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
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
from kissing or dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogges by it is signified the gesture of low veneration when one casts himselfe at anothers feete as fawning dogges doe Lucas Brugensis Vers. 6. And thou Bethlehem in the land of Judah That is part of Iudah Art nor the least Object The Prophet Micah saith that Bethlehem is little that it should be accounted amongst the Governours in Judah Matthew on the other side extols its dignity as if it should be one of the chiefe not the least that is by a miosis the most excellent Answer The Prophet Christ being not yet borne called it least in respect of outward splendour and earthly riches yet he seemes to signifie that this towne otherwise but little obscure and base should be honoured and made famous by the birth of the Messias now Matthew looked to the event of the prophesie so it is not little in esteeme Vers. 10. They rejoyced with exceeding great joy There is a three fold emphasis 1. An Attick elegancie to rejoyce with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad ◠the Latines say servire servitutem 2. Great joy 3. Exceeding great joy Vers. 12. Being warned having beene warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They departed another way Greeke They passed secretly by another way as v. 14. and departed Greeke passed secretly Vers. 18. In Rama was there a voyce heard Rama was farre from Bethlehem which made St. Ierome make Rama an Appellative In excelso vox audita est The voyce of the dying children and the crying parents was heard on high reacht round about throughout all Ephrata Lamentation weeping and great mourning If we observe this place we shall confesse with Ierome that Matthew in relating this testimony neither exactly followed the Hebrew nor the Septuagint Drus. not in parallel Sac. Rachel weeping for her children That is the mothers which inhabited those parts where the sepulcher of Rachel was Vers. 22. He turned aside Greeke he passed secretly 23. That it might be fulfilled which was spoken by the Prophets By which of the Prophets was this name given to Christ for we find no such testimony Chrysostom and Theophylact because they cannot undoe this knot cut it thus saying that many of the bookes of the Prophets are lost Bucer thinketh that that place Judges 13.5 is here noted Sampson was a most excellent figure of Christ as he was a Redeemer and did most notably represent him in his death wherein he killed more than in his life and the booke of Judges was composed by divers Prophets Calvin Beza and Mr. Perkins doe incline to this opinion Causabon in his exercitat Iunius in his paralells and analys in Num. Piscator Dr. Tailor Mr. Dod say that Matthew hath respect to those places Esay 11.1 and Zach. 6.12 a branch in Hebrew Netzer therefore Weemes in his Christian Synagogue saith these words in Matthew should bee interpreted he shall be called a flower or branch He shall be called a Nazarene The Papists are of opinion that our Saviour wore long haire and so picture him because we read here he was a Nazarite or rather a Nazarene as with Beza our best Translators read it by education not by profession and institution in regard of the place where he was educated and conversed not any vow whereunto hee was bound Numb 6.4 He dranke wine and touched the dead He observed not the rites and orders of the Nazarites but he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order he was perfectly severed from all sin and pollution CHAP. III. Verse 1. IOhn signifieth the grace of God for he did preach the grace of God in Christ then exhibited The Baptist so named to distinguish him from Iohn the Apostle and because He first administred baptisme the Sacrament of the new Testament In the wildernesse A place wherein wee find six Cities with their villages Iohn 15.61 but called a wildernesse because thinly inhabited Vers. 2. For the Kingdome of Heaven is at hand That is the Church of the Old Testament is now abolished and the Church of the New Testament is ready to take place by Christs coming and therefore repent and amend Vers. 3. The voyce of one crying or bellowing like an Oxe Rollock observeth that Iohn Baptist entred upon his calling in the yeare of Jubilee which used to bee proclamed by a Cryer with the sound of a trumpet and he is called the voyce of a cryer in allusion thereunto Vers. 4. Locusts have their name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of the eares of Corne which they fed upon as they fled The question needes not to bee whether these be mans meate or no it is certaine that the Jewes might eat them by the law of Moses Levit. 11.22 Plinie l. 1. c. 29. speakes of them Matthiolus upon Dioscorides saith this was the reason why John Baptist made use of them as a strict observer of the Law they are eaten in the East and else where Vers. 4. Wild honey Vers. 6. Confessing their sins The confession of the Converts was voluntary not constrained 2. In general not of every particular sin 3 Publike not into the eares of a Priest Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme Two kinds of men which were of great authority among the Jewes with whom Christ had perpetuall enmity as also with the Scribes 5 Cha. 20. and 16.21 22.23 23.13 Generation of Vipers The whole body and corporation of them was full of deadly poison It is an allusion say some to Gen. 3.15 Where the wicked are called the seed of the Serpent Chemnit Others alleadge many properties of the Vipers 1. He hath his Teeth covered and buried in his gummes so that one would think it a harmlesse Beast and that it could not bite Viperae dentes gingivis conduntur Pliny l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse that one would take them of all others to be most innocent and to this appertaines the similitude of our Saviour Luke 11.44 Secondly The nature of Vipers is such that when they have bitten a man they presently run to the water but if they find not the water they die so Hee calls them Vipers who committing deadly sinnes did run to baptisme as Vipers to the water to avoyde the danger of death Thirdly it is the nature of Vipers to make themselves a passage through their mothers bowels though some denie this and therefore they are called Viperae quasi vi partae so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue Cant. 1.6 Fourthly The Viper is very specious and beautifull without as it were painted
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
say it is basenesse to seeke reconciliation what had become of man if Christ had staid till he had sought unto him it is our glory to be like God 2. He is our Father his love is manifested to us in this He is not our Father now by Creation but by Adoption Vers. 47. What do you more than others Or what singular thing do you Christians must be singular CHAP. VI. Verse 1. TO be seene of men The meaning is to this end they did all their workes that they might be admired by men so that they might be seene and praised of them and rested in this vaine glory as in their last end Vers. 2. In the Synagogues The word Synagogue is from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and it is applied to all things whereof there may bee a collection But Synagogues are commonly taken for houses dedicated to the worship of God wherein it was lawfull to pray preach and dispute but not to sacrifice The Temple at Jerusalem was the Cathedrall Church the Synagogues as petty Parish-Churches belonging thereunto They have their reward Not Gods reward but theirs for they are praised of men for whose sake they exercised their virtues Jerom. Vers. 3. An hyperbolicall metaphore by which he gives understanding to the hands Piscator Do it without any ostentation Calvin Dextera quid faciat fas est nescire sinistram Vers. 5. As the Hypocrites Christ commanded his Disciples that they should not be as the Hypocrites it is one thing to bee Hypocrites another thing as the Hypocrites he would not have his to bee like the Hypocrites Vers. 7. He useth two words but in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a superfluous and putide repetition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine garrulity Popish prayer in an unknowne Tongue is idle babling in the rosary and canonicall houres the same things are repeated againe and againe Vers. 9. Yee First the Disciples and under them he meaneth all Christians Therefore Hath a double reference both to the sinfull manner dehorted from and to the holy manner exhorted to He reasoneth thus the manner of hypocriticall and heathenish praying is sinfull this manner here propounded is most holy therefore pray in this manner After this manner or thus or in this manner it is a note of likenesse pointing unto the patterne following that is say Our Father as Luke 11.21 Or if you use other words let them bee according to this patterne As the Decalogue is distinguished by two Tables so is this prayer as it were distributed into two Tables of petitions the three first of which respect God the three latter our selves and our Neighbour In the petitions which directly respect God the first prayes for the glory of God the two other declare the reason of glorifying of him Which art in heaven These words signifie the majestie and power of God Heaven the place thereof being put for the things themselves and then the meaning is which art of infinite greatnesse and height and power and immortality Hallowed We wish that honour to be given to God which Hee is most worthy of that men never thinke or speake of him but with exceeding great reverence that God would not onely deliver that holy name of his from all contempt and dishonour but subdue all mankind to the worthy esteeming of it Vers. 10. We pray that God would exercise his power both in his word and Spirit that the whole world may voluntarily submit unto him Calvin Vers. 11. Why should the Latine Interpreter translate it here Supersubstantiall and Luke 11. Daily when one and the same Greeke word is used in both places and it hath the same signification in each Food and raiment all things needfull for the preservation of this bodily life are here meant as the Romane Catechisme tells us so the word bread is used Prov. 30.8 If it be translated supersubstantiall bread how can bread and other bodily necessaries bee thereby meant for these things are substantiall and serve to nourish and maintaine the substance of mans body but not supersubstantiall Austin denieth the Eucharist to be here meant To translate it supersubstantiall is not so right as to translate it daily as Jansenius Concord c. 4. their owne learned Bishop confesseth who addeth that by the Greeke word used in both the Evangelists is most rightly understood bread necessary for the sustenance of the body Hee proveth also that by daily or substantiall bread here is not meant the bread of Christs Body in the Eucharist because when our Saviour taught his Disciples this prayer the Eucharisticall bread was not instituted neither did the Disciples so much as thinke of it and if that should be here meant how can the Lay-papists then say this prayer in sincerity and yet be present when the Eucharist is celebrated at their private masses and never desire to partake of it Vers. 12. And forgive us our debts There is no word which the Evangelists and Apostles more frequently use to signifie the remission of sins than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used it is used of them seven and twenty times as Wotton de reconciliat observes It seemes to be taken from releasing of debts and loosening of bonds in which the conscience of a sinner was tyed being bound to answer at Gods tribunall See Par. on Rom. 12. p. 29. As we forgive our debtors Which is a promise of ours to the Lord or a Law binding all that look for mercy from the Lord to shew mercy or a note of assurance Sicu◠as is taken three manner of wayes in Scripture First for a note of paritie as Matth. 10.15 and 19.19 Secondly as a note of identitie as Matth. 20.14 and Luke 15.19 John 1.14 and Thirdly for a note of similitude as here and Matth. 18.33 and Iohn 17.22 Vers. 13. The meaning is not that we may not fall into temptation but we be not overcome in it But deliver us from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed rather of a person than a thing Beza The Devill is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à labore because he troubleth others with his wickednesse This name is often given to the Devill as 5. ch 37. 3 John 17.15 2 Thes. 3.3 1 Iohn 2.13.14 and 3.12 and 5.81 For thine is the Kingdome the power and the glory for ever Erasmus saith that they which added this conclusion unto the Lords prayer did divinae precationi suas nugas assuere to so heavenly a prayer did sow patches of their owne Mr. Cartwright saith it appeareth manifestly that this sentence was borrowed from the Prophet David 1. Chr. 29.11 with some abridgement of the Prophets words Secondly without this we should not have had a perfect forme of prayer it consisteth of thankes-giving as well as petitions it is also a reason of that which goeth before This clause was added by our Saviour and registred by Matthew 1. the Greek
sack of grain as an inch of measure to an ell of cloath See 1 Tim. 4.8 There is bread as well as grace and cloathing as well as righteousness in the promise Vers. 34. Take therefore no thought for the morrow Pythagoras said well Chaenici ne insideas that is be not solicitous for thy food to morrow For the Chaenix was the demensum or daily meat of Greek souldiers or slaves to which our Saviour alludes To morrow not only signifying the day immediately following but also the time to come indefinitely and at large as also Exod. 13.14 that is hereafter in the time to come and in that of the Poet. Quid sit futurum cras fuge quaerere Seek not what shall be too morrow For the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof that day will have its care when it comes and this day hath enough of it self now it is come CHAP. VII Verse 1. IVudge not that ye be not judged as if he should say if you would have your own infirmity pittied and your words and deeds construed in the best sense then shew the like kindness unto others By judging is meant 1. All rash and temerarious 2. All severe unmercifull censuring of other men He doth not forbid to judge but rather teach how to judge Hierom There is a twofold judging First of the action when I condemn it as naught it being so this is lawfull Secondly of the person when because the deed is naught I condemn the person as an Hypocrite this is blamed unless the action cannot be found but in an Hypocrite Vers. 2. The reason against rash judgment lest you be judged It was an Hebrew Proverb midda bemidda measure for measure as if Christ had said if ye judge men rashly then men again by the appointment of God shall give rash judgment upon you But if ye judge men righteously then likely they will judge you so This Law is established Lev. 24.19 See Obad. 1.15 and James 2.13 Pharaoh that drowned the children of the Hebrews was drowned himself Ver. 3. Why beholdest thou the mote That is upon what ground for what cause with what conscience seest thou and so in the fourth verse How sayest thou that is with what face with what honesty and conscience sayest thou so much these interrogatories import Mote that is small and little sins or supposed sins sins in his opinion which gives rash judgment And perceivest not that is well weighest and considerest not with thy self Beame that is great and notorious reigning sins Mr Perkins The morall of the Fable of the man that had two wallets in the former part of which he put the faults of other men in the hinder part his own faults whence that saying Sed non videmus id manticae quod in tergo est is sutable to this Proverb used among the Jews The difference between the third and fourth verse is only this In the third verse Christ speaks of rash judgment conceived in the mind in the fourth of rash judgment uttered in speech Vers. 6. Impure men are here compared to Creatures uncleane according to the Law dogs and swine See 2 Pet. 2.21 Mr Wheatly thinks he means not this either of the word preached publikely or of the Sacraments for dogs swine will not at all renâ— him which gives them the Sacraments and lets them come to Church but they would rather all to rent him that should debar them from the fame but of speaking to a man in private by way of admonishing and perswading him Holy things That is first and properly the word of God and Sacraments say some being holy and the instruments of Sanctification Dogs and swine That is malicious and obstinate enemies of Gods word Dogs that is oppugners of the truth Swine contemners tread under feet that is profane and abuse turn again that is to revile and persecute Gods Messengers That our Lord Jesus was much delighted with the similitude of pearles we may collect from thence that in Matthew he useth it twice here 13.45 which latter place declares the former and shews that the Gospell is that precious pearle which is not to be thrown to swine and which being found is to be changed with no riches in the whole world There is a great agreement between Pearles the Gospell It is called a pearle in Greek from its shining glory See 2 Cor. 4.4 The Latines call them uniones because they are found alone so the truth of the Gospell is one Vers. 7. It is not a simple repetition of the same thing but a gradation Aske as a beggar seek as with a Candle knock as one that hath power with importunity This promise aske and you shall receive is meant of things necessary to Salvation and not of particular and speciall gifts as continence c. Vers. 10 11. A stone may be like bread and a fish may be like a Serpent yet Parents will not be so unnaturall as to give the one for the other to their Children This adage concerning bread and a stone hath passed from the Hebrews also to other nations as it appears by Plautus Altera manu fert lapidem panem ostentat altera Ver. 12. That is look what we would have other men to think speak and do to us that must we think speak and do unto them and no worse And on the contrary This is not to be understood of evill wishes but of a will and desire well ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience whatsoever thing either by the light of nature and conscience or by direction from Gods word you would that men should do to you that do ye unto them Nor yet of all things in particular so Masters should serve their Servants but by a proportion Law That is the five Books of Moses Luk. 16.31 Prophets that is all the rest of the Books of the Old Testament Mat. 2.23 2 Pet. 1.19 The summe of the Law and Prophets the Doctrine of the Law and Prophets Brugensis On this hang the Law and the Prophets as after 22.40 Grotius Vers. 13. Christ is the doore for entrance and the way for progress called straight because of the great disproportion between us and it we must deny our selves By the narrow way is meant a conversation bounded by the restraints of the Law and Gospell to enter into this gate is to have experience of such a work in himself Vers. 14. The way to heaven is a straight way a perplexed afflicted persecuted way that is the force of the word there used Few there be that find it Few comparatively Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire which were usually cloathed in rough and corse attire 2 King 1.8 Heb.
of the former as if she were one and the same Vers. 5. For this cause shall the man Meaning the husband he is here particularly mentioned 1. Because at the first making of this Law the woman was first brought to him to see how he could like her 2. Because of the preheminence that the man hath over his wife yet the woman is also tyed thereby for the nature and rule of relation requireth as much Cleave to his wife The Greek word importeth to be glewed unto whereby it signifieth that straight knot which is between man and wife as though they were glewed together To his wife not wives this is against Polygamy And they twaine not more shall be one flâ—sh God that in the Creation made two of one by marriage made one of two Vers. 11. All men cannot receive this Many persons mistake the help prepared of God Gen. 2.18 or do worse considering that some cannot abstaine Save they to whom it is given Continence is a gift of God whereof all men are not capable but those only to whom he giveth it when and as long as it pleaseth him It is given of God and that not unto all men as the gift of speech or reason nor unto all godly men as is the gift of faith but unto certaine only therefore Paul 1 Cor. 7.7 calls it a proper gift of God which some have and some have not Cartwright This saith Maldonate almost all expound as if the sense were all cannot performe what ye say that is want a wife because all have not the gift of Chastity Vers. 12. Christ nameth three kinds of men which are chaste First They that are chaste by nature borne Eunuches Or secondly which are made chaste by men those that are violently cut and so are forced because they lack those parts of a man Thirdly Others which have voluntarily repressed their lusts by abstinence temperance made themselves chaste that they might the better serve God These he setteth free from the necessity of marriage when by nature they are fit for marriage though they do abstaine they tempt not God because he granteth them liberty Vers. 16. What good thing shall I do Hilary saith he did intend to be legally just Vers. 17. Why callest thou me good there is none good but one that is God As if he should have said thou dost evill to call me good master except thou dost acknowledge me to come from God Christs purpose was to bring his Doctrine into credit He applies himself to the opinion of him to whom he spake who called Christ good in no other sense than he would have done another Master or Prophet and in this sense Christ rebuked him for calling him good that is legally taking him to be a meere man Vers. 18. He reckons up the Commandements of the second Table because in those of the First Hypocrites more easily conceale their impiety Vers. 19. Love thy neighbour Every man so Christ expounds it Luke 10.30 This answer was 1. suitable to the question what shall I do 2. The Law in it self is the way to life but for mans weakness Rom. 8.3 the godly keep it in Christ. Those that will be saved by works must keep the Commandements and no man shall be saved by the Law unless he performe all those things which are written as Paul teacheth Gal. 3.12 from Levit. 18.5 Vers. 20. All these things have I kept from my youth up A dreame of righteousness Calvin Jerome saith it was a lye so also Ambrose Austin Hilary from my youth as common people say I have had a good meaning ever since I could remember What lack I yet To perfection Vers. 21. If thou wilt be perfect go and sell that thou hast That is if thou wilt shew thy selfe to be such a one indeed as thou boastest thy selfe to be He desired to be an extraordinary man therefore he hath an extraordinary triall Relinquishing of all habitually in preparation of mind Aquinas saith perfection may â—e without actuall renunciation the want of habituall forsaking of all was notable in the young man as it may seem to be verified by Christs speech Treasure in heaven That is excellent bread that came down from heaven Our Father which art in heaven Heavenly things are 1. Absolutely good have a fulnesse in them earthly relatively 2. They are pure and immixed things earthly are mixed and imperfect 3. They are alwayes new and fresh these things have satiety in them and please only with their variety 4. Are lasting they sought a better and more induring substance Vers. 23. A rich man shall hardly enter into the kingdom of heaven Aquinas and Hilary say he that loves money Austen understands it of one that desires to be rich Polycarpus of one that trusts in riches so Mark expounds it 10.24 Take kingdom of heaven for kingdom of grace his riches choake the word and hinder holy counsell of kingdom or glory if it hinder him from the former it will from that Hardly A rare not impossible thing Marke and Luke express it with affection O how hardly can rich men be saved Vers. 24. It is easier for a camell to go through the eye of a needle There are three expositions of this The first is somewhat conceited Hugo Cardinall saith that there was a little Gate in Jerusalem called the needles eye it was impossible for a Camell to enter in at that â—ome think our Saviour alludes to this Secondly Theophylact interprets it of a Cable rope or Cord so Aristophanes Scholiast saith the word signifieth so Clemens Alexandrinus lib. 11. Strom. Arnobius Suidas Chrysostome or author operis imperfecti Hom. 33. in Mat. Austin Ierome Ambrose Hilary Calvin But Drusius and Caninius deny that the Word signifieth a Cable Thirdly these words are a Talmud Proverb when they would shew a thing to be unpossible they were used to say It was as hard as for an Elephant to go through a needles eye our Saviour useth the word Camell because he was better known to them That is such a rich man as sets his heart to get riches and honour not regarding the Religion of Christ. Perkins Such a one as trusts in his riches Mar. 10.24 Vers. 28. Ye also shall sit upon twelve thrones judging the twelve Tribes of Israel Although for the double portion of Iosephs children the Tribes were made thirteene yet for the most part they are wont to be named twelve Act. 26.7 Iam. 1.1 Grotius By giving his Disciples thrones wherein they should judge the twelve Tribes of Israel he compares them to Embassadors or to chiefe Counsellors and Presidents which have the chiefe seats in the Kingly Assembly All the Saints shall give their voice and approve of his righteous judgment 1 Cor. 6.3 but the Apostles above the rest shall fit as it were on the bench with him because Christ shall give judgment according to their doctrine preached in the world
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
sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
your selves As if he should say you would know what you are I will in a few things declare it to you whatsoever things you do you doe them all for that end that you may get an opinion of holinesse and righteousnesse before men but howsoever before men who onely judge by outward things you may are accounted holy and righteous God knows your hearts which he abominates because they are full of hypocrisie envie pride and scorne Highly esteemed Pharisaicall and hypocriticall pride by which they boast themselves before men that they may seeme to be holy they be inwardly hypocrites Vers. 16. The Law and the Prophets were untill Iohn If the Law was to have its period in Iohn then the subordination of it now to the Gospell is taken away But the Law was not then abolisht as the next v. shewes as if he should say do not mistake mee ac si postâ—at lex in ecclesia â—xauctorata sit Secondly that manner of dispensation which was under the Old Testament was to last till then The Revelation of the mind of God then was but in glorious promises of things to come we now injoy the things under the Gospell Vers. 19. There was a certaine rich man which was cloathed in purple and fine linnen and fared sumptuously every day Whether it be a History or a Parable of which there are divers opinions that is of no moment because whether Lazarus were truely a certaine poore man and begger so handled by the rich whose soule was after carryed by the Angels into Abrahams bosome or whether by the name of Lazarus Christ signified a begger as Lawyers are wont to propound their species under the name of Titius Sempronia the matter comes all to one all confessing that under that narration Christ describes the state of the faithfull and unfaithfull departing out of this life Cloathed in purple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentativè a new suit for every day like our Gallants Purple a precious garment and proper to Kings and those which are neere them Marke 15.17 Fared sumptuously Which Irenaeus some where turnes Iocundabatur for the Greeke word signifieth both laetitiam mentis hilare convivium joy of the mind and a merry banquet it signifies feasted and rejoyced so that not only the delights of feasting are signified but that he feasted with pleasure Every day That thou maist understand that he was wholly given to his belly and was not at leasure for any other things and this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendidè magnificé pomposé therefore he was wholly of their number who daily with the Epicure sing that hymne Ede bibe lude post mortem nulla voluptas Vers. 20. A certaine begger named Lazarus The Hebrew for Lazarus sounds helped by the Lord that very word also makes for a History He was forsaken by men but had God for his help Lazarus by changing of the dialect is the proper name of Eleazar the servant of Abraham Thus Christ placeth Lazarus in the bosome or at the Table of this Patriarke whose houshould servant hee had been Laid at his gate full of sores That if he desired to stand or sit yet being pained with the greatnesse and multitude of sores he could not Vers. 21. The crumbes Which otherwise would be trod by the feet of men or gathered by the dogges Vers. 22. By the Angels Behold a sodaine change he that even now was not onely scorned by men but dogges is honoured with the ministrie of Angels Abrahams bosome The glory of heaven or heavenly Canaan is rather called the bosome of Abraham than of any other of the Patriarkes 1. For the excellencie of his faith 2. Because the promise of inheriting the land of Canaan was first of all personally made to him He alludes either unto the practice of the Eastern Countrys where when any made a feast the guests did sit leaning about the Table and the most beloved guest leaned in the bosome of the Feast-maker as Iohn at the Passover in Christs bosome so Grotius or else to the practice of parents which lay a sicke child in their bosomes Vers. 23. And seeth Abraham afarre off and Lazarus in his bosome Seeth Abraham rich afarre off and Lazarus poore in his bosome both in heaven Vers. 25. Son An Ironie being a sharpe exprobration to pricke the rich man who in his life boasted of being Abrahams son By the scope of the Parable the soules of the dead are but in two places therefore no purgatory Thou in thy life receivedst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is fully to receive Thy good things This is spoken also emphatically Those good things which thou countedst the true yea the chiefest good things which thou hast used not as committed to thee under a certaine law and manner but as thine owne proper goods in which also thou hast placed all thy confidence Grotius Vers. 26. Between us and you there is a great gulfe fixed Gulfe As there useth some times to be in earth-quakes Great gulfe Signifieth the eternity of their state Significat decretum Dei firmum immutabile ne quisquam unquam transiret à statu damnatorum ad statum fidelium Rainold de lib. Apoc. They which would passe from hence to you cannot The glorified soules cannot go from heaven worst themselves though they would and those that would come hither cannot there is an everlasting decree against it Psal. 36.6 fixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphore saith Maldonate taken from Forts and Castles which are fortified by a broad and deep ditch about them Ambrose will have this to be an Historie because of the addition of a name and other circumstances but though the narration may be grounded on a historie yet it hath many things in it parabolicall and we may argue from the scope of a Parable as Iud. 9.8 CHAP. XVII IT is the generall proposition of Christ that scandals are studiously to be avoyded by the godly lest either they be a hinderance to themselves or to others in the way of salvation He also addes reasons because it cannot be but offences will come they follow from the wickednesse of the world Vers. 3. And if he repent c. If he shall give signes of displeasure by acknowledging the fault committed and seeking pardon of it forgive him require no farther revenge yea not so much as satisfaction for the injury offered This place saith Mr. Perkins is meant of ecclesiasticall censures that those must proceed no further after the party offending doth repent Vers. 4. And if he trespasse against thee seven times A finite number is here put for an infinite as it is usuall in the Scriptures for its perfection Christs meaning therefore is as often as hee shall offend against thee and repent forgive him Vers. 5. Increase our faith Greek adde unto us faith As if they had said unlesse wee have faith we shall never be
say in this businesse I am not to be advised by you neither will I He reprehends this in her viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred Matth. 12.48 Luke 11.17 See Rolloc Mine houre is not yet come That is fit and opportune time Rom. 13.11 Rev. 14.15 Iohn 13.1 Luke 22.53 When the wine was quite spent when all took notice of the want lest water should have seemed to have been mixt with wine when all things were almost desperate then is Christs houre by this meanes the miracle is made more famous than if he had prevented the defect of wine Vers. 8. Draw out now and bear unto the Governour of the feast Because this belonged to his office who was the taster and who could judge of the goodnesse of the wine Vers. 10. Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse It was a custome in the beginning of their feasts to give the best wine and to reserve the worser unto the last to which Custome our Saviour alludes Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee The Evangelist twice names the place where this miracle was first shewed for the certainty of the miracle and distinctly names it Cana of Galilee That is the miracles which Jesus shewed in the time of his ministry had such a beginning so that this which was done in Cana of Galilee was the first Admirable revelations were made in the birth and Baptism of Christ but the Evangelist speakes of those things which Christ himself being incarnate properly did And manifested forth his glory Viz. That this Jesus is the Son of God and the Messiah And his Disciples beleeved on him Beleeved that his doctrine which he was about to deliver was true divine and heavenly 2. They trusted beleeving that they should have eternall life through his name Vers. 12. He went down to Capernaum Which is a daies journey distant from Cana Iohn 4.52 It was a principall City a famous mart Town and as is were the Metropolis of Galilee thither therefore presently he went after he had shewed this miracle that his glory there might be manifested to many and might be farther spread for the celebrity of the place and frequent commerce and would prevent him about to go to Ierusalem and therefore he brought thither the Disciples that were his kinsmen with him who might testifie of that miracle which they saw Vers. 16. My Fathers house My Father not our Father therefore he shews that he is the only begotten Son of God and that the purging of the Temple belongs to him He calls the Temple the house of God because God promised that he would dwell there and hear his people by exercising his power Vers. 19. Destroy this Temple By the Temple he understands his body ver 21. That is his humane nature being figured by the materiall Temple that is if ye shall destroy as Prov. 25.4 and Ephes. 4.26 Ver. 20. The Jewes presently as if they had gotten the occasion of calumniating which they sought for crie out forty six years was this Temple in building and repeat also that calumny after three dayes in the history of the Passion forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it Ver. 22. And they beleeved the Scripture and the word which Iesus had said That is they understood the Scripture and that speech of Christ in his death and resurrection being fulfilled Ver. 24. Did not commit himself unto them He did not acknowledge them for true Beleevers CHAP. III. Verse 1. NIcodemus His name signifies the victory of the people Ver. 2. Came to Iesus by night Both out of shame for he was ashamed openly to come to Jesus who was poore and to be his Disciple when he was a Master in Israel ver 10. This seemed unworthy of his authority and gravity and that he might not incur the hatred of the Pharisees This is three times mentioned ch 7.50 and 19.39 Rabbi He acknowledgeth him not to be the Messias nor the Son of God but a singular Doctor and a famous Prophet Polyc. Lyser Ver. 3. Verily verily See 5. and 8. verses No Evangelist but Iohn useth this double asseveration and that in matters of weight nineteene times in this Gospell See Mat. 5.18 and Cornel à Lap. Except a man be borne He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated because their very nature is so depraved Again The Greek word again is significant it imports saith Beza we must go over all that is past and reject it as unprofitable and begin a new The Syriack interprets it here again and so the Greek word is taken Gal. 4.9 Cannot see the kingdom of God Iohn 12.42 and 7.48 Cannot be a partaker of life eternall as Ver. 5. Polyc. Lyser Rather spirituall life is here meant Calvin Ver. 4. How can a man be borne when he is old Hee names an old man because he speakes especially of himself as if he should say I am an old man and desire to enter into the kingdom of heaven how can it be that I which am an old man should be born anew Vers. 5. Except a man be borne of water and of the Spirit he cannot enter into the kingdom of heaven Those words must be understood of inward regeneration in this sence that is by water which is the Holy Ghost as Mat. 3.2 for to be born from above and of water and the Holy Ghost is in our Saviours Phrase all one thing It is spoken to Nicodemus a Pharisee who came not to Christ as the rest of the Pharisees with a bitter Spirit he though a Jew a Doctor in Israel one that had good thoughts of Christ vers 2. yet he must be born again 2. Must not be new dressed but borne again wholly new 3. A man not a heathen but one that lived in the Church 4. Cannot else see the kingdom of God Of grace Calvin He can neither be a true and living member of the Church here nor shall have a share in glory 5. The manner of expression verily verily shews the earnestnesse of Christs Spirit in him and the importance of the matter It is a great question whether he meaneth Baptism here for then it was not instituted though some did baptize others think it to be like that phrase Baptized with the Holy Ghost and fire but if it be meant of Baptism it implyeth only a contempt of it when there is an opportunity and who can think that if a Parent should wilfully contemn Baptism his Child should
be damned for it The Spirit working like water There are these reasons of this exposition First Collation of other places where the Spirit is set out by water as John 7.38 39. Esay 44.34 Secondly Collation of this with Mat. 3.11 3. Because the other Interpretation understanding it of Baptism cannot stand men may be saved without it as the Thiefe Dike Vers. 8. The wind bloweth where it listeth That is God gives grace and vouchsafeth favour to whom when and where it pleaseth him Because he began to speak of the Spirit he instanceth in the wind which is wont also to be called a Spirit as Gen. 8.1 and elsewhere often Vers. 11. Verily verily I say unto you Speaking in the singular he immediately annexeth that which followeth in the plurall we speak where passing on the sudden from I to We and so to Our he intimated that he was one of that plural of whom Moses spake in the creation Vers. 12. If I have told you earthly things Si per similitudines terrestres coelestia vos docuit If I have taught you heavenly things by earthly similies Our Saviour Christ himself calleth the doctrine of regeneration in such plaine manner as he uttered it to Nicodemus earthly things in comparison of other greater mysteries which he could have expressed in more heavenly and spirituall sort Ver. 13. And no man hath ascended up to heaven but he that came down from heaven Therefore none but Christ ascended bodily into heaven and so not Enoch Heb. 11.5 This place is not meant of corporall ascending but of understanding mysticall and heavenly things as Prov. 30.3 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosome of his Father Perkins Dike Ascendere in coelum dicitur qui arcana coeli penetrat Prov. 30.3 Grotius Vers. 14. Must the Son of man be lifted up Not on the Crosse as Piscator but by the preaching of the Gospell Esay 2.2 Calvin Vers. 16. For God so loved the world that he gave his only begotten Son c. This was a sic without a sicut that sic so signifieth the vehemency of his love Chrysost. So vehemently so admirably Polanus His Son not his Servant his begotten Son not adopted nay his only begotten Son Non unum è multis possit quis habere unigenitum odio habere saith Hugo Cardinall but Christ was not so Mat. 3.17 Prov. 8.30 Possit quis habere unigenitum sed stultum saith he again but he was the wisdome of the Father Col. 2.3 Vers. 17. God sent not his Son into the world to condemn the world Ob. John 5.27 Ans. The time of his abasement at his first comming when he came not to judge but to be judged must be distinguished from his second comming in Glory and Majesty to judge the quick and dead Vers. 18. He that believeth not is condemned already Five waies First in Gods Counsell before all worlds Secondly in the word wherein this sentence of condemnation is read already Mark 16.16 Thirdly in their own consciences which is a forerunner of the finall judgement Fourthly By Judgements begun already upon them as hardnesse of heart blindnesse of mind Fifthly By the horrible torment of the soules of such as are in hell with the devils and damned ones Ver. 21. But he that doth truth That is practiseth what he knoweth and maketh conscience of his wayes Vers. 26. Rabbi he that was with thee beyond Jordan Viz. Jesus who came to thee to be baptized Vers. 29. He that hath the bride is the bridegroome but the friend of the bridegroome c. As our Saviour was the Bridegroome so his Apostles were the mariage-guests for so by an Hebrew phrase the children of the marriage Chamber here signifie Vers. 32. And what he hath seen and heard that he testifieth It is not only a generall phrase of things most evident for we can certainly witnesse of those things which we see and heare but there is a greater emphasis here in this phrase viz. That Christ hath not the things which he teacheth here by revelation as the Prophets and Apostles neither from the Law nor Testimony had he learned those things as other Ministers Vers. 33. He that hath received his testimony hath set to his seale that God is true That is gives unto God as it were a testimony of his truth and thereto puts his hand and seale Ver. 34. Giveth not the Spirit by measure That is he hath received the Spirit of God in a wondefull extraordinary measure In the time of the new Covenant God is not said to measure but to powre out his Spirit first upon the Head then on the Church Chap. 1.16 and 7.39 Acts 21.17 Tit. 3.6 Ver. 36. He that beleeveth not the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will not be perswaded or is obstinate obstinacie against perswasion is either in the understanding called unbeliefe properly to be understood here as appeares by the Antithesis and so translated Rom. 11.30 31. or in the will and then it is called disobedience so translated Rom. 1.30 Tit. 1.16 CHAP. IIII. Vers. 6. NOw Jacobs well was there A well which Jacob when he dwelt there digged for his own use and the use of his Family See ver 12. Vers. 9. For the Jews have no dealings with the Samaritans Have not common commerce no not so far as that one should give the other meat or drink in his want or help him to it as appeares in the words foregoing they might not eat together Ver. 10. The gift of God This is interpreted two waies some expound it of Christ himself his own person so Rollock and Dr. Hall in his Paraphrase 2. Others of the present occasion and opportunity he had now to know and receive Christ we may take it for both Living water In the letter he meant spring water for so she understood him and so the word is used Gen. 22.19 yet thereby as by a metaphor he meant the Spirit of God Hildersam Vocat aquam viventem ratione fontis Christi in quo est ratione effectus quasi vivificantem aquam Polyc. Lyser Vide Piscat Vers. 12. Art thou greater than our Father Iacob who gave us the well Because there was great use of wells in the hotter Countries the woman commends this grant of Iacobs of the well as a singular benefit Vers. 14. Of the water By water our Saviour meanes the Spirit of grace as Iohn 7.39 Esay 44.3 wherewith whosoever is once endued he shall never be after destitute of the Spirit or of grace Shall never thirst That is shall never be dry or utterly destitute of grace ver 13. The Spirit shall be in him an ever-springing fountaine untill he hath attained eternall life it shall continue in him and worke effectually to his salvation The Spirit in its operation is like to water 44. Esay 3. and 58.11 See
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
sin 2. Makes discoveries where it comes 3. Quickens the Sun brings heate as well as light Ver. 41. When he saw his gllory In that vision Esay 6.1 2 3. Ver. 49. What I should say and what I should speake Between saying and speaking saith à Lapide there is this difference that to say is to teach and publish a thing gravely to speake is familiarly to utter a thing CHAP. XIII Verse 1. BEfore the feast of the Passeover The other three Evangelists say Christ celebrated the Passeover and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe Therefore this here is to be understood that he did it in the 14. day at the evening which preceded the Feast of the Passeover which was the fifteenth day Vers. 3. And went to God A Deo exivit non eum deserens ad Deum vadit non nos derelinquens Bernard He came from God not leaving him and he goeth to God not leaving us Vers. 4. Laid aside his garments Only his upper garment not his cloake for the Orientall people used long garments Vers. 5. Began to wash the Disciples feet He chose to wash their feet rather than their head that he might have the opportunity of a more humble posture and a more apt signification of his Charity This washing of their feet which was an accustomed civility and intertainment of honoured strangers at the begining of their meale Christ deferred to the end of the Paschall Supper that it might be preparatory to the second which he intended should be festivall to all the world If he had washed Judas he had washed a Blackamore Calvin saith he did wash him and shewed his patience therein Vers. 6. Lord dost thou wash my feet Oratio est abominantis rem absurdam indignam It is the speech of one abominating it as a thing absurd and unworthy Vers. 7. Thou knowest not That is thou knowest not what moves me to do this for his eye taught him what he did But thou shalt know hereafter That is in due time this shall be interpreted to thee and thou shalt know the reason why I did this Vers. 8. If I wash thee not thou hast no part with me The word wash signifieth a free pardon of sins and newness of life Calvin Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God also when he abolisheth the wicked and vitious desires of the flesh by his Spirit Vers. 10. Needeth not save to wash his feet Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper especially after travell Our Saviour refuteth Peter from the common custome of the Jews as Casaubone observeth those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet His feet His affections say some rather the defilements he contracts by his daily walking The reliques of corruption must be purged away by little and little an allusion to the Easterne Countries which went in Sandales and defiled their feet they must repent every day But is cleane every whit The faithfull are cleane not that they are wholy pure so that no blot sticks in them but because in their chiefe part they are cleane Calvin Vers. 14. If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet Now he opens the reason of his deed viz. that he who is the Master and Lord of all delivered an example which all godly men may follow lest any thinke much to performe an office though meane for his Brethren Vers. 14. Have washed your feet Argumentum à majori ad minus Vers. 18. To lift up the heele Metaphorically signifieth under a pretence of friendship treacherously to deceive one Vers. 23. Now there was leaning on Jesus bosome one of his Disciples They did not sit as we at the Table but putting off their shoes and leaning upon pillows did lye upon beds Wâ—om Jesus loved More than others Vers. 27. After the sop Austen falsely thought that this sop was a sign of Christs body since it was reached when they were not at supper That thou dost do quickly Vox est detestantis Calvin Vers. 33. Little Children Note here the tenderness of Christs affection and love toward his faithfull and Apostles for he doth not say Children but little Children and because the Apostles were little in the faith and love of Christ for they received the fulness of it from the Holy Ghost in the day of Pentecost Vers. 34. A new Commandement I give unto you that ye love one another c. Those that are going away are wont to command their Inferiours Love is new because 1. Renewed in the Gospell Christs Example and his last Will and Testament 2. Excellent so new as Mat. 9.17 Rev. 5.9 Maldonate resolveth it to be an Hebraisme in which language new rare and most excellent are synonima's A new name Apoc. 2. A most honourable name a new song Ps. 69. A most excellent song New wine Mat. 26.29 The best wine so a new Command that is a rare choice speciall remarkable one one above all others Maldonate varies little from Calvin New As it were a Law newly enacted not continually practised Calvin So called saith Austen from the effect because it renews us because it ought alwaies to be fresh in our mind and memory As I loved you Calls both for the manner and measure of our love both intensivè and extensivè 1. Intensivè as our Saviours was 1 John 3.16 2. Entensive Rom. 5.8 See Mat. 5.44 As Is not a note of Equality here but of similitude as Christ loved us freely Iohn 15.16 greatly Ibid. verse 13. and constantly Iohn 13.1 so should we love our Neighbour CHAP. XIIII Verse 1. LEt not your heart be troubled For my departure It signifies such a trouble as is in water when the mud is stirred up or when the waves and surges are raised by some tempest or storme such a trouble as is in an Armie when the Souldiers are disranked and routed or disordered Ye beleeve in God beleeve also in me That is as ye beleeve in God the Father so beleeve also in me ye beleeve that God the Father is able to provide for you beleeve in me that I am able to satisfie for you Vers. 2. In my Fathers house He calls Heaven which is the kingdom of glory and eternall blessednesse the house of his Father to which Christ by his deaâ—h and passion contended in it he saith there are many mansions the word signifies a place of abiding that he may shew the perpetuity of heavenly felicity and blessednesse opposed to the shortnesse of our pilgrimage in this world Psal. 39.13 Heb. 13.14 Vers. 6. I am the way the truth and the
all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent â—here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to refâ—r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apolloâ— taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard
place of the unlearned that is one of that rank and so is expounded by the Greeke Fathers Vers. 17. For thou verily givest thankes well but the other is not edified That is because he understandeth not what thou sayest he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language See vers 3. and 8.10 of this Epistle Vers 18. I thanke my God The pronoune is the voice of faith applying the promise of grace common to all beleevers to himselfe as Rom. 1.8 That is the God whose I am and whom I serve Acts 27. Vers. 22. Wherefore tongues are for a signe Even judgement and punishment sent of God to them that beleeve not See Beza à Lapide and Estius Contumaci populo Deus linguas exoticas in signum irae minabatur Pareus Vers. 24. But if all prophesie and there come in one that beleeveth not c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles That they were excluded saith learned Mr. Thorndike at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it 29. Let the Prophets speake two or three and let the other judge It was not then the custome as it is now for one onely to preach in the congregation but that two or three chosen out of every assembly should speake in order Let the other judge viz. Prophets and others indued with the gift of understanding and discretion Vers 30. If anything he revealed to another that sitteth by let the first hold his peace That is he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time Mr. Thorndike See Morton It was the custome for the hearers to sit and the speakers to stand Estius Vers 31. For ye may all prophesie one by one that all may teach viz. all the Prophets and Teachers See Ch. 12.19 and Calvin in loc Some hold that those meetings were of Christians together and that there was a mutuall improving of their Talents in an ordinary way which did serve much for edification and they that hold this are different from Anabaptists for they hold this as distinct from the Ministry to which they hold a call necessary Others say that this interpreting and preaching did not belong to all but onely to the Prophets there and also that it was extraordinary by reason of the peculiar gifts bestowed upon men Vers 32. The spirits of the Prophets That is the doctrine which the Prophets bring being inspired by the Holy Ghost Perkins Are subject to the Prophets Hoc est Prophetarum censurae Pareus That is the doctrine or interpretation of divine Scripture propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors Glass Rhet. Sac. Tract 1. cap. 1. Vers. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak A woman may sing in the Church but she is not permitted to speake there in two cases 1 By way of preaching 2 By way of propounding questions v. 35. Vers. 35. And if they will learn any thing let them aske their husbands at home for it is a shame for women to speak in the Church The Apostle there forbiddeth open and publique speech in the congregation where if in the excercise of prophefying they had any doubts rising concerning the things handled they were not permitted to stand up as the men were either to teach or aske questions but keep silence for the time and consult with their husbands at home for the resolution of their doubts Vers. 40. Decently and orderly Decorum is opposed to vanity and filthinesse order to confusion Order is used metaphorically it is used properly of souldiers to which certain stations are assigned That is let there be a care had of a decorum in all your publique actions diligently to consider what the estate sexe age dignity gift and office of every one require Morton CHAP. XV. Vers. 5. SEen of Cephas of Peter first among men and Mary Magdalen among women Then of the twelve For the rotundity of the number Iudas had made one long letter of himselfe Vers. 8. As of one born out of due time Paul having humble thoughts of himselfe useth an humble expression which reason he seems to give in the next words vers 9. Even as an untimely birth is not fit to be called a birth or because children that are so born are very imperfect they are lesser and weaker then those of full growth so saith he I am as a poore abortive as a childe born out of due time I am the least of the Apostles and I am lesse then the least of all Saints Ephes 3.8 I am not come to the stature and growth of a timely birth Secondly he cals himselfe an untimely birth or one born out of due time probably from this reason because of the suddennesse or violence of his conversion For every abortion or untimely birth comes from some suddain danger into which the mother falleth some strain or violence causeth abortion Paul in this sense was an untimely birth his conversion was a wonderfull violent conversion See Acts 9. Lyra gives three fit reasons for this Metaphor as a child is said to be abortive which is born either out of due time or that is violently drawn out of the wombe or that comes not to its due quantity so Paul compares himselfe to an Abortive both because he was called after all the other Apostles and after Christs death as out of due time and because he was violently by Christs threatnings converted to the faith and because lesse then another in respect of his life past being a persecutor of the Church Vers. 10. Yet not I but the grace of God which was with me That is not by any thing in me but Gods grace enabling my will to do the good I doe Vers. 20. Christ is become the first fruits of them that sleep Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest and offered the same to God signifying thereby that they acknowledged him to be the Authour and giver of all increase and this offering was also an assurance to the owner of the blessing of God upon the rest and this being but one handfull did sanctifie the crop so Christ to the dead is as the First-fruits of the rest of the Corn because his resurrection is a pledge of theirs Of them that sleep That is of all that die for Christ entered into Heaven both in body and soul first of all then but Henoch never died Hâ—b 11.5 therefore he might be in Heaven in his body before Christs humane flesh ascended thither Ob. Three dead men were raised in the
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
and Salem signifieth peace Heb. 7.2 3. Christ was a King of righteousnesse and peace Vers. 7. Who in the daies of his flesh That is when having our weak and frayle nature he lived with us here for so the word flesh is to be taken least any should think that he put off his flesh When he had offâ—red up prayers and supplications The first word is nomen generis the second signifies something more most submissive prayers And was heard in that he feared And yet we see the Cup did not passe from him because he was strengthned to beare it First Christ did not aske deliverance from death absolutely but adding this condition if it be thy will O Father Secondly he was not delivered from suffering but had strength and power given him whereby his manhood was made able to bear the heavy burden of Gods indignation Vers. 8. Yet learned he obedience by the things which he suffered That is he shewed obedience more then then before Not as if Christ were to goe to schoole to learne or as if by certain acts he were to fit himselfe for obedience he did not learn that which he knew not before but did that which he did not before he then was put to the triall of his obedience Vers. 9. And being made perfect His perfection was declared and his Mediatorship accomplished in the things that he suffered He became the authour of eternall salvation unto all them that obey him This is to be understood both of the obedience of faith which is the principall Iohn 6.29 and also of our new obedience B. Down of Justification l. 7. c. 7. Vers. 11. And hard to be uttered To be interpreted Greek to be fitted in the utterance or expression of them to your capacities Seeing ye are dull of bearing Or rather slow or slothfull according to the Greek that is averse from taking paines that you may be able to heare with understanding There is a twofold dulnesse in the people in hearing 1. Some are dull in the letter so the high way ground 2. To the Spirituall sense Vers. 14. But strong meat belongeth to them that are of full age To those that are perfect so it ought to be translated and so it is in the originall Even those who by reason of use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an habituall use or long custome The old translation by reason of custome and the new by reason of use but neither is so full as the originall by reason of habit Have their senses exercised to discerne both good and evill The word properly signifies such an exercise as Wrestlers or such as contend for victory doe use which is with all their might and strength being trained up unto it by long exercise That is he that hath this true wisdom he hath such a distinguishing faculty that as the taste discerns of meat or as a man that is accustomed to taste Wine can easily discern between good and bad so by a certaine wisdom that is unfused into him he is able to discern between good and evill even as the senses doe for that is the scope of the place between colour and colour taste and taste there is an ability in the perfect to discern between good and evill CHAP. VI. Vers. 2. OF the doctrine of Baptismes Among the principles of Christian Religion that were first taught unto the Christians of those times the doctrine of Baptismes is one that is the doctrine of the Sacraments figuratively putting one for both and perhaps the plurall number is used because it hath a double washing and not a single even the outward washing of the outward and an inward washing of the inward man Calvin thinks he meanes the solemn rites or set daies of baptizing Vers. 4. For it is impossible for those which were once enlightned That is say some very difficult as it is impossible but that scandals should come and so they would take it in that place to deceive if it were possible the elect but the reason given why they câ—nnot be restored because of their crucifying of Christ again argueth an impossiâ—ility not indeed of it selfe but by the just judgement of God upon them All who hold falling from grace bring this place as a main support of the cause and therefore understand this of the truely godly but the Orthodox answer If these were godly it was onely an hypothesis propounded this condition puts nothing in being it is onely propounded conditionally and by way of admonition which is an effectuall meanes of keeping them from falling 2. They deny these to be truly godly they were onely close hypocrites Enlightened Have been baptized So Heb. 10.32 the Syriack Arabick and Aethiopick render it and so some of the Greek Fathers expound this word because adulti were not baptized till they had been catechised and sufficiently instructed in the faith rather inwardly enlightned in the mind had a great measure of illumination in the mysteries of the Gospell men cannot sinne against the Holy Ghost without a measure of illumination And have tasted of the heavenly gift or Supercelestiall gift It is one thing to drinke or eat saith Gregory another to taste Matth. 27.34 men may taste that which they spit out again Ionathan did but taste the Honey The heavenly gift That is Christ who is called the gift of God Iohn 4.10 See Iohn 6.38 50. And were made partakers of the Holy Ghost That is the common gifts of it Calvin Pareus That is something they have so like sanctification that both themselves and others may think them truly sanctified Vers. 5. And have tasted the good word of God Received it with some love and delight called good word because it onely revealeth Christ who procureth all good unto all beleevers Vide Bezam And the powers of the world to come Some interpret it of the world under the dayes of the Gospell they may have a taste of the Gospell-ordinances and priviledges Most referre it to the world to come God lets in a glimpse of heaven 34. Numb 16 17. or a flash of hell upon the conscience Vers. 6. If they shall fall away Altogether totally Prolapsi id est prorsus lapsi Anselme Not at universalem ab Evangelio defectionem Calvin This place must be compared with Heb. 10. and so it is to be understood of a wilfull malicious Apostasie not from any temptation but out of meer hatred to the truth so that this place makes nothing for the Novatians which denyed repentance to them that sinned after Baptisme See Grotius To renew them againe to repentance If ever they come to repent they must be reduced to that former estate though that be not enough that is to have knowledge and light of mind onely it must be in a more powerfull way Vers. 7. For the earth which drinketh in the raine that commeth oft upon it and bringeth forth Herbs meet for them by whom
notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it Michael and his Angels fought against the Dragon and the Dragon fought and his angells This Michael is Christ it is so expounded v. 10. 2. This place is an allusion to Dan. 10.13 and 21.3 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord that is onely Christ Phil. 2.6 4. We read no where in Scripture of this name but Christ himselfe must be understood Iude 9. Which place alludes to Zach. 3.2 His angels are not onely those which are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian Religion and in warre with the Dragon both in ecclesiasticall and politicall states godly Princes and Rulers and also godly Pastors holy Martyrs zealous professors all to whom sometimes the name of Angell is ascribed in Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety 3. Their whole service is due to him their Lord. The Dragon the Generall is the chiefe of Devils and head of wicked Angels Bâ—elzebub his Angels are wicked spirits wicked men they sight by open force secret fraud Vers. 8. But they prevailed not neither was their place found any more in heaven By heaven here the Church of God is meant in which the Dragon sate and exercised his Tyranny The phrase not to have his place is taken out of Dan. 2.35 The Dragons had no more place in the Church to domineer and tyrannize against the Saints as they had done but they are now conquered and expelled out of heaven A generall overthrow is not here properly meant but a speciall victory of some speciall Dragons that rose up to waste the Church because this is a prophecie after St Iohns time Vers. 9. And the great Dragon was cast out that old serpent called the Devill and Satan which deceiveth the whole world The Devill is a Serpent 1. Because he hid and covered himselfe in the serpent in his first stratageme against our first Parents Gen. 3.1 2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians and in his winding by his slie flattery and subtilty and in his accursed condition 2. An old Serpent 1. Because he is as old as the World and at the beginning deprived our first Parents of their happinesse 2. His malice is inveterate as ancient as the world 3. Is growne wonderfull cunning by experience The Devill So called for his crimination accusation and calumination Hee is that egregious caluminiator whose incessant delight and practice is in accusing and calumniating 1. God to man of envy injustice Gen. 3.3 2. Man to God Ioh. 1. Satan So called for his hostility he is an adversary 1. To God 2. Good men 3. Good actions Hee seduceth or deceiveth the whole world To seduce is to draw a man aside from the right way into some by-way a metaphore taken from travellers the Devill drawes men from the true worship of God to Idolatry and false worship of Idols and heathen Gods He incessantly labours in this as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false Religion The persons that are seduced are the whole world alluding to his generall seduction of all men in our first Parents and also the generall corrupting of true Religion in the dayes of Noah But by the whole world or earth are meant the reprobates or earthly minded men who mind earthly things with contempt of heavenly He was cast out By the members of Christ. 1. By casting out and resisting Paganisme Idolatry Blasphemy Impiety and all Injustice 2. By the preaching and promulgation of the Gospel which is like lightning quick piercing and irresistable 3. By open profession and maintenance of the faith and truth of the Gospell Into the earth 1. To manifest and cleare the certainty of his overthrow and the Churches victory as Goliah was seene to bee overthrowne when David threw him down to the ground 2. More specially to shew who they bee whom the Devill now tyrannizeth over among reprobates carnally and earthly minded men And his angels were cast out with him That is the power of al wicked persons by whom the Devill putteth forth his power against the Church was so broken as they could never prevaile against the salvation of any member of the Church nor against the happy proceedings of the Christian Religion in the infancy of the Church Vers. 10. And I heard a loud voyce The cherefull noise of innumerable Citizens of the Church militant provoking themselves to sound forth the Majesty and praise of God for his great mercy to his Church and his great judgements against the Dragon and his Angels In heaven That is the Church militant Now is come salvation That is safety and externall security of Gods people by their deliverance from cruell tyrants Ex. 14.13 Strength That is the mighty arme of God which beares up all things and subdues all contrary things to his will and power And the kingdome of our God The kingdome of grace which the Dragon specially opposeth And the power of his Christ His Christ 1. For distinction other Kings were annointed and set up by men 2. For eminence 3. For neare relation For the accuser of our brethren is cast down which accused them before our God day and night This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser but such an accuser who accuseth before a King here before the Lord. Night and day Incessantly See Zach. 3.3 Vers. 11. And they loved not their lives unto the death That is they slighted contemned yea despised their lives and rather exposed them to hazard and losse than to be removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Vers. 14. A time times and halfe a time A finite number for an indefinite So Dr. Taylor Mede and Brightman say by time is meant a yeare by times two yeares by halfe a time halfe a yeare a yeare two yeares and a halfe Vers. 15. And the Serpent cast out of his mouth water as a floud Multitudes of people which he stirreth up to persecute the Church Vers. 17. With the remnant of her seed This phrase is a metaphor taken from Tradesmen who having cut out a whole peece of cloath leave some small remnant or remainder even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the
hours is called a watch hence the Scripture often speaks of the first second third or fourth watch Ch. 3. v. 1. Herod being Tetrarch of Galilee The word Tetrarch is a Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion as Herod possessed the fourth part of the jewish kingdome although it is sometimes simply taken and Tetrarcha is the same with Toparcha Hee that is Lord of some place or part of a Country whether it be the fourth part or a greater or lesser Chap. 7. v. 22. To the poore the Gospell is preached Some thinke that version is proper though I have something the other way in my Annotations because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore Heb. 4.2 the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rightly rendred to us is the Gospell preached Chap. 10. v. 31. And by chance there came downe a certaine priest that way Some say one may use the word fortune and chance and urge this place and that Eccles. 9.11 for it but Dr Taylor is against it whom I should therefore in my booke have set at the end of my note on this place and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune Cum extremis duobus significandis adhibeantur fatum fortuna sicut rem detestantur toto animo Catholici sic à vocabulis libenter abstinent Chamier us I dare not say saith Mr Wheatly it is a sinne for one to say by good chance such a thing fell out but unlesse when we name Chance our intention be to denote Gods secret providence and wee doe see and observe his hand in that thing which we say chanced then I doubt not but that we are guilty of finise Chap. 12. v. 35. Let your loynes be girded about viz. That you may readily serve your Master returning home see v. 37. Christ did so Iohn 13 4 Servants waited at Tables girt that they might be more fit for service left their long garments which they used should hinder their service Chap. 23. v. 40. In stead of those words in my Annotations it makes not for late penitents read thus this example is too much abused by those that put off their repentance though true repentance be never too late There is one example least any should despaire and but one left any should presume Chap. 17. v. 10. When ye shall have done all those things which are commanded you say wee are unprofitable servants we have done that which was our duty to doe This doth not assert a possibility of complete fulfilling the law as some Popish expositors abuse the text but Christ speakes it by way of concession Unprofitable not in that sense that he is spoken of Matth. 25.30 these here doe not hide their talents but two wayes 1. Because if they had done all this they could not have obliged God nor merited because they should have done but their duty we cannot make him a debter by performing our duty 2. You have not profited so much as you might have done JOHN Chap. 1. Verse 1. MY Annotations on that should run thus not onely because he is the internall word and after those words the word was with God there God is taken personally Chap. 3. v. 29. Those words in my Annotations there for so by an Hebrew phrase c. should be left out Chap. 4. v. 46. A certaine noble man A certaine Kingly man Regius quidam Calv. Beza Vir Regius Arabs either of a Kingly stocke or one of Herods courtiers and officers ACTS Chap. 2. Verse 3. AND there appeared unto them cloven tongues like as of fire and it sat upon each of them The Holy Ghost sate upon the Apostles in the forme of a tongue because he made the Apostles here preachers of the Gospell the tongue is the instrument of preaching by tongues therefore they received the gifts of tongues By fiery tongues the efficacy of the Apostles preaching is signified Vers. 44. And all that beleeved were together and had all things common Of the meaning of the first words were together see Beza Mr Lightfoote in loc Calvin interprets it not of dwelling together in one place but of being of one heart For the latter words the Papists say this community is a kind of perfection and thence lay a foundation for their Monasteries and Nunneries the Libertines also in Germany and others abuse this place 1. The property of things was distinct though they had all things common in the use they sold their lands therefore they had a right to alienate them they themselves gave to the necessities of the poore 2. There was no obligatory precept to bind professors to this 5. Acts v. 4. 3. There was no ordinance of the Apostles whereby men were bound to this community many precepts rather contradict it See 1 Cor. 16.2 1 Tim. 5.8 4. If men had not a propriety in their goods then stealing would be no sinne under the Gospell Ephes. 7.28 Chap. 3. v. 21. Whom the heaven must receive It is doubtfull saith Cajetane whether he means that Christ shall receive Heaven as a King his Kingdom or heaven shall receive Christ as a place receives the thing placed both senses are true and agree to this place but the latter is the more genume the Syriacke renders the words thus quem oportet Caelo Capi. Chap. 4. v. 13. Ignorant men Idiots so the Greeke and so Calvin Beza and the Vulgar render it The Apostles are so called 1. In respect of their state and kind of life they were private men not set in any publicke office 2. By reason of their doctrine illiterate men 3. By reason of their dignity and esteeme plebeians and of no account 4. By reason of their popular dialect but that they were not idiots in knowledge Peter and Iohn shew v. 19. and 27.28 Chap. 6.15 Saw his face as it had been the face of an Angell The face of an Angell signifies some excellent and heavenly thing in his countenance viz. an Angelicall shape and majesty God bestowed a new and wonderfull splendour on Steven and as it were the beames of a glorious body such as he gave to Moses Exod. 34.1 Chap. 7.14 The wives of Iacobs Sonnes which came downe with him into Egypt were but nine c. those words I have in my Annotations out of Langus but he had eleven brethren and they all had wives for ought appeares in Scripture Vers. 16. Ibid. Those words the Father of Sichem c. to James are misplaced they should follow the last words of that 16. v. Emor the father of Sichem and therefore bee set in the margent against the question and answer Chap. 9. v. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria Rest in the exercises of the