Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
is no such place to be found See Dr. Hals Paraphrase There is no Scripture that saith this in terminis but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius yet he and Rollock say Esay 58. is especially meant Ioel 2.28 saith Brugensis Christ interprets what he meanes by the next verse By Waters is meant the indwelling vertue of the Spirit See Ver. 39. By Rivers of water the abundant and various operations and gifts of the Spirit Calv. By living water or water of life some say is meant the reality of these they have reall graces and comforts others say it is so called from the effect because the nature of this water is to give and preserve life this phrase is rather an Hebraisme amongst the Jews a spring that never failes is called living water See John 4.10 11 12 13. That is in his inward man shall be those inward graces that never faile Flow out He shall not only have enough for himself but wherewith to refresh others Vers. 39. The Holy Ghost was not yet given That is in comparison he was given before but so sparingly as in respect of this powring out Tit. 3.6 He might seeme not to be given at all Because that Iesus was not yet glorified He had not yet ascended into heaven That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1 was fulfilled when the Father said to Christ triumphantly ascending above all heavens Sit at my right hand Brugensis Comment in 4 or Evangelia vide plura ibid. Ver. 48. Of the Rulers or of the Pharisees Yet Nicodemus was a Ruler and a Pharisee John 3.1 CHAP. VIII Vers. 1. IEsus went unto the mount of Olives He sought this solitarinesse partly that he might refresh with necessary rest his body wearied with the daily labour of teaching partly that he might be more for prayer About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives so called from the multitude of Olives See Travels of the Patriarks p. 483. Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery c. The Graecians read not this history Chrysostome and Theophylact wrote whole Commentaries upon this Evangelist but explained not this history Jerome also witnesseth that this history is not extant in any of the Latine Books and it is not found in the Syriack Edition of the New testament Polyc. Lyser We know that the history of the adulterous woman was in times past expunged by many and is not found in the Syriack Edition or in the Paraphrase of Nonnus but yet we deny that it is not found in the Greek fountaine yea Theodorus Beza witnesseth that of seventeene of his ancient Copies only one wanted it none of the printed books which are extant this day leave it out Austen affirmes that it was perversly rejected by some Hereticks because it seemed to promise to men an impunity of sinning But this is nothing to us to whom it sufficeth that the fountaines are cleare Chamierus tomo 10. l. 12. c. 7. It is found in a Syriack book of speciall note therefore Ludovicus de Dieu who wrote it out thence mentions it in his Animadversions Tatianus who lived within threescore yeares after John expresly mentions it also in his harmony of the Gospels as Mr Selden shews in his Vxor Ebraica A woman taken in adultery In the very act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the theft perhaps to intimate the great theft which is in adultery Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ipso furto Piscat Some say they brought the Adulteresse and not the Adulterer that they might try Christs chastity but rather because she was easier to be taken than the man saith Maldonate Ver. 4. Master They call him Master whose Disciples yet they would not be and whom in the former Chap. ver 47. they called a Seducer But they flatter him shamefully hoping by that the more easily to deceive him They propound both the greatness and certainty of the crime Vers. 6. But Iesus stouped down and with his finger wrote on the ground as though he heard them not The Syrians write not to the left hand as the Hebrews not to the right hand as the Greekes and Latines but downward as Masius shews in his Syriack Grammer which custome of writing it is probable was then observed by Christ because at that time the Jews used the Syriack tongue Piscat By this gesture Christ would shew that he was offended with the accusation of these men and that he judged them unworthy of answer because they carried all maliciously and fraudulently and would be swift in punishing when they were slow in doing rightly What Christ wrote and wherefore it is not exprest yet the Fathers diligently inquire after both Aug. l. 4. de Consens Evang. gives these reasons why Christ wrote First that he might signifie that those were to be written on earth not in heaven as he had said to his Disciples Luk. 10.20 Secondly That he might shew that he works miracles on earth for miracles are certaine signs which are done one earth Ambrose saith that he wrote that Ier. 22.29 And in another place he saith he wrote Thou seest the moâ—e that is in thy brothers eye but dost not see the beame which is in thine own eye Sunt hae Patrum meditationes Certi tamen nihil statui potest saith Dilher These are the meditations of the Fathers but nothing certaine can be determined That he wrote with his finger significant letters and made some words which might reprove the sins of most fraudulent men it is probable but what they were it is beyond our capacity to understand saith the same Dilher Vers. 7. He that is without sin among you He condemnes their Hypocrisie not the fact simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly one that is impeccable and not subject to sin But Tolet thinkes it is here rather taken for one that is now without sin Calvin thinks that he spake this according to the Law Deut. 17.7 by which the witnesses were with their own hands to kill the guilty person But there God warned they should not condemn that person with their tongue which they would not kill with their hands here Christ requires perfect innocency in witnesses that none should undertake to punish a crime in another unlesse he be innocent and free from all fault himself See more in Calvin Vers. 9. Being convicted Or reproved the Greeke word signifies conviction by argument Went out one by one Vnus deinde unus One and then one we have the same expression Mark 14.19 Beginning at the eldest Either because the younger for honours sake offered the first place of going out to the Elder or because the elder were conscious to themselves of more and greater
supra modum Erasmus supra modum in sublimitate vulg Lat. Excellenter excellens Beza Exceedingly exceeding or as our last Translation turnes it a far more exceeding CHAP. V. Vers. 1. WE know 1. By the revelation of the Word Iohn 14.2 2 By the perswasion of faith That if The Apostle speaks not this doubtingly as if it were uncertain whether our bodies were to be dissolved or not but by way of concession having in it a strong affirmation as if he did say albeit it be so that the earthly house of our Tabernacle must be dissolved yet are we sure of a better Our body is called a house 1. in respect of the comely and orderly workmanship thereof 2. in respect of the soule which dwels in it Earthly 1. in regard of the matter it was made of earth 2. means by which our bodies are continued and upholden A Tabernacle to shew its mortality that was made for transporting so this to which building which is firm and stable is opposed Vers. 2. Desiring to be cloathed upon with our house which is from Heaven The Apostle desired that glory should come upon him without a dissolution as it doth on the elect that are alive when Christ commeth to judgement Earnestly desiring if it might be that in this state of our bodies we might without the pain of dissolution be clothed upon with the life of glory and immortality Dr Halls Paraphrase Vers. 10. Appeare Though some Interpreters render it apparere astare and make it all one with Rom 14.10 yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to appeare as to be made manifest in that day and so in the next verse the same word is twice rendered by our Translators Vers. 11. Knowing therefore the terrour of the Lord we perswade men as if he had said I know in the last day I must come to the barre of Gods judgement and there be tried of all things I doe and therefore do I endeavour to keep a good conscience in all the works of my calling Perkins Vers. 13. For whether we be besides our selves it is to God That is when I commend my selfe and boast of mine own ministery against others and in so doing seem mad to you yet then I respect not my selfe in so doing but onely God and his glory or whether we be sober it is for your cause That is use such courses as to you seem wiser we doe it faithfully for your good Dike Vers. 14. Constraineth us Either an expression from those who had a spirituall prophesie upon them which was very powerfull whereby they could not but speak or from women in Travell Heb. 12.15 which through pain cannot but cry out The word signifies in a Pound or Pinfold so that it cannot get out by any evasion in doth faith controll the heart that it cannot winde out Signifying thereby that whereas Christ had so loved him as to shed his blood for him that very love did constrain him to refer all he could do to the honour and praise of Christ. Perkins Vers. 16. Henceforth knoww no man after the flesh That is do not regard carnall priviledges as before not Christ himselfe in such a way but looke on him as in Heaven See V. 17. Though we have known Christ after the flesh Despising him for want of outward glory Vers 17. In Christ One may be so two waies 1. Externally Sacramentally and in regard of profession onely as Iohn 15. 2. Or really we are in him as our head receiving influence direction and power from him Si quis in regno Christi vel in Ecclesia locum aliquem obtinere cupit Calvin He is a now creature Some read it imperatively let him be a new creature but our interpretation is more probable This new creation for so it may be rendered is not by the bodily presence of Christ but by the apprehension of faith Vers. 19. Reconciling the world unto himselfe Object Therefore he called all men effectually Ans. Rom. 11.15 the Apostle expounds himselfe Not imputing It is a metaphor drawn from the custome of Merchants which keep in a book all that is owing to them and it is therefore translated number reckon and Rom. 5. five times imputed Trespasses The Greek word comes from a word that signifies to fall besides it is translated fall Rom. 5.12 offences Rom. 4. foure times Vers. 20. Be ye reconciled to God They were reconciled to God before See Ch. 6.16 but he intends thereby to provoke them to get a more full assurance of their reconciliation by the daily renewing of their repentance Vers. 21. Sinne for us as he was made a Sacrifice for sinne for the sin offerings in the Old Testament were called sinne Again he was made sinne for us by imputation because our sinnes were charged upon him but he had not sinne in his nature 1 Pet. 3.21 See vers 24. Bifield See Grotius Who knew no sinne That is experimentally he felt no sinne in his own heart he acted no sinne in his life But otherwise he knew fully what sinne was he knew what the nature and effects of it were The righteousnesse of God 1. Righteous by such a righteousnesse as God requireth 2. He saith in the abstract we are righteousnesse it selfe that is perfectly and fully righteous 3. We are made so in him not in our selves inherently Not the essentiall righteousnesse of Christ that is infinite that were to make a creature a God but the righteousnesse according to the law to which the God-head of Christ though it was wrought in the humane nature gave an efficacy or excellency CHAP. VI. Vers. 1. REceive not the grace of God in vain Not that the saving graces of faith and love and the like may be received and lost again which is the Popish collection from this place but the doctrine of grace and faith is here meant Grace is taken for the free favour and good will of God 2 For the grace of the Spirit faith love 3 For the manifestation of Gods grace so the Gospell is called the grace of God the grace of God which brings salvation Titus both because it comes from Gods meere good will and because in that doctrine there is a manifestation of the grace of God so the grace of God is often received in vain This Word of the Gospell is received 1. By hearing 2 By understanding 3. By faith 4. By affecting There may be a receiving it in vain in all these respects we may heare in vain understand in vaine believe in vain shew some affection in vain A thing is received in vain three waies 1. When it is so done that no effect at all follows 2. When the effect chiefly intended and designed follows not or not proportionably to the means and opportunities we have enjoyed The Word of God cannot be received in vain in the first sense so as that no effect shall follow
where they are Paul hath reference to the place Gen. 23.4 See 47. Gen. 9. On the earth Theophylact and Oecumenius following Chrysostome say that not onely Canaan or Palestina is understood but the whole earth Vers. 17. Offered up Isaac Either because he presented him unto God upon the Altar which was an offering of him up or rather because he had fully purposed to have perfected the offering by his sonnes death had not God himselfe interposed from heaven to restraine him Vers. 19. Accounting Or reasoning Ratiocinatus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ratione apud se subducta cùm secum perpendisset considerasset ratiocinatus esset suaque ratione conclusisset Estius The argument that prevailed with him was that which followes From whence also he received him in a figure That is say Erasmus and others in the type of the resurrection viz. Of Christ whose humane nature like a Ram was truly slaine and after raised again by the power of the Deity and freed from death as Isaac Pareus interprets it thus non secut atque si Deus eum ex mortuis suscitasset as if God had raised him up from the dead The neerenesse of death wherein Isaac was was a similitude of death Vers. 21. And worshipped leaning upon the top of his staffe Lifting up his body to do reverence unto God thereby testifying his humility faith and hope Vers. 25. Then to enjoy the pleasures of sin for a season Greek then to have the momentany fruition of sin so Chrysostom Theophylact and Oecumenius read it Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are occasions and instruments of sin and are seldome had or held without some sin or other Vers. 26. For he had respect unto The Greek word signifies to look up in admiration curiously which is translated in Latine suspicere The recompence of the reward That is to the blessing promised to Abraham Vers. 35. Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympanizatì sunt Their bodies were racked out as a Drum What they suffered hath exercised all our Grammarians Philologers and Antiquaries that have enquired into the racks and tortures of those times we translate it roundly they were tortured Saint Pauls word implies a torture of that kind that their bodies were extended and rack't as upon a Drum and then beaten with staves what the torture intended in that word was we know not The Lxx use this word 1 Sam. 29.13 See my Greeke Gritica Not accepting deliverance From death viz. On persecutors termes and conditions cum nollent recipere conditionem oblatae redemptionis Estius See more there That they might obtaine a better resurrection It is usuall in Scripture sometimes to put a comparative for a positive or superlative that is a good or the best resurrection if we take it comparatively it is meant of a better resurrection then the persecutors offered them they were at their enemies disposall and as dead men but if they would have turned from the faith they should have beene restored to life therefore it is elegantly called a resurrection because they were as dead men being in their power yet they hoped to obtaine a better resurrection viz. From an inflicted death to eternall life Vers. 37. Were tempted Beza saith it is much this should come in after the recitall of most sharp Capitall punishments and which he mentions also after and the Syriack interpreter hath it not Beza therefore would rather have it read were burned But the word tempted may well be retained when they saw they could do no good with violence they made them great promises and tried whether they could prevaile that way as appeares in the Martyrologie Vers. 38. Of whom the world was not worthy They have that excellency as the world is not worthy to enjoy them they are not worthy of their presence that they should so much as live amongst them they are rather fit to be set as Stars in heaven and be before the Lord in his glory Vers. 39. They received not the promises viz. In their reall exhibition Vers. 40. That they without us should not be made perfect Not that they were not taken to heaven but before Christ they had not that perfect State in heaven which now we and they are presently possessed of For they expected in heaven their Redeemer even as soules now expect the resurrection of the body CHAP. XII Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion for as the cloud did guide the Israelites through the wildernesse to the Land of Canaan so the faithfull now are to be guided to the heavenly Canaan by the examples of good men Perkins In their life and conversation they witnessed by word and deed to Gods Church 2. In their death many of them witnessed by their bloud 3. Hereafter they shall witnesse for or against us Doctor Taylor Let us lay aside every weight That presseth down that is all earthly affections and what ever may hinder us in our spirituall course See Beza And the sin which doth so easily beset us The similitude saith Deodate seemes to be taken from such long and large garments as were wont to be laid off in races to be so much the freer The Greeke work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nomen composâ—ium signifying well that is easily besetting And let us run with Patience the race that is set before us This race is the course it selfe wherein we strive by running for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race whereby is signified all kind of strife in this manner whether it be by running wrestling hurling or any other way but here he speaks of running To run the race is to strive by running he meanes especially the false of our faith 1 Tim. 6.12 See 2 Tim. 4.7 Vide Grotium Vers. 2. Looking unto Iesus the Author and finisher of our faith Faith here is taken for all grace it is a compleat work at first as Christ is the author of it but he is the finisher also that is upholds and maintaines it Vers. 4. Striving against sinne That is as interpreters of good note observe either against the wickednesse of the enemies of the Gospell which by cruell and bloody courses strive to force men from the faith or against sinne that is against sinners v. 3. Or against sinne in your selves Vers. 5. My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him The Greeke word translated Despise Imports the littling or thinking of them little doe not little or slight the chastenings of God in thy thoughts nor doe not thinke thy afflictions so great that thou must
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
that all the rest shall be raised in the same moment Resurrection is used commonly in Scripture to expresse a high degree of advancement after a low ebbe of misery Ezek. 37. Esay 26.19 Those that were beheaded shall live Priests of God That is sanctified to offer spirituall service Vers. 7. Satan shall be loosed out of his prison Because the very acting of the power which he hath is at the dispose of God Uers. 8. Gog and Magog There is scarce a darker passage than this about Gog and Magog for we read them joyned together only twice once in the Old Testament Ezek. 38. 39. ch and in this place All the Schoole-men almost follow the Glosse and Prosper who hold that by Gog an hidden and secret enemy of the Church is meant by Magog an open enemie therefore they have no cause to find fault with our writers who apply those things to Antichrist in and Antichrist out of the Church Pareus interprets Gog and Magog to be those foure Angels bound at the great River Euphrates ch 9.14 Gog signifieth Asia minor having that name from Gyges the King thereof Magog is Hierapolis the chiefe seat of Idolatry in Syria built by the Scythians and from them hath that name So that by the land of Magog we are to understand Syria and by Gog Asia minor And for as much as the Princes and people of Syria and Asia minor were the most grievous enemies of the Jews by whom they sustained the chiefest calamities after their returne before the coming of Christ therefore by an usuall speech in the Jewish language the mortall enemies of the Church are called Gog and Magog And in this sense John the Divine useth these names Gog and Magog to signifie the enemies of the Church meaning not the same enemies whereof Ezechiel speaketh but the like enemies of the Church which should afflict the true Christians as Gog and Magog afflicted the Jews Vers. 10. And shall be tormented day and night for ever and ever Ever hath no end but here is a plurality for ever and ever Vers. 11. And I saw a great white throne A great throne Because set for the great that is the universall judgement of the whole world white Shining with celestiall light and majestie The white colour in Scripture is used to represent purity and glory here it signifieth that the Judge shall give most just and uncorrupt judgement and free from all spot of partiality Vers. 12. And the bookes were opened There are two books 1. Of Gods omniscience in which all our speeches deeds thoughts are registred Psal. 139.15 Mal. 3.16 2. Of every mans conscience Luke 16.9 Rom. 2.15 And the dead were judged The Apostle here speaketh prophetically and putteth the past time for the future they were judged that is they shall be judged Vers. 14. And death and hell were cast into the lake of fire That is the dominion of death found no where but in hell CHAP. XXI Vers. 1. AND I saw a new heaven and a new earth The interpretation of this saith Brightman may be taken out of Heb. 12.26 Heaven in this part of the Revelation is put for the more pure Church and the earth for the degenerating Citizens thereof Vers. 2. New Jerusalem comming down from God St Iohns new Jerusalem and Ezechiels City and Temple from 40. Chapter to the end say some are contemporary and signifie one and the same thing Ob. Iohn saith he lookt for a temple and saw none Sol. He meanes in comparison of the former manifestation they had of God and those darke wayes he had shewed himselfe in it should be as glorious as heaven it selfe longè uberior manifestatio Bright No Temple in opposition to the Jewish Temple but a Gospell-Temple Mr. Bridge Vers. 3. Behold the Tabernacle of God is with men and hee will dwell with them A Tabernacle is moveable therefore say some this is not spoken of heaven 2. Yet this glorious Church of Jews and Gentiles shall have ordinances Vers. 4. And God shall wipe away all teares from their eyes The meaning is he takes from them all sorrow and crying and paine as the Spirit explicates himselfe Dr Sclater The phrase is taken out of Esay 25.8 and it is an allusion to the naturall affection of Mothers which are wont to please little children crying and to wipe away their teares Pareus à Lapide And there shall be no more death Neither the first nor second Vers. 8. But the fearefull Here is a catalogue of the damend crue and the fearefull are in the forefront that is those which are so afraide of bodily dangers and miseries that they count it their best course to save themselves from such evill by neglecting their duty And unbeleeving Which give not credit to the word of God Vers. 18. and 19. The State of this heavenly City is shadowed by precious stones and gold to signifie as well the durablenesse as the excellencie thereof Vers. 22. For the Lord God Almighty and the Lambe are the Temple of it This cannot be understood of heaven See 24. 26. verses Vers. 24. And the Kings of the earth do bring their glory and honour into it To the Church not when in heaven Mr. Burrh on Hos. Vers. 26. And they shall bring the glory and honour of the nations into it There shall bee a more glorious presence of Christ whether personall or what it will we determine not among his people than ever yet was since the beginning of the world CHAP. XXII Vers. 2. AND yeelded her fruit every moneth Were the trees so created at first that if sin had never entred in which hath brought into the world thornes briars sweate of face and difficulty of living they would have flourished alwayes laden with their fruites This allusion here seemes to intimate some such matter and perhaps Christ would never have cursed the Fig-tree that was void of fruit when the time of Figs was not come unlesse it ought to have borne figs at all times by the first nature thereof Marke 11.13 Vers. 4. And they shall see his face Not that men shall have a beatificall vision of God here but such a glorious discoverie of the will of God that it shall be a beatificall vision in comparison of what was before seen Vers. 8. I fell down to worship before the feet of the Angell See Rev. 19.10 Vers. 12. To give every man according as his worke shall be Marke he saith not to the worke or for the worke but to the worker according to his workes Perkins Vers. 15. And whosoever loveth and maketh a lye Some apply it to hypocrisie others to hankering after the old way of Idolatry Vers. 16. The bright and Morning Starre That is Christ it is not unusuall to call any eminent person by this name See Esay 14.12 Vers. 17. And the Spirit and the Bride say come
Speaker Pro. 31.28 And taught them Not upon a perfect Text as Hee did Luke the fourth These eight Beatitudes are as it were the eight Paradoxes of the world for the world and Philosophers place happinesse in riches not in poverty in sublimitie not in humility in fulnesse not in hunger in joy not in mourning Vers. 3. Christ sets not downe that wherein formally blessednesse consists but rules whereby we may know whether we be blessed or no occultae praedestinationis indicia futurae gloriae praesagia To bee poore in Spirit pure in heart meeke mercifull are stiled so many beatitudes Schoolemen say truely they are beatitudo disponens so many dispositions to perfect blessednesse Poore in Spirit Beggers in Spirit Esay 66.2 Austin and Chrysostome expound it of inward humility the meaning is those that have a spiritual sence of their spirituall misery Vers. 4. Mourne It signifieth great sorrow Piscator and others expound it of sorrow for sin For they shall be comforted They shall have inward and outward comfort Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse or they that are hungring and thirsting So the Greeke runs after the participle of the present tense intimating that wherever this is the present disposition of mens soules they are blessed Vers. 8. Pure in heart Austin renders it mundi-cordes Purity is of two sorts First that which is contrary to pollution as water when it is cleane and not mudded nor defiled Secondly Which is contrary to mixture as wine when it is not mixt Not carnall nor hypocriticall For they shall see God In the Hebrew phrase to see is ordinarily used for to injoy Psal. 4. Who will she us any good The word in the Hebrew is who will make us to see any good that is to injoy good To see God is to injoy him there is no seeing God but in Christ. Vers. 9. Peace-makers i.e. such as love to maintaine unity concord good-will and good agreement amongst men Not onely those which take up differences but the parties at variance which are most inclinable to peace For they shall be called i. e. they shall bee indeed and shall also be knowne and reputed to be the Sonnes of God by their likenesse to him Vers. 12. Rejoyce and be exceeding glad Or rejoyce and that exceedingly Great is your reward Object Rev. 12.12 A reward implieth the merit of workes preceding Answ. A reward is taken First strictly for that which doth answer and is equall to the worke Secondly Largely for whatsoever is consequent to the worke Heaven is a reward in this latter sence therefore salvation is called a gift Vers. 13. The salt of the earth In regard of their ministry they are to be totius orbis magistri Chrysost. The interrogation wherewith imports a vehement deniall as if Christ should say if salt once lose his naturall propertie of saltnesse it can never be recovered First Salt hath heate and acrimony by which it pierceth attenuates and subdues the whole lumpe nothing is more piercing than the word which being committed to the Apostles subdues the whole man and seizeth upon the vitalls Heb. 4.12 Secondly Salt preserves from corruption whence a perpetuall Covenant is called a Covenant of Salt Numb 18.19 The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant Thirdly Salt is a symbole of wisedome Wise men are called salsi and fooles insulsi so there is no true wisedome but in the word committed to the Apostles without which no man is wise Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to abrogate the Law First he tells them in this vers that Hee came to fulfill the Law 2ly v. 18. He tels them that not any thing of the least signification in the Law shal fail Thirdly In the 19. Vers. He that breakes the Law and teacheth men so shall bee least in the kingdome of Heaven Fourthly His doctrine required a greater right than that of the Scribes Pharisees Vers. 18. Till heaven and earth passe Greeke shall passe away Some doe very subtilly play with the word untill as if that the passing of Heaven and Earth which shall be in the last day of Judgement should put an end to the Law and the Prophets And truly saith Calvin as tongues shall then cease and prophecies bee abolished so I thinke that the written Law with the exposition shall cease One Iot or tittle Ierome calls apices tittles those by which like letters in times past were distinguished when he saith that Resh and Daleth differ onely in the tittle those erre that interpret them de punctis vocalibus Iod the least of the Consonants tittle of the vowells which were as ancient as the Hebrew Consonants Fulfilled In respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandemeâ—â—s and teach men so shall be called least and except your righteousnesse exceede that is righteousnesse of Habit and practice which is that which the Law as it is taken in that place required Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law Pharisees for practise the strictest sect Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions Yee shall in no case enter into the kingdome of Heaven Shall neither be accepted as members of the kingdome of grace here nor injoy glory hereafter Vers. 21. He doth not oppose his answer against the Commandement of Moses but the common conceite of the Scribes Vers. 22. But I say unto you The Expositors are so at discord in the interpretation of these words that while they endeavour to explaine the sence they forget the duty contained in it and scarce any where shew more anger than here calling one another Hereticke and foole Hee alludeth to the custome of punishing offenders used among the Jewes as there is a gradation of sinne so of punishment Iudgement a lesse court which inflicâ—ed small mulcts as it were by a leete Councell the greater Court as it were quarter-sessions Thirdly a more numerous Senate a grand assise Augustin saith in primo est ira tantum in secundo est ira Sermo in tertio ira certa expressio irrisionis Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it three degrees of sinners against that precept He that is angry with his brother without cause or rashly or for nothing for an injury offered to himselfe not a sinne committed against God Secondly He that saith to his Brother Racha which is an expression of anger in a word of lighter disgrace as sirra or pish or the like Thirdly He that saith
power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue Mark 5.22 and an example of this custome is extant Iohn 9.22 and 12.42 and 16.2 This punishment with the Jewes was like excommunication with us the Church not the Pope as Papists say tell the Church that is many Theoph. that is tell the Governours thereof Chrysost. Our Saviour riseth in his speech from private admonition to admonition before two or three and from them to the Church Heathen Not so well translated we in our English call Heathens such as know not God as Mahumetanes rather one of the Nations that is not of the Jewes and the other word may better say some be translated a customer As an Heathen Let one that is excommunicated by the Church be esteemed of thee as if he were some Heathen or Publican that is a stranger from the Church and not belonging to it Piscator Vers. 18. Whatsoever ye shall bind on earth c. By the context it appeares that our Saviour speakes of Church-censures for having said v. 17. if any would not heare the Church that is the admonition of the Church let him be as an Heathen or Publican that is excommunicated cast out from the society of the faithfull to ratifie the Church-censure in this case he addeth verily c. that is whosoever shall be justly excommunicated on earth shall bee held excommunicated also in heaven and whosoever shall be justly absolved on earth shall also be absolved in Heaven The same words that are in the 16. v. but in a divers sence there his purpose was to confirme the authority of doctrine and he speakes of the word preached here of publicke censure and discipline the meaning is whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon The power of binding and loosing is that authority given by God to his Church on earth whereby it pardoneth or retaineth unpardoned the sinnes of men Vers. 19. Agree Greeke sing one song make a harmonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. Where two or three are gathered together See 1 Cor. 5.4 Those which assemble together to handle those things which belong to the glory of God may comfort themselves with this promise of his gracious presence To be gathered together in the name of Christ is no other thing but to meete for a pious and just cause to propound to our selves the will of Christ in our meetings to aime at nothing else but Gods glory and the good of the Church the same with that in the 19. chap. verse 29. for Christ and his profession Vers. 21. and 22. As if he should have said Master how often wouldst thou have us receive them into favour that offend us Christ saith there should be no end of forgiving but as often as the sinner repenteth The Lord confirmeth this doctrine with a most fit parable the summe whereof is this that they which will not be brought to forgive the offences of their brethren doe very ill provide for themselves for they shall find God as hard to bee intreated towards them The similitude consisteth especially in three points for the Master is set against the servant a Great summe against a small singular Clemency to extreme cruelty For what are we if we be compared with God and what summe is every one of us indebted towards him lastly how light are the offences of our brethren to us if our obligation to God be considered Vers. 23. As if Christ should have said the case between God and man in respect of the soule and the estate of spirituall life is like to that between a civill earthly Master and his servants in respect of mony and the businesse of this present life Vers. 25. God doth not alwayes shew his rigour unto us at the first nay he preventeth us with his free goodnesse but he onely teacheth what would become of us if God should use us as in justice he might Vers. 26. And I will pay thee all Object Therefore we our selves may pay our owne debts Sol. 1. It is a Parable and that is not the maine scope 2. Feare forced the servant to promise more than he was able to performe Vers. 32. and 34. The Schoole-men observe hence peccata remissa redire that sinnes being pardoned returne The scope of the Parable which is the right key to open it is not to shew that God will remember sinnes pardoned for new ones committed but to manifest that forgivenesse of others is a necessary qualification to be forgiven by God and that we may not beleeve God will forgive us unlesse we forgive others and this is cleare by the conclusion v. 35. The Papists would draw Purgatory fire out of the adverb untill but it is evident that Christ speaketh here of eternall death and not of any temporall punishment whereby he should satisfie the judgement of God Calvin CHAP. XIX Verse 2. AND great multitudes followed him and he healed them there From which we may conjecture who were Christs companions for the most part the weake sicke deafe blind and the like miserable persons Vers. 3 The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his Wife for every cause The Pharisees demand whether it be lawfull for a man to put away his Wife for every cause If Christ deny it they will cry out that he doth wickedly abrogate the Law if he affirme it they will condemne him for favouring mens lust but Christ knew how to take the wise in their subtilty Vers. 4. Have ye not read that he which made them at the beginning made them male and female The question hath the force of a reprehension as if he should say if you have not read it you may be ashamed of your sloathfulnesse if you have read it and not understood it you may blush at your ignorance being Doctors of the Law if you have read and understood it then you may be ashamed of your hypocisie thus to tempt me Christ doth not answer directly to what was asked but doth fully satisfie the proposed question as if one being now asked of the Masse should faithfully expound the mysterie of the Lords Supper and should at last inferre that they are sacrilegious and deceivers who dare adde or detract any thing from the pure institution of the Lord he shall openly overthrow the feigned sacrifice of the Mass. Made them Male and female viz. First Adam then Eve out of his body which Christ conceales as sufficiently known The meaning is God the maker of mankind made man and woman that every man being contented with one only wife should not desire any others for he resteth in the number of two Mal. 2.10 yet a man may lawfully marry another wife when the first is dead because the band is not only broken by death but the second wife is placed by God in the roomth
Piscator Twelve Tribes That is the whole world by a Synecdoche as Rev. 7.4 CHAP. XX. Verse 1. FOr the kingdom of heaven is like unto a man that is an housholder This Parable is nothing else but a confirmation of the sentence going before the first shall be last and therefore the end of the Parable is concluded with the repetition of the same sentence vers 16. Christ saith there is no cause why they which are first in time should brag over others For the Lord as oft as he pleaseth can call them whom he seemed to neglect for a time and either make them equall or prefer them before them which are first This Parable is not brought to shew that there is an equality of blessednesse but to reprehend the Pharisees who repined that other Labourers as the Apostles who were called to work after them should be made equall with them that is have as much estimation and approbation as they they having borne as they imagined the burden and heat of the day Christ cleares himself from imputation of injustice saying they had that which they agreed for they proposed unto themselves worldly honour and estimation and they had it And to prove that this could be no degree of eternall blessedness no more need be said than that they murmured whereas he that hath least in the glorious kingdome of heaven shall be satisfied A Pennie was the ordinary hire for a daies work The Penny is not eternall life but some other reward common to the hypocrite and true hearted for he that was sent away chidden for his envious grumbling was sent also with his Penny Interpreters for the most part agree that by the Husbandman is meant God himself by the Labourers men upon earth by the Vineyard the Church of God Some of the Fathers as Origen Chrysostom Ierome Austin Gregory say that by the five houres in the Parable are noted the five ages of man An artificiall day consists of twelve houres Iohn 11.9 lasts from sun rising to sun-setting this day was divided into foure quarters The first began at sixe of the clock and held till nine this was called the third houre vers 3. The second quarter ended at twelve of the clock the sixth houre vers 5. The third at three in the afternoon the ninth houre vers 5. The fourth at sixe of the night the eleventh houre vers 6. Vers. 6. Some are called at the eleventh houre of the day but that is meant either of the latter age of the world or else in our latter daies but not at death for they were to go into the Vineyard and worke The last was called the eleventh houre by our Saviour whereas among the common people it either was called or should have been called by proportion with the rest the twelfth houre to intimate that God seldome calleth any at the twelfth houre for that is an houre rather to discharge servants than admit new Vers. 8. Beginning from the last unto the first He begins with the last a strange manner of proceeding and very unequall but this is done on purpose saith one to shew that at the day of judgment God gives the labourers in his Vineyard Heaven and Salvation not for any worth or merit in their workes but according to his meere grace and therefore they have as much as those that laboured ten times more Vers. 11. Murmured The Greeke word signifies to grunt as Swine It is used by the Septuagint Exod. 17.3 Num. 14.24 and elswhere Vers. 16. Many be called but few chosen Called viz. outwardly by the word Chosen viz. to eternall life Vers. 19. Gentiles That is the Romans he understands Pilate and his Souldiers Psal. 2.1 Drusius Vers. 20. Her sons viz. Iames and Iohn who themselves are said to have put up this Petition to the Lord Mark 10.35 therefore the mother and sons joyned together in this work Piscat Vers. 21. Grant that these two sons may sit the one on thy right hand and the other on the left in thy kingdome That is when thou art made King here on earth not in heaven To sit at the Kings right hand signifies the next place to the King 1 Kings 11.19 Psalm 45.10 Heb. 12.3 The left hand then consequently meanes the third place in the kingdom for the greater any one was in a kingdom so much the neerer did he sit to the King in publique meetings Vers. 22. Are ye able to drinke of the cup that I shall drink of and to be baptized with the baptisme that I am baptized with That he may correct their ambition he propounds to them the Cross as if he had said have you so much leisure from the present warfare that you now appoint an order for the glory and pompes of the triumph The cup That is the measure of afflictions which God assigneth to every man See Beza The faithfull are instructed by baptisme to deny themselves to crucifie the old man and also to beare the Crosse. Rom. 6.3 4 5 6. As often as baptisme is mentioned let us remember that we are baptized on this condition and to this end that we should beare the Crosse upon our shoulders Vers. 23. Ye shall drink of my cup By the word Cup not strictly death but more largely sufferings especially more grievous are meant saith Grotius Because they were his Disciples it was necessary that they should be made like their Master he telleth them before what should come to passe afterwards that they might arme themselves with patience and under the person of these two men he speaketh to his Disciples But to sit on my right hand and on my left is not mine to give Christ speakes according to their opinion who did dreame of the worldly kingdome of the Messias therefore he would raise their conceits to a heavenly Kingdome and as a Mediatour lift them up to the Father Vers. 25. Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies naturally not the Gentiles but simply any nation in which sence it is often taken in the Old and New-Testament Gen. 10.31 23. Deut. 32.28 Psal. 43.1 Matth. 28.19 Act. 10.35 Luke 7.5 Vers. 29. And as they departed from Jericho Matthew and Marke say that the Miracle was wrought as Christ went out of the City and Luke makes mention that it was done before he came into the City Marke and Luke speake but of one blind man and Matthew addeth two Calvin supposeth that the blind man cried out as Christ came toward the City but saith he was not heard because of the noise then he gat into the way at Christs comming out of the City and then at length he called him For the second knot it may be conjectured when one blind man at the first sought for helpe of Christ another was moved by his example and by this occasion two received their sight but Marke and Luke speake of one onely either because he was more known than
the whole latitude of it others circumcision with all the Leviticall rites A wine-presse That is all holy dutyes And built a Tower That is the glorious Temple Mic. 4.8 Not so much in reference to the materiall structure as the Ministry of it the doctrine and discipline of it Ezek. 7.20 Let it out to husbandmen That is commended the Vineyard to the care and diligence primarily of the Church-governours the Priests and Levites and also of the civill magistrate And went into a farre country Some say this is spoken ornatus gratia to fill up the parable it is spoken saith Ambrose secundum opinionem colonorum according to the opinion of the wicked husbandmen Vers. 34. He sent his servants That is the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Vers. 25. Beate one Ieremie See 1 Kings 22.24 Ier. 20.2 And killed another The Greek word signifies to murder with cruelty as Esay And stoned another That is killed him with stones 2 Chron. 24.21 Zacharie the Son of Iehoiadab Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple as some conceit nor secondly the people of Israel who though contemned for a while yet were afterward advanced but David literally rejected by Saul and the Nobles of the kingdom and Christ typically who was refused by the Jewes but yet exalted and advanced by God to rule in the throne over his Church graciously and over his enemies terribly therefore compared to a Stone because he is the foundation and support of his Church The builders rejected He granteth the Priests this title of chiefe builders in respect of their calling though they sought the ruine and destruction of the Church The head of the corner That is Hee should be the chiefe stay of the building as the Corner-stone upholds the chiefe weight of it Some doe very curiously discourse of the word Corner that Christ was placed in a Corner that He might joyne together two divers walls viz. the Gentiles and Iewes And whosoever shall fall on this stone shall be broken That is saith Grotius he that shall stumble upon Christ yet living shall perceive his own weaknesse to his losse as an earthen vessel struck at a stone But on whosoever it shall fall it shall grind him to powder But he that shall persist in opposing him after he shall be exalted into his heavenly kingdome shall as utterly perish as an earthen vessell on which a great stone is cast from a high place This befell the Jewes when Titus beseeged Ierusalem and will much more befall them at the day of judgement CHAP. XXII Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees the summe of the proposition is the same with that which was laid downe before Chap. 20. that many are called and few chosen as is concluded in the 14 vers He illustrates this proposition by a similitude or parable the sence of which in briefe is this The kingdome of heaven That is the state of the Church A King that is God the Father so called to declare his divine Majestie and to set forth the magnificence of the Feast His Sonne that is Christ. The wedding Feast the glorious excellencies God tenders in the Gospel-ordinances The wedding garment put on by faith including in it conversion The Bride or Spouse the Church The Guests Jewes and Gentiles First servants sent to invite the Prophets The second the Apostles The Marriage eternall life or the Kingdome of Heaven Under this parable is threatned the Jewes destruction Chrysost. Calv. The Jewes have the honour to be first called This inviting to the Marriage feast signifieth our inviting to partake of Christ and his benefits in the Gospel See Esay 25.8.9 and Prov. 9. beg Because in a Feast there is first plentie secondly of dainties The Lord provides dainties for the soules of his people in the preaching of the Gospel 1 the dishes the love of God his free grace and mercy the body and blood of Christ with the merit of it 2. The spirit of God in all the gifts and graces of it is there abundantly powred out 1. This is foode for the soule will feede the inward man 2 pleasant foode 3 will satisfie the soule and answer all the desires of it Esay 55. because it puts it into the possession of that which is its most sutable good 4 It is medicine for the soule Revel 22.5 The refusers are such as come not to Gods Ordinances at all or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule Iohn 5.25 It will nourish the soule up to everlasting life Iohn 6.31 to the end 2. To a Feast there is required not onely good fare but good company a voluptuous Roman said he did often eate good meate alone but he never feasted but in good company Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them Thirdly Heartie welcome from the Feastmaker Prov. 23.1 Cant. 5.1 Fourthly All is free cost Esay 55.1 2. Fifthly The continuance of this Feast all the dayes of their life especially the great standing dishes faith in the blood of Christ and communion with God Vers. 2. The Kingdome of Heaven That is the Heavenly by an Hebrew phrase viz. Because it hath a heavenly King Christ sitting at the right hand of the Father in heaven heavenly law a doctrine brought from the bosome of the Heavenly Father the citizens of this kingdome seeke heavenly things and their conversation is in heaven Phil. 3.20 Col. 3â— 1. God reignes in them after a heavenly manner the promises given to them are heavenly Marriage It is prepared in this life consummate in the life to come Vers. 3. His servants The Prophets to call preach or prophesie them the Jewes Vers. 4. Other servants Evangelists Apostles they had a larger promise Dinner Knowledge of God and forgivenesse of sinnes Oxen Strong Fathers of the Old Testament Fatlings The sweet Gospel Killed The Greeke word here is commonly used in Sacrifices and is by translation used for other feasts also for feasts and banquets were wont to begin with Sacrifices Not come Cal'd by Preaching to sorrow obedience The marriage Gregory applyes it to Christs incarnation but it is a spiritual conjunction with Christ. Hilary Calvin Being invited they are guests being come they are brides Vers. 6. And intreated them spitefully As Peter and Iohn and Paul severall times And slew them As Stephen and both the Iames. Vers. 7. Sent forth his armies The Romans who spoyled
Theophylact holdeth the true Cross shall appeare whereon Christ dyed Abulensis and Iansenius are of another opinion they think it shall be a Cross compacted of glorious and lightsome aire so Lessius de perfectionibus divinis l. 13. thinks it shall be a great and bright figure of the Cross a Cross made of the aire or clouds which may be seen of all See Rhem. Testament It is a manner of speech borrowed from the wars for our Saviour by evident tokens of his glorious appearance as by the displaying of a Banner will gather his Saints together from all the corners of the earth All markes of ignominie of Christ shall then be abolished there is no likelihood then of the appearance of the Cross. As the morning Star or a great brightness in the firmament is a proper sign of the Suns present rising so this of Christs immediate coming There be divers opinions what this sign is It is thought by Calvin Beza Bucer that by this sign of the Son of man there are meant by way of Synecdoche the great signs of glory and majesty which then shall compass Christ about and shall Omnium oculos convertere ad se quasi signo dato which seems to have strength from the explication which followeth He shall be seen come in the clouds with power and great glory That is saith Musculus the foresaid events shall be certaine significations and as it were a sign of my coming Some take the words to be an Hebraisme and think Christ himself the Son of man is there meant so Ierome Estie But it cannot be taken so say some for there is an opposition between these so that the sign can never be the thing signified and the words following distinguish him from that sign They shall see the Son of man Yet other Evangelists have only these words then shall the Son of man appeare which confirms this last exposition Origen takes it for the miraculous power and vertues of Christ. Chrysostome expounds it of the wounds that be in the hands feet and side of Christ. Mr Perkins Rollock on 1 Thes. 4. and others take it to be the burning up of this world at the very instant of Christs coming mentioned by Peter because it is also said Dan. 7.10 A fiery streame issued out when the Ancient of dayes sate upon his throne Others take it to be the sound of the last Trumpet but it cannot be that because there is a distinction between them ver 30 31. Smith on the Creed and Barlow say it is the infinite brightness and splendour which shall come from Christs glorious Person the brightness whereof shall darken all other lights See Dr Hals Paraphrase and Beza Bifield on Colos. saith what that sign shall be I cannot describe Some think that by it is meant the Gospell and the power of it toward the latter end of the world Grotius Paralells it with that Rev. 19.11 the white horse that is the pure preaching of the Gospell See Rev. 6. All the tribes of the earth That is all people of the earth a metaphor from the common wealth of the Jews for the Jewish people were distributed into twelve Tribes Synecdoche integri for the wicked people only shall mourne Piscat Mourne Yea and that with deepe mourning beating their breasts as the Greeke word importeth Vers. 31. And he shall send his Angels with a great sound of a Trumpet 1 Thes. 4 16. This is an allusion because by a received custome among the Jews and those Easterne Countries their great Assemblies were called by the sound of the Trumpet The Angels shall not use any materiall Trumpet but by some marvelous great shrill sound shall call all to judgment Iohn 5.25 It is called the voice of Christ himself Vox praeconis est vox Iudicis the voice of the Crier is the voice of the Judge Ver. 34. This generation shall not pass Some by generation understand all mankind as if it should not be till there were a period put to mans succession so the word is used Esa. 41.4 But our Saviour addeth a determining particular this generation 2. Others understand it of heaven and earth making it the same in effect with that which followeth and so the word is used Gen. 2.4 3. Others understand it of Beleevers the generation of those that seek thy face 4. Some understand by it this age for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and so think Christ meaneth all that time intervening between his first and second comming so that there should be no singular change in the Church of God againe before the day of Judgement But the most plaine and simple meaning is to expound it of the destruction of Jerusalem and by this generation is meant the age of those men living as Noah was just in his generation that is with the men of that age Vers. 35. Heaven and earth may passe away but my words shall not passe away These words may be taken either comparatively thus Heaven and earth shall sooner passe away as Luk. 16.17 Or positively the heaven and earth shall passe away at the end of the world but his word shall not passe away that is be destroyed before it have its full and perfect end for the Ceremonies and Sacrifices in the old Law did hold till Christ came but then they were to cease in him who was the body and fulnesse of them Vers. 36. But of that day and houre knoweth no man no not the Angels of heaven but my Father only Christ knew it not 1. to reveale it the Church knew it not 2. He knew it not as man Jansen Ver. 28. Eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave themselves to eate as bruit beasts so the word signifies for otherwise it is no fault to eate Vers. 40. The one shall be taken and the other left That is say Jerome and Theophylact the first shall be elected and safe the other reprobated and perish Grotius thinks it is to be referred to the distinguishing of men which is made by the Gospell especially in those first forty yeares a visible sign also of which was the preservation of the Christians from the evill of the siege of Ierusalem Vers. 43. If the good man of the house had known in what watch the thiefe would come It hath troubled some that our Saviour should compare his comming and a thieves together but it is not comparatio personae ad personam or negotij ad negotium but temporis ad tempus not the comparing of person with person or business with business but of time with time CHAP. XXV HEre are three Parables 1. Of the Virgins wise and foolish 2. Of the servants faithfull and sloathfull 3. Of the Sheepe and Goates at the last judgement Two generall points are taught in all these Parables 1. There are many hypocrites in the Church as well as some sincere Christians 2. That Hypocrites shall be damned at last as well as more open
Christ and began thence Vers. 4. That thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a certaintie by which we are certaine that we do not erre Wherein thou hast been instructed Or catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wherein thou hast beene hitherto taught by a lively voyce either before or after baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul and Luke signifies to teach the rudiments of Christian Religion viva voce Gal. 6.6 Whence the candidates of baptisme were called Catechumeni in the primitive Church because before baptisme the first principles of the Christian faith were taught them by their teachers viva voce Lucas Brugensis Vers. 5. Of the câ—urse of Abia That is the weeke of Abia. 2 Chron. 23.8 For the family of Abia was not now extant among the courses there is no mention at all of him among the Priests that returned out of captivity and therefore the Evangelist saith not that Zacharie was of his family but of his course that is of a course that bare his name Mr. Lightfoot of the Temple-service Vers. 6. Righteous before God That is upright Walking in all the Commandements and ordinances of the Lord blamelesse Commandements That is matters of morality and perpetuall necessity Ordinances That is all such outward appurtenances to the worship of God as were required Vers. 7. And they had no child because that Elizabeth was barren and they both were now well stricken in yeares Elizabeth was barren in the flower of her age and old age makes fruitfull women barren therefore in two obstacles there is a double wonder of the divine power and that the Lord by a stretched hand from heaven might witnesse that the Prophet was sent by him Vers. 12. And when Zacharias saw him he was troubled Both by reason of the new and unusuall vision and also because of the Majestie of the Angell appearing for hee appeared in a heavenly shape Even good men have been afraid at the presence of good Angells when they have come with good tidings Corpus mortale tumultus non velit aetherios Vers. 15. He shall be great Both by reason of gifts and authority and especially by reason of office In the sight of the Lord That is in the Church or in the Ministerie of the Lord because he did as it were point with his finger at the present Messiah Shall be filled with the Holy Ghost The filling with the Spirit signifies excellent singular and extraordinary gifts of the Spirit or abundance of gifts For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit Act. 6.5 and 11.24 Vers. 17. The disobedient The Greek word may signifie either such as will not be perswaded to believe or rebellious Both doth imply some stubbornesse and therefore the Syriacke translation hath it stubborne Vers. 19. I am Gabriel Gabriel signifies the strong of the mighty God by this hee would teach Zacharie that he ought to be admonished by beholding of him not to measure this businesse by humane weakenesse It makes also for the confirmation of the certainety that the same Angell which foretold the supputation of the time of the Messiah Dan. 9.21 Should declare the accomplishment of it That stand in the presence of God That is which serve him as the Lord lives in whose presence I stand that is whom I serve Grotius thinkes it is a speech taken from the Courts in the East and is as much as if he should say that he is not every servant but a Prince of the Heavenly kingdome See Matth. 18.10 Vers. 22. Remained speechlesse He was a Priest of Aarons seed to signifie that the end of his Priest-hood was at hand and that the people should looke for another Priest Vers. 24. Hid her selfe The word in the originall signifies very secret hiding Hiding is comming into lesse company than ordinary five months A month is here to be taken as women in their matters use to count a month Piscator thinkes it hard to be told why five months are mentioned Beza alledgeth three causes either because all Jewish women used to do so or she misdoubted whether it would fall so yea or no or because hiding her selfe so long and then comming abrod on the sudden the wonder might seeme the greater Chemnitius saith because she was ashamed to have lust now in her old age because she might at her first coming abroad convince that she was with child The Arabicke hath it occultavit graviditatem suam she hid her being with child lest we should think that she was not seen by any for five whole months but that she conceald her being with child for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent especially if by reason of their great age there be no cause to suspect so much Vers. 25. My reproach In that she cals it her reproach rather than her husbands we thence learne saith Cartwright that either yoakfellow ought rather to ascribe the sault of barrennesse to themselves rather than to lay it on the other Vers. 28. Highly favoured or graciously accepetd or much graced The Greeke word signifieth freely beloved not full of grace both here and Ephes. 1. in Chrysostomes judgement The Monkes have depraved these words and say that Mary is full of grace as the necke of the Church as Christ is the Head and that blessed among women they have in their postils transformed into this blasphemous sentence let women be blessed in thee as men in the Son Christ. These holy words of the Angell are prophanely superstitiously and idolatrously abused by the ignorant Papists as a prayer when they are none mumbled in Latine whereof they know not the sense said unto stockes and stones yea to God himselfe The Lord is with thee That forme is most usuall in Scripture but it is used two wayes 1. Optativè let the Lord be with thee Iosh. 1.17 1 Chron. 22.1 2. Indicativè the Lord shall be with thee 1 Kings 10.7 Iud. 6.12 This latter signification doth better agree to the Angels sentence Gabriel might so speake because she was about to conceive and bring forth Immanuell which is God with us Blessed art thou among women Or rather blessed be thou it is taken out of Iud. 5.14 See Ruth 3.10 Vers. 29. She was troubled at his saying As before in Zacharie v. 12. It is taken from stirred water and signifies perplexity of thoughts when one cannot tell what resolutely to think Iohn 11.33 and 13.21 Vers. 31. Shalt call his name Iesus That which Esay called Immanuell the Angell called Iesus performing the office of an Interpreter whence it appeares that there is the same signification in both For whether we say this is
no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
are sermons of the Law It is in very ancient editions of the vulgar translation evertit domum for everrit domum Vers. 11. A certaine man had two Sons Adam had the image of God with other excellent gifts which he might happily use within his Fathers house he would not obey God but use them at his pleasure and so lost those excellent gifts Vers. 12. And the younger of them c. By the Prodigall Son some understand one that was never called or turned to God Mr. Perkins takes him for one that was the child of God and afterward fell away Vers. 13. With riotous living The Greek words signifie so to waste all that a man reserves nothing to himselfe Vers. 15. To feed swine Which was intolerable to a Jew to whom swine were an abomination Vers. 16. Would faine have filled his belly with the huskes Which is the food rather of beasts than men whence Horace exprest extreme frugality by these words saying siliquis vivit siliquis pane secundo Vers. 17. Came to himselfe Or into himselfe as the Greek As a man that was drunk mad or newly raised from sleepe or out of a swound some Divines make allusions of all Have bread enough By bread according to the Scripture phrase is meant all kind of needfull wholesome food for it is opposed to huskes which are unwholesome and fitter for swine than men Vers. 18. I have sinned against heaven and against thee Against the first and second Table Vers. 20. And he arose and came to his father But when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Amongst all the Parables of Christ this is excellent full of affection and set forth in lively colours The old Father sees a great way off dimme eyes can see a great way when the Son is the object His bowels roll within him he had compassion of him He runs It had been sufficient for him to have stood being old and a Father and an offended Father Love doth descend not ascend the Son goes to the Father he runs to the Son Then he cannot stay and embrace him or take him by the hand but he falls upon him and incorporates himselfe into him Yet he speakes not one word his joy was too great to be uttered but he puts his whole mouth unto and kisseth him the badge of peace love and reconciliation Here is declared the great goodnesse of God who most mercifully pardons the sinnes of the truely penitent 22.23 Verses Some understand by the robe the royalty which Adam lost by the ring the seale of Gods holy Spirit by the shoes the preparation of the Gospell of peace by the fat Calfe Christ who was slaine from the beginning There is nothing else intended but to set forth the riches of Gods manifold mercyes whereby he supplies all our wants and bestoweth whatsoever is needfull for us upon our true repentance The use of rings was ancient as appeares Gen. 38.18 Among the Romanes it was an ensigne of vertue honour and especially nobility whereby they were distinguished from the common people and the Son is exempted by this meanes from his servile estate and finds place among the children free Annulus aureus ornatus est hominis liberi locupletis Brugensis Shoes on his feete For his feete were naked CHAP. XVI Verse 1. THere was a certaine rich man which had a Steward and the same was accused unto him that he had wasted his goods c. Our Saviours intention in this Parable is to exhort all men especially those in great place to improve these outward things for the advancement of their own Spirituall and everlasting good v. 9. Christ propounds in the Parable two person 1. A rich man 2. His Steward 1. The rich man is God whose Stewards are all men because he gives their good things to them although to one more to another lesse Those good things are 1. The goods of the world or fortune as some call them gold silver fields cattle livings dominions Gen. 9.2 2. Goods of the body as health beauty strength all the senses 3. Goods of the mind or Spirituall wit wisedome prudence memory eloquence peace the word of salvation the promise of grace righteousnesse and life eternall God hath bestowed his gifts on us that we may moderately use them in his feare serve our neighbours with them and improve them for the Lord because wee shall give an account of them How to use our goods so as to shew our selves good Stewards 1. In respect of God we must serve him with all these goods of ours 2. For our neighbour if we have more than he we should communicate freely to him Prov. 5.16 Vers. 8. The Lord commended the unjust Steward because he had done wisely Propter solertiam non propter fallaciam Grotius As we may condemne a matter yet commend the parties wit The children of this world are in their generation wiser They are not in genere wise but in genere suo wise to do evill Ier. 4.2 not wiser absolutely but secundum quid in their generation that is in the things of the world The children of light That is Christians who by the Holy Ghost and baptisme are made the sons of God Vers. 9. Make to your selves friends of the mammon of unrighteousnesse Riches are called unrighteous not because they are always unjustly possessed but because they are occasions and motives of great unrighteousnesse or else rather unrighteous is put here for false in the Hebrew phrase that is they are not true riches the words following confirme this exposition See Heinsius That when ye faile That is die so the Septuagint useth this greek word by which it renders Moth. Ier. 42.17 18. They may receive you Receiving is not mentioned here in regard of merit as the Papists say as though a man could deserve it by giving almes but either by way of hearty prayers made by the poore that they may be received or else because their almes shall be unto them a pledge and earnest of their receiving into Gods kingdome Vers. 12. And if ye have not been faithfull in that which is another mans who shall give you that which is your own Teaching that he which is unfaithfull to another seldome is faithfull in his own affaires Vers. 13. No man can serve two Masters Not contrary masters as God and Mammon are Vers. 14. And they derided him The Pharisees did not simply laugh at Christ but gave also externall signes of scorne in their countenance gestures they blew their noses at him for that 's the meaning of the originall Vers. 15. Christ doth not yeeld to the scoffes of the Pharisees but defends the authority of his doctrine and in like manner inveighes against them with a just zeale and puls away the maske of hypocrisie from them Ye are they which justifie
the Prophet neither absolutely for so his answer had been false for he was the Eliah which was to come by the testimony of Christ Matth. 11.14 and the Prophet witnesse not only Zacharie Luke 1.76 but also Christ Matth. 11.9 but in that sense in wich the Pharisees askt him For they by Eliah in the 4th of Mal. understood Eliah the Tishbite viz. that ancient Prophet which they expected in his own person before the Messiah came and by the Prophet 18. Deut. 18. they understood not Christ himselfe but another famous Prophet that should come in the time of the Messiah distinct from him and also from Eliah Iohn 7.40 41. and 1.20 21. and this was called of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not only our interpretation of the words of Malachy and Christ but of the most learned Interpreters among the Papists viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11. Vers. 29. Behold the Lamb of God which taketh away the sinne of the world Every word is emphaticall he makes here an opposition between Christ and the Paschall Lamb of Moses which may be called the Paschall Lambe of men As offerings and sacrifices are called theirs who presented them so Christ is called Gods Lamb because he offered him Christ was agnus in passione but Leo in resurrectione Rev. 5.5 A Lambe suffering death but a Lion rising from death The originall and our last translation reade it That or the Lamb of God foretold by the Prophets Esay 53.7 and resembling a Lamb in native innocency and godly simplicity 1 Pet. 2.22 Which taketh away or beareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens the word is of the present tense signifying that it is as it were the continuall act or perpetuall office of Christ to take away our sinnes as long as we are in this life it may signifie either taketh away or taketh upon him The sin The baptist names not sinnes but sinne in the singular number not as if Christ should satisfie for originall sinne only but rather to shew that universally Christ hath taken upon himselfe the whole burden of sinne and all the filth of the sinnes of the world all the guilt of sinne the anger and curse of God and whatsoever belongs to the stipend of sinne and so perfectly expiated the sinnes of the world for when Paul speaks in generall and universally of sinne he names it indefinitely in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Rom 6.12 Of the world There is a secret Antithesis in the word world in the Leviticall sacrifices only the sins of the people were imposed on the Levites but here the Lamb takes away the sins of the whole world Vers. 31. Knew him not Viz. de facie for otherwise Iohn could not be ignorant that the Messiah was at hand unlesse he was ignorant of his own calling Beza Vers. 38. Rabbi Rab in Hebrew signifies multum magnum much great Hence Rabbi which is here interpreted Master properly signifieth one which abounds with much knowledge wisdome and learning This name was given by Esay to Christ 9. Esay 5. and that deservedly Christ challengeth this appellation as proper to himselfe reproving the ambition of the Pharisees which would be calld of men Rabbi Rabbi and admonisheth his Disciples not to seek after that name Vers. 39. And abode with him that day Viz. from the Sun rising so that only two houres remained to the evening Therefore they could not returne that day to John but remained that day with Jesus in his Inne Vers. 42. We have found the Messias which is by interpretation the Christ Viz. that Messias who was peculiarly foretold by the Prophets prefigured by the rest that were annointed was then expected by all annointed to be King Priest and Prophet Vers. 43. Follow me When that phrase is used of the Master and the Schollars it signifies to yeeld himself into anothers discipline to follow some one as an individuall Companion for instructions sake so Luke 9.49 Philip was the first whom Christ called to be his disciple Vers. 47. Nathanael Is an Hebrew name signifying the same that Theodosius with the Greeks and with Augustine Adeodatus given by God Behold an Israelite indeed in whom is no guile That is a man of an upright heart that serveth God in Spirit and in truth for otherwise it is true only of Christ he was without guile 1 Pet. 2.20 No guile That is none raigning none imputed Vers. 48. Before that Philip called thee when thou wast under the fig-tree I saw thee Christ speaks of three wonderfull things which are above man First although thou wast very farre distant yet I saw that Philip called thee Secondly yea I saw thee before Philip found thee when thou wast under that fig-tree Thirdly I saw into thy heart that thou art without guile Vers. 49. Rabbi thou art the Son of God thou art the King of Israel Nathanael comprehends three things in his confession concerning the Messiah whence it is gathered that he was learned in the Law who rightly understood the speciall sentences of the Prophets concerning the Messiah First he calls him Rabbi according to the opinion of Moses Deut. 18.18 Secondly he confesseth him to be the Son of God As the Messias is called Ps. 2.7 and 89.7 Thirdly he confesseth him to be the King of Israel Ier. 23.5 and 33.14 The promise is Zach. 8.9 and Psal. 2.6 Therefore he speaks of the essence and office of Christ in which the true knowledge of him consists and therefore the article ὅ is added thou art that Son of God and that King of Israel viz. promised and expected Vers. 51. Verily verily I say unto you Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Christ proves himselfe the Sonne of God because they should see the heavens opened and the Angels ascending and descending upon him as was figured in Iacobs ladder see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5 and Acts 1. CHAP. II. Verse 1. Third day After Christ came into Galilee Rolloc After he went from Iohn Beza hath both Tolet reckons up five severall expositions but follows that of Origens as most probable which numbers the third day from the calling of Philip and Christs going into Galilee for this was the last time described by the Evangelist It is probable that some of Christs kinsmen married a wife for Christ is here added as a companion to his mother Calv. Vers. 3. They have no wine Because she knew that the Messias would worke miracles and Jesus was declared to be the Messias therefore she expects some such thing as the Prophets foretold Vers. 4. Woman As if he should say in this case thou ceasest to be a mother and art to be reputed as a bare woman What have I to doe with thee A meere Hebraisme Josh. 22.24 as if he should
that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the
world that they might have my joy fulfilled in themselves That is I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their owne hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their soules the quality of that intercession which I shall make for them in heaven Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5 6. p. 491. Vers. 19. I sanctifie my selfe In this Chapter where he refused to pray for all hee professeth that he sanctified himselfe for their sakes for whom he prayed now this sanctifying of himselfe was unto his death and passion by the unanimous consent of all the Fathers as Maldonate acknowledgeth therefore Christ died not for all and every man CHAP. XVIII Vers. 1. WHere was a Garden into which he entred and his Disciples Peccatum in horto primùm admissum in horto coepit expiari Brugensis Sin being committed first in the garden began to be expiated in a garden Vers. 2. For Iesus of times resorted thither with his Disciples Christ was wont alwayes to seek solitary places to pray in These festivall dayes he was alwayes wont to continue there in the night Luke 21.37 and 22.39 Christ by this deed did shew that he shunned not his enemies but made choice of fit place and time for the executing of his Fathers and his owne purpose He chose rather to be taken in the place of prayer than of supper and in the night that the feare of his enemies might be shewd who durst not take him in the day time Vers. 14. It was expedient that one man should die for the people He meant it was better that Christ being but one should die than that the whole people whose destruction he thought unavoidable if Christ were suffered to live should perish and come to nothing It was the will of God for the honour of the Priesthood that hee should utter that he meant ill in such words as might have a good sense though not meant nor intended by him wherefore he is said to have prophesied Vers. 15. And so did another Disciple that Disciple was knowne unto the High Priest Some thinke this was John who perhaps might serve the High Priest with fish but because after three yeares conversation in the Schoole of Christ familiarity with the High Priest Christs sworne enemie would be no good signe and because John could not without imminent danger enter into the High Priests hall therefore Austen and the ordinary glosse say rightly who that Disciple was because it is here concealed it should not bee rashly determined Grotius thinks it was not John because he being a Galilean would have been questioned by those that stood by as well as Peter nor any of the twelve but rather him in whose house Christ supped for that Matthew 26.18 Brugensis likewise thinks it was not Joâ—n because he was familiarly knowne to the High Priest nor any publique and open Disciple of Christ but a secret one as there were many then Some thinke saith he that it was some honorable Citizen of Ierusalem what if it was hee at whose house Jesus supped for he was rich and magnificent Mar. 14.15 and also a secret Disciple of Christ Mat. 26.18 Vers. 31. It is not lawfull for us to put any man to death The Jewes say some spake only of a certaine kinde of punishment viz. as crucifying with which they would have Christ suffer for the greater ignominie But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way when wee reade that they would sometimes have throwne him downe headlong and sometimes have stoned him Therefore their opinion seemes to be most probable who understand these words of the Jewes not as spoken simply and absolutely but with the respect had of the time viz. For the feast of the passeover which was then kept that it was not lawfull for them to put any to death see vers 28. So Bellarmine saith many of the fathers interpret those words Those things which follow favour this exposition That the saying of Jesus might be fulfilled Beza saith the cause why the Jewes expressely required that Christ should be crucified was not onely because this was a most bitter and shamefull death but because this punishment was appointed by the lawes of the Romans for the authors of sedition See Acts 6.12 and 7.58 and 24.6 7. against this exposition Vers. 38. Pilate saith unto him What is truth And when he had said this hee went out againe unto the Jewes and saith unto them I finde in him no fault at all Pilate speakes roughly to Christ but well of him to the people he used foure meanes to deliver him First Loquendo by speaking for him when al the world was silent Secondly mittendo by sending Christ to Herod Thirdly jungendo by joyning Christ Barrabas together thinking they would rather have chose Christ than such a vile fellow Fourthly flagellando by whipping of Christ. Two things made him condemne him 1 The importunity of the Jewes Crucifie him crucifie him and his willingnesse to content them Marke 15.15 2 The feare of losing Caesars favour Iohn 19.13 Vers. 39. But ye have a custome that I should release unto you one at the Passeover Some say they used this custome in remembrance of Jonathans deliverance by the people others in remembrance of their deliverance out of Egypt a third not in relation to either of those but in solemnity of the feast at the Passeover a malefactor was to bee set free not an innocent condemned CHAP. XIX Vers. 1. ANd scourged him It was established by the Romane Lawes that he which was crucified should be first beaten with rods Vers. 5. Behold the man That is if there be any mercy yet in you looke on him set him free Vers. 13. In a place that is called the pavement but in the Hebrew Gabbatha Within the Court of the Temple in a house called the Paved Chamber because of the curious cut stones it was paved with See Piscator In Hebrew That is Syriacke that is the speech of the Jews Grotius Vox est ejus linguae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur Vers. 14. About the sixt houre Then began his hanging on the Crosse say some Mark 15.25 saith And it was the the third houre and they crucified him so Mat. Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places but approves of this best Christ is said to be crucified the third houre because at that houre Pilate publikely assented to the Jewes crying crucifie him that he might avoyd the tumult of the people whence he commanded him to be whipt as fitting him for the Crosse for the guiltie
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
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
The learned observe the word hath his weight from Torpedo which signifies a cramp-fish a fish they say that hath such a benumming quality that the cold of it will strike from the hook to the line from the line to the goad from the goad to the arme from the arme to the body of the fisher and so benum him and take away all use and feeling of his limbs His meaning is that he was none of those idle drones which by their lazinesse doe even chill and benum and dead the charity of well disposed people See Beza and Grotius Vers. 24. Of the Jewes five times received J forty stripes save one Forty save one so the Greeke stripes being understood that word is put in our translation in another Character as Beza likewise hath Plagas 25. Deut. 3. The Lord commanded that the number of strokes should not exceed forty the Jewes that they might not transgresse gave one lesse Vers. 25. Thrice was I beaten with râ—â—s By the Gentiles for it was a custome with the Romanes to beat the guilty with Rods therefore Cajetane collects hence that the Jewes were not wont to whip with Rods but with some other Instrument because the Apostle saith he was onely thrice beaten with Rods. Once was I stoned By the Jewes at Lystra in Lycaonia and that so grievously that he was thought to be dead Vers. 27. In hunger and thirst in fastings often Could not get bread sometimes when he would have eaten and sometimes could eat and would not Vers. 30. I will glory of the things which concerne mine infirmities Our afflictions are called our infirmities the best are apt to bewray weakenesse in them CHAP. XII Vers. 1. IT is not expedient for me doubtlesse to glory That is although for you it behoves me to glory that I may defend the dignity of my Ministery against detracters yet it is not expedient for me viz. Simply and unlesse in the present or like case because it hath a shew of boasting I will come to visions and revelations of the Lord viz. To relate them Revelation includes or supposeth vision but not contrarily Vers. 2. I knew a man That is himselfe his modesty Job 42.5 In Christ having union communion with Christ. 14. yeares ago so long since Paul was converted and after had this Revelation Whether in the bâ—dy I cannot tell or whether out of the body I cannot tell By this hee expresseth the more the greatnesse of the revelation For he meanes that God dealt so with him that he himselfe did not conceive the manner He saith therefore that he knowes not whether in his body and soule he was caught up into heaven on in his soule onely Caught up to the third heaven He calleth it the third heaven in respect of the heavens under it for the place wherein we breath is the first heaven the starry firmament is the second heaven and the Paradise of God the third See 4. vers Vers. 4. Which it is not lawfull for a man to utter Not lawfull for a man to think he can utter which he had no Commission to utter It fell not within the lawes of preaching to publish them Vers. 7. A Thorne in the flesh the Messenger of Satan to buffet me It may be rendred the Angell Satan Some inward corruption which Paul felt in his own heart which Satan stirred up in him Mr. Hildersam Some would have it originall corruption set on by the Devill others interpret it to be a wound in the Spirit the sting of conscience pressing him down to the nethermost hell in his sense that was taken up afore to the highest heavens Others say he was unapt to any good praying or preaching for so God cured and prevented pride by eclipsing gifts and spirit he repeateth it twice in this verse as a thing worthy to be observed least he should be exalted above measure Some interpret this prick in the flesh a bodily disease the head-ache the Iliacke passion others blasphemous thoughts darted in with violence Some say he was much reproached by the false Apostles as a man of mean presence and perhaps had some imperfection in his speech they might charge him that he had lived on the peoples bounty or misled them It is certaine it was some constant impetuous torment what ever it was Vers. 8. Thrice That is often à Lapide So Beza and Estius oft and earnestly Doctor Hall Vers. 9. My grace is sufficient for thee That is thine infirmity shall not be removed content thy selfe that thou art in my favour and hast received my grace by which thou dost withstand this temptation My strength is made perfect in weaknesse He meaneth that the lower men be brought and the more weake and unable to be established they may seeme to be the more divine is that power manifested to be whereby they are established Vers. 10. When I am weake then am I strong Strongest through hope in Christ when I am weakest through sense in my selfe Not onely by an intrinsecall disposition that we are more inclined to seek strength but indeed by a Spirituall capacity Jesus Christ is more prepared to bestow strength when we are sensible of our own weaknesse Vers. 11. I am become a foole in glorying As if he had said it is the guise and character of a foole affectedly to commend himselfe but I have not affected it yee have compelled me You have forced me to this folly as it were who so much esteeme false Apostles my contemners I ought to have been commended of you That is ye ought to have given testimony to my integrity and to have maintained the honour of my Ministery For in nothing was J behind the chiefest Apostles Therefore Peter was not the greatest of all He speaketh it not of gifts alone but of power and authority as the Text shewes See Beza on 11. Chap. v. 8. I am as much an Apostle as they who are more then much Apostles As the Greek will beare it Though J be nothing Though you through envy account me nothing and though I in humility would account my selfe nothing Vers. 14. For I seeke not yours but you That is in my Ministery with you I doe not looke after my own temporall profit but your salvation Yet Ministers should find both us and ours us in our obedience ours in our recompence Vers. 15. Spend and be spent Not onely lay out my substance but lay downe my life for you Doctor Halls Paraph. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some paines but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the spending of all Super impendor Vers. 20. Swelling That is taking things unkindly sitting and musing that one should so wrong me and even having the heart rise against him for it Tumults That is making a great stirre of the wrong received telling this body running to
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
Unto God as the end They are not onely strangers to it for so all men are naturally but estranged that is an enemy thereunto as the Apostle expounds it Col. 2.21 Vers. 22. According to the deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulnesse because lust hath a deceit in it it draws us from God Vers. 23. In the Spirit of your mind in the most pure and Spirituall part of the soule Vers. 26. Be angry and sinne not Let us seek matter of anger in our selves rather then others be angry with our own faults Let not the Sunne go down upon your wrath He seems there to allude to that Law recorded by Moses whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down so wrath anger must be dismist and not suffered to lie down with us Vers. 27. Neither give place to the Divell Therefore the Divell doth stirre up anger Vers. 28. Working with his hands in the thing which is good In some lawfull and Christian calling A good thing must be honestum utile an honest and profitable good thing Vers. 29. No corrupt communication The Greek word properly signifieth that which is rotten Col. 4.6 the Apostle exhorteth to the contrary Let your speech be alwaies with grace seasoned with Salt Salt is a preservative against rottennesse Vers. 30. And grieve not the holy Spirit of God The holy Ghosts person is set forth in the Greek with very great energy such as our tongue is not able to expresse it fully three words have three articles every word his severall Article by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit not a Spirit and not holy but the holy nor of God but of that God The holy Ghost is compared to a guest and our bodies and soules unto Innes and as men use their guests friendly and corteously so should we such a guest not grieve him Delicata res est Spiritus Dei muchlesse resist quench or vex him 1 Thess. 5.19 20. Acts 7.51 Esay 63.10 This phrase is not to be understood properly but tropically because the holy Ghost is uncapable of griefe or passion we grieve the Spirit when by sinne we hinder the powerfull working of it Sealed unto the day of redemption A metaphor saith Zanchy from Merchants who having bought such goods seale them as their own that so they may transport them Glory is here called redemption there is a twofold redemption 1. From our sinnes 2. From our imperfections Heb. 9.28 Vers. 32. Be ye kind This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons Being used of things it signifies both facilitie Matth. 11.30 and utility Luke 5.39 Being used of persons it signifies one that is desirous to doe well and ready to gratifie It is given to God Luke 6.35 1 Pet. 2.3 and to men in this place Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well of bowels The first word is opposed to anger this to bitternesse CHAP. V. Vers. 1. BE you therefore followers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitaters of God As deare children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children ut filii dilecti Beza viz of God Vers. 2. Walk in love A Christian should be so moulded into a loving temper as all his actions should savour of love his counsels punishments As Christ also hath loved us 1 By way of motive Christ hath loved us 2. By way of pattern as he hath loved us And hath given himselfe for us He doth not say hath redeemed us but given himselfe for us and for our sinnes as Gal. 4. to shew how he gave himselfe for us quatenus sinners An offering and sacrifice to God for a sweet smelling savour An offering and sacrifice to shew the compleatnesse of it wherein God was well pleased and satisfied The first word comprehends all Sacrifices the latter signifies a bloody one They used Incense called suffiâ—us in burning their sacrifices To this the Apostle alludes here Vers. 3. But fornication and all uncleanesse or covetousnesse let it not be once named amongst you as becommeth Saints Fornication uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint his new nature 2. Pet. 1.4.2 To the dignity and priviledge of a Saint his body is a Temple for the holy Spirit to dwell in and all things are his 1 Cor. 3.21 A Covetous man above other sinners is called an Idolater here vers 5. And in the Colos. though there bee Idolatry in other sinnes in a peculiar way 1. In regard of the object he sets up his Gold instead of God 2. Bestowes the disposition and affection of his soule which are proper to God he loves it rejoyceth in and trusteth in it Not named With allowance with any extenuation but with some detestation Vers. 4. Jesting Scurrility or scurrilous jesting unworthy of a grave man The Greeke word signifies the handsome turning or changing of a word and is made a morall virtue by Aristotle but because men are apt to exceed in jesting it is here taken in an evill sense Vers. 15. See then that ye walke circumspectly The Apostle meanes in a spirituall sense the whole course of our life here are foure things 1. A living man having a locomotive faculty one alive to God 2. Terminus à quo sinne 3. Terminus ad quem to God Christ Heaven 4. Medium or the path to walk in the will of God Vers. 16. Redeeming the time because the dayes are evill Seeing what is past cannot be recalled then recompence the losse of it by the well bestowing of time to come Redeeme Improve to the best advantage of glorifying God and getting good to our selves and others The time Greek the opportunity or season any opportunity for doing any businesse more peculiarly the fitnesse of opportunity in regard of the Gospell shining Because the dayes are evill That is full of troubles and afflictions Vers. 18. And be not drunke with wine wherein is excesse Doe not take in too much of the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred excesse signifies two things excesse in expences opposite to frugality and excesse in delights whether it be in meats or drinkes or the like opposite unto temperance and it signifies these vices in an extremity But be filled with the Spirit q. d. drinke as liberally and largely of this as you will here is no excesse to be feared Spirit viz. the holy spirit so the vulgar Spiritu Sancto though as Erasmus noteth none of the Ancients read it so besides yet the sense is rightly expressed that is with the gifts and graces of the Spirit one is said to be full of that which he possesseth in great measure as full of wealth wit See Rom. 15.14 and Acts 6.3.5 Vers. 19. Speaking to your selves in Psalmes and hymnes and spirituall songs Our Songs must be spirituall 1. For
anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
friend His private piety saith Scultetus is especially worthy of praise that he had as it were a certaine Church in his house Philemon which signifieth à lover is a fit name for a Master and Onesimus which signifieth profitable V. 11. is a fit title for a servant Vers. 3. Grace to you and peace from God our Father and the Lord Jesus Christ The salutation is set down by the matter of it which he wisheth to them whereof the parts are grace that is full favour of God peace that is by a Synecdoche of the speciall for the generall all prosperity both of soule and body 2. By the form from God the Father and from Christ. Vers. 7. The Bowels This word is thrice used in this Epistle that is by an excessive Metaphore the inward affections of the Saints Are refreshed A Metaphore drawne from the rest of the body wearied with travell or tyred and over pressed with some burthen and sweetly applied to the rest of the affections toyled and turmoyled with griefe and ready to sinck under the burden of some grievous affliction Vers. 17. If thou count me therefore a partner The words in the originall are if thou have me a fellow or partaker that is one in common with thee as we are wont to say if you love me doe such a thing yea it hath a shew of an obtestation q.d. Per amicitiam nostram te oro ut illum sucipias Estius ANNOTATIONS UPON THE Epistle to the HEBREWES CHAP. I. THe diversity of the stile and inscription of this Epistle and manner of reasoning makes some doubt of the writer thereof and also some thing in the Epistle shewes it was not written by Paul as in the beginning of the second Chapter The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himselfe which seemes to agree with the profession of Luke in the beginning of his Gospell An ancient Greek Copy whereof Beza speakes leaves out the name of Paul in the Title and also divers Printed Bookes Hierome in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle saith he which is called unto the Hebrewes is not thought to be his for the difference of stile and speech but either writen by Barnabas as Tertullian saith or Luke as some thinke or Clement But I have in my Treatise of Divinity proved this Epistle to be canonicall written in Greek and probably to be Pauls also This Epistle is as it were the Harmony both of the Old and New Testament it shewes how Christ was prefigured in the one and exhibited in the other It is the onely key to the types of the ceremoniall Law which hold forth the Priest-hood of Christ. The Apostle writes to the Hebrews not to fall away from Christianity to Judaisme for the persecutions which the Jewes their natives brought upon them which is the full scope of this Epistle The Apostles maine scope in this Epistle to the Hebrewes is to set forth the nature and exalt the excellency of Christs Priest-hood Vers. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets c. The excellency of the Gospell above the Law is set down in these three points 1. God spake unto the faithfull under the Old Testament by Moses and the Prophets worthy servants yet servanâ—s now the Son is much better then a servant vers 4. 2. Whereas the body of the Old Testament was long in compiling much about a 1000 yeares from Moses to Malachie and God spake unto the Fathers by starts and fits one while raising up one Prophet another while another now sending them one parcell of Prophesie or story then another when Christ came all was brought to perfection in one age the Apostles and Evangelists were alive some of them when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners of utterance and manifestation but the delivering of the Gospell was in a more simple manner either by the tongues or pennes of them that held an uniforme kind of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times So we translate it or by sundry parts by piece-meale the word will bear both and both are consonant to the circumstances of the Text. It signifies Multipartiâ—è saith Ribera By many parts now a part of his will and then a part further Dickson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in divers manners Or in divers formes or similitudes but the former is the better in divers manners of utterance and manifestation sometimes in darke words sometimes plainly and familiarly or sometimes by lively voyce sometime by vision or dreame or inspiration or Vrim and Thummim by signes from heaven Vers 2. By whom also he made the worlds There is another world besides this see 12. Matth. 32.11 Heb. 3. Or else it is so called for the variety of times and ages and sorts of the creatures one succeeding another Vers. 3. The brightnesse of his glory and the expresse image of his person The latter words are an exposition of the former Image expounding brightnesse and person or substance glory The Greek word signifies somewhat more than brightnesse even such a brightnesse as hath a lustre cast upon it from some other thing a fit word to expresse the everlasting generation of Christ. The similitude is borrowed from the Sunne-beames The expresse Jmage A comparison from the seale of a Ring the forme of which is imprinted in the Wax Purged our sinnes Some make it a Physicke Metaphore but rather be alludes to the law of purging sinne by sacrifice Vers. 9. Therefore God even thy God baâ—h annointed thee with the Oyle of gladnesse above thy fellows This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbines interprete it of the Messiah who as mediatour had a fulnesse of all graces According to his divine nature he had an infinite fulnesse of grace in his person according to his humane nature he had a fulnesse of habituall grace Mary had a fulnesse of grace and Barnabas was full of the Holy Ghost The fulnesse of grace in Christ is pâ—enitudo generum graduum a fulnesse of kinds and degrees the Saints have fundamentall graces as faith repentance and the like yet they may want joy pâ—ace assurance but Christ had a fulnesse of all kinds of graces Esay 11.2.2 They have but their measure of grace Christ had a fulnesse of grace for degrees Iohn 3.34 He had all graces in the most eminent degree the spirit of God rested upon him Esay 11.2 See Esay 42.1 The oyle wherewith Christ was annointed is called the oyle of gladnesse because the sweet savour of it gladdeth the hearts of all his Members that is all true Christians which are his fellowes and
it is dressed receiveth blessing from God All is an allegory the earth is man Ier. 22.29 The raine Gods word Deut. 32.2 Amos 7 16. The Herbes are graces and the blessing is a sweet retribution and accumulation of mercy Blessing from God Either incrementum increase of those graces they have already received to them that have more shall be given or maturitatem when fruits cease growing in bignesse they grow in ripensse their graces shall increase both in regard of greatnesse and ripenesse Vers. 10. To forget your worke and labour of love That is those duties which out of love to him we performe with labour and striving Vers. 11. To the full assurance of hope Hope hath an eye to the good of the promise as faith to the truth of it the assurance of hope is that we shall certainly receive that good Vers. 13. Because he could swear by no greater he sware by himselfe q. d. If there had beene a greater God he would have sworne by him Vers. 17. The heires of promise That is not onely such to whom the promises belong but such as claime their inheritance by adoption and promise Vers. 18. To lay hold upon the hope set before us The Greek word rendred to lay hold doth not signifie quomodocunque tenere sed ita tenere complecti ut non patiaris tibi eripi to hold any way but so to hold and embrace a thing that thou sufferest it not to be taken from thee CHAP. VII Vers. 1. FOr this Melchisedek King of Salem c. There is nothing spoken of Melchisedek but in Genesis Psal. 110. and in the 5. Chapter of the Hebrewes and this Vers. 3. Without Father without Mother without dâ—scent This is not spoken simply and absolutely but by a figure 1. Because the Scripture mentioneth not who were his Parents no more doth it Iohs or the three Childrens 2. Because he being a type of Christ hath eternity ascribed unto him by reason of Christ who as he is man hath no Father and as he is God hath no Mother and as he is the eternall God hath no beginning of dayes Roberts of Tythes Some thinke that this Melchisedek was Sem the â—ldest Sonne of Noah for he was living when Jsaac was 50 yeares old and therefore almost all the dayes of Abraham He was without beginning in the new world for he was born in the old and without end in the old world because he continued in the new after the floud Constans veterum Hebraeâ—rum opinio est Melchisedek fuisse Sem filium Noe. Ribera Some Heretickes said he was the Holy Ghost or an Angel Vers. 4. Vnto whom even the Patriarch Abraham gave the tenth of the spoiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the chiefe parts or top of the heape Vers. 6. Received tithes of Abraham In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in plaine English is he tithed Abraham and tooke them of him as his due Vers. 7. And without all contradiction the lesse is blessed of the better Taking it for the benediction which is authoritate not devotione for the subject may blesse the Prince and man blesseth God in hearty devotion but the blessing of authority comes from the greater Vers. 22. By so much was Iesus made a surety of a better Testament Christ was the surety of the first Covenant to pay the debt of the second Covenant to performe the duty A better Testament Not in substance but in the manner of revealing Vers. 24. An unchangeable Priest-hood It signifieth such a Priest-hood which cannot passe from him to any other as the Priest-hood of Aaron did Perkins Vers. 25. Wherefore he is able also to save them to the uttermost In the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost of time at all times and for ever it must be referred to the perfection or fulnesse of time and not of his saving that is continually and perpetually as the latter words of the verse shew Seeing he ever liveth to make intercession for them Superintercede as the Greeke may signifie Vers. 26. For such an High Priest became us It was a just and decent thing that our High Priest should be such a one CHAP. VIII Vers. 4. FOr if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law That is as in the times of the old Testament if the Priest had onely offered a sacrifice and not gone into the holy of holies with the bloud thereof sprinkling the mercy seat praying and interceding that it might be accepted for the sinnes of the people the Priest had not done that worke of the Priest and so he had not beene a compleat Priest so if Christ had onely offered up himselfe here a sacrifice and had not gone into heaven the holy of holies and carryed the power and vertue of his death thither to pray and intercede for us he had not done the work of the great High Priest Vers. 5. Was admonished of God One word in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to answer as God doth men by oracles Heb. 11.7 and 12.25 So 2 Matth. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being warned of God as it should have been exprest there Vers. 6. He is the mediatour of a better Covenant which was established upon better Promises The promises of the new Covenant are said to be better in foure respects 1. All the promises of the Law were conditionall this doe and thou shalt live those of the Gospell are absolute of grace as well as to grace 2. This Covenant promiseth higher things here God promiseth himselfe his Sonne his spirit a higher righteousnesse and a higher Son-ship 3. Because of their stability those of the old Covenant were swallowed up in the curse these are the sure mercies of David 4. They are all promised upon our interest in Christ 2 Cor. 1.20 This makes the promises sweet because they lead us to Christ the Fountaine of them Vers. 7. For if that first Covenant had been faultlesse That manner of administration of the Covenant of Grace may be said to be faulty two wayes 1. As imperfect dispensed in shadowes their dwelling in the land of Canaan was to them a type of heaven 2. As it did not make the person perfect conveighed not grace See 10. verse Vers. 9. And J regarded them not Greeke I did not care for them Vers. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my law into their mind c In this verse the Apostle sets down the Covenant of grace That expression of writing the Law in the heart shews 1. That the Law is not in any mans heart by nature there is not a principle and rule of conformity within Rom. 7.9 2. The Spirit of God makes use of the Law to put
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose
needs sinke and faint under them Rebuke is chiefely referred unto words and chasten is chiefely referred unto the Rod and sharpnesse of discipline Vers. 7. God dealeth with you as sonnes That is he comes to you in the crosse not as a Judge and revenger but as a kind and loving Father Perkins Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby That is afflictions and chastisements which seize upon Gods Children doe leave after them amendment of life as the needle passeth through the cloth and leaveth the thred behind it The Greeke word translated exercised is properly spoken of them qui nudi exercentur in palaestra and it is translated to all kinds of more vehement exercise Chrysostome and Theophylact urge this Metaphore and say correction is called an exercise because it makes the faithfull as certaine champions more strong and invincible in patience Vers. 13. Least that which is lame be turned out of the way The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be taken in two senses either for the luxation or sprayning of some Member or joynt necessary for walking which being dislocated takes away all use of walking or else for straying from the way which to most Interpreters seemes most probable Vers. 15. Looking diligently least any man faile of the grace of God He means not only to make us carefull for our own particular but watchfull over others as the reason annexed imports least thereby many be defiled Trouble your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word doth properly signifie to trouble and hinder a mans rest it is used onely here Or prophane person as Esau This example may serve to expound what he meanes by prophane The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie wicked Esau not considering this despised it So God hath appointed his Ordinances to be meanes of grace and life to men when they doe not know and beleeve this and receive it by them they are prophane Vers. 17. He was rejected viz. By his Father Gen. 27.35.37.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to obtaine that which we will For he found no place of repentance though he sought it carefully with Teares viz. In his Father not in himselfe that is for all his crying he could not move his Father to change his minde and repent himselfe of his blessing Iacob so Beza Estius Mr. Perkins and others expound it See Gen. 27.34.38 Pareus and à Lapide would have the relative it referred not to repentance but to blessing Vers. 21. I exceedingly feare and quake Those words are not to be found in all the Bookes of the Old Testament Perkins See Exodus 19.19 Verses 22 23 24. But ye are come unto Mount Sion and unto the City of the living God The Apostle in a heap of words amplifies the high dignity of every one effectually called Not that we have now full fruition of the glorious Deity but first the use of Scripture is to speake of things that shall be in the present time or time past to signifie certainty of accomplishment in time prefixed 2. We have present title thereto Gal. 4.1.2 3. We are united with God in Christ and Made one body with the whole Church Triumphant and Militant Doctor Sclater Vers. 23. The spirits of just men made perfect They are said to be perfect in respect of grace though not of glory till the body be there also Quia carnis infirmitatibuâ— non sunt amplius obnoxii deposita ipsa carne Calvinus Vers 24. And to the bloud of sprinkling It is so called in allusion to the Passeover where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel Mr. Hildersam That is that blood which is sprinkled and applied to us pleades and cries for mercy unto God for us That speakes better things then that of Abel See Gen. 4.10 That cried for vengeance this for pardon of sinnes Vers. 25. See that ye refuse not him that speaketh See that ye shift not him off that speaketh some say it hath reference to the 19 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est deprecari v. 19. repellere recusure repudâ—are ut hoc loco Pareus Vers. 26. Yet once more I shake not the earth onely but also Heaven The civill State and Ecclesiasticall to say some Pareus saith by Heaven and earth he understands both the frame it selfe of Heaven and earth and the inhabitants of both Angels and men Vers 27. The removing Mutatio Tremel Translatio Erasm. Ar. Mont. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a common fault among translators that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof They understanding that the things here said to be shaken were the Jewish Ordinances translated their disposition a Removall and the truth is they were removed but the world signifieth no such thing As its naturall importance from its rise and composition is otherwise so neither in Scripture nor any prophane Authour doth it ever signifie properly a removall Translation or changing is the onely native genuine import of it Removall is of the matter Translation of the form onely Heb. 11.5 we render it translation and change Heb. 7.12 CHAP. XIII BIsh Andrews calls this Chapter the Chapter of Remembrances or the Remembrancers chapter Vers. 2. Be not forgetfull to entertain strangers See Rom. 1.13 1 Tim. 3.2 5.10 1 Pet. 4.9 The study of this vertue was then very necessary when there were no publique Innes and the godly were often banished lest they should either want entertainment or else goe to Infidels For thereby some have entertained Angels unawares As Abraham and Lot Genes 18.13 19 2. Vers. 3. Remember them which suffer adversity The Greek word is a generall word which may be extended to all kinds of afflictions or if it be restrained it commonly signifies those that are sick or suffer bodily paines As being your selves in the body q d. because you are fellow-members with them in the same mysticall body as Calvin interprets it Or as Luther seeing your selves are yet in the body you your selves are exposed to the like sufferings and therefore should Christianly remember them Quod cuiquam cuivis accidere potest Hodie mihi â—ras tibi Pareus likes this best See Beza Vers. 4. Marriage is honourable in all Not let marriage be honourable as the Papists say but marriage is honourable the latter part of the sentence being affirmative sheweth that the Apostle meant to speak affirmatively in the former also I follow Pareus who would have it so meant rather then Gerh. who thinks both readings come to one In all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in all men And this is the true and proper
of earnest desire See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes Steph. God hath appointed when the day of judgement shall bee but we may be said to hast unto it 1. In our desires 2. In our preparation Vers. 13. Wherein dwelleth righteousnesse That is either perfect righteousnesse or men perfectly righteous Estius Vers. 16. In which are some things hard to be understood There are many things in the Scriptures hard to be understood yet whatsoever is necessary to be knowne is plainly set forth and easily to be understood of them that will reade diligently marke attentively pray heartily and judge humbly The Apostle would not by this hee saith here discourage or disswade the people from reading and studying the Scriptures For in the first Chapter he commended the faithfull for their diligent attention unto the Scriptures of the Old Testament which are more obscure in the chiefe mysteries of Salvation than these of the New Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from torments lay them on the racke to make them speake otherwise than they meant See Gerhard Yet Paul exhorts Timothy 1 Tim 4. and others to reade the Scriptures even in the congregation 1 Thes. 5.27 Col. 4.16 ANNOTATIONS Vpon the first Epistle generall of JOHN CHAP. I. THIS Epistle is altogether worthy of the Spirit of that Disciple which was loved by Christ. He is much before others in urging brotherly love Calvin He exhorteth the faithfull First against Heretickes that they would preserve the true knowledge of Christ our Mediatour God and man the faith and the whole doctrine which they had learned of the Apostles and take heed of the doctrines of Heretickes Secondly against licentious men that they would study to avoid sinne to keep the Law of God and especially to performe the duties of brotherly love Zanchie Vers. 1. Which we have heard He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ and also to the testimony which the Father gave twice from heaven to Christ the Apostles hearing saying this is my beloved Son Zanchius which we have seen with our eyes He alludes both to the Miracles wrought by Christ and to the glory which in the holy mountaine as Peter cals it 2 Pet. 1. Christ gave to Iohn Iames and Peter to see and also to Christs resurrection and visible ascension into the Heavens Which we have looked upon This is not a tautologie but this word signifies something more than the former thoroughly to behold And our hands have handled He alludes to the familiar conversation which the Apostles had with Christ for about three yeares and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him Of the word of life Christ is life essentialiter causaliter Hee is a living word that is life it selfe and a quickning word bringing life and salvation to men Vers. 4. That your joy may be full Our fellowship with God and Christ brings full joy 1. Because he is a full good 2. A perpetuall good Psal. 16. vlt. 3. This union intitleth us alwayes to this good Vers. 5. God is light and in him is no darknesse at all There are many properties of light for which God is often in scripture compared to it 1. nothing is purer than light so God is most pure 2. All things are conspicuous to the light so to God 3. Without light nothing can be seen so without the beames of divine wisedome no heavenly things can be known of us 4. There is nothing more pleasant than the light so nothing more happy than God The maine property of light is to expell darknesse where it is and inlighten the place so God expels the darknesse of ignorance and infidelity and inlightens men with the true knowledge of himselfe Zanchius Vers. 7. Wee have fellowship one with another God with us and we with him And the bloud of Jesus Christ his Sonne cleanseth us from all sin Not hath cleansed or will cleanse but cleanseth viz. daily neither doth hee say simply from sin but from all sin Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites who when they walked in darknesse did beleeve they should be cleansed from their sins by their frequent washings though they acknowledged not the mysterie of our redemption by Christ. Vers. 9. If we confesse our sinnes That is truely seriously and from our heart repent before God Hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessours that he will forgive and never remember their sins any more he must stand to his promises or else he should be unfaithfull and he is just hee doth not say he is mercifull but just to forgive the sinnes of true beleevers because they are satisfied for and Gods justice will not let him demand the same debt twice of the Surety and of the debter CHAP. II. Vers. 1. MY little children Hee shewes that he delivered to us this doctrine concerning the study of avoyding sin and observing the law of God out of a Fatherly affection These things I write unto you that yee sinne not Hee teacheth that the study of holinesse and innocencie is the first study which a Christian should perpectually labour in If any man sinne we have an Advoâ—ate with the Father Advoâ—ate The Greek word is translated Comforter Iohn 14.16 and 15.26 The word Advocate is a law-terme quicunque adest alteri in causa officij gratia saith the Civill Law Vers. 2. Hee is the propitiation for our sinnes That is the propitiator by a metalepsis See Vorstius But also for the sinnes of the whole world That is of all the faithfull mundus ex mundo for he that is faithfull speakes to the faithfull saith Ludovicus de Dieu See Calvin and Beza Vers. 3. And hereby we doe know that we know him That is we beleeve in him and apply him with all his benefits unto our soules To know that we know is to be assured that we know If wee keep his Commandements The conscionable endeavour to frame our lives according to Gods will revealed in his word is a most certaine marke that wee are true beleevers and so the true Children of God and heires of glory They who have an upright desire an unfeigned purpose a sincere indeavour to walke in the obedience of all Gods Commandements are said to keepe them Vers. 4. He that saith I know him and keepeth not his Commandements is a lyer Such a one is called a lyer in a double respect both in that he sayes he hath that knowledge he hath not it not being true and because also he denies that indeed which hee affirmes in
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
meant the true militant Church and the members of it here upon earth v. 4. Starres of heaven Are Ministers of the Church v. 12. rejoyce yee heavens that is beleevers and members of the true Church on earth so v. 3. 7. A woman The woman is the Church resembled to a woman partly for her weaknesse but chiefly because the Scripture sets it forth by the Spouse of Christ Cant. 4.10 Clothed with the Sun That is Christ Psal. 84.11 Mal. 4.3 He resembleth it in its properties and effects Frst properties 1. In unity there is but one Sun in the world and but one sun of righteousnesse in the Church Ioh. 1.14 1 Tim. 2.5 2. Light Rev. 1.16 3. Purity 4. Power and sufficiency Secondly Effects 1. Illuminates 2. Directs 3. Refresheth The righteousnesse of Christ is imputed to the Church See Cant. 6 10. Shee is cloathed with it cloathes serve for 1. Covering 2. Shelter 3. Ornament so Christs righteousnesse and the Moon under her feet The Moon signifieth either Temporary and Transitory things as Dr. Tailor and others it being both the cause and embleme of change or the ceremoniall rights because the Jews festivals were ordered by the motions of the Moon as Mr. Burrh on Esay 66.10 from Mr Mede And upâ—n her head a crowne of twelve starres That is The shining doctrine of the twelve Apostles Vnder feete For subjection and contempt Vers. 2. And she being with childe cryed Cryed Two wayes in her prayers to God and her apologies to men Mr. Arrowsmith Ver. 3. And there appeared another wonder in heaven and behold a great red Dragon c. Here wee have a description of the Churches adversary under the name and type of a Dragon By the Dragon is meant 1. The Devill for so it is expounded v. 9. to be that old Serpent called the Devill and Satan The Devill is called metaphorically a Serpent or Dragon 1. In allusion to that story Gen. 3. Because under this forme and representation hee deceived mankind 2. For his poison and malice whereof hee is full 3. For his exceeding strength and power to hurt and destroy 4. For his slighnesse subtiltie and craft Gen. 3.1 See 9. v. of this Chapter This his nature is couched in his name draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutè cernere to see piercingly for he is subtile acute and quicke sighted to discerne a farre off his prey and advantage against us The Greeke word here used translated red is emphaticall noting him to be a fiery Dragon fiery red set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God 2. By the Dragon is also meant the instruments of Satans fury Ier. 51.34 Ezek. 29.3 Psal. 74.13 3. Some more speciall instruments the Heathen persecuting Emperours of Rome Having seven heads The head is the seate of prudence and policie the number of seven heads notes the manifold subtilties of the Devill and his instruments Others by seven heads understand the seven hilles of Rome where the Dragon lived or the seven kinds of governments in the Romane Monarchie And ten hornes The Dragons power and strength is here called ten hornes Horne in Scripture is commonly taken metaphorically and signifies strength might power kingdome glory The number ten is here taken indefinitely for all those Kings Princes and Captaines under them who banded themselves against the woman which by the perfect number of ten are noted to bee exceeding many See 13.1 And seven Crownes upon his heads By which is meant the supremacie of the Romane Empire subduing under it the Princes Provinces Nations by innumerable victories but especially prevailing against the Church and primitive Christians as so many Conquerors Vers. 4. And his taile drew the third part of the Starres of heaven By Starres are meant the Ministers of the Gospell because 1. They are set in their severall stations as the starres in their orbes by God 2. Because they give light to the Church by doctrine and holy example Matth. 5.14 3. They are eminent and in high place Of heaven Mysticall they were removed from their holy doctrine and heavenly hope His taile That is the power and policie of the Devill And the Dragon stood before the woman which was ready to be delivered The Text hath reference both to the Serpents standing before Eve the woman that is the Mother of the world and Church to seduce her and to Pharaoh called the Dragon of Aegypt watching the destruction of the male children of the Church so soone as the Mothers should be delivered of them This standing before the woman implieth 1. His readinesse and nearnesse 2. His instance and diligence Vers. 5. And shee brought forth a man child Some understand it of Christ. See Psal. 2.9 and Rev. 2.27 and 19.15 Dr Tailor gives good reasons against this exposition Others of Luther many of Constantine the great a godly Christian Emperour Dr. Tailor understands by it not one singular person but some potent Princes or speciall deliverers whom God stirred up to succour and relieve the Church against those Tyrannicall Romish Emperours and persecutors By whom the Dragon was defeated and disappointed whose aime was to devour all the seed of the woman for these were 1. Sonnes of the Church 2. A man child stout strong valiant 3. Ruled over the Nations with a rod of Iron viz. an unresistible power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the throne of God That is advanced into chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall Dragons Vers. 6. And the woman fled into the wildernesse This verse is here inserted by the Spirit of God by anticipation it was done after though it be here mentioned it properly belongs to the 13. and 14. verses It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction The wildernesse is nothing else but an afflicted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition Where there is a place prepared of God that they should feed her Alluding to the feeding of the Church of the Jews in the wildernesse The word They standeth in relation to some persons spoken of before viz. 11. ch 2. The two witnesses shall feed her for the time of both fitly agreeth A thousand two hundred and threescore dayes By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient Types It is the same with times time and halfe a time 14. v. and 42. moneths 11.2 Vers. 7. And there was a battell in Heaven That is in the Church militant Some speciall and
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
equivalent to the Hebrew word Chemah which one while signifieth anger another while poyson Vers. 10. The same shall drinke of the wine of the wrath of God which is powred out without mixture That notes summam poenae severitatem a punishment next to hell there is utter darknesse Philosophers say here non dantur purae tenebrae Vers. 13. Blessed are the dead which dye in the Lord Beza renders it who dye for the Lord or for his sake They die in the Lord which either suffer death for Christ or end their life in firme faith in him that suffer Martyrdome or dye any way in the state of grace Ribera a great Jesuite though he confesse that the common current of Expositors runs with the latter sense yet is more earnest for the former that Martyrs be meant specially that In is put for Propter as oft in the old Testament and sometimes in the New he strives the more for that sence because the other puts out Purgatory fire for if all Beleevers dye in Christ and are blessed and that henceforth then none are to be purged Martyres potissimum intelligi concedimus solos verò intelligi negamus saith Gerhard in loc From henceforth That is say some that constantly hold out in these times of persecution presently say others from the very time of their death So Dr Rainolds and Gerhard That they may rest from their labours That is 1. Of a toilesome particular calling Jer. 16.29 2. Under afflictions from God and persecutions from men 3. Under sin their spirituall warfare 4. Under temptation 5. Desertion And their workes do follow them Go with them the words well weighed sound so workes are put metonymically for the wages and reward of their works as 2 Cor. 5.10 That every one may receive the things in his body That is the rewards of those things he hath done agreeably to that which he hath done whether good or evill Their workes here are their eternall rewards and that in foure things 1. In a consummation of grace 2. In a perfect communion with the Lord Christ. 3. In a perfect fruition of God 4. In the glorious imployment that the soule shall have in heaven CHAP. XV. IN this and the next Chapter is prophesied and declared the last ruine of the enemies of the Church this Chapter is the preparation to it and the next the execution of it Vers. 2. And I saw as it were a Sea of glasse mingled with fire Some say this is a lively embleme of this world whose glory is but glasse bright yet brittle and it is mingled with fire which signifieth the consumption of the world which as glasse is melted with fire 2 Pet. 3.12 Rather saith Brightman Gospell-ordinances and the fire signifieth contention Luke 22.45 Having the harpes of God That is divine most excellent and sweet after the manner of the Hebrewes who say all those things are of God which are chiefe and most excellent in their kind as Gen. 23.6 Psal. 36.7 Or because God sendeth the joy of his Spirit into their hearts wherewith they may be able to give God his due praises for this his notable kindnesse and goodnesse unto them Vers. 3. And they sing the song of Moses the Servant of God and the song of the Lambe saying Great and marvellous are thy workes c. Which expressions are taken out of Exod. 15. and Psal. 111.2 3. 7. verses Vers. 6. Clothed in pure and white linnen and having their breasts girded with golden girdles The Angels are described to be cloathed with pure and white linnen and to have their breasts girded with golden girdles that is all of them were cloathed with the righteousnesse of Christ which is pure linnen both justifying and sanctifying them the one imputed the other inherent and all of them were sincere professors of the truth of Christ their breasts girded with the golden girdles of truth CHAP. XVI Vers. 1. ANd I heard a great voyce out of the temple Great That is vehement terrible such a one as he heard ch 1. v. 10. 6.1 11.12 Without doubt of the Lambe or of God sitting in the throne as the chiefe disposer of these punishments Pareus There is a two fold voice mentioned in this booke 1. From the throne ch 19. v. 5. that is from God immediately 2. From the Temple as here that is obtained by the prayers of the Saints Go your wayes and poure out the vials of the wrath of God upon the earth The vials are vessels of large content but of narrow mouths they poure out slowly but drench deeply and distill effectually the wrath of God they are vessels of full and just measure as all these judgments are dispensed in weight and measure Of the wrath of God That argueth that upon what subject soever these vials fell the wrath of God fell together with them upon the same therefore that is a dangerous interpretation v. 8. to expound the Sun to be the Scriptures Vpon the earth That is the common sort of Catholiques Vers. 2. Them which worshipped his image They which worshipped the Image of the Beast are such as are devoted to the Canons of Popish Churches and receive them as articles of their faith these are all afflicted with a noysome and grievous sore by the powring out of this first viall For those who did powre it out were such as did convince them of the damnable estate of a Catholicke this was the common practice of the Martyrs of Jesus Christ in Q. M. Edw. the sixths and H. the eights time who discovered unto them that all their Religion was but the worship of God after the devices of men even will-worship such as they were led unto by the man of sinne upon this discovery there fell a noysome and grievous sore upon their Catholicke Priests it is an allusion to Exod. 9.11 Vers. 3. And the second Angell poured out his viall upon the sea and it became as the blood of a dead man and every living soule died in the sea This verse describes the powring out of the viall of the second Angell He poures it on the sea and it became as the bloud of a dead man The allusion is to a like plague upon Egypt Exod 7.20.21 The Sea of the Antichristian world is here meant a distinct world from that heavenly State wherin other reformed Churches stand The confluence of all their ordinances as they doe administer the worship of God The Sea is become blood That is this Religion of theirs is convinced and discovered to be such as holds forth a dead Christ and dead ordinances to any spirituall life And every thing living in that Sea dyed that is every soul that had no other life but what was bred and fed in that Religon had no other Christian life but what he sucked and derived from that Religion they all perished everlastingly The Angell who powred out this viall
some why Christ cursed the figtree though the time of bearing fruit was not come seemes this that it made a glorious shew with leaves and promised much yet performed nothing and so it seemes well to set forth the cursed condition of an hypocrite I rather approve of this Interpretation then that first given in my Annotations there being some just exceptions against it Chap. 23. v. 4. That Exposition in my Annotations Not Ceremonies c. may not seeme so proper perhaps because the Pharisees also thought to be justified by their works and lookt for Christ a temporall King Beza saith it is not to be understood of the corruptions of the word which men altogether ought to avoid but of that externall exaction of the Law in which they are for the most part rigorous who are most indulgent to themselves Matth. 25.1 Then shall the kingdom of heaven be likened unto ten Virgins c. Ten Virgins that is many See Gen. 31.41 Virgins Having respect to the custome of that time Virgins carrying Torches brought home the Bridegroome Vers. 4. The foolish Virgins had only oile in their Lampes an outward profession but not in their Vessells grace in their hearts Vers. 9. Go ye rather to them that sell and buy for your selves This is not a direction but an exprobration Vers. 34. Then shall the King say unto them on the right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Christ perhaps will not use that forme of words but his Sentence will be according to the tenour of them 1. We have a loving invitation or calling of them to himself Come They were now at Christs right hand come neerer to me they loved his appearing and longd for it Come Lord Jesus thy Kingdom come he calls them as a Husband his wife come into my Chamber my bosome 2. The title he gives them ye blessed of my Father That is In relation to what they were in the world this was their condition then though themselves sometimes and others perceived it not blessed of my Father not of the world they began not to be blessed now but appeared to be so 3. The assignation of the reward receive the Kingdom prepared for you Kingdom is the height of all worldly felicity therefore glory is so called Vers. 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink c. They shall not then make any such question it is a Parable and 1. God would have us know that what ever good or bad is done to the Saints Christ counts as done to him 2. The Saints at the last day will not look on any thing that they have done as worthy of Christs taking notice of it Mat. 27.46 Those words in my Annotations Christ spake partly in the Syrian Language should be left out MARKE Chap. 1. Vers. 2. THose words in my Annotations because the Testimonies of two Prophets follow Malachy and Esay should be left out Mar. 3.6 And straightway took counsell with the Herodians against him The Herodians were Sectaries or Hereticks of the Jews which beleeved Herod the 〈◊〉 to be the Messiah or the Christ promised by the Prophets because they saw the Scepter in him to have departed from Judah according to the Oracle Gen. 49.10 Herod greedily â—â—ard these flatterers and favoured them therefore he killed the Infants in 〈◊〉 that he might kill Christ that none might be taken for the Messiah to himself Mark 5.5 And alwaies night and day he was in the memories and in the Torches The Jews had their Sepulchres not in their Cities but in the fields out of their Cities like to Chambers which might receive many men See Esay 65.4 Both their publike and private Sepulchres were ordinarily out of the City Josh. 24.30 we read that it was granted to their Kings or some of their chiefe men and such as had deserved well of the Commonwealth to have their Sepulchers within their Cities 1 Kings 2.10 and 11.43 This custome they had to bury the dead out of their Cities left the aire corrupted with the stench of their Carkasses should hurt the living and that their gastly looks might be removed far from them By the touching also of the Tombs Carcasses legall uncleanness was contracted and therfore the Jews thought fit to remove the occasion of this by having their Sepulchres out of the City Mark 5.11 A great heard of Swine feeding It is enquired whose Swine these were Menochius saith it is most probable they were the Gentiles for Josâ—pâ—us l. 7. 〈◊〉 saith Gadara is an Ethnicke City in Religion It is not likely saith he that the Magistrates of the Jews would suffer those of their own Nation to nourish heards of Swine since these Creatures were condemned by their Law and held to be uncleane Levit. 11.7 and it was not lawfull to eate them Neither doth that favour the contrary opinion saith he which is spoken of the prodigall Son Luk. 15.15 that he fed swine for that is a parabolicall not historicall Narration and if it were historicall it would not make for it for the Prodigall went into a far Country that is out of the limits of Judaea where no law forbad them to have Swine and there kept Swine Chap. 9.49 For every one shall be salted with salt viz. With the salt of tribulation by which the Elect are proved and with the salt of wisdome with which they direct their actions and affections according to the rule of Gods Law Vers. 50. Have salt in your selves and have peace one with another By salt is meant as Chemnitius and others observe sincere doctrine and Discipline whereby the people of God are seasoned and kept from the putrefaction of sin and errour this salt is so to be sprinkled as that if it be possible it may have peace joyned with it LUKE Chap. 1. ver 1. Fully perswaded of so it should be in my Annotations so Esrey hath it But though we say in Latine hoc mihi persuasum est yet in English not the thing but the person is said to be perswaded See Rom. 14.14 Chap. 2.4 Whence should be left out in my Annotations and the words following run thus Christ was called by the Jews a Galilean and Nazarite because he lived there Mat. 2. ult Chap. 2.8 Shepheards abiding in the field watching over their flock by night That which Souldiers were wont to do in War by reason of Enemies that Shepheards were wont to do by reason of wild beasts or theeves watch in their turnes The night was divided according to their military Discipline into foure watches that the Souldiers which could not watch all the night might watch the fourth part of it that is three hours and that some still might be ready to relieve those who were oppressed with labour or sleep This space of three
Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur diminutivum primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proinde ac à Latino liber diminuitur libellus indeque libellulus libellunculus hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse exiguum Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide The word here rendred roaring doth properly signifie the â—owing of Oxen and such beasts Lyons roaring is called by three other names in Greek Brightman Pareus No more to that effect but that the ancient prophecies should be quite fulfilled Thorndikes Review p. 172. Ezek. 2.9 See Ezek. 3.1 Perkins Mr Bur. on Hos. Pareus This setteth forth the Primitive state of the Christian Church exactly conformable to the rule of Gods Word Mr Mede Cottons bloudy Tenet Walshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcabunt id est conculcabunt proterent affligendo scilicet contemptui habendo Alii malunt frequentabunt quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted Vide Down Diatrib de Antichristo part 2da p. 608 609 638 c. Duos testes indefinitè successionem aliquorum assertorum doctrinae Evangelii adversus Antichristum intelligamus Definitè tamen dicuntur duo tum quia pauci erant respectu locustarum qui orbem Christianum replebunt tum quia duo ad firmandum testimonium in quovis judicio sufficiunt Pareus * Dr Prid orat de duobus testibus Vide Pareum By two witnesses is meant a few faithfull Ministers which God will raise up here and there amidst the power of darknesse in greatest strength of the Antichristian reigne the Apostle used the number of two because the Law of God requireth so many witnesses for necessary triall of a matter in controversie 2. He evidently alludeth unto Zach. 11.14 Cartw. on Rhem Test. By the two witnesses whether we understand the Scriptures in the two Testaments as Austen which are overcome in Popery and their own traditions made equall or rather set above them or else the zealous and sincere professors of the Word of God who both by their Doctrine and Conversation give witness unto the truth of it it cometh all to one for Antichrist is an enemy both to Scripture and Scripture men Dr. Taylor See him on 12. of Rev. p. 216. â—ent Mede Cocceius in 2 Tim. 2.23 Qui exponit duos Testes Dei verbum vet Novi Testamenti dicit hoc nihil aliud esse quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè sed abnegata non percepta illius vi ratque vitute pro cadavere ipsis esse neque enim vivum efficax esse in istit spiritualiter mortuis Whether you understand it physicè killing them as men or Metaphoricè killing them as witnesses Deut Down of Ant. l. 1. c 2 Mr Hues Domininostri Christi Kaì exegericum est pro Domini nostri qui est Christus sicut passim Apostolus Deus Pater pro Deus qui est Pater Pareus Fata imperii fata Ecclesiae Dr Taylor Dr Taylor Woman in this booke signifieth three things 1. Idols because they are as enticing and alluring as wanton women 2. Idolaters goe a whoring after them as uncleane persons after light women 14.4.2 The City of Rome the seat of Antichrist 17.3 1. Because in her outward pompe and glory she is opposed to the chaste spouse of Christ whose glory is all with in 2. Because with her the great Kings of the earth have committed fornication 17.2.3 3. The true Church and so is the word taken here Dr Taylor The Church hath 1. It s originall from heaven 2. It s tendence is to heaven Heb. 11.14.16 3. The Churches conversation is in heaven Phil. 3.20 4. It is dependent upon heaven Iames 1.17 Mr Arrowsmith A forma in qua apparuit ab estutia atque officio est enim omniumastutissimus omnium imptarum astutiarum auctor Zanchius Dr Tâ—ilor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Tailor 13. ch 2. Id ib. The Dragon employed the seven heads and ten hornes that is the policie and strength of the Romane state especially to suppress the true religion and overthrow the Church Pro trahebat Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat caudae ictibus devol vere indéque mittere in terram ut casu elidantur occidantur à Lapide * In loc * Brightman Dr Tailor ib. Woman signifieth here a multitude the Church miliâ—ant * Idem ubi supra Ezek. 4.5 6. Dr Tailor ubi supra See Iosh. 5.5.14 Rev. 9.11 Dr Tailor Draco iste vocatur magnus 1. Ob potentiam in impios Eph. 2.2.2 Ob regni amplitudinem ad quod pertinent omnes impii Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Taylor Luke 10.18 Dr Taylor Psal. 118.16 Psal. 2. Weemes Hoc est sponte imperterrito animo sese propter sanguinem agni morti martyrio subjecerunt seu ut Beza vertit animae suae prodigi fuerunt usque ad mortem Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius Contrà non diligere animam suam qui non dubitat illam perticulis morti ipsi objicere si gloria Christi necessitas ita flagitat Glas. Grammat Sac. l. 3. Tract 3. Vide Bezam Per tempus tempora dimidium temporis intelliguntur anni tres cum dimidio Gerh. Dan. 7.2 and 12.7 That is the Arrian Heresie see Pro. 28.15 Triplex flumen denoratur 1. Tentationis quae fit per blanditias ampla promissa bonorum temporállum voluntatum hujus saeculi 2. Persecutionis Psal. 65.8 Psal. 124.4 5.3 Haeresium Gerh. Rom. 9.29 Dr. Taylor Down Diat de Antich parte 14. l. 1. c. 5. Quod Johannem hanc bestiam vidit è mari ascendere eo significatur Romanum imperium ex multis populis confluentibus extitisse Apoc. 17.15 ad fastigium illud pervenisse Gerhard Deut. See 2 Thes. 2.9 He speaks say they of the eternal transactions between the Father and the Son Si quis bene contulerit locum hujus libri 17.8 inveniet trajectionem hic esse vocum ipsum librum dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab origine mundi conscriptum scilicet similitudine sumta à bene moratis civitatibus ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum inter quos eminent martyres caput esset Vide Heb. 11.40 Grotius Causaub of the Incarnation of Christ. Mr Ball on the Covenant Nempe sacramentaliter sub sacrificiis Agno Poschali Wollebius Vide Pareum Per Agni librum intelligit constantissimam Domini de suis salvandis Sententiam illustratam 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 perlibri Allegoriam ut ex praxi nostra in iis memoria tenendis quae nolumus excidere concludemus Agnum illorum quos in librum suum retulit nunquam futurum esse oblitum Dr. Prid. in orat 4ta Servus servorum Dei loquitur ut Draco idem ut Diabolus Apoc. 12.9 hoc enim sese effert super omnem qui dicitur Deus quasi ipse totius mundi princeps esset Episc. Down Mede Down Diat de Antichrist l. 1. c. 5. Receive the mark of the beast That is such as receive some indelible character of the Beast as their Secular Regular priests and all that receive religious orders from the Church of Rome so 16.2.9 Cotton on Rev. 16. Such is the absurd perverseness of the Papists that in other parts of Scripture which are simple and plaine they do hunt after mysticall and allegoricall senses but in this Book of the Revelation which is most mysticall and allegoricall without all reason they insist in the literall sence as in this Chapter they understand the marke of a reall visible marke and the image of a materiall Image animated and made to speake and the fire of materiall fire brought down from heaven Down of Ant. Down of Ant. l. 1. c. 7. see more there Levit. 9.24 1 Chro 21.26 1 Chron. 7.1 Iohn saith in the sight of men Not that they have done so indeed but only that they have made men believe so Down Diat de Ant part 1. l. 6. c. 4. Every resolv'd papist hath the marke of the Beast his name and number of his name In the forehead That is by outward profession and in the right hand that is by operation as the ordinary gloss expounds it Subjection to the Pope and acknowledgment of the See of Rome See Down of Ant. l. 1. c. 〈◊〉 the Popes Vassals are named after him even as Children beare the name of their Fathers and must be called of the Pope or Papa Papists The number of his name that is to live in subjection to the See of Rome and to profess themselves to be Romanes Romana ececlsia unde Antichristus sit proditurus de Dieu Accommodatissimum sane nomen siquidem in Italia dominatur in qua olim Latinorum erat regnum Latina Biblia fontibus praefert Latinè ministri ejus cultum sacrum administrant Latinè bullas suas scribunt Wollebius Vide Pareum Saxonicè Marin Louther Graecè David Chytraeus Hebraicè Johannes Calvinus uti Beza Antitheos reddere hunc numerum 666 annotarunt Lindanus Bellarminus à Lap. * Down Diat de Aut. part 1. l. 6. c. 4. Ezra 2.13 1 Kings 10.14 Episc. Down ubi supra Romane or Latine See 9.4 Forbes Per hoc significatur celerrimus evangelii cursus Gerh. Mede Not that it was eternally preacht Rom. 16.25 but 1. Because it proceedeth from the eternall Counsell of God 2. It containeth the words of eternall life 3. It remaineth for all eternity Dr Taylor on Time Dr. Taylor Pareus Toti quae praefidet orbi Vide Down Diat de Ant. l. 1. c. 7. * 17.9 Vrbem quam dicunt Romam Rev. 17.18 Distinctionem quandam commenti sunt inter Paganem Romam Pâ—panam Illam enim Babylonem esse facile concedunt hanc autem negant Down de Ant. It must be Rome Christian as it appeares from a double departure 1 Of Babylon from the Church Rev. 17.1 Apostasie is peculiar to Christians Babylon is called a Whore 2. Of the Church from Babylon Rev. 18.3 the Temple of God is the seat of Antichrist saith Paul See Dan. 32.33 Job 20.16 Deut. 32.24 Job 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet Hebraeo Chemah Quod significat quandoque venenum Psa. 58.5 Sed potest ufitata significatio vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineri Dicitur vinum irae quia Deus ex justa indignatiene tales seductiones excaecationes permittit ut concemptus Evangelii puniutur 2 Thes. 2.10 Gerh. in loc In the Lord. That is saith Mede for the Lord as Ephes. 4.1 rather in the faith of Christ being incorporated into him as Rom. 8.1 and 16 7. In Domino moriuntur quicunque per fidem uniti conjuncti Christo in unum quasi corpus cum eâ— coalescunt Rainold de lib. Apoc. praelect 80. Moriuntur in Domino id est propter confessionem nominis ipsius in vera fide in Christum in vera Dei invocatione Rom. 16.12 1 Cor. 7.39 Gerh. Opera eorum i.e. Merces operum quae ex gratia datur Gerh. Rainold ubi supra * Pareus Ribera à Lapide Dum splendet stangitur See Rev. 4.6 Brightman Cotton Zonae aureae denotant praeclara Spiritus sancti Charismata quibus sunt instructi Gerh. in loc Brightman Bullinger and others thinke these vialls import onely temporall and bodily plagues Brightman and some others will have them onely Spirituall but they are mixed Cowper * Cotton As Antichrist rose by seven trumpets in the 8. Chapter so he shall fall by seven vialls they shall be poured on the whore of Babylon Papists and wee agree in this but differ in the other who shall be the whore we say the Church of Rome and some of them also Destruction comes upon all those that joyne with Rome the earth the common people The Sâ—â—i ditionem Romanam Rivers those that carry abroad her trumperies the Sun the highest authority that holds on Rome Upon the confluxe of all sorts at Trent Brightman Pareus Those deadly decrees are written wiâ—h the blood of Heretickes Cotton Chemnitius Iunius Chamier Whitaker Raynolds Perkins and Ames See 5.6 verses Cotton Vide Pareum Q. Eliz. with the consent of her Parliament saith Mr Cotton The word translated Altar signifieth properly an Altar for beasts that are slaine though sometimes it be put for the Altar of Incense as 8.3 Which is also a signe of Christs death in like manner That is his kingdome as the following words explain and the familiar phraseologie of scripture doth evince Dauids throne is put for his kingdome and Satans for his ch 2. 13. Forbes It is an allusion say some to the stratagem by which Cyrus made himselfe Master of Babylon having cut the river and turned Euphrates into many little Channels Out of their mouthes that is their commands 3. That is Cardinalls Bishops and Jesuites Jesuites are frogges 1. Vncleane 2. Make a noise in the darke 3. They arise out of putrefaction and live of it 4. Are animalia amphibia one while in the earth another while in the water so they seeme lay-men and Priests 5. As Pharoahs frogs they go into the Kings bed-chamber These frogges by the common consent of Catholicke expositors are the rabble of Popsh Fryers Priests and Jesuites Mr Perkins Animal impudens obstreperum loquax coaxatione garrulitate intolerabile Vide Fenneri Theol. p. 229. * There were foure beasts in Ezekiell which persecuted the Church of the Jews here is mention made but of the Beast because this
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