strive in this course that thou maist obtaine eternall life Vers. 14. That thou keep this Commandement without spot That is so keepe this Commandement that thou looke for Christ daily and so that if thou shouldst live untill that time thou remit nothing of thy study and care Some interprete it in generall of all the commandements given by the Apostle to Timothy some in speciall of the Commandements in 11. and 12. verses some of the Commandement of love Calvin goes the second way Vers. 15. The onely Potentate Because he is essentially and independently potent yea omnipotent Vers. 16. Who onely hath immortality viz. Perfect and independent the Angels are immortall not of their own nature but by Gods grace Vers. 17. Charge them that are rich in this world This is added by way of extenuation the world is brittle and all things in it those are world-lings in heart as well as in estate there are other riches besides those of this world Matth. 6.20 and 19.21 That they be not high minded He bids rich men take heed of two things first Pride here and secondly deceitfull hope in the next words Nor trust in uncertaine riches Yea to uncertainty it selfe so it is in the originall some render it unevidence of riches they evidence not Gods love But in the living God This Epithete is added either to distinguish him from false Gods or to declare the certainty of hope which is placed in God who lives alwayes and immutably Vers. 18. That they doe good that they be rich in good workes ready to distribute willing to communicate All is but beneficence expressed in the variety of four Epithetes To doe good Imports all good whatsoever belongs to a Christian life the other two distribute and communicate that good which properly is expected from rich men that none else can doe ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THere is the same Argument generally of this Epistle with the former Vers. 3. Whom I serve from my forefathers or Progenitors so Calvin Some say Abraham Isaac and Iacob others his naturall parents With pure conscience That is a conscience purified from the guilt of sinne by the sprinkling of the blood of Christ. 2. A conscience purified from self-ends and respects Sincerely and without hypocrisie Without ceasing I have remembrance of thee in my prayers night and day We cannot think that Timothy was never out of his thought but the meaniâ—g is when he did call upon God from day to day he still remembred him 1 Thess. 5.17 Vers. 6. Stir up the gift of God which is in thee That is as man preserves the fire by blowing so by our diligence we must kindle and revive the gifts and graces of God bestowed on us Therefore some thinke it is a metaphor taken from a sparke kept in ashes which by gentle blowing is stirred up till it take a flame so Calvin Barlow and others But it is better saith Gerhard to refer it to the Type of the Priests of the old Testament by whose daily and continuall ministery the fire comming from Heaven was maintained so Timothy is commanded to stir up and preserve the gifts of the Holy Ghost received and cause them to flame and burn in him 1 Thess. 5.19 1 Tim 4.14
as the fountaine of all Christian Religion presently the whole fabrique of Christian Religion falls to the ground 1 Cor. 15.13 Vers. 19. Neverthelesse the foundation of God standeth sure c. That is the decree of Gods election stands firm and sure so as those who are elected by him shall never fall away This he declareth by a double similitude he saith the election of God is like the foundation of a house which standeth fast though all the building be shaken The Church of God is compared to a building election to the foundation A foundation is first in order of the building 2. Highest in honour Christ is called the foundation of foundations Esay 28.16 3. Is the stability of a whole building Secondly he saith that election hath the seale of God and therefore may not be changed Having this seale the Lord knoweth them that be his Or who are his not onely how many are elected but who they are who be the very numericall persons A seale is for two ends secresie and safety things which are sealed are made sure and authenticall this seale hath two parts the first concernes God in that every mans salvation is written in the book of life and God knoweth who are his Secondly a second part of the seale which concerns man and is imprinted in his heart and conscience which also hath two branches the gift of invocation and a watchfull care to make conscience of all and every sinne in these words And let every one that nameth the name of Christ depart from iniquity whereby he signifieth that those which can call upon God and give him thanks for his benefits and withall in their lives make conscience of sinne have the seale of Gods election imprinted in their hearts and may assure themselves they are the Lords Mr. Perkins Vers. 21. He shall be a vessell unto honour That is known or declared that he is so And prepared unto every good worke The word in the originall signifieth when a man is fashioned as a Vessell is fashioned and the meaning is that then a man is good when his heart is fitted to good works Vers. 22. Flee also youthfull lusts There are lusts peculiar to that time of life sensuality abuse of selfe creatures headstrongnesse Vers. 24. But be gentle unto all men apt to teach Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meek disposition Patient The Greek word properly signifies Tolerantem majorum one that beares evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill persons rather then evill things Estius Gerh. Vers. 26. And that they may recover Or awake themselves Syriack that they may be mindfull of themselves Out of the snares of the divell Greek snare of the divell that is pleasures which make men as it were drunke we are freed from these by Christ Esay 42.7 Who are taken captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive as souldiers in the warres or beasts in a toyle The Greek word is properly a warlike word but is more largely used as we may see Luke 5.10 CHAP. III. Vers. 1. IN the last daies That is all the time from Christs first to his second comming Perilous times Vulg. tempora periculosa The Greek is properly difficult times in which it is hard to consult or to carry ones self Vers. 2. For men shall be lovers of their own selves Self-love is the root of these 19 vices here mentioned The Apostle begins with self-love and concludes with love of pleasures men alwaies abound with self-love but it shall then prevaile more then in times past Truce-breakers Or promise-breakers for it needs not be confined to the leaving of those Covenants of Cessation from Armes betwixt enemies which we call truces but may be understood generally of any promise or compact whatsoever Vers. 4. Traytors Such as betray those who put their confidence in them Heady Such as flye before they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High-minded Such as are puffed up with pride shew it outwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more then lovers of God There is an elegant paronomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 6. For of this sort are they which creep into houses Syriacke creepe like Ferrets or Weesils Vers. 8. As Iannes and Iambres withstood Moses so doe these also resist the truth The series of the speech seemed to require that he should say as Iannes and Iambres resisted Moses so doe these also resist us But he alters his stile and saith more emphatically they resist the truth that he may shew that their opposition is not so much against men preaching the truth of the Gospell as against truth it selfe and therefore against God who is the first truth Estius and Gerh. in loc It is likely they were therefore two saith Calvin because as God raised up Moses and Aaron as two Captaines for his people so Pharaoh would have so many Magicians to oppose them Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution There is a kind of godlinesse which may be free from persecution but if one will live godly up to the rule and principles which Christ hath given he shall be subject to persecution Vers. 13. But evill men and seducers shall wax worse and worse That is evill men who are seducers or among all evill men especially seducers Vers. 15. And that from a Childe thou hast known the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Child-hood yea from his infancy as the word properly signifies from thine infancie say the Rhemists who yet cannot endure that Children should be put to the reading of the Scriptures See Estius Here is a large praise of the knowledge of God in the commendation we have 1. Of whom Timothie a Child 2. For what 1 Act knowledge 2. Subject Scripture set out by the adjunct holy effect make wise to salvation Vers. 16. All Scripture is given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he had exhorted Timothy to the reading of the Scripture therefore he here commends it 1. From the authority 2. From the profit of it not onely the sentences but the severall words and the order and the whole disposition of them is from God as speaking or writing by himselfe this is to be divinely inspired saith Estius Is profitable Shewing that the word of God must never be medled withall but for some profit Then particularly he sheweth wherein the profit consists For doctrine That is to teach men what to know and beleeve Reproofe Of errour and false opinions Correction Of ill behaviour And instruction In good behaviour Vers. 17. That the man of God Meaning not any man but the Minister 1 Tim. 6.11 1 Cor. 4.1 Yet not one particular person but the whole calling May be perfect thoroughly furnished That is sufficiently
it maketh to the triall of your faith and increase of your grace Dr. Taylor on Titus Vers. 4. But let patience have her perfect work Patience is perfect 1. when it puts forth perfect acts 2. when it continues in those acts There are five acts of patience in Scripture 1. An universall resignation of our selves unto Gods will as to the rule of goodnesse 2 Sam. 25. 2. A silent submission patience keeps under all risings of the heart Levit. 10.3 My soule keeps silence unto God saith David 3. An acceptation of the punishment Levit. 26.41 looking on it as proceeding from mercy a fathers hand and done in measure 4. It makes the soule cheerfull under the burden as in the second verse of this Chapter 5. It makes a man thankfull Iob 1. ult Secondly patience must continue if the burden continue See vers 12. and Iames 5.11 There are two motives here 1. By this means you shall be perfect grace perfects the man and the perfect worke of every grace perfects the grace acts intend habits 2. Wanting nothing The Greek word signifies possessing your whole portion Vers. 5. If any of you lack wisdome That is to suffer to carry a mans selfe in affliction If here is not of one doubting but opposing it as a thing certaine q.d. if any want wisdome as you certainly all want behold I shew you how to get it And upbraideth not Hitteth none in the teeth either with present defects or former failings Vers. 6. But let him aske in faith That is affiance as the other word wavering shews for he that wavereth is like an arme of the Sea driven with the wind And tossed He is off and on to day he will aske to morrow he will not Vers. 8. A double minded man Not one that pretends one thing and intends another though the word be sometime so taken but when the mind is divided between two objects that it knoweth not which to choose but stands as one in bivio that hath two waies before him and knows not whither to goe this way or that way Dr. Preston Vnstable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man that stands upon one leg wavereth and is unsteady and easily overturned Vers. 9. Let the brother of low degree rejoyce in that be is exalted viz. In Christ to be equall with the greatest Prince in the world yea to be above him if he be out of Christ. Dike on Philemon Vers. 10. But the rich in that he is made low Even in this that in Christ he hath made equall with himselfe the meanest not in his outward preheminence over them Vers. 12. He shall receive the Crown of life That Crown of life that is eternall life as a Crown as there was a Crown to him that overcame in their exercises among the Grecians The word Crown representeth unto us 1. The perpetuity of that life for a Crown hath neither beginning nor ending therefore it is called an immarcessible immortall Crown 2. Plenty because as the Crown compasseth on every side so there is nothing wanting in this life 3. The dignity eternall life is a Coronation-day Which the Lord hath promised to them that love him Such promises there are Matth. 10.22 19.28 29. Iohn 16.22 Vers. 13. For God cannot be tempted Greek is impenetrable no sinne can pierce him Vers. 14. When he is drawn away of his own lust The whole corruption of the heart or originall sinne is called lust because it principally shews it selfe in those lusts And enticed as a fish that is drawn aside into the deep water and after caught by the bayt Vers. 14 15. By five degrees the lusts of the heart rise unto a raigne and regiment in the heart of every wicked man First Lust tempteth and that two waies 1. By withdrawing the mind from God 2. By enticing and entangling the mind with some delight of sinne Secondly lust conceiveth when it causeth the will to consent and resolve upon the wickednesse thought upon Thirdly it bringeth forth when it forceth a man to put in execution the things consented unto and resolved upon Fourthly it perfecteth the birth of sinne urging a man to adde sinne unto sinne untill he come unto a custome which is ripenesse and perfection in sinning Fifthly it bringeth forth death that is everlasting vengeance and destruction In all which he alludeth unto the beginning proceedings and end of man who after he is past his full strength decays againe and dieth Vers. 17. Every good gift Temporall and smaller and every perfect gift Spirituall and greater blessings of grace and glory is from above and commeth down from the father of lights with whom is no variablenesse neither shadow of turning God is here compared to the Sunne and is therefore called the Father of lights but yet is preferred before it because it hath sometimes clouds cast over it and sometimes is in ecclipse but there is no change or shadow of change with him All these words are astronomicall God is compared to the Sunne and his light is much perfecter The Sunne hath its parallaxes in the East it looks one way in the South and West another way and his turnings yeerely departures from us which we call Solstices God neither riseth nor sets nor departs but is alwaies neer to those that call upon him That we should be a kind of first-fruits of his â—reatures The Saints are called the first-fruits of the creatures 1. The first-fruits are the choycest fruits Mich. 7.12 2. They were dedicated to God Vers. 19. Quick to heare This implies a readinesse to the duty and of the spirit to close with the mind of God Therefore Philosophers say we have two eares and but one tongue and eares open but the tongue hedged in with teeth Slow to speake That is not to presume of our own gifts thinking our selves better able to teach others then to be taught by them Vers. 20. For the wrath of man worketh not the righteousnesse of God As if he had said in time of wrathfull anger thou canst doe nothing that is good and pleasing to God Vers. 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse That is cut off as much as in you lieth all corruptions both of heart and life Filthinesse This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used onely here and properly signifies the filthinesse adhering to the body but translated to the mind it signifies covetousnesse as sordes in Latine but here any kind of sinne Estius Cornel à Lapide Vide Grotium Superfluity of naughtinesse Excrementum malitiae Beza All kind of evill thoughts and affections more then needs all naughtinesse is supersfluous but he means such naughtinesse as doth abound doth superfluere float at top Engrafted word Because it should abide in our hearts like a Syence in the stock and never be removed but there grow and fructifie unto life eternall
distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no◠ben◠even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to
recover his favour Cleanse your hands ye sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in generall any sinner in opposition to a righteous man Rom. 5.19 In speciall it signifies a wicked man one of a flagitious life a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.37 See Matth. 9.10 11. 26.45 Cleanse and purifie An allusion to legall uncleannesse and the purifying of them Before an unclean person might draw neere to God he must be purified from his uncleannesse Hands and heart The outward and inward man being filthy and unclean must be purified from corruption of heart and life Ye double-minded As chap. 1.8 such as have a double divided heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse A man must so seriously consider of his wretchednesse till he be made sad by it and till it doe even presse sighs and tears from him and if his heart refuse to be broken at first he must give himselfe to this sadnesse and put from him all matter of laughter and mirth and make it his onely businesse to mourne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here afflicted is he which is troubled with the burden of calamities as the etymology of the word shews Heavinesse Such a heavinesse as may be seen by the casting down of the countenance as the word importeth See Beza and Grotius Vers. 10. Humble your selves in the sight of the Lord That is present your humble supplications unto God for pardon of your sinfulnesse and for help against it by his Spirit and the blood of his Sonne He humbleth himselfe in Gods sight that doth from his heart confesse his own wickednesse and acknowledging himselfe to be base and vile and to deserve all punishment yet takes boldnesse to supplicate for pardon and help in Christs name and for Gods mercy sake in him And he shall lift you up That is help you out of sinne and misery Vers. 12. There is one Law giver This shews 1. That Christ is he which gives Laws to his people 2. That he alone gives Laws to them Vers. 17. To him it is sinne That is sinne with a witnesse by an excellency sinne not to be excused by any plea or colour CHAP. V. Vers. 1. WEepe and houle Or weep bowling flete ejulantes The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated houle some say is proper to Wolves Plutarch and Aristotle say it is proper to Frogs In Homer and Demosthenes it signifies horrendum clamare to cry horribly or to cry with a certain howling The Scripture useth this word to declare great sorrow as we may see Micah 1.8 Ier. 4.8 Ioel. 1.10 13. This threatning seems to be taken out of Luke 6.24 Vers. 2. Your riches are corrupted The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX Interpreters Ier. 22.19 of stinke exhaling from a carcasse Vers. 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth There are foure enormous crimes which in Scripture are said to cry to Heaven 1. Voluntary murder Gen. 4.10 2. The sinne of Sodome Gen. 18.20 3. The defrauding of the labourers wages as here 4. The oppression of the poore Exod. 1.23 Clamitat in coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum The Lord of Sabaoth Of Hosts not Sabbath so Rom. 9.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox corrupta ex Hebraeo Zebaoth quod exercitus significat in plurali Vorstius Vers. 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in the day of slaughter The Apostle useth two very emphaticall words and one elegant expression to set out the ryot of those rich men The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to live delicately and luxuriously The Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Gen. 2. by the Septuagint interpreters to note those delights which Adam enjoyed in Paradise The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to passe one life luxuriously in pleasures It is used also 1 Tim. 5 6. The third expression is Ye have nourished your hearts as in the day of slaughter or Sacrifice The Apostle points his finger saith Piscator to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain and when they fared daintily Prov. 7.14 Esay 2.14 Vorstius hath almost the same Vers. 11. Behold we count them happy which endure either till God come in judgement or for your deliverance The Lord is very pitifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum viscerum of many bowels of tender compassion Vers. 12. But above all things my brethren swear not Why above all things Idolatry and superstition are as hainous but 1 This is a sin of that slippery member the tongue 2. grown now through generall use familiar custome hath made it habituall the propension thereto was greater therefore is this emphaticall caution given He had spoken of patience before in adversity and now he wisheth them above all things not to sweare meaning if they be crossed they should above all things take heed they doe not break forth to unadvised oathes But let your yea be yea and nay nay Whatsoever we affirme in common speech we should truely averre with a simple affirmation and what we deny deny it with a simple negation Pareus Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes He doth not leave it as arbitrary he may pray or choose he must there is the necessity of a precept laid upon him As he hath reason to pray then because of his own need so he hath encouragement to pray then because he may have stronger hopes to speed The Greek words are more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred afflicted is to be greatly afflicted and vexed with evils The word translated merry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his right mind noting that all true mirth must come from the right frame of the mind Let him sing Psalms viz. of thanksgiving as the opposition shews Vers 14. And let them pray over him This phrase is emphaticall for being present with the sick man it moves us the more in our prayers so Christ did over Lazarus and Elishah over the widdows son Annointing him with Oyle in the Name of the Lord That annointing of the body was a ceremony used by the Apostles and others when they put in practice the miraculous gift of healing which gift is now ceased 2. That anoynting had a promise that the party annointed should recover his health but the persons thus annointed die without recovery Mr. Perkins This was an extraordinary thing communicated to those which had gifts of miracles used by them as an outward symbole and signe of the Spirituall healing and so we deny not but it was an extraordinary temporary Sacrament but
now that miracles are ceased still to retain the outward signe is a vain superstitious imitation although St. Iames his Oyle and the Popish Oyntment doe much differ Vers. 15. Save the sicke That is restore to health Vers. 16. Confesse your faults one to another This Commandement binds as well the Priest to make confession to us as any of us to the Priest so say Cajetan and Scotus The confession of faults which the Apostle here speaks of is to be made 1. in time of sicknesse 2. In the private house 3. One to another The Apostle would not be so preposterous as to require a man first to receive that Unction which they say is not to be received before confession and then after to require confession 2 Cajetan in loc ingenuously confesseth that St. James speaks neither of Sacramentall Unction no Confession he would have the people mutually confesse their faults one to annother that so they may mutually pray one for another The effectuall fervent prayer of a righteous man availeth much There is but one word in the Originall the working prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is translated by two effectuall fervent It signifies such a working as notes the liveliest activity that can be It signifieth effectuall or effectually working and so both the Verb and the Participle which are used nine times at least in the New Testament are or ought to be effectuall namely in it selfe or effectuall to worke according to the twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or act whereof the Philosophers and Schoolmen use to speak to wit the first and the second Vers. 17. Subject to like passions or same passions it is but one word in the Greek and used onely here and Acts 14.15 in both which places Beza renders it iisdem affectionibus obnoxius And he prayed earnestly Greek and he prayed in prayer that is he prayed earnestly for the ingemination hath this force ANNOTATIONS Upon the first Epistle generall of PETER CHAP. I. Verse 1. THE inscription shewes that this Epistle was written to the strangers dispersed through Pontus Galatia Cappadocia Asia Bythinia There are divers opinions about these strangers the most common and true opinion is saith Pareus that Peter wrote this Epistle to the converted Jewes scattered through the provinces in Asia which is very evident saith Hee from the first History of Pentecost described in the second of the Acts for then the Jews came out of divers provinces viz. Cappadocia Pontus and Asia to Jerusalem to the Feast This Epistle was by Peter written to these Jews made Christians and returned into their provinces and there much afflicted for the Gospell The purpose of the Apostle in this Epistle is to confirme the Christians to whom he writes in the faith and to assure them that it was the true grace of God they had received and to perswade them to all possible care of sincerity of life becomming the Gospell and to constancy in triall See 1 Pet. 5.12 and 2 Pet. 3.1 Vers. 2. Grace unto you and peace be multiplied Or fulfilled See Iude 2. Grace and peace are perfixed in the salutation before almost all Pauls Epistles but this word fulfilled is here added Vers. 3. Hath begotten us againe unto a lively hope It is called a lively hope 1. Because it is active it puts a man on lively endeavours Hee that hath this hope purifieth himselfe 2. Because it comforts and cheeres up the soule brings life into the Spirit 3. Because it lives when a man dyes It is so called in opposition to the dying hopes of ungodly men Iob. 11. vlt. We who before were strangers and without hope are now through the mercy of God by the ministrie of the Gospell regenerated and so restored to the hope of an immortall inheritance Vers. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you It is not corruptible nor perisheth as the riches of the world it cannot be defiled with abuse nor fade with antiquity and is layed up in Heaven Col. 1.5 It fades not away there is the unchangeablenesse it is immortall there is the eternity of it Vndefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Epithete is used of Christ Heb. 7.26 Of the marriage bed Heb. 13.14 And of worship acceptable to God Iames 1.27 That fadeth not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the proper name of a Flower which is still fresh and green Vers. 5. Who are kept Or as the originall is being a military word safely kept or guarded as with a strong Garrison So it is rendred 2 Cor. 11.32 By the power of God through faith unto salvation Two things are spoken of faith the first is affirmed viz. that faith preserveth a man to salvation through all hinderances either of inward temptations or outward crosses which the Devill or the world can lay in his way the power of God preserveth but through faith the second is implyed therefore we must labour to keep that faith evermore with us which must keep us and to preserve that which must preserve us to salvation Mr. Perkins Vers. 6. Greatly rejoyce There is a great emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifies to witnesse the inward joy of the heart in the countenance voyce and gestures and therefore it is more than to rejoyce Christ joynes these two together Matth. 5.12 Rejoyce and be exceeding glad not onely inwardly rejoyce but also in outward signes witnesse the inward joy of your heart They are joyned together also 1 Pet. 4.13 Rev. 19.7 Vers. 7. Though it be tried with fire Men are cleansed by affliction from their corruption as gold from the drosse by the fire Might be found unto praise and honour and glory Praise consists in words honour in externall signes glory in a good opinion yet here they are taken for the same thing Vers. 8. In whom though now yee see him not yet beleeving As if he should say you beleeve neverthelesse assuredly in him though you did never see him Hee speakes to the Jewes which were in dispersion many of which never saw Judaea Vers. 9. Receiving the end of your faith even the salvation of your soules Not onely hereafter but here while they were obeying God Vide Estium Gerhardum Vers. 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you Not that themselves had no consolation of that grace which by the eye of prophecie they foresaw to light in abundance upon the Church of the New Testament but because in comparison it came to us and was not accomplished unto them Perkins Vers. 12. Which things the Angels desire to look into Stooping down to behold The Cherubims were made with their eyes looking down to the mercy seate in the Holy of Holies Exod. 25.18 19 20. Whereunto Peter here alludeth
when he saith the Angells themselves desire with bowed heads to peepe They stoope downe as it were for the same word is used Iohn 20.5 of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid The Septuagint use it Cant. 2.9 Gen. 26.8 1 Chron. 15.29 Prov. 7.6 Vers. 13. VVherefore gird up the loynes of your minde Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse so Christians journeying towards heaven must take short their minds from earthly delights Dr. Taylor on Titus Vide Bezam The maine strength of the body is in the loines therefore some say the strong purpose and resolutions of the soule are here meant At the revelation of Iesus Christ That is when Christ is revealed that is gloriously at the last day or when Christ revealeth himselfe by his word or Spirit now in this life Some interpret it thus Looke for the glory that shall shortly bee brought unto you at the glorious appearing of Jesus Christ others thus Trust on the present grace that now is brought unto you by Jesus Christ himselfe revealing and opening the same Both are good and agreeable to Scripture and each hath the countenance of learned men the latter is the better 1. Because it more agreeth with the plainnesse of the words 2. Grace is rarely not twice that I know put for glory 3. Peter having mentioned the last end before v. 4 5. It is most likely that here he should set downe the way and meanes thereunto 4. If the former should be meant then must the Apostle say that here which he had set downe v. 7.5 The latter is fuller a man may looke for glory and have little grace and we are to take Scripture in the largest meaning Vers. 14. Not fashioning your selves according to the former lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery when he played them on the Scaffold of the Theater Vers. 19. As of a lambe Christ is like a lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For meeknesse and humility 4. For sacrifice Without blemish and without spot That is free from all sinne either actuall that is without blemish or originall that is spotlesse saith Aquinas By unspotted is meant right in the outward parts by without blemish sound within See Exodus 12.5 A lambe may be without blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is not without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lambe without blemish and without spot See Eph. 5.27 Vers. 24 25. These Verses hold out two things in a speciall manner 1. The vanity of things Temporall 2. The glory of things Spirituall and eternall The vanity of carnall excellencies is set forth under an allegorie Vers. 24. For all flesh Caro hominem denotat cum omnibus donis naturalibus Luther By flesh is meant all mankind and all the creatures since the fall given for mans use Gen. 6.13 Grasse This word is used three wayes 1. To note a multitude Ioh. 5.25 2. Glory a flourishing estate Psal. 72.16 3. A fading of that glory Psal. 90.6 and Psal. 103.15 16. All flesh is grasse That is all carnall excellencies of the outward and inward man have a flourishing estate but they fade Vers. 25. But the word of the Lord Not that in the booke but written in the heart turned to grace as the former ver shewes CHAP. II. Vers. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies â—nd evill speakings There are five things we should lay aside when we come into Gods presence to heare his word Malice Guile Hypocrisie Envy and evill speaking 2. Note the extent of it all Malice all Guile and all evill speaking He saith Hypocrisies and Envies and evill speakings in the plurall number to note that we should not tollerate in our selves any kind of these evills Bifield Vers. 2. As new borne babes desire the sincere milke of the word that ye may grow thereby The new man desires 1. The milke of the word when a Child is new borne nothing can give him content but milke he desires it as his livelihood afterward he is more playfull and every small matter makes him neglect the breast so the new Creature esteemes the Word as his appointed food he cannot live without it 2. The sincere milke unsophisticated not compounded the Child desires the mothers milke as it is of it self without sugar so the new Creature desires the word for the Words sake for its naturall sweetness loves to hear the downright naked truth without any mixture another man may desire to heare a Sermon for the neat composition for the Learning that is shewed in it but not for the sincerity of it 3. Therefore he desires it that he may grow thereby in saving goodnesse Faith Zeale Mercy Another man may desire the Word that he may get more knowledge The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred desire signifies a vehement desire of learning which he compares with the earnest desire of the babe after the mothers milke which comparison is certainly taken out of Psal. 131.2 that this Greek word signifies so may appeare by Rom. 1.11 2 Cor. 5.2 and 9.14 Phil. 1.8 and 2.16 where it is also used Vers. 5. Ye also as lively stones The godly are called lively stones stones because of their solidnesse lively because of their activenesse Vers. 6. Behold I lay in Sion a chiefe corner stone Greek ground stone that is Christ who is primus in fundamento Esay 28.16 2. The glory of the building The Pope saith Bellarmine in his Preface to the Controversie de Romano Pontifice but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ. Vers. 7. He is precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honor He is an honour the more of Christ any one hath the more he is honoured Laurentius thinks the abstract is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour for honourable and precious Vers. 9. That ye should shew forth The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publikely to set forth and so to excite others to glorifie God The LXX use it for Saphar to reherse to number orderly Psal. 9.14 and 55.8 which word the Syriack useth here Vers. 12. Shall behold With a narrow circumspection it is not only seeing but with a narrow circumspection Vers. 13. Submit your selves to every ordinance of man It is not humane in regard of the Author it was not
word of Prophecie More sure than Gods own voice in the Mount of which he spake before Erasmus explaines the Comparative by the Positive more sure that is sure Beza and Piscator by the Superlative most sure or very sure Vntill the day dawne and the day-star arise in your hearts Not as some most falsely interpret it till Christ come into your hearts and then throw away the Scriptures rather till there be a more full Gospell-light So Estius Gerhard and others Vers. 20. No prophecie of Scripture is of any private Interpretation Word for word all prophecie is not of any private Interpretation an Hebraisme for no prophecie is of any private Interpretation So Rom 3.20 Stapleton saith Interpretation is private either Ratione personae when the man is private or ratione medij when it is not taken out of the Context or circumstance or ratione finis when it is for a false end Now a private Interpretation in regard of the person if it be publike in regard of the meanes is not forbidden for it is lawfull for one man with Scripture toti resistere mundo saith the glosse of the Canon Law the meaning of the place is that the Prophets were not Interpreters or Messengers of their own private minds but of the will of God as the next verse shews Vers. 21. But holy men of God spake as they were moved Or acti impulsi Esay 48.10 Heb. 13.7 Acts 28.25 Mic. 3.8 Nehem. 9.30 That is they did not only utter their words by the Holy Ghosts immediate direction but by the same direction did commit them to writing for speaking is used for writing 1 Kings 4.29 CHAP. II. Vers. 1. BVT there were false Prophets also among the people even as there shall be false Teachers among you Prophets then Teachers now it is but a variation of the Language of the time yet the new Testament calls false Teachers false Prophets 1 Iohn 4.1 One may be called a false Prophet or Teacher in a twofold respect 1. As he teacheth lies or prophesies falsely Ezek. 13.6 2. As he teacheth without a Commission Ier. 14.14 and 23.22 35. The Hebrew expresseth not a false Prophet in one word but calls him a Prophet the Greeke which hath the felicity of composition doth Who privily shall bring in damnable Heresies Greeke Heresies of destruction that is destructive Heresies an Hebraisme as Psal. 5.6 a man of blouds that is a bloudy man Heresie was first taken in a good sense it signifies Election and was referred both to good and bad Sects It seemes to be taken from the Schooles of Philosophers wherein every one chose a Faction to which he fided Heresies in the plurall to point at a multitude Even denying the Lord that bought them The Socinian denies that men are bought by Christ as if he were pointed at in this Text. See Laurentius Object How can Reprobates be said to be redeemed or bought by Christ Answ. Not in Gods decree for then they had been saved but in their own conceit and judgement and also in the judgement of other men led by the rule of Charity Vers. 3. With fained words Fine set words formes of speech Vers. 4. But cast them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read but only here Vers. 5. But saved Noah the eighth person a preacher of righteousnesse Erasmus reads it the eighth preacher of righteousnesse person is not in the Greeke but Beza dislikes that reading and gives a good reason against it See Gerhard Bringing the fioud upon the world of the ungodly That is the generation of sinfull men who lived in the daies of Noah Vers. 8. Vexed his righteous soule The word is a fine word implying two things 1. The search and examination of a thing 2. The racking and vexing a man upon the triall so Lot observed all the evills he weighed them 2. He racked his soule and vexed himselfe with the consideration of them the same word is used Mat. 14.24 in the matter of a storme Vers. 14. Having eyes full of Adultery Greeke full of the Adulteresse the Apostle alludes to Mat. 5.28 the very eyes discover the mind adulterating Vers. 18. They allure As the baite doth the fish as the Greeke word signifies See Rom. 16.18 Vers. 19. Is he brought in bondage Greek made a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. For if after they have escaped the pollution of the world That is such sinnes as worldly men are wont to be ordinarily defiled with by being entangled viz. in the like occasions of sin and such sines as Satan had in the same set for them Vers. 22. According to the true proverbe The first of a dogge is a very ancient proverbe used in Solomons time Prov. 26.11 whence some thinke Peter tooke it The dog is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Though the sow be outwardly washed never so cleane yet because her swinish nature is not altered so soone as she commeth at mud she besmeares her selfe againe by wallowing in the mire and a dogge though being pained at his stomacke hee vomits out that which paineth him yet so soon as he hath ease he licketh it up againe They are two proverbes used to the same purpose Christ joynes these two living creatures together Matth. 6.7 CHAP. III. Vers. 3. SCoffers Such as shall make childrens play of all the terrours of the Lord. The Greeke nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely here used and v. 18. of the Epistle of Jude Vers. 9. The Lord is not slacke That is he sits not in heaven as one of the Idoll-gods that regarded not what acts were kept here below or laid not to heart mens carriages toward him But is long suffering Or patient that is he apprehends himselfe wronged and is fully sensible of it Not willing that any should perish Of his Calvin saith he speakes here of his will revealed in the Gospell But that all should come to repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw to go aside and bee private to sequester our selves to our repentance Vers. 10. The heavens shall passe away with a great noise Like the hissing of parchment riveled up with heate for so signifies the originall word Vers. 11. What manner of persons Even to admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all holy conversation and godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctis conversationibus pietalibus vulg in holy conversations and godlinesses when the Scripture would expresse a thing exactly it useth the plurall number Cant. 1.4 thy loves and the God of our salvations Ps. 68.20 The God from whom salvation comes in the most high eminent way Gen. 19.11 with blindnesses coecitatibus Montanus That is with the greatest blindnesse Vers. 12. Looking for and hasting unto the comming of the day of God The one is a word of faith the other
whole Crop so is the small number of true Beleevers reserved by grace to the whole field and crop of the world CHAP. XIII IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Romane State is represented but yet not of the same time This designes old Rome or the Romane State as it was especially under the heathen Emperors although Antichrist be not excluded from that description For the perfect Beast is propounded having seven heads the last of which is Antichrist The 17th Chapter describes Rome as it was after The first Beast representeth the persecuting Emperours and is described in the beginning of the Chapter The second Antichrist and begins at ver 11. and so forward to the end of the Chapter Vers. 1. And I saw a Beast arise up out of the Sea having seven heads and ten hornes and upon his heads ten Crownes Rise up Signifyeth to get strength Dan 4.8 and 8.8 Out of the Sea That is of many and divers peoples which it had vanquished Crownes for dignity hornes for power and heads for subtilty The seven Heads are seven Hills and ten Hornes are ten Governments Mr Dod. The hornes of the Beast are crowned and not his heads because the Romane Empire hath alwaies more prevailed by power than by policy but the Dragon hath his heads crowned and not his hornes therefore he hath alwaies done more by policy subtiltie than by power and strength Vers. 2. And the Dragon gave him his power viz. That Dragon mentioned 12.3 the Devill that old Serpent 12.9 whom Moses also set forth by the Serpent Gen. 3.1 The Dragon hath something of the Serpent but flying is added to it that is swiftnesse of moving Vers. 8. Whose names are not written in the Booke of the life of the Lambe slaine from the foundation of the world Some thinke this is not spoken of Election since Christ as Mediatour was elected but of those which the Father gave to Christ in the Covenant before the world Others refer this from the beginning of the world to the book of life as Apoc. 17.8 rather than to the Lambe slaine not as though there were any absurdity or incongruity in the speech as Ribera being so justifiable by the parrallell places of Scripture Weemes and other learned men say from the beginning not from eternity in reference to that promise Gen. 3.15 the death of Christ being then publisht that is slaine as well then as now not only in the Counsell and Decree of God whereby he is borne and slaine in all times and places nor only in regard of the eternall power efficacy and merit of his death but also in respect of the heart of the Beleever whose faith makes that which is locally absent after a sort truly and really present Mr Perkins In regard of Gods acceptation of it for Belleevers in the types and shaddows of it whereof the Ceremoniall Law was full Dr Tailor Vers. 9. If any man have an eare let him heare A solemne preface before some great matter and diligently to be observed Mat. 11.15 and 13.9.43 Mark 4.9.27 and 7.16 and 8.18 Luk. 8.8 and 14.35 See afore Ch. 11.7.11.29 that is let him heare with his eare let the eare do its work and not be idle Vers. 10. He that leadeth into captivity shall go into captivity Rome which had led captive the Christians is become a Captive to the Goths and Vandales For lead and goe there is an elegant para nomasia in the Greek He that killeth with the Sword must be killed with the Sword Domitian which had slaine so many Christians with the Sword he also was slaine by the sword and 17 of his own Servants So Grotius Here is the patience and faith of the Saints That is by this the patience and faith of the Christians is confirmed because they knew that God would revenge their injuries Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth that is out of most base beginnings and steppeth or riseth above the earth and all earthly power he hath hornes like the Lambe that is professeth the meeknesse and innocency of Christ which the Turke never did but speakes like the Dragon which is to be understood partly of his blasphemous speeches which he doth utter partly of the Doctrines of Devills which he doth teach partly of those hellish Curses which he thundereth against the true professors of the faith partly of those great promises which like the Prince of the world he maketh to those that do adore him Down of Ant. l. 1. c. 4. The Pope of Rome with his Clergy for the Pope by himselfe and alone though he may be tearmed a false Prophet yet he maketh not up the Beast except his Clergy be joyned with him since the Beast doth signifie a company of men composed of a certaine order of members Vers. 12. Whose deadly wound was healed All the Papists almost say that Antichrist is understood by that Head which was wounded who shall feigne himselfe dead and shall rise againe by the devills helpe And that they say is the common and received opinion of the Fathers Vers. 13. He maketh fire come downe from heaven on the earth The Pope say the Papists doth not cause fire to come down from heaven therefore he is not Antichrist This cannot be taken litterally because the whole Chapter is mysticall it is an allusion unto 1 King 18.24 that is Antichrist shall make his false Religion appeare to men to be the truth as effectually as if like Elias he should cause fire to come from heaven for a confirmation of his Doctrine Squire on 2d of Thes. Mr. Mede saith Excommunication is meant which is saith he not unaptly resembled to fire from heaven or lightening For what is it in the name of God to deliver any one over to that eternall fire other than to call for fire from heaven especially since that punishment of the wicked proceeding from God is often in this Book set forth by the Lake of fire and brimstone or Asphaltites where Sodom and Gomorrah were burned with fire rained down from heaven If that fire which Antichrist shall cause to descend from heaven be litterally understood it agreeth to the Pope because in divers Popisth miracles there hath been as they say fire brought down from heaven But it is rather to be understood mystically and allegorically as well as other Prophecies of the Revelation Descending of fire from heaven in Scripture signifieth three things 1. Gods approving of the Religion and Sacrifices of his Servants 2. His sending down of the graces of the Spirit upon his children Act. 2.3 3. His vengeance executed from heaven upon his enemies Antichrist doth by such signes and wonders confirme that Doctrine and Religion which he professeth as though God answered him by fire
That is say some the Spirit in the Bride FINIS A Review of the whole worke consisting of emendations and Additions MATTHEW Chap. 2. verse 1 2. THE Papists affirme three things of the wise men 1. That they were Kings 2. That they were three 3. That their names were Gaspar Melchior and Baltasar But there is no ground in the Scripture for any of these opinions Matth. 3.11 Whose shooes I am not worthy to beare Or unloose as Marke 1.7 The Baptist saith he is not worthy to loose or take away our Saviours shoes that is to be his Disciple for by Maimonie in the Title of learning the Law ch 5. we learne that the Disciples of the Jews Doctors were to doe that service for their Masters Mr. Thorndikes discourse of the right of the Church in a Christian State ch 2. Matth. 4.3 Since thou seest thy selfe to be forsaken of God c. Perkins there in the Margent should be set higher to the former note and Calvin to that though those words are no good sense for how should he that is forsaken of God be able to doe such a Miracle Rather thus if thou hast such neer relation to God now that thou standst in need of bread and hast none at hand command c. Matth. 5.18 Iota The Syriack hath Iod and so it is likely saith Menochius Christ said as speaking to the Hebrewes amongst which Iod is the least of the letters but the Greek interpreter put for it some thing like that it might be understood of the Graecians Matth. 6.2 Doe not sound a trumpet before thee Because those fasts were solemnized in the streete with sound of trumpet Thorndikes discourse of the right of the Church in a christian State ch 4. Matth. 8.12 Gnashing In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shaking or chattering of the teeth such as is in those which are taken with the fit of an ague Matth. 9.15 Can the children of the bride-Chamber mourne By which he understands the Apostles and alludes to the custome of their weddings many were wont on the wedding day to attend on the bridegroome and bring him home that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage Matth. 10.2 Instead of the Etymologies of some of the Names of the twelve Apostles there take these as more genuine and proper from Caninius his loci Novi Testamenti Philip Warlike who is delighted with horses Bartholomew the son of Thalmai Thomas a twinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek as the Evangelist interpets it Iames a supplanter Matthew the gift of God in Greeke Theodorus that of Bartholomew there being a Greeke name Marke 3.16 though some hold so is not proper Matth. 11.14 This is Elias which was for to come Christ the best interpreter of Scripture expounds here what is meant by Eliah Mal. 4.5 viz. Iohn Baptist who is called there Eliah for the great similitude that was betweene them They had the same girdle and raiment Eliah offended Iesabel with his liberty of reproving and Iohn Baptist Herodias both dwelt in the desert both were inspired by God Vers. 25. At that time Iesus answered and said Here and in other places of the Gospell it is said that Jesus answered where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him I take this terme not for a bare Hebraisme but indeed for a proposall relative to another Now many which opened not their mouth in the presence of Jesus Christ ceased not to speake in the presence of their heart but their thoughts being knowne to him hee answered the subject of their thoughts D' Espaigne of Popular errours § 4. c. 3. Vers. 28. Those words in my Annotations p. 31. therefore not said take away but rest from the foure first should be left out Chap. 12. v. 43 44. The Holy Ghost would teach these particulars 1. Where ever Christ comes by the Gospell to a people hee finds the Devill dwelling in them 2. His intention is to cast him out 3. He is cast out in many 4. He being thus cast out the house is swept from many common corruptions and adorned with many common graces 5. The Devill will after try whether they have indeed received Christ by faith 6. Else the common gifts will rather incourage him 7. When he returns againe he returnes with seven worse Spirits there will be more hope of a prophane person then one which hath such common workes Chap. 14. v. 6. But when Herods birth-day was kept The ancients were wont with feasting to celebrate their birth-day which custome the Hebrewes followed Ierome on this place inveighes sharply against it Nullum alium invenimus observasse diem natalis sui nisi Herodem Pharaonem ut quorum erat par impietas esset una solennitas Chap. 16. v. 19. Those words upon that place in the booke this is not Peters key but the Popes pick lock should be out An expression manifestly borrowed from Esay 22.23 Whence our Lord Apoc. 3.7 is said to have the key of David that is of the house of David whereby the Apostles under our Lord are made Stewards of the Church as Eliakim of the Court to admit and exclude whom he pleased Mr Thorndike Chap. 18.7 Let him bee unto thee as a heathen and a Publicane Not as if the Heathens could bee excommunicate the Synagogue who never were of it or as if the Jewes then durst excommunicate Publicans and Gentiles it was proper for our Lord to signifie how he would have Christians to use the excommunicate there being no reason why hee can be thought by these words to regulate the conversation of the Jewes in that estate so long as the Law stood but to give his Church rules to last till the worlds end Thorndikes discourse of the right of a Church in a Christian State Chap. 1. Ve. 20. Where two or three are gathered together in my name there am I in the midst of them By the rules of the Synagogue under ten that are of yeares there is no congregation Before that number of such as are come to yeares be present they goe not to prayers But our Lord intending to free his Church of all rules that might abridge the priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands Chap. 21.19 Let no fruite grow on thee hence forward for ever Let that which is thy fault be thy punishment thou bearest no fruite at all whereas the nature of thy kind is ever to have one fruite one under another alwayes some though not in a full maturity since therefore thou bearest no fruite at all never maist thou more beare any fruite Dr Hals Paraphrase The reason say
hours is called a watch hence the Scripture often speaks of the first second third or fourth watch Ch. 3. v. 1. Herod being Tetrarch of Galilee The word Tetrarch is a Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion as Herod possessed the fourth part of the jewish kingdome although it is sometimes simply taken and Tetrarcha is the same with Toparcha Hee that is Lord of some place or part of a Country whether it be the fourth part or a greater or lesser Chap. 7. v. 22. To the poore the Gospell is preached Some thinke that version is proper though I have something the other way in my Annotations because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore Heb. 4.2 the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rightly rendred to us is the Gospell preached Chap. 10. v. 31. And by chance there came downe a certaine priest that way Some say one may use the word fortune and chance and urge this place and that Eccles. 9.11 for it but Dr Taylor is against it whom I should therefore in my booke have set at the end of my note on this place and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune Cum extremis duobus significandis adhibeantur fatum fortuna sicut rem detestantur toto animo Catholici sic à vocabulis libenter abstinent Chamier us I dare not say saith Mr Wheatly it is a sinne for one to say by good chance such a thing fell out but unlesse when we name Chance our intention be to denote Gods secret providence and wee doe see and observe his hand in that thing which we say chanced then I doubt not but that we are guilty of finise Chap. 12. v. 35. Let your loynes be girded about viz. That you may readily serve your Master returning home see v. 37. Christ did so Iohn 13 4 Servants waited at Tables girt that they might be more fit for service left their long garments which they used should hinder their service Chap. 23. v. 40. In stead of those words in my Annotations it makes not for late penitents read thus this example is too much abused by those that put off their repentance though true repentance be never too late There is one example least any should despaire and but one left any should presume Chap. 17. v. 10. When ye shall have done all those things which are commanded you say wee are unprofitable servants we have done that which was our duty to doe This doth not assert a possibility of complete fulfilling the law as some Popish expositors abuse the text but Christ speakes it by way of concession Unprofitable not in that sense that he is spoken of Matth. 25.30 these here doe not hide their talents but two wayes 1. Because if they had done all this they could not have obliged God nor merited because they should have done but their duty we cannot make him a debter by performing our duty 2. You have not profited so much as you might have done JOHN Chap. 1. Verse 1. MY Annotations on that should run thus not onely because he is the internall word and after those words the word was with God there God is taken personally Chap. 3. v. 29. Those words in my Annotations there for so by an Hebrew phrase c. should be left out Chap. 4. v. 46. A certaine noble man A certaine Kingly man Regius quidam Calv. Beza Vir Regius Arabs either of a Kingly stocke or one of Herods courtiers and officers ACTS Chap. 2. Verse 3. AND there appeared unto them cloven tongues like as of fire and it sat upon each of them The Holy Ghost sate upon the Apostles in the forme of a tongue because he made the Apostles here preachers of the Gospell the tongue is the instrument of preaching by tongues therefore they received the gifts of tongues By fiery tongues the efficacy of the Apostles preaching is signified Vers. 44. And all that beleeved were together and had all things common Of the meaning of the first words were together see Beza Mr Lightfoote in loc Calvin interprets it not of dwelling together in one place but of being of one heart For the latter words the Papists say this community is a kind of perfection and thence lay a foundation for their Monasteries and Nunneries the Libertines also in Germany and others abuse this place 1. The property of things was distinct though they had all things common in the use they sold their lands therefore they had a right to alienate them they themselves gave to the necessities of the poore 2. There was no obligatory precept to bind professors to this 5. Acts v. 4. 3. There was no ordinance of the Apostles whereby men were bound to this community many precepts rather contradict it See 1 Cor. 16.2 1 Tim. 5.8 4. If men had not a propriety in their goods then stealing would be no sinne under the Gospell Ephes. 7.28 Chap. 3. v. 21. Whom the heaven must receive It is doubtfull saith Cajetane whether he means that Christ shall receive Heaven as a King his Kingdom or heaven shall receive Christ as a place receives the thing placed both senses are true and agree to this place but the latter is the more genume the Syriacke renders the words thus quem oportet Caelo Capi. Chap. 4. v. 13. Ignorant men Idiots so the Greeke and so Calvin Beza and the Vulgar render it The Apostles are so called 1. In respect of their state and kind of life they were private men not set in any publicke office 2. By reason of their doctrine illiterate men 3. By reason of their dignity and esteeme plebeians and of no account 4. By reason of their popular dialect but that they were not idiots in knowledge Peter and Iohn shew v. 19. and 27.28 Chap. 6.15 Saw his face as it had been the face of an Angell The face of an Angell signifies some excellent and heavenly thing in his countenance viz. an Angelicall shape and majesty God bestowed a new and wonderfull splendour on Steven and as it were the beames of a glorious body such as he gave to Moses Exod. 34.1 Chap. 7.14 The wives of Iacobs Sonnes which came downe with him into Egypt were but nine c. those words I have in my Annotations out of Langus but he had eleven brethren and they all had wives for ought appeares in Scripture Vers. 16. Ibid. Those words the Father of Sichem c. to James are misplaced they should follow the last words of that 16. v. Emor the father of Sichem and therefore bee set in the margent against the question and answer Chap. 9. v. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria Rest in the exercises of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Psal. 37.4 Subditae sint Hieron Vet. Transl. Eras. Subjicite vos Beza The husband is called the vaile of his wife which as it implies subjection on her part so protection on his Gen. 20.16 1 Cor. 11.10 * Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat similitudinem non aequalitatem compararem cum re non autem modum cum modo quia alio praestantiori modo Christus est caput Ecclesiae quam vir uxoris suae Zanchius Gave himselfe That is his life and bloud and purged it with water through the word Sicuti formae elegantia in uxore causa est amoris ita Christus Ecclesiam sponsom suam ornat sanctitate ut sit hoc benevolentiae pignus Calvinus * Proprie dicitur de gallina fovente ova quum illis incubat The metaphore is taken from Birds which hover their wings over their young ones or that sit upon their Egges They doe it tenderly Agglutinabitur Firmissimè adhaere bit ut quae sunt glutine compacta conjuncta Matth. 19.5 Drus. in Parallel Sac. Quam vocem vulgatus interpres tum hic tum alibi vertit Sacramentum Sed propriè arcanum vel secretum reddere debuit juxta propriam ac nativam ejus vocabuli significationem ac proinde manifesta inscitia est ex maia versione velle hic novuÌ„ SacramentuÌ„ cudere quin ergo etiam ipsam incarnationem Christi atque ipsam quoque praedestinationem Dei dicant esse Sacramenta propriè dicta â— nam utrumque similiter Apostolus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in utroque loco vocem illam per Sacramentum vertit interpres vulgatus 1 Tim. 3. Ephes. 1. Adde quod totum illud de Sacramento sive mysterio in hoc loco ad Ephesios 5. non intelligit Apostolus de matrimonio corporali sed de Ecclesia 32. v. Laurentius Jd est cum magna solicitudine Sic enim alibi utitur hac phrasi ut 1 Cor. 2. 2 Cor. 7. Phil. 2. Estius Eadem dicit non opere aut officio sed modo proportione Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat afluta hominum stratagemata quibus adversarios aggrediuntur ex ea porte qua minimè pertimescendum erat Methodici enim sunt ingenioso Alardi Pathologia N. T. Beza translates it tempore adverso See 41. Psal. 1. A foure sold truth is here meant 1. Of judgement and opinion 2. Of heart and affection 3. Of words 4. Of deeds and actions a Alludes to Esay 59.17 It is used also for that piece of the armour which covereth this part The use of a Brest-plate is to keep the vitall parts from being mortally wounded that a man be not stricken down without recovery so righteousnesse the soule Hieron In omnibus Beza insuper super omnia Erasmus * Geograph Sac l. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every season as any just occasion is offered we must pray That is either the soule of a man to pray with the heart or else by the holy Ghost as Jude that is prayer must be the worke of Gods Spirit stirring holy desires Beza Grotius in loc Dr. Gouge Vide Grotium in Act. 28.16 Est haec Epistola quanquam ipsa Romae in vinculis scripta laetior alacriorque blandior caeteris ideo quod Philippis quae urbs praecipua est Macedoniae Colonia his fuisset Paulus Act. 16. 20. bene successisset ibi Pauli praedicatio Grotius a Plus certè est esse servum alicujus quam ministrum ministri vocantur etiam illi qui ad certum tempus in certo officio pro certa mercede alicui ministrant serviunt ut ministri principum sed servi illi propriè dicebantur qui toti quanti quanti erant alicuterant obstricti corpore in perpetuum in quos Domini jus habebant vitae necis quicquid lucrabantur totum illud reddebant dominis tanquam illorum non suum quorum denique erat nihil agere nisi ex praescripto voluntate Dominorum Hoc igitur epithecon docet speciatim ministros verbi quid sui sit officii Peculiari quadam ratione toti sunt obstricti Christo ut ab ejus ore semper sit illis pendendum Et non quae sua sunt sed tantum quae Iesu Christi in suo ministerio quaerant ut de Timotheo praedicat Apostolus c. 2. Zanchius Vide Conel à Lap. Viscera pro intimo cerdis affectu amore posuit hic Apostolus sensus est se ex intimo cordis affectu illos amare desiderare significat qualitatem sui amoris eam esse spiritualem fundatam in Christo. Zanchius * In Christo posuit pro in negotio vel in causa Christi significat enim illustria fuisse sua vincula ad provebendum Christi honorem Calvinus Id est prout expecto spero Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non qualemcunque expectationem significat sed intensam vehementem Rom. 8.19 Estius Desperati ad mortem confugiunt taedio vitae fideles ad eam libenter properant quia liberatio est à servitio peccati transitus in regnum coelorum Calvinus Multo magis melius Vulg. Valet multo melius Beza Multò longéque melius Erasmus Apostolus non simpliciter dixit multo melius sed multo magis melius Videlicet comparativum duplicans ut vehementem excessum significaret q.d. multò longéque melius aut infinitis partibus melius quam permanere in carne ut hoc illius respectu ne desiderandum quidem sit Estius Mr. Burroughs in lec Id est si quod solatium ex charitate profectum à vobis expectari potest Estius Vide Zanchium Nemo studeat privatis commodis sed omnium saluti Estius Vide Grotium in loc Causabone Of Christs exinanition Ex obscurissimis sacrae scripturae locis hic merito locus censeatur vix alius in disceptationibus cum Photinianis imò Luthâ—ranis nobilior aut magis decantatus locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam eadem esse nemo dubitat haud rarò Graecis pro praeda aut spolus quae parta victoria aut expugnata urbe victoribus cedunt Christus homo cum in terris ageret non duxit sibi facieâ—dum ut numine suo ad óstentationem uteretur sed contrà exinanitionis statum praetulit Causab de verborum usu Diatrib * Ne perderet obedientiam perdedit vitam Bernard Perkins The meaning is that Jesus is the true God and all creatures should be subject to him as to the Father name is put for person bowing of the knee a bodily ceremony to expresse inward subjection Estey * Non dicit Apostolus nudè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quit Chrysostomus sâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ut ipse interpretatur accuratè magnoque cum studio operamini Syrus magis operamini opus vitae
that filling the Town with it Vers. 21. Bewaile In Pauls Language as a learned man observeth to bewaile and correct seemeth to have been all one Vncleanesse All impure words and behaviours fornication and wantonesse things of the same kinde CHAP. XIII Vers. 1. IN the mouth of two or three witnesses Himselfe and Timothy Vers. 5. Examine your selves prove your selves Doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is required in these weighty matters some say the first word signifies a curious search the other an approbation on triall Whether ye be in the faith That is whether the faith be in yee so Iohn saith he was in the Spirit 1 Rev. so one is said to be in the flesh Rom. 8.8 Except ye be reprobates In the state of reprobates unapproved counterfeit hee meanes not such as are opposed to the Elect as the word reprobates is usually taken by us in English therefore the translation is not so proper ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the GALATIANS CHAP. I. GAlatia was a most brave Province of lesser Asia neere Phrygia See Acts 18. The Apostle handleth the same argument here that he doth in the Romans this is as it were an Epitome of that and hath many the same sentences reasons and phrases with that Vers. 1. An Apostle That is called or designed to be an Apostle Paul in his salutations is wont to stile himselfe an Apostle that he may win authority to his dofrom his person Not of men as Princes send civill Ambassadors or as the Jewes sent false Apostles Neither by man as Timothy Titus Luke who were ordained by man or else not by the commendation paines or instruction of any man But by Iesus Christ and God the Father That is immediately by God Whosoever will take to him the place of teaching it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling therefore he expresseth more here then in his other Epistles to assert that He doth not barely affirme that he was called by God but on the contrary denies that he either received it from men or by men He speaks not of the common Offices of Pastors but of the Apostleship Vers. 4. From the present evill World From bondage under the custome of it from the fellowship with the men of it and from the plagues that belong unto it Vers. 6. I marvell that ye are so soon removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another as Plants or Trees are wont to be transported Hos. 5.10 the Septuagint useth this word whence the Apostle borrows it He speaks here of the apostasie or seduction of the Galatians by false Apostles He alludes saith Ierome to the word Galal to roll as if he should say You are Galatians that is rolling and changing falling from the Gospell of Christ to the law of Moses Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you Plainly implying that though the person which brings a doctrine were an Angell yet he must be tried He doth not say a contrary Gospell but any other Gospell That which is directly besides the Gospell is indirectly against the Gospell if we be justified by faith understanding it exclusively that is sola fide then we are not justified by works Vers. 10. Doe I seek to please men This interogation is a negation I do not seek For if I yet please men without respect to the pleasing of God 1 Cor. 10.33 q.d. It is true indeed once I did seek to please men but I am now otherwise then I was Vers. 18. I went up to Ierusalem to see Peter From this Greeke word rendred see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia in which things are set before our eyes as it were CHAP. II. Vers. 1. I Went up again to Ierusalem Or ascended because Ierusalem was placed and seated upon a mountain and compassed with mountains Psalm 125. Or in respect of the dignity and excellency of the place as we in England are said to go up to London from all the parts of the Land because it is the chief City Vers. 5. The truth of the Gospell That is the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith Vers. 6. In conference added nothing to me That is he had so full a measure of Divine revelation that when they came to talke together of the points of Christian Religion they could tell him nothing which he knew not before God accepteth no mans person That is for the outward appearance as the Greeke will beare it so he regards not the rich more then the poore Vers. 7. The Gospell of the uncircumcision was committed to me as the Gospell of circumcision was unto Peter The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles the one circumcised the other uncircumcised Vers. 9. Iames Cephas Cephas is Peter so called by Christ Iohn 1.43 Iames named before Peter 1 Cor. 9. Iohn 1.44 Not Peter but Iames was the President of the Councell of Ierusalem because he spake the last and concluded all Acts 15.13 and 21.18 He names Iames in the first place saith Estius a Papist for the honour of our Lord whose brother he was and because he was Bishop of Ierusalem where these things were done and also was much respected of the Jews for the opinion they had of his sanctity Vers. 11. I withstood him to the face Ierome and others would have it a shadow-sight simulatè non verè but face is not opposed to withstanding cordially but secretly behind his back Paul resisted him in truth and good earnest this appears because in the words following he sets down a weighty and urgent cause of his reproofe Vers. 15. And not sinners of the Gentiles The Gentiles were not greater sinners by nature then the Jewes but the Apostle speaks here according to the opinion of the Jewes who thought the Gentiles greater sinners then themselves That is not sinners of the people of the Gentiles to whom the law was not given they wanting the rule of Gods law ran head-long into every sinne Vers. 20. I live yet not I but Christ liveth in me shewing that he had life whereby he did live but had not life in himselfe to give to others as Christ Iohn 5.26 Austen CHAP. III. Vers. 1. O Foolish Galathians The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupide and which understand not what they ought it is used also Luke 24.15 Foolish and slow of heart the latter interprets the former Who hath bewitched you That is who hath deluded your eyes and caused you to
think you see that which you see not He useth a word borrowed from the practise of witches and sorcerers who use to cast a myst as it were before the eyes that is dazle them and make things to appeare unto them which indeed they doe not see Some say to bewitch is to hurt with the eyes Nescio quis teneros oculus mihi fascinat agnos Virgil. So the Greek word seems to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before whose eyes Iesus Christ hath been evidently set forth As if he had said to whom I have preached the doctrine of the Gospell in such evidence and plainnesse as if Christ had been crucified among you and you had seen his blood distilling from his hands and side So Calvin Pareus Estius a Papist and others Vers. 2. By the works of the law or by the hearing of faith By works is meant the doctrine of justification by the works of the law and by the hearing of faith is meant the doctrine of the Gospell hearing being put for the thing heard and faith for the doctrine believed Vers. 6. It was imputed unto him for righteousnesse To impute properly is a speech borrowed from Merchants and it signifies to reckon or to keep reckoning of expences and receits so Ebilem 18. impute it to me that is set it on my reckoning that is the thing which his faith believed was imputed to him by God Vers. 13. Being made a curse for us He saith not Christ was cursed but a curse which is more it shews that the curse of all did lie upon him Calvin Cursed is every one that hangeth on a tree The death on the Tree was accursed above all kinds of death as the Serpent was accursed above all beasts of the field Both for the first transgression whereof the Serpent was the instrument the tree the occasion This is taken out of Deut. 27.26 the Apostle here and elsewhere alledgeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians Therefore though he was most skilfull in the Hebrew Tongue yet he thought it enough to expresse the sense of the Law Vers. 16. Promises By the promises are meant the covenant of grace made with Abraham so called for two reasons 1. Because the main of the covenant consists in promises 2 Because the covenant was revealed to the Fathers in promises but not performed And to thy seed which is Christ Christ personall and mysticall both his person primarily and principally his Church mystically Vers. 17. The promise So called because all the promises are for substance one in the Lord Christ and meet in him as lines in the center Vers. 19. Tiâ—â— the seed should come that seed that is Christ vers 16. therefore he being come the subserviency of the Law to the Gospell should seem to cease Some expound this onely of the Ceremoniall law as Beza and some others when Christ came the Ceremoniall law was taken away but in the 12 and 13 Verses he speaks of the Law whose sanction was He that doth them shall live in them therefore the morall â—aw is chiefly meant Christ both personall and mysticall is here meant the Law was given to the Jews to prepare them for Christ personall and given to the Church till all be fulfilled In the hand of a Mediator That is by the ministery of a Mediator Typicall Moses reall Christ. Vers. 20. But God is one God is said to be one and the same constant and unchangeable like himself Vers. 22. All Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men lest some women might be exempted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all women lest some man might be exempted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is both men and women as if Paul would purposely prevent all cavils Vers. 23. But before Faith came That is Christ saith Paraeus Faith being taken metonymically for its principall object The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis neque enim fidem adimit patribus qui sub lege vixerunt Calvin Vers. 24. The Law was our Schoolmaster to bring us unto Christ As without a Schoolmaster first had and used for entrance in rudiments children come not to the University so without the Law we cannot be sufficiently taught to be preferred unto Christ he that changeth from a Countrey Schoole to the University changeth his Tutor so we are not under the law but under grace Vers. 27. For as many of you as have been baptized unto Christ have put on Christ A speech borrowed from the custome used in the Primitive Church for those that were Adulti or come to age when they were baptized came to the Church the Sunday before the Pascha and put upon them white clothes therefore the day was called Dominica in albis and they were called Candidati Vers. 28. There is neither Iew nor Greek He saith this to take down the pride of the Jews and lift up the heart of the Gentiles There is neither bond nor free To take away the great carnall difference among professors There is neither male nor female To take away the base difference that the Turkish Mahomet puts between the two Sexes when he saith the weaker hath no soul to save Vers. 29. Heires according to the promise That is we who are Gentiles must receive the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heir by promise and not by nature and so must we CHAP. IV. Vers. 4 THe fulnesse of time 1. Fulnesse of grace 1 Iohn 10. 2. Of fulfilling promises 2 Cor. 1.20 3. Of fulfilling the Law Rom. 10.4 and Prophets Luke 1.70 4. End of the world after him 1 Cor. 10.11 Made under the Law Not onely under the ceremoniall Law as he was a Jew but under the morall as a man for it is under the Law under which we were and from which we are redeemed See Gal. 3.13 Vers. 5. To redeeme them that were under the Law 1. On the Lawes part it rigorously exacted perfect obedience under paine of eternall death 2. On our part we doe what the Law injoynes out of a slavish Spirit That we might receive the adoption of Sonnes The Greeke word for adoption shewes the nature of it to put one in the place of a Sonne Vers. 6 Crying Abba Father That is causing you to cry as we call it a merry day which makes men merry Aug. de dono perseverantiae c. 23. The gemination notes siduciall filiall and vehement affection The first is an Hebrew or Syriack word The second a Greek whereby is signified the union of the Hebrewes and Grecians or Jewes and Gentiles in one Church Vers. 9. Weake and beggerly
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
partners in the annoyting he was Christ as they Christians That word in Psal. 45.7 translated above may signifie more then thy fellowes prae consortibus tuis so Tremellius that is saith Mr. Perkins Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels Or for his fellowes pro consortibus suis so some read it Christ received not the spirit for himselfe but for his people John 1.16 Vers. 14. Are they not all ministring Spirit c He doth not so much aske as plainly affirme for the Hebrewes use an interrogation when they would the more confirme a thing CHAP. II. Vers. 1. LEast at any time we should let thâ—m slip That is coldly translatâ—d least we slow Saint Paul had been a Babe saith Broughton if hee had thought that all Jerusalems Rabbins could forget upon what principles he disputed or thought that if the Rabbins had imbraced the rules and principles they could soone forget them Here Arabiques translate elegantly Naâ—kitu we fall the Syriaque Nabed we perish Saint Pauls Metaphore was taken from Jeremie Lam. 4.9 They that are slaine with the Sword are better then they that are slaine with hunger which flowed as peirced by wanting the fruit of the field Least we leake it out like water put into a Colander or riven dish some thinke it to be a Metaphore from paper that doth not beare Inke well à Charta Bibula quae scripturam bene nos continet See Pareus Vers. 2. If the word spoken by Angels was stedfast c. The meaning is briefely this if every transgression of the Law was severely punished how shall we escape if wee doe but neglect the Gospell See Estius Vers 3. If we neglect Greeke disregard not care for it So great Salvation That is the meanes of it So he calls the doctrine of the Gospell Metaleptically from the effect saith Pareus because faith in the Gospell brings to us eternall Salvation For the Gospell is the power of God to salvation to every beleever Vers. 9. Should taste death for every man Or every thing or creature who all these be the context sheweth 1 Sonnes that must be led unto glory v. 10. 2. Christs brethren v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus Some Protestant Divines urge this Scripture to shew that Christ dyed for all though not equally for Iudas as for Peter Some distinguish thus they say Christ is sufficiens remedium there is vertue enough in Christ but not sufficiens medium because besides the work of Christ there is required faith to apply it Mark 16.16 By tasting death he meanes dye see Matth. 6.28 John 8.52 Whencesoever the Metaphore is taken whether from those which drinke poyson or rather from the taste of those things which are bitter and unpleasing Vers. 14. Destroy him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might make Satan unprofitable idle and fruitlesse as the word is used Luke 13.7 Rom. 3.3 The Devill hath the power of death in a double respect 1. As he hath the power over sinne 2 Tim. 2. ult 2. As an executioner Luke 12.20 Iob. 33.23 Vers. 15. And deliver them who through feare of death were all their life time subject to bandage Every unregenerate man is subject to the fear of death 1. Because all the comforts of this life forsake him then 2. All his parts and accomplishments shall be taken away 3. His hopes dye 4. His conscience shall then be awake this is the worm 5. Must goe to God to give an account whom he hath no interest in 6. All offers of grace shall be at an end Vide Grotium Vers. 16. For verily be tooke not on him the nature of Angels The word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to take a man with thy hand either to lead him some whether or to uphold him thereby to help him See Matth. 14.13 Mark 8.23 and Luke 9.47 and 14.4 Hence figuratively it is translated to signifie succouring or helping For when we would help one from falling or sinking under some burden or would raise him being fallen then we put our hand to him and take hold of him CHAP. III. Vers. 1. PArtakers of the heavenly calling It is so called not so much for that the Authour meanes and manner are heavenly but because the State whereto we are brought is heavenly and glorious Doctor Sclater Consider the Apostle and High Priest of our profession Christ Iesus The Greeke word signifies magno studio mentem in rem intendere To shew that Christ hath the eminency of the chiefe offices in the Old and New Testament these words are used The High Priest was the highest office in the Old Testament and Apostle in the New He cals him here the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the chiefe of the Apostles Our profession That is of the Gospell which we professe because he is the Authour and Doctor of the same Vers. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Not in giving as full and exact directions for all particulars concerning the worship of God and government of the Church of the New Testament as Moses did in his time for the Church of the Old Testament for there is not such a particular and exact forme of worship or Church government drawne as we see in the Law but herein stands Christs faithfulnesse that he hath as fully revealed unto us the doctrine of the Gospell as Moses did that of the Law and that he hath faithfully performed and fulfilled all the types of himselfe and all the things signified by Moses ceremonies as Moses hath faithfully and distinctly set them downe See Pareus Vers. 6. The rejoycing of the hope That is the doctrine of the Gospell whereby these are dispensed and confirmed Vers. 12. Take heed brethren least there be in any of you an evill heart of unbeliefe in departing from the living God He shews five degrees of Apostacy the first is consenting unto sinne being deceived with the temptation of it The second is hardnesse of heart upon many practices of sinne Thirdly the heart being hardned becomes unbelieving and calls the truth of the Gospell into question Fourthly by unbeliefe it becomes evill having a base conceit of the Gospell Fifthly this evill heart brings a man to Apostacy and falling from God which is the extinguishing of the light of the Gospell An evill heart is a great evill First from the nature of it 1. it is an inward evill a seizes on the most principall part of man the soule 3. an inveterate evill we brought it with us into the world 4. an insensible evill Secondly in the effects 1. It indisposeth us to all good 2. It is the root of other evils Matth. 15.19 3. maketh a man unfit
Because as the syence of a good fruit that is grafted into a Crab-tree stock will change the naâ—ure of the juyce and sap of it so the Word is able to change our natures quite Vers. 22. Deceiving your own selves Putting paralogismes fallacies and tricks on themselves Hearers of the word shall be blessed we are hearers of the Word therefore we shall be blessed Vers. 23. For if any be a hearer of the Word and not a doer he is like unto a man beholding his naturall face in a Glasse The Law is speculum peccati a man may see his spots there speculum justitiae it declares to a man 1. his primitive righteousnesse 2. the perfect holinesse and perfection of Christs active obedience Rom. 8.2 3. The duty he ought to performe and the rule he should walke by 4. Our perfection in the life to come Vers. 25. Whose looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to look upon a thing by bending the neck and body See Luke 24.12 Iohn 20.5 1 Pet. 1.12 By this one word therefore is commended to us both singular humility and intent study in contemplating of Christ propounded in the Gospell See Cornelius à Lapide The perfect Law of liberty The morall Law is called the law of liberty in opposition to the Ceremoniall law and the bondage thereof Vers. 27. Pure Religion and undefiled before God and the Father This is the way and means to declare pure Religion Is this to visit the fatherlesse and widdows in their affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here visit is an emphaticall word for it includes both a benevolous affection and benefits which proceed from thence Luke 7.16 Heb. 2.6 in Herodian it is used of Physitians which visit the sick and take diligent care of them The fatherlesse and widdows That is all that are miserable but these are named as being forsaken of all and more miserable then other afflicted persons And to keep themselves unspotted of the world That is forbeares the practice of those sinnes which all the world runnes after Therefore in baptisme heretofore they renounced all the pomp of the world and were cloathed with a white garment and warned to keep it white and to present it before Christ the Judge in the last day CHAP. II. Vers. 1. MY brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons We are not forbidden to honour rich men but the Apostles meaning is to reprove those who preferre riches before piety when rich men are honoured being ungodly and godly men are despised and rejected because they are poore Vers. 2 3. For if there come unto your assembly a man with a Gold Ring in goodly apparrell and there come in also a poor man in vile rayment And ye have respect to him that weareth the gay clothing c. Rich and mighty men were wont in times past saith à Lapide to weare a Gold Ring both to seale their Letters for ornament and to cheere their hearts whence they wore it on the next to the little finger of the left hand because there goes an artery from that finger to the heart saith Gellius With the Romans heretofore onely Senators and Knights did weare Rings White apparell as well as Gold rings saith à Lapide was in times past an Ensigne of dignity at Rome it was the garment of those that did ambire magistratus who were thence called candidati Yet it is not necessary as Menochius de Repub. Heb. l. 6. c. 7. shews against Baronius to interpret it white apparrell for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly fulgentem or splendentem gorgeous shining there is an article in the Greek that shining garment we translate it gorgeous Luke 23.11 The white colour indeed hath more splendour and light then other colours Here it is taken for precious or excellent and is opposed to vile He means in their thoughts they scorned a godly man because poore in comparison of a wicked man that was rich for such are otherwise in a civill way to be preferred Vers. 4. And are become Iudges of evill thoughts That is judges ill affected carrying in them perverse and crooked thoughts and judging in respect of persons Vers. 5. Hath not God chosen the poore of this world God usually elects the poore that is the lower sort of men he speaks it not exclusively to the rich but most of those that are chosen are poore or of an inferiour ranke See 1 Cor. 1.26 Vers. 6. Dâ—e not rich men oppresse you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wickedly to abuse ones power tyrannically to oppresse others in which sense it is used in Xenophon and Acts 10.38 Vers. 8. If ye fulfill the Royal Law That is a commanding Soveraigne Law à Lapide gives divers expositions It is interpreted three waies Lyra expounds it the Law given by God the King of Kings so the Syriack reads it the Law of God 2. Others expound it that which excells in its kind so the ordinary and interlineall Glosse 3. Others say it is to be taken as the Kings way that which is plaine and without any turning or which is common to all Vers. 10. For whosoever shall keep the whole Law outwardly and in shew and yet offend in one point wittingly and giving himselfe liberty to break any one Commandement Is guilty of all That is 1. either he breakes the chaine of duties and so breaks all the Law being copulative or 2. with the same disposition of heart is qualified to break them all every one sinne containes virtually all sinne in it Vers. 12. By the Law of liberty The law is so called because it freely accuseth without respect of persons Rom. 3.20 11.30 and is not a bondage or burden to the regenerate but kept of them freely willingly and of indulgence Vers. 13. And mercy rejoyceth against judgement The Greek word rendred rejoyceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall Paul useth it Rom. 11.18 and James here 3.14 It signifies to glory against one to insult over one and to lift up the neck and head as if a thing were well done Vers. 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him The Apostle speakes not of a true justifying faith but of faith professed onely or of the profession of faith If a man say he hath faith If a man professeth himselfe to believe and have not works That is a conversation answerable in some measure to his profession can that faith of his which is in profession onely save him or justifie him No by no means This affirmative Interrogation is a most emphaticall Negation Vers. 19. Thou believest that there is one God the Divels also believe and tremble The Devils believe the generall Articles of the faith but the Apostle instanceth in that either because it is the
devised by man but in regard of the end because it was ordained of God for man as the proper subject and for his profit as the proper end of it Vers. 15. That with well-doing ye may put to silence the ignorance of foolish men The Greek word translated well-doing is a participle of the present time and notes the continuall custome of well-doing Put to silence Sometime this Greek word is translated to still a thing that is tumultuous and raging and so the Sea was silenced or made still Mark 9.39 Sometimes to make speechlesse or dumbe so Mat. 22.12 Sometimes to confute so as they have not a word to answer so Mat. 22.34 Sometimes to muzzle or tye up the mouth so 1 Cor. 9.9 1 Tim. 5.18 and so it signifies properly The word here rendred Foolish men signifies properly men without mind or men that have not use of their understanding and so are either naturall fooles or mad men Vers. 16. As free and not using your liberty for a cloak of maliciousnesse Free in respect of our consciences exempted from humane powers and yet as servants of God bound in conscience to obey him in obeying them so far forth as he doth command us to obey them B. Downames Sermon of Christian liberty Cloake The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no where else found in the whole new Testament but in this verse only signifying properly any covering as the covering of Badgers skins Exod. 16.14 and 36.16 That which was spread over the Tabernacle is in the Septuagint translation so called And it is very fitly translated a cloake though it doe not properly so signifie in respect of that notion wherein the word in our English tongue is commonly and proverbially used to note some faire and colourable pretence wherewith wee disguise and conceale from the conusance of others the dishonestie and faultinesse of our intentions in some things practised by us Iohn 15.22 1 Thes. 2.5 Sanderson in loc Of maliciousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly rendred by malice or maliciousnesse As these English words and the Latine word malitia whence these are borrowed so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is many times used to signifie one speciall kind of sin which is directly opposite to brotherly love and charity but here it is taken more largely for all manner of evill and naughtinesse according to the adequate signification of the Greeke and Latine adjectives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and malus from whence the substantive used in the text is derived Vers. 17. Honour all men The Jewes despised the Gentiles Rom. 14.3 And among the very Jewes the rich despised the poore Iames 2.3 The Apostle here applies a remedy to this disease a parallel place we have Rom. 12.10 Phil. 2.3 Love the brotherhood Brotherhood is taken collectively for the whole multiude of brethren as nobility for the whole societie of noble men The Apostle useth this word in the same signification ch 5. v. 9. Therefore the Syriacke hath rightly rendred it love your brethren Vers. 18. Good Gentle A Masters goodnesse hath relation to justice his gentlenesse to equity But also to the froward Even where the servant may not obey he must bee subject Vers. 21. Leaving us an example The Greek word is a metaphore taken from Scriveners or Painters and signifies properly a copy or patterne or portraiture of a thing exactly drawn out Bifield Vers. 24. VVho his own selfe bare our sins in his own body on the tree The Apostle alludes to Esay 53. See Verses 4.6.11.12 And he hath respect also to the saying of Iohn Baptist Iohn 1.29 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe hath a great emphasis whence the Prophet so often there repeates it v. 4.5.7.11.12 Bare In allusion to the Sacrifices See Heb. 7.27 Iames 2.21 and 53. Esay 4. Our sins That is punishments The originall word translated Tree Signifies sometimes a staffe Matth. 26.47 sometimes a paire of stockes Act. 16.24 sometimes a tree growing Rev. 2.11 usually wood 1 Cor 3.12 here a Gallowes made of wood By whose stripes yee were healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Testament hath not the like two relatives at once in the originall as if I should say cujus livore ejus sanati sumus By whose stripes of his we are healed the terme here hath a double Synecdoche one stripe for many and stripes for his whole passion Dr. Clerke Estius thinkes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either added for emphasis or which is more probable saith Hee it is an Hebraisme peculiar to the Hebrewes as Psalme 73. and 104. Peter alludes saith he to the stripes that servants receive from their cruell Masters therefore he returnes to the second person ye are healed CHAP. III. Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans metaphora à servis illis sumta qui negotiantur cum pecunia heri sui vide Mat. 25.14 Significatur id Christo veluti lucrum accedere quum multi ad fidem adducuntur atque ita regnum Christi amplificatur Vorstius Vers. 2. WHile they beheld your chast conversation coupled with feare Behold The originall word signifieth to observe and prie into a thing to finde out the secrets of it Bifield Feare Meaning not slavish feare of blowes but reverent feare of offending See Ephes. 5.33 Vers. 3. Whose adorning let it not bee that outward adorning of plaiting the haire and of wearing of gold or of putting on of apparell Neither Paul 1 Tim. 2.9 Nor Peter here doe simply condemne ornaments but the abuse of them they being used by persons of meane condition 2. The Church was then under grievous persecution 3. The words are rather an admonition than a prohibition he forbiddeth not the using of them but admonisheth them that they would rather adorne the inside than the outside and this evidently appeares by the Antithesis that is used in both places not saith Paul but not saith Peter desire more the adorning of the mind than the body Vers. 6. Even as Sara obeyed Abraham That is constantly and generally He names her before others because she being the mother of all the Faithfull is worthy to be honoured and imitated by her Sexe Calling him Lord Or Sir an honourable title not in speaking to him or of him before others by whom it might be told him againe what she had said but when she thought of him in her heart even in her inward cogitations so Mr Wheately and Mr Fenner in his Order of Houshold Government so likewise interprets it Calvin saith Peter meanes she was wont to call him so Vers. 7. That your prayers be not hindered Sinfull walking in any relation hinders Prayer three wayes 1. It deads our spirits streightens our hearts weakens our gifts for Prayer 2. Hinders the effect fruit and successe of Prayers 3. It hinders us from the very act it breeds a
strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and
Christ our High Priest stands ready and is prepared to undergoe what remaines of the Priestly Office for us that is to intercede with God for us and to offer the incense of our prayers continually to the Father See Revel 15.6 and Dan. 10.5 Verse 20. The seven starres are the Angels of the seven Churches That is the Pastors or Bishops of the Churches for Prophets in the Old Testament were called Angels Esay 44.21 Hag. 1.13 and Priests also Mal. 2.7 Esay 42.19 and in the New Testament Iohn is called an Angel Mat. 11.10 and the Apostles of Christ Luke 9.52 Chap. 2. v. 9. I know thy poverty That is in the world outward poverty because tribulation is joyned with it or if we interpret it of spirituall poverty that is thou hast not high thoughts of thy selfe in spirituall things But thou art rich in grace and holinesse Chap. 4. v. 7. And the first beast was like a Lion c. These are the qualities of the Angels The first is likened to a Lion for his courage and power the second to a Calfe for his servile ministry and unwearied labour the third to a man for his prudence the fourth to an Eagle for his swiftnesse in executing his Office One of these living creatures was not like to a Lion another to a man the third to a Calfe the last to an Eagle but every one of these foure living creatures was indued with those foure qualities and that must be understood of each which is spoken of them all viz. each of them had great power diligence wisedome and speed in executing the commandements of God Almighty Chap. 5. v. 6. A Lambe Christ John 1.29 who for his courage a little before was called a Lion here for his sacrificing meekenesse and innocencie is called a lambe And seven eyes These words may be expounded three waies first of the Holy Ghost as the words following seeme to intimate secondly of the infinite providence of God as Zach. 3.9 and 4.10 Lastly of the Angels ministring to Christ as Zach. 1.10 11. Psal. 77.7 Heb. 1.6 This last interpretation Mr. Foord likes best Chap. 9. v. 11. The Angel of the bottomlesse pit The Devill because he is condemned thither reserved there and seekes to draw men thither Verse 14. Loose the foure Angels That is the Saracens Turkes and Tartars for although these be three yet they make foure Kingdomes Joannes de Vado Chap. 10. v. 2. A little Book A little little booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum it is a diminutive of a diminutive Chap. 11. v. 1. Measure the Temple of God and the Altar The Temple signifies the Holy Catholick Church 2 Cor. 6.16 Ephes. 2.19 20 21.22 1 Tim. 3.5 Heb. 3.6 The Altar signifies the pure worship of God 1 Cor. 9.13 and 10 11. Heb. 7.13 Verse 2. But the court which is without the Temple c. It is an allusion say some to the manner of the worship of God among the Jewes an atrium Iudaeorum Gentium where the Church of God promiscuously received all then troden downe Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads Those that professe approve and defend the Popish Religion and the decrees of the Pope they have received the marke of the Beast in their forehead those which live according to the Antichristian decrees and doe what the Pope of Rome shall command have received the marke of the Beast in their hand To receive the marke of the Beast is Legem vel mente sequi vel lingua profiteri Cocceus Chap. 20. v. 8. Gog and Magog Ierome interprets Gog tectum Magog de tecto some Expositors therefore mistaking his meaning interpret this place of the Pope and Turke because the one is an open enemy the other a secret one to Christ. September 14th 1649. Imprimatur JOSEPH CARYL FINIS AN ALPHABETICALL TABLE Of the chiefe Heads contained in these ANNOTATIONS A ABba Faâ—her 92 217 271 In the daies of Abiathar the high Priest cleared 79 80 Abrahams bosome why the glory of Heaven so called 127 Acts an History of 28 yeeres 185 what therein set forth ib. Doubts solved Acts 7. viz. Intreat them ill 400 yeeres 190 Threescore and fifteen soules 190 Carried over into Sichem 190 Acts 19.2 3 4 5. cleared against the Anabaptists 199 Accuser why the Divell so called 598 Outward Adorning how condemned 558 Satan an Adversary to whom 598 Affliction cleanses from corruption 554 The Churches Affliction called Christs affliction 303 And after three daies rise again cleared 86 Agree with thine Adversary c. expounded 13 Amen 17 Anathema Maranatha 255 Angariation 14 Angels how they ministred to Christ 9 Matthew Marke and Luke reconciled concerning the appearing to the women at the Sepulchre 138 Because of the Angels 1 Cor. 11.10 explained 243 Angels not to be worshipped and why 612 Angels need a mediator 303 Annas and Caiphas being high Priests 102 Why Christ Answered not 74 Jesus Answered and said 618 Antichrist who 569 Apostles Signification of their names 26.81 Apostles Sent two and two why 26 83 113 Apostles their mission twofold 27 Christians compleat Armour 290 No man hath Ascended into Heaven 144 Assurance gives an entrance into the Kingdom of glory 563 Assurance of our calling and election twofold 562 Means to attain this Assurance 562 Now is the Ax layd to the root of the Tree 7 B BAbes in Christ who 233 To Baptize with the Holy Ghost and with fire what 7 8 Baptisme what it is a sign of 213 Christs passion called Baptism why 120 Christ why Baptized 79 Baptized for the dead what 253 Baskets whence the Jewes had them in the Wildernesse 147 The reason of their constant carrying these ib. Beame in thy brothers eye what 19 Fought with Beasts 254 This day I have Begotten thee 195 Behold â—he severall exceptions thereof 33 True Believer who 568 Bethany what it signifies 55 Why at Bethesda Christ cured onely one 146 and why he 's bid to take up his bed and walk 147 Bethlehem what it signifies 4.100 Two Bethlehems 100 And thou Bethlehem c. art not the least the words plainly explained and Micah with Matthew then reconciled 5 To Bind what 44 how this power is exercised ib. Bound in spirit what 200 We were never in bondage 150 Birthday solemnization thereof lawfull 39 Blessing applied to God what it signifies 277 Blessing applied to man what it signifies 277 Blessings said to be spirituall why ib. Spirituall Blessings the chiefest ib. If ye were blind you should have no sin 152 Blind men doubts concerning them Mat. 20. resolved 54 James and John why named Boanerges 81 This is my Body 135 245 Book a Catalogue or reckoning up 2 The Books were opened and the dead judged what books 613 Where is he that is Born King of the Jews 4 5 The Bosom of the Father what 142 How Reprobates can be said to be bought
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the