taken Matth. 24.32 Marke 3.23 It is used for any thing uttered more obscurely and figuratively Matth. 15.15 For a proverb Luke 4.23 For a type of the Old Testament prefiguring something in the New Testament Heb. 9.9 and 11.19 But properly and strictly it is taken for the artificiall narration of a thing as it were done to signifie another thing so it is taken here Our Saviour used Parables and similitudes Matth. 13.3.24.31.33.41.45 Marke 4.33.34 Christ alwayes observed this in Parables saith Chemnitius either he himselfe interpreted them or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable that thence the genuine interpretation may be taken There are many reasons given why Christ speakes so often in similitudes either because the people of the East were accustomed of old to propound their doctrine under such representations as we see in many passages of the Old Testament or because the divine oracles had foretold that the Messiah should open his mouth in Parables or because supernaturall objects insinuate themselves more easily into the Spirit and make more lively impressions there being conveighed by those things which are obvious to the senses Vers. 13. To catch him in his words In Greeke a metaphore from hunters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut scilicet venator captat feram Piscat Matthew useth another metaphore from the hunting after birds Vide Bezam Vers. 14. For thou regardest not the person of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regarding of mens persons is where we more favour this man than another not for difference in the cause but of the person I am the God I am that God ego sum Deus ille it is an emphaticall article noting an excellent thing and known to the common people as if he should say that God which appeared to those holy Fathers and gave them certaine promises making a Covenant of grace with them Piscat Vers. 29. The first of all the commandements is The first not of order in the Decalogue but by reason of weight and dignity because it is the speciall commandement and most momentous Capell Spicileg Vers. 34. Discreetly The word is significant as one having a reasonable soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi dicas Habendo mentem id est cum mente Piscat Vide Bezam Vers. 37. And the common people heard him gladly Libenter willingly Beza and the Vulgar Because that which is done with pleasure is done willingly Vers. 44. Even all her being When a poore man offers any thing hee seemes to offer his soule or certainely it is as gratefull to God as if he offered his soule that is his life Life is put for foode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her life so Luke 8.43 CHAP. XIII Vers. 1. WHat manner of stones Interrogatio admirantis as if he should say these stones viz. of the Temple what and how great are they how faire and how great Luke expresly mentions their fairenesse Marke their greatnesse in the answer of Christ. Vers. 11. Take no thought before hand what ye shall speake neither do ye premeditate Our Saviour forbiddeth his Apostles both to take care and to take thought before hand when they were to appeare before great persons both to forecast with themselves what to speak when they come before them and to forethink how that they shall speak will be taken when they have spoken it Vers. 30. This generation shall not passe The word signifieth the space of an hundred yeares albeit this came to passe before fifty yeares Vers. 32. But of that day and houre knoweth no man no not the Angels which are in heaven neither the Son but the Father To know here is the same with to teach what soever things he might teach he did but it did not agree to his office to declare the day of his comming as 1 Cor. 2.2 to know is taken for to teach as it is commonly said in French Vn ministre ne doit scavoir que sa Bible He knew it not as he was man or in his state of humiliation he did not precisely know it although he knew it as he was God or he knoweth for himself although he will not reveale it unto us CHAP. XIV Verse 5. IT might have been sold for more than three hundred pence Which amounts to above nine pounds seven shillings and sixe pence of our money Mary Magdalene saith à Lapide was more liberall in annointing Christ than Judas in betraying him Vers 8. She is come before hand to annoint my body to the burying The Greeke word signifieth to annoint with sweet aromaticall ointments Kings bodies were annointed with pretious oyntments the piety of Mary Magdalene perswaded her to annoint Christ with such who was more worthy than all Kings Vers. 21. The Son of man indeed goeth as it is written of him The Greeke word rendred goeth signifies properly se subducere to withdraw himself Christ used the same word John 8.22 when he spake of his going to heaven as if the Crosse was as much desired by Christ as heaven it selfe Vers. 23. When he had given thankes The Greeke word is to blesse which is here taken only to give thanks as Luke and Paul interpret it and Marke also speaking of the Cup. Vers. 24. And he said unto them This is my bloud of the new Testament which is shed for many That is a sign and seale of it to all penitent Beleevers The word Testament signifieth properly the last will of a man by which he disposeth of his estate It is used here to signifie the Covenant of God made with mankind in Christ concerning the remission of their sins sanctifying of their hearts and saving of their soules for his sake which is called a Testament because it was made good ratified and confirmed by the death of Jesus Christ and a new Testament in opposition to the old Covenant of workes made with Adam or to the old Covenant shadowed with Ceremonies unto the Jewes for God made two Covenants with men one with Adam in his Innocency in which he required of him perfect obedience to all his Commandements and promised him life everlasting as a reward of his obedience This is called the Covenant of works The other was made with Adam faln in Christ wherein God undertooke to give unto Adam for Christs sake the pardon of his sins and life eternall notwithstanding his sins and required of him faith in Christ and repentance for his sins consisting in sorrow for them and carefull amendment of them This was delivered to the Fathers with divers Ceremonies of the bloud of Bulls and Goates signifying Christs Bloud and this is called the old Covenant It is delivered to us without shadow and sealed by the bloud of Christ which all those Sacrifices represented and it is called the new Covenant Vers. 33. And began to be sore amazed That
was those worthy servants of Christ which have written either against the Trent-councell or Bellarmine that have convinced their doctrine and worship to be all polluted and to bee such that if a man know and practice and beleeve no better he cannot be saved 4 5 6 7. Verses These Rivers and fountaines of water are generally conceived to be the Priests and Ministers of the Popish Church who carry popish Religion up and downe the Nations as Fountaines and Rivers doe the Sea up and down the earth It became bloud as the Sea before and carried but corrupt water which they received from the Sea 2 Pet. 2.17 Bloud Not onely in regard that their waters themselves are bloud the doctrine and worship which they doe hold forth to the people are corrupt as their Sea is like the plague in Aegypt when their Waters and Rivers were turned to bloud but chiefly in regard of the punishment which they inflict on them for so doing which is a bloudy death To give a man blood to drinke is to kill him as Tomyris of old said to King Cyrus Thou hast been a blood-thirsty man drinke thou bloud which thou hast thirsted This Angell made the Priests to undergoe a bloody death to drinke blood and also made all that received and entertained them to drink blood too and this was effectually accomplisht by Q. Elizabeth saith Mr Cotton when in the 27. yeare of her reigne by the consent of the Parliament she made it a law that if any Priest or Jesuite which had received orders from the Sea of Rome or any authority from the Sea should come into the Realme and go about or practise to seduce any of the Queens loyall subjects from their allegiance to the obedience of the Sea of Rome or practice to draw them to that Religion he should be judged of high Treason and suffer as in case of a Traytour Vers. 5. And I heard the Angell of the waters This Angell of the waters was he or she that poured out this viall on these waters He attributes not onely righteousnesse to God in this but immutabilitie and constancy which art and wast and shalt be alway Levit. 24.19.20 21. Gen. 9.4 5 6. Vers. 7. And I heard another out of the Altar say That is another Angell a Minister and Messenger of Gods justice This phrase out of the Altar in this booke doth usually hold forth some under persecution either going in or new come out of persecution so it is expressed Rev. 6.9 The Altar is Christ and Christ suffering and those under the Altar are they that suffered with Christ for the word of God speaking of the primitive Christians in their first persecution Here he saith not they were under martyrdome but they were come out from under the Altar that holds forth saith Mr Cotton those Christians in the Low-Countries who of a long time had been under persecution by Duke D' Alva and other Spanish Princes Duke D' Alva boasted of it that he had put 36000. Hugonets and Protestants to death for the testimony of Jesus but they were rescued by the faithfulnesse of God giving and blessing the courage of Queene Elizabeth and now they are got from under the Altar Vers. 8. And the fourth Angell poured out his viall upon the Sun That is the house of Austria say some the highest authority that holds on Rome say others Vers. 9. And they repented not to give him glory See v. 11. Babylon must needs be destroyed because she shall never repent Vers. 10. And the fifth Angell poured out his viall upon the feare of the beast The seat of the Beast is generally taken for the City of Rome and it is confirmed from the like speech Rev. 13.2 and therefore they gather from hence the ruine of Rome rather the Popes singular sole authority and monarchiall frame of Church-government whereby he sitteth chiefe and onely Judge in ecclesiasticall causes in his own jurisdiction And his kingdome was full of darknesse A Kingdome is a government wherein one doth reigne Vers. 12. And the sixth Angell poured out his viall upon the great river Euphrates and the water thereof was dryed up that the way of the Kings of the east might be prepared The Christian Kings shall so farre fall off from Rome as that they shall drie up all her revenewes when they shall see and abhorre the vanity of their Images and Temples and monasteries and the unprofitablenesse of their expences when they shall see the wickednesse of their bloudy inquisitions the unnaturallnesse of all those murders of Gods blessed servants and their witcheries and sorceries the horrible fornications and whoredomes of their Stewes then is the fountaine of the Turkish maintenance cut off also and a ready way made indeed for the Kings of the earth that is the Jews Exod. 19.6 Dan. 7.27 Vers. 13. And I saw three uncleane spirits like frogs come out of the mouth of the Dragon and out of the mouth of the false Prophet False Prophets which pretended to speake by the Spirit of God 1 Iohn 4.1 They are spirits for nimblenesse and activity for impetuousnesse and strength for close and cleanly conveiance And Spirits of Devils v. 14. That is of a devillish nature The Greeke word shews their knowledge and learning they are learned spirits and yet Devills for their deceit and mischiefe The Dragon is Satan acting Rome the beast Rome Antichristian the false Prophet the Pope Vers. 14. Working miracles 2 Thes. 2.9 Which goe forth unto the Kings of the earth That is the earthly Religion The whole world That is both Popish and pagane Princes To gather them to the battell of that great day of God Almighty That is not the last judgment as some have thought there will be no warning then but every day of great execution is called a great day of God Almighty See 19. ch 17. Vers. 15. Behold I come as a Thiefe Not in injustice or robbery but sodainely secretly and unexpectedly yea and also violently and terribly as a Thiefe See 3.3 Matth. 24.43 Luke 12.39 1 Thes. 5.2 Blessed is he that watcheth and keepeth his garments That is He enjoyes his own blessednesse and increaseth and establisheth it Some understand the keeping of his garments of the imputed righteousnesse of Christ so it is to hold fast fiduciam remission is Others interpret it of inherent righteousnesse Rev. 19.8 Others of the glory of our profession garments being given to cover our nakednesse Rev. 3.4 That walke unspotted Least he walke naked and they see his shame He shall by this meanes prevent the discovery of his owne shame and nakednesse Ver. 16. And he gathered them together into a place called in the Hebrew tongue Armageddon That is they went forth to perswade them and did prevaile mightily with them Armageddon signifieth the hill of Megiddon for Mageddon Megiddon are but different writings holding forth the same thing Not that this
quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are payd in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae tum annonae Cibaria quae militibus dantur 1 Cor. 9.7 Luc. 3.14 Respicit igitur Apostolus ad id quod Vers. 19. dixerat Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eò quod uno mortis vocabulo innuantur multae poenae ac varii cruciatus impiorum Gerh. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace or free favour not rendered as due to the merit of the receiver but vouchsafed freely out of the free bounty and undeserved favour of the giver Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo Aug. contra Pelag. Sin may command far in the hearts of Gods people but it is not a husband there is not onely authority in a husband but a principle of love By the life of sin the strength of it is understood 1 To condemne 2 operate or worke in a man obedience to it selfe Hilders on Psal. 51.7 Lect. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est assentior etiam Sophocli Euripidi Tum vero Hebraeis dicere est cogitare Mr. Perkins Quae memoras scio vera esse nutrix sed furor cogit sequi pejora Sencea Hippol. Act. 1. Scen. 11. Genus hoc loquendi in Scholâ Platonis usitatum fuit l. 9. de Repub. vide Dieteric Antiquit Bibl. See Rom. 16.17 * As if hee should say there is not one condemnation there is none in Heaven God doth not condemne them there is none on Earth their own heart and conscience doth not condemne them no word no commandement no threatning condemnes him Mr. Fenner on Lam. 3.57 a Walking in Scripture usually signifies to hold on a course of life as Gen. 5.22 17.1 b By the Law of the Spirit of life we understand the vertue and power of holinesse not in us but in Christ Jesus who by his righteousnesse and merits hath delivered us from the power of sinne and death B. Down on Justif. l. 7. c. 7. Law of death i. The power of death both of body and soule both temporall and eternall due to that blot and staine Phil. 2.7 And for sinne that he might take away the sinne of the World Condemned sin in the flesh that is exacted the due punishment of sinne in his humane nature Par. in loc See Act. 8.23 Chrysost. 2 Thes. 16. Mr. Peâ—kins He is not in us tanquam hospes but indigena persetuus as John 14.16 Gal. 5.18 The spirit of God 1. Alwayes leades a man according to the rules of the word the Child of God hath a twofold guide the word without and the Spirit within Prov. 6.22 2 Pet. 1.10 2. Inclines his heart readily to worke in that way Esay 30.21 (a) Pauls meaning is to signifie that the Holy Ghost causeth us to make requests and stirreth up on hearts to groane and sigh to God 2 Kings 2.12 Mark 14.36 See John 5. 6. Yet doth the spirit work this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes Hilders on 51. Psal. 7. Lect. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts well weighed the matter he concludeth resolveth and determineth as Rom. 3.28 and 6.11 Bishop Dow. vide Bezam Auget emphasim quod apostolus non simpliciter dicit creatura expectat sed expectatio creaturae expectat q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio Gerh. Aliqui (b) restringunt verba Apostoli ad novam creaturam id est fideles expectantes beatam illam spem non dicitur absolutè nam creatura sed intenta expectatio creaturae additur autem intentam illam expectationem expectare Quae verba non malè meo judicio sic resomebat Thomas creatura intentè expectans filiorum Dei revelationem expectat quibus verbis creaturae nomen circumscribitur ut non intelligatur de quavis creatura sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rivetus It is a Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning Mr. Fenner in loc In this life we are not saved re but spe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat Beza vide Bezam All things their prosperity adversitâ—e yea their tentations and sinnes should in the end work for their good The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before 2 Tim. 2.19 Rom. 11.2 Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis Beza a Qualis est ista intercessio non oralis sed realis ex merasui ipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24 D. Twiss vind l. 1. parte secunda Sect. 23. Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum solet enim de Iudaïcis divortijs usurpari Matth. 19.6 Marc. 10.9 Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus 2 Pet. 1.1 Mede on Acts. 5.3.4 5. Perkins Aliqui existimant eum quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat morti destinabat itae Paulum cùm ad Romanos scriberet ad illum morem adlusisse optasse ut Christus ipsum pro populo Iudaico tanquam hominem sacrum reijci occidi juberet Dilher Eclog. Sac. Dictum septimum (a) The Ark of the Covenants a speciall token of Gods glorious presence 1 Sam. 4.22 Nihil aliud est quam proposituÌ„ electivum adeoque liberum Non obdurat Deus impertiendo malitiam sed non impertiendo miserecordiam Aug. Epist. 2 Rom. See 11.33 Quia praecipua ejus laus est in benefactis Calvinus Iund 2 Paralel 15. Shall not be confounded Some doe refer it to the day of judgement when the faithfull shall not be confounded or ashamed cum venerit in suturo Glosse Interlin Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed nor to be confounded signifies non frustrari not to be disappointed of their hope P. Martyr and more is understood then said â—hat is shall be confirmed comforted established Fajus Finis perficiens non interficiens Aug. The abrogater of the Ceremoniall and fulfiller of the Morall Law not for himselfe but for us therefore Christ doing it for believers they fulfill the Law in Christ and so Christ by doing and they by believing in him that doth it doe fulfill the Law Perkins Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat semel finem seu complementum alicujus rei Matth. 10.22 24.6 Luc. 1.33 Joh. 13 1. Hoc sensu denotat obedientiam Domini activam
Christs Genealogie Thirdly In the persons of the first fourteen generations from Abraham to David for the same persons altogether are rehearsed by both the Evangelists They differ First In the forme of the series Matthew proceedes by descending Luke by ascending Matthew includes their generations in certaine classes and generations but not Luke Secondly In the Head or originall which Matthew makes in Abraham Luke in Adam or God Thirdly in the Order of the description Matthew praeposeth the genealogie to the conception and birth of Christ Luke postposeth it VERSE I. THe Booke This first word of the first Evangelist is a Greeke word but in signification Hebrew It is taken after the manner of the Hebrewes who Gen. 5.1 have Sepher tholedoth the booke of the generation that is a catalogue or reckoning up but Moses speakes of the catalogue of the generation of Adam Matthew of the booke of the generation of Jesus so that generation is taken there actively for them which Adam begot that is his posteritie here passively for those of which Christ is begotten that is for the Ancestors of Christ. Jesus The name in Greeke and Latine imitateth the Syriac Ieshuang it signifieth a Saviour as the Angel explains it v. 21. To save sinners was the maine designe of Christs comming into the world He is first the alone Saviour Acts 4.12 there is an utter inability in any other to save Secondly the Almighty Saviour able to save Isay 63. Heb. 7.25 Thirdly it is his peculiar office to save those which were appointed him of his Father Fourthly it is for his glory that the Father hath made him a Saviour John 5.22.24 Christ It is a greeke word and signifieth annointed and comprehends in it all his Offices of Prophet Priest and King they beeing all annointed He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed by an excellencie 1 John 41. and 4.42 Who is the sonne of David the sonne of Abraham These words may be taken two waies first this may be the sense the sonne of David which was the sonne of Abraham Or thus the sonne of David and Abraham the conjunction and beeing understood and the sense then is that Christ was the sonne of both Jansenius likes the former better Matthew calles Christ the sonne of David and Abraham 1 Because the most speciall and frequent promises concerning the Messiah were made to Abraham and David begun to Abraham Gen. 12.2 3. repeated and confirmed to David Psal. 89.29 2 Because these two were most in the esteeme and speech of the Jewâ—s as men excelling among the rest one among the Patriarkes the other among the Kings 3 Because the Messias among the Jewes was thought to bee the seede of Abraham and the sonne of David according to the promises He premiseth David before Abraham First because it is solemne in the contexture of genealogies to ascend from the neerer to the more remote as Luke doth c. 3. Secondly for the better coherence of this verse with the other following Maldonate observeth that it is usuall with the Hebrewes to postpose that from which they will beginne what followes as in 1 Gen. 1. Thirdly because indeed Christ was not the sonne of Abraham but by David and of him first and neerer than the other Vers. 5. All the women in Christs Genealogie except his most holy Mother have a marke of infamie upon them Thamar vers 3. with whom Judas her Father in law had committed incest Gen. 38.18 Secondly Rachab vers 5. who was a common strumpet Heb. 11.31 Thirdly Ruth verse 5. she came of Moab whom Lot begat of his owne daughter Gen. 19.37 Fourthly Vriahs wife verse 6. with whom David committed adultery and for whom he was so plagued of God 1 Sam. 12.9 10. Vers. 6. David the King Onely David is adorned with this Elogie because in his person God propounded a type of the Messiah to come Calvin Because a promise of a perpetuall kingdome was made to him 2 King 7.12 Maldonate David is here called the King because he was the first King in the genealogie of Christ and because he was the first King among the people of Israel in whose seede the Kingdome long continued Jan sen. comment in concord Evang. Vers. 8. Joram begat Ozias It is manifest from 2 King 8.24 and 11.2 1 Chron. 3.11 12. that Ioram begat Ahaziah Ahaziah Ioaz Ioaz Amazia and lastly Amaziah Vzziah 2 Chron. 26.1 who also is called Azariah Here three Kings Ahaziah Ioaz and Amaziah are premised in this Genealogicall series as Grand-children are called sonnes amongst the Hebrewes so grandfathers and great-grandfathers fathers who may bee thought to have begotten their grand-children and great grand-children viz. in a mediate generation So Christ v. 1. is called the sonne of David Abraham so we are all called the sonnes of Adam Iohn 8.33.39 And those three are pretermitted for the peculiar curse which God twice threatneth to powre on the house of Ahab 1 King 21.21 and 2 Kings 9.8 which curse the Lord would ratifie here by altogether rasing out these three Kings which were of the posteritie of Ahab for Ahaziah was begot by Ioram of Athaliah the daughter of Ahab out of the catalogue of Christs progenitors Or these three Kings may be omitted because Matthew intended to keepe within the compasse of fourteene generations here as well as afterwards Vers. 11. By the first Iechonias in the 11 vers is understood Iehoiachim the sonne of Iosiah who also is called Eliakim and he was either of two names and called also Iechonias which is not unusuall in the holy storie or it may be sayd the name Iehoiakim is rendred of Matthew per euphoniam Iechonias There seeme to be but 13. in the last generation unlesse he that was last named in the second be againe to be rehearsed the first in that last as some reverend Divines thinke viz. Iechonias the father and also the sonne which both are to bee reckoned in the genealogie and are called Iehoiachim and Iehoiachin 2 Chron 36.8 9. Vers. 16. Quest. Why is the genealogie of Christ drawne from Matthew here vers 16. to Ioseph and not rather to Mary when yet Christ neither was the sonne of Ioseph nor descended from him The common answer both of the ancient and moderne interpreters which Augustine propounds and defends Lib. 2. Cons. Evang. is this that it was not the custome of the Iewes to rehearse a catalogue of generations by women Num. 1.26 Hence it is an ancient maxime among them familia matris non familia Vers. 17. From David untill the carrying away into Babylon are fourteene generations There were indeed 17. generations from David to the Captivity but for memories sake three are omitted that the same even number might be kept in all Vers. 18. Espoused Contracting is an ancient and commendable custome see Gen. 19.8.14 Deut. 22.22 the very Heathens had their espousalls Iudg. 4.1 Placuit despondi nuptiis
hic dictus est dies sayes he in Terence Came together The word which the Evangelist useth either modestly signifieth a lying together or is simply taken for to dwell together that the husband and wife make a house and family so the sence shall be that the Virgin was not yet delivered from her parents into the hand of her husband but lived under their custody Calvin V. 18. With Child Word for word having in her e bellie as ver 23. of the Holy Ghost Christ was not begotten spermaticè not of the substance but of the power of the Holy Ghost He had his principium formale from him and passivum from the Virgin Mary Vers. 19. He was a just man and therefore not willing to accompanie with a defiled woman as he might suppose but gentle also and so chose rather to put her away privily than to cause her to be stoned as the Law was Deut. 22.21 After marriage he could not have done this but must have given her a bill He would put her away because hee was just and privily because he would not traduce her He would put her away that hee might satisfie his own conscience and privily that he might consult for his wives credit Lucas Brugensis comment in 4. Evangelia Vers. 20. But while he thought on these things In the Greeke and as hee had these things in his minde For that which is conceived in her is of the Holy Ghost Angelus docebat Iosephum numinis esse quod ille putaverat criminis August Epist. Vers. 21. Thou shalt call his name Iesus for he shall save his people from their sinnes To save from their sinnes is to deliver a sinner from all that hurt and mischiefe which sinne would bring viz. 1 from the guilt of it by which it defiles the conscience and maketh it to accuse condemne and terrifie and causeth it contrarily to acquit and comfort 2 From the punishments of sinne that is from all evills in this life so farre as they bee punishments that is testimonies of Gods hatred against the sinner and from the eternall miserie of Hell and the losse of heaven making a man againe an heire of the kingdome of heaven 3 From the dominion and tyrannie of sinne upon the will by which one is a slave to it 4 From the staine and filth of sinne and makes the soule cleane and amiable in the sight of God the filthinesse of sinne beeing taken away Vers. 22. Of all the writers of the Old Testament the Prophet Esay hath the honour to be the first that is vouched in the New and of all places this hath the honour to be the first of all in the first Evangelist and in his first chapter Vers. 23. A Virgin That virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Virgin foretold Isay 7.14 and selected from eternity whose seede was to breake the Serpents head They shall call So the Vulgar Syriac and Ethiopic reade it the Arabic in the same sense passively He shall be called Beza Vocabis Thou shalt call The right of giving the name which rather agreed to the Father and not to the mother but by his consent is here given to the mother by which it is signified that this sonne as he was man was without Father But in the 21. v. as de Dieu notes the giving the name seemes to be ascribed to Ioseph Emanuel Which being interpreted is God with us that is in our nature as Cartw. or graciously present with us as Calvin Chemnit Vers. 25. Helvidius would gather from these two words untill and first borne that Mary after had children by her husband The word untill in Scripture is taken for never Gen. 28.15 He is called the first borne in Scripture which first opens the wombe whether others follow or no. Yet it is the ancient and common opinion of the Church saith Pareus that Mary alwaies remained a virgin which we willingly follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illum promogenitum that first borne to shew that Christ is not called the first borne of Mary but absolutely the first borne because he is that famous first borne viz. the first begotten of all creatures as Paul hath it that is begotten before the Creation of all things Iansen comment in concord Evang. CHAP. II. Verse 1. BEthlehem signifies domus panis the house of bread so called from its fertility the bread of Life is found in Bethlehem the house of bread of Iudea that is which is in the tribe 〈◊〉 of Judah Judg. 19.18 To distinguish it from the other Bethlehm in the tribe of Zebulon Josh. 19.15 Herod the Great King of Judea Luke 1.5 called Ascalonita from his Country sonne of Antipater Herod which killed Iohn Baptist in the 14. Chap. was called Antipas and was his Sonne Herod the killer of James Acts 12. was named Agrippa he was the grand-child of this Herod the Great by his sonne Aristobulus Ascalonita necat pueros Antipa Johannem Agrippa Jacobum Claudens in carcere Petrum Wise men from the East Three say the Papists because they offered gold frankincense and myrrhe but they were commonly offered by them all not every one severally his proper gift Some make gold a symbole of Christs kingdome frankincense of his Priesthood myrrh of his buriall but that is not solid it was solemne with the Persians to have some present in their hand when they saluted their Kings and they chose those three as being the principall commodities of the East Gen. 43.12 Vers. 2. Where is he that is borne King of the Jewes Some thinke a King borne here is secretly opposed against a King made or created but that is too subtill they meane that this King was lately borne and remaineth yet an infant to distinguish him from the King that was at his full growth and then governed Which words may be understood two wayes first simply that the sense should bee Where is that King of the Iewes who is now borne Secondly they may shew that that King which they seeke for is a King borne that is not chosen by men for a King and annointed in his fit time but who was at his Birth the King of the Iewes to distinguish him from other Kings of the Iewes Jansen His Starre Origen saith it was a comet Chrysostome and Theophil an Angell others say it was a wonderfull meteor some say it was an extraordinary starre wonderfully made by God For other starres in their daily motion move from East to West this moved from North to South from Ierusalem to Bethlehem It was seene in the day other starres are then obscured by the Sunnes splendor These Astrologers saith Chrysostome are taught here the truth by this new starre which had abused the old starres to all impiety And are come to worship him The Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either derived à moto galero vel ab osculando vel à canibus from a hat moved
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.
the other or because the power of Christ was as notably shewne in one as in two It is uncertaine saith Brugensis whether the name of Ierico was imposed upon this City from the figure of the Moone or from the most sweet odour of Balsame of which it is very fruitfull CHAP. XXI Verse 3. AND if any man say ought unto you ye shall say the Lord hath need of them and straightway he will send them Our Saviour did this as Lord not onely of the Beast but also of the owner And therefore when he sent his Disciples at the same time he enclined the heart of the owner to be willing to let them go shewing thereby himselfe to be the Lord that hath the hearts of all men in his hands and consequently the Governour of all things else Vers. 5. Tell the daughter of Sion That is Jerusalem built on Mount Sion the inhabitants of that City a metaphore and metonymie both It plainely appeares by the other Evangelists that Christ rode onely upon the Colt He names two for one by a Synecdoche or after the familiar use of the Hebrew tongue he rehearseth one thing twice Vers. 8. Great multitude spread their garments in the way viz. As to one annointed and in deed a King It was a custome with the Jewes when Kings were made to strew their garments and submit unto them Vers. 9. And the multitudes that went before and that followed cryed saying Hosanna So saith one both those which lived before Christ and those which lived after him are saved by him see Weemes Divine ex ercitat p. 171. This prayer was taken out of the 118. Psal. 25. Matthew also doth advisedly rehearse the Hebrew words that we may know that applauses and votes were not rashly given to Christ but that they reverently followed that forme of praying which the Holy Ghost had dictated to the whole Church by the mouth of the Prophet Calvin This word Hosanna consisting of a verbe and Hebrew particle is used for the hymne it selfe as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greekes It is used so also 15. v. the sense is we sing this well wishing hymme to the Messiah our King The custome of carrying bowes the Jewes received as many â—thers from the Graecians Blessed is he that commeth in the name of the Lord Out of Psal. 118.26 The Latines in their acclamations said Felix sit aut vivat He is said to come in the name of God which doth not intrude himselfe but by the commandement of God undertakes a kingdom Divino mandatu ac potestate Grotius Vers. 11. The Prophet Whom we have acknowledged hitherto as a Prophet we honour as a true King Vers. 12. Whereas people were to bring their sacrifices of Pigeons and Lambes a great way off they provided all these that the strangers might buy them for mony at the Temple and so save a great deale of trouble but Christ saw that under a pretence of buying and selling they did nothing but cheate and cosen the poore people and did in over-reaching and circumventing the poore buyers steale Vers. 13. Yee have made it a den of theeves In that they robbed God in converting the place to profane and common uses which he had ordained onely for sacreduse viz. the Temple Vers. 16. Thou hast perfected praise The same word is used Gal. 6.1 Vers. 17. Bethany Some expound it a house of sheep others a house of a song others the house of obedience and others the house of affliction Lodged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matthew useth here and Luke 21.37 of Christ lodging at Bethanie is properly spoken de armentis of Heards afterward it was applied to men turning a side and lodging all night with one as it is often used by the Septuagint Iosh. 6.11 and 8.9 Iudg. 19.6 Vers. 19. The fig-tree as naturalists observe puts forth her fruit as soone as her leafe whereas Marke saith the time of figges was not yet he meanes the time of ingathering figges The tree say some was like others and as fruitfull Christ onely intended to shew to his Disciples that He was God and man man in that He was ignorant whether it had fruit or no God in that it withered upon his cursing of it Others say that though the time of fruit-bearing was not come yet he cursed it because it had no signe of any fruit Vers. 20. Withered away The leaves falling off and its naturall moisture being wholly consumed the same Greeke word is used Mark 5.29 Vers. 22. Here might seeme to be a tautologie one would think that it had been large enough to have said whatsoever yee shall aske ye shall receive but here is all things whatsoever We would not speake so in ordinary language And all things Here is the generall promise that all things which yee aske yee shall receive and whatsoever may referre to particulars every particular thing that yee aske yee shall receive Vers. 25. The baptisme of John That is the whole ministrie of Iohn both the Doctrine He taught and the signe of baptizing wherewith he did confirme his doctrine Which question tendeth to affirme that it was of God and not of man and therefore to the Pharisees that despise Iohns baptisme he saith that they despised the counsell of God against themselves Vers. 32. Iohn came unto you in the way of righteousnesse That is the Doctrine of Iohn was sound and right Beleeved him That is allowed and with earnest affection embraced it Vers. 33. Another parable Iohn 19.32 Rev. 6.4 as one with the Hebrews signifies the first The scope of the parable is to shew 1. Gods great benefits to them 2. Their great unthankfulnesse 3. The great punishment that would fall upon them for their sinnes Luke saith Christ spake to the multitude and the speech is here directed to the Priests and Scribes But this is easily answered for though Christ bent his speech to them yet he discovered their shame before all the people The summe of the Parable is this it is no new thing if the Priests and other Governours of the Church do indeavour wickedly to defraud God of his right for they have used the like theevery before against the Prophets and now they are ready thus to slay the Sonne but they shall not escape unpunished for God will arise to revenge his own right And this is spoken for two principall causes 1. That he might reprove the Priests of unthankfulnesse and infidelity 2. That he might take away the offence which might be taken at his death which was so neare at hand Let it out In Greek gave it out for their use for a time There was a certaine house-holder which planted a Vineyard That is God the people of the Jewes Esay 5. Hedged it 1. For distinction God separates his people from all the people of the world 2. For safety and defence Some make the hedge the law of Moses in
1.5 as we say in Latine Totus in hoc sum Soule 1. Concupiscible faculty whereby the soule pursues after a thing and minde the irascible whereby it incounters with that which hinders it in its pursuite Moses Deut. 6. and out of him Mark 12. and Luke 10. adde a fourth which is strength Bernard thinkes that these 3. words heart soule and minde were intimated in Christs question tripled to Peter lovest thou mee affectuosè prudenter fortiter Vers. 38. This is the first viz. In nature and order And great Commandement viz. In excellency and dignity Great Because the true understanding and use thereof is of great importance 2. Because it is one of the hardest to be kept Vers. 39. Our Saviour answereth ex abundanti first tels him of the love of God then addeth the love to his neighbour He saith it is like to the first yet so as it yeelds to it in dignity 1. In the efficient cause God that hath commanded thee to love himselfe commands also this love of another as thy selfe 2. In the matter it is love that is required in both 3. In the quality if it be sincere and unfeigned even as we do our selves 4. In the generality of it containeth all those offices that belong to our neighbour 5. In the end for as God is the scope of the Law in the first Table so man is to be loved for God and in reference to him 6. In time they shall alwayes indure 7. In necessity as a man cannot be saved without this so neither without the love of our neighbour 8. In difficultie in the spirituall amplitude of it Vers. 40. Hang It seemes to be a metaphor saith de Dieu from things hung up which sticke in that thing to which they are hung till they be taken away and there have their firmnesse and consistence which metaphor is in Esay 22.24 In those two commandements the whole Law and Prophets have a firmnesse and consistence are hanged on them and sticke in them that they cannot thence be severed See Grotius CHAP. XXIII OUR Saviour in this Chapter describes a hypocrite by his signes 1. They say but do not v. 3. He is nothing but leaves shewes he talkes but does not 2. He is unmercifull v. 4. severe in prescribing to other men but partiall to himselfe 3. He is ambitious seekes the setting up of himself not God v. 5. 4. Hee must be the teacher rule the roast v. 6. 5. He perverts all religion and hath an aime at his private gaine v. 14. 6. Hee is most medling where he should not v. 15. 7. Hee is partiall in his obedience v. 16. 8. Preposterous in his obedience lighter matters most busie him v. 23. 9. He is still for the outside 25 and 27. verses 10. He cannot brooke a faithfull Ministry especially the present Ministry v. 30. Vers. 2. Sit in Moses chaire That is shew out the Law of God Their conjecture saith Calvin is probable which referre it to the Pulpit which Esdras set up when the Law was read Nehem. 8.4 Christ exhorted the people so farre to obey the Scribes as they continued in the simple and pure interpretation of the Law Moses signifies the old Testament here and his Chaire is the Chaire in which the Law was explained Acts 15.1 2 Cor. 3.15 to sit in Moses chaire is not to succeed Moses for the Scribes and Pharisees were not his successors but to deliver the doctrine he delivered Cameron Vers. 3. They are ready enough to command but slow and remisse in doing Vers. 4. Heavy burdens Not ceremonies for the Pharisees did abound in them but justification by workes looking for Christ a temporall King and not a remitter of sinnes Vers. 5. Make broad their phylacteries Purple-studs woven on garments Epiphan schrolles of parchment for the head or frontlets or on garments on which were written the Ten Commandements The Pharisees carried them about their head and arms that they might perpetually set the Law of God before their eyes so understanding that place Deut. 6.8 See Scult observat in Matth. c. 61. And enlarge the borders of their garments Num. 15.38 39 40. and Deut. 22.12 The Jewes were commanded to hang fringes upon the foure quarters of their garments which when they saw they might remember the Commandements of God For since men are apt to forget the Law God would often put his people in mind of it that which way soever they turned their eyes they might meete presently with some pious admonition The Scribes and Pharisees did weare these borders thicker and longer than others as a certaine argument of piety being desirous to be esteemed more mindfull of the Commandements of God than others and being content with the good esteeme of men for these things Vers. 7. Rabbi Rabbi A Master or Doctour eminently gifted with variety of knowledge Every Rabbi had his Disciple Matth. 26.49 Iohn 3.26 1 Iohn 38. The chiefe Rabbies sate in reserved Chaires these are the chiefe seates in the Synagogues which the Scribes and Pharisees so affected Their companions sate upon benches or lower formes their Schollers on the ground at the feete of the Teachers Act. 22.3 Luke 10.39 Godwins Jewish Antiqu. Vide Grotium Cameron in loc Ambition is here condemned by Christ saith Theophylact. Vers. 9. The scope of the place is 1. To condemne the ambitious seeking and boasting in the titles of Father Doctor 2. To teach that no man should depend upon any other as God to put their trust in him and make him the authour and preserver of our life Some make this distinction to no purpose that men which beget children are Fathers according to the flesh but God onely is the Father of Spirits but the meaning is the honour of Father is given wrongfully to men if the glory of God be thereby darkned Calvin See Cameron Vers. 12. And whosoever shall exalt himselfe shall be abased A sentence often used by Christ and famous without doubt among the Jewes we say pride will have a fall And he that shall humble himselfe shall be exalted Salomon saith more than once before honour humility Aesope being asked what God did answered that he abased the proud and exalted the humble Vers. 15. Compasse Sea and Land It is a kind of proverb and is like that omnem movere lapidem that is you use all meanes to make a Proselyte In the Greeke it is Sea and drie Land The earth is called dry Gen. 7.22 Ionah 1.9 by an excellency from the predominant quality in it for it is as Philosophers teach a most drie element The Heathen people are called Proselytes when they were call'd to the Church of the Jews and embraced their Religion as if he should say Adventitij as the Eunuch Act. 8. There were two sorts of Proselytes or converted Gentiles 1. Proselytes of the Covenant these were such as were circumcised and submitted to the whole
the Passeover as the 114 and those that follow but he seemes to be of another opinion Vers. 31. All ye shall be offended because of me See 11.6 To be offended here is to fall from the office of a Disciple and friend and to think lesse worthy of their Master Grotius Vers. 34. Mark 14.30 saith before the Cock shall crow twice thou shalt deny me thrice He being Peters Scholler sets down things more exactly not sparing his Master The Greeke word signifies utterly to deny See 16.24 and Grotius on this place Vers. 36. Gethsemane Some interprete it the valley of fat things Caninius saith it had that name from the plenty of butter Luke nameth only the mount of Olives Mark and Matthew do give a more speciall note of the place Luke saith He went thither as he was wont Iohn saith that the place was well known to him that should betray him Christ of purpose offered himself to death Sit you here Yet he enjoynes them a Prayer in regard of the danger of entring into temptation as it is in Luke which two seeme inconsistent for that gesture seemes not convenient for prayer Answer The word sit is taken Synecdochically for remaining in that place Cartwright Vers. 37. Took with him Peter and the two sons of Zebedee He did that for that purpose that having the same men witnesses of his afflicted condition which he had of his glory shewed in the Mount they might the lesse be sollicited by his miserable condition to a defection from him Cartwright in Harm Gerh. He chose three out of the number of eleven those which he did most confide in and to whom he was wont to communicate his greatest secrets to be witnesse of his Agony and the horrour of his death approaching Brugensis Vers. 38. My soule is exceeding sorrowfull Every word is emphaticall my soule his sorrow pierced that Psal. 68.1 and sorrowfull round about even to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is heavy round about Luk. 22.46 As the soule was the first agent in transgression so it is here the first patient in affliction To death That is this sorrow will never be finished or intermitted but by death Vers. 39. Father if it be possible let this cup pass Quid illa vex nisi sonus infirmitatis nostrae Aug. in Psal. 110. By the word Cup is noted the providence of God who dissposeth to all a measure of afflictions even as a housholder measures out a part to every Servant and divideth the portions among the Children He prayeth for freedome from the cup and houre that is the sense of those grievous torments that were upon his soule but withall he resigned himself to his Fathers will saying Neverthelesse not as I will but as thou wilt As if he should say but let me suffer yet still even so much as thou seest fit for me to suffer See Cameron Vers. 40. Could ye not watch with me one houre Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples Vers. 41. Watch and pray Even while we are praying had we need to be watching for even then Satan watches his time to tempt us Vers. 43. Heavy Sorrow encreasing their heaviness Luk. 22.45 Vers. 44. And prayed the third time saying the same words That he repeates againe and again the same Petition it is an amplification of the greatness and hainousnesse of the punishment Christ endured for us A threefold petition declares the most vehement desire either of obtaining or declining something Compare this with 2 Cor. 12.7 8. Cartw. Harm Vers. 48. Whomsoever I shall kisse The Hebrews not only when they tooke their leave and after a long absence as some think but at other times in token of love did kisse one another as we are taught Luk. 7.44 Tertullian saith the Christians received this Custome from the Jews This is the kisse of love and the holy kisse of which there is so often mention in Paul Tertullian calls it Osculum pacis which the orientall Churches now also use Vers. 50. Wherefore art thou come That is with what mind dost thou come to kisse me with that which Joab did Amasa So Grotius interprets it out of Luke 22.48 Vers. And smote off his eare The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine auricula a little eare or the tip of the eare which is soft whence the Proverb Auricula mollior Grotius would have this only to be cut off but because the LXX use it simply for an eare twice in the Kings and the Syriack useth it so it is better hold that Malchus his whole eare was cut off saith Gerb. Vers. 52. Put up againe thy sword into his place for all they that take the sword shall perish with the sword That is they who have no calling to take the sword if they take it they shall dye by it the other which our Lord addes those that take the sword shall perish with it either is a Proverbe taken from the use of the common people by which it is signified that bloud is drawn out by bloud and therefore that the use of armes is not without danger or which is the opinion of Origen Theophylact and Euthymius there is no reason why we should snatch revenge from God which he will sufficiently execute in his time as Rev. 13.10 and in these words there also seemes to be a Prophecie of the punishment which the sword of the Romanes would exact from the bloudy Jews Grotius de jure Belli This is wont to be commonly interpreted as if this commination belonged to Peter But this sentence hurts not those who defend the innocency of another from injury although perhaps they exceed measure in it as Peter did here for Peters fault was impatiency not a desire of shedding bloud to which these words properly aime Therefore this seemes to be the sense Do not O Peter Provoked by a consideration of that injury which is offered me prevent Gods revenge Grot in loc Vers. 57. And they that had laid hold on Iesus led him away to Caiphas the high Priest where the Scribes and Elders were assembled There was not at that time in any other place either a Temple of God or a lawfull worship or a face of a Church but at Ierusalem the high Priest was a figure of the only Mediatour between God and men they which were present with him in Councell represented the whole Church of God yet they all conspire together to extinguish the only hope of Salvation but it was prophesied of before Psal. 118.22 and Esa. 8.14 Calvin Vers. 59. False witnesse They are called false witnesses not which bring forth a lye made of nothing but which calumniate those things which are rightly spoken and wrest them to a crime Calvin Vers. 63. But Jesus held his peace When he was charged by false witnesses not only because they were unworthy to be refuted but because that he did not
a Teacher others of the common people did stand when they interpreted Act. 13.16 Were fastened on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth when with fixed eyes we do attentively and as it were immoveably stick in the beholding of any thing Vers. 22. And all bare him witnesse That is their mind was so convinced with those things which were spoken by Christ that they could not doubt nor contradict the Prophecies agreeing to him Gracious words An Hebrew phrase in which the force and grace of the Holy Ghost was conspicuous Vers. 30. But he passing through the midst of them That is with much confidence safety and assurance he withdrew himselfe The same kind of speech is repeated Iohn 8.59 Where it is plainely intimated that Christ by his divine power was made invisible to his enemies wherefore it is credible that he escaped here after the same manner Vers. 36. With authority and power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas authority is a right or morall faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia power is an active force or naturall faculty Vers. 38. Simons wives mother was taken with a great fever Peters Mother in law for that he had a wife is manifestly collected from this history was ill of a fever not a light or remisse one but so vehement that she lay down with it Luke cals it a great fever for she was old being the Mother of Peters wife and in old people such fevers are dangerous and deadly which can hardly be cured by nature whose forces are weake Christ did not onely heale her by his word as he did the noble mans son that was sick of a fever Iohn 4.50 But he used peculiar gestures He came to her where she lay down saith Marke 2. Laying hold on her hand he lifted her up 3. He stood above her not as if he stood upon her as it were kicking her with his feet but that he stood so neare her that bowing his body hee did as it were lye upon her that is the meaning of the Greeke words 4. He reproved the fever this declares the power of Christ that he so healed this woman that had long conflicted with a fever and was so worne with it that she kept her bed that without the relickes of weaknesse she presently recovered both her strength and health CHAP. V. Verse 1. AS the people preassed upon him to heare the word of God Christs hearers did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay upon him they preassed upon him the word of God in opposition to the traditions of men which the Pharisees taught Vers. 5. We have toyled all the night Which is more seasonable for taking than the day and have taken nothing Vers. 6. And when they had thus done they inclosed a great multitude of fishes and their net brake When Jesus called those Disciples they had been fishing all night and caught nothing but when Christ bad them let down the net they tooke multitudes to shew to us that the successe of our indeavours is not in proportion to our labours but the divine assistance and benediction And their net brake This verse seemes repugnant to that John 21.11 Suppose they had written both of one miracle as they doe of divers yet there is no contradiction the one intending thereby to signifie that the greatnesse of the burthen exceeded naturall ability of instruments which they had to bear it the other that the weaknesse thereof was supported by a supernaturall and miraculous addition of strength The nets as touching themselves brake but through the power of God they held Hookers Eccles. Pol. Vers. 7. Began to sinke Would have sanke unlesse he had been upholden by a miracle Vers. 9. He was astonished and all that were with him Amazement besieged on every side and possessed them all so the Lxx use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18.5 and 2 Kings 22.5 Vers. 16. And he widrew himself into the wilderness and prayed Thence we may gather what Christ did when he was not busied in teaching and working miracles viz. was intent on prayer praying and giving thankes for his ministery and office and for the whole Church to be gathered in the New Testament The power of the Lord was present to heale them By this Hebraisme he meanes that the Lord healed neither by medicines nor prayer but that he exercised his power in healing the sick or the vertue of the Lord that is the divine power exercised it self in and by Jesus Christ in healing the sick Vers. 21. Who is this which speaketh blasphemies who can forgive sins but God alone That is he cannot be either the Messias or a Prophet sent by God because he speaks blasphemies Vers. 27. And saw a Publican Publicans were certaine Officers in the Roman Empire which did gather up the Tribute that was to be paid and such gifts as were given And because the goods of the Empire were called Publica hence came the name of Publicans Vers. 29. Levi made him a great feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A feast for all Commers Erasmus out of Athenaeus saith the word signifieth splendidum epulum Vers. 39. The old is better vulg melius salubrius Beza suavius Syrus Piscat Eras. quia scilicet levius est For this word properly signifieth levity as Mat. 11.30 Luk 6.35 Rom. 2.4 Ephes. 4.32 Old wines are wont to be of a more gentle taste new more austere CHAP. VI. Verse 12. COntinued all night in prayer to God Either because it was concerning a business belonging to the kingdom and glory of God or rather because it was a serious speech with God Vers. 13. Whom also he named Apostles This may be interpreted two waies Either because afterward being installed into his Office he put that name upon them or because he had now honoured them with that Elogie in hope of the future dignity that they might know to what end they were separated from the common Vulgar and to what use they were destinated Vers. 15. Simon called Zelotes The Zealous to distinguish him from Simon Peter he was so called because of his earnestness and zeale for the Gospell Vers. 18. Vexed with unclean spirits Which Phrase he useth also Acts 5.16 Vers. 23. Leape for joy The word signifieth to express mirth by some outward gesture Their Fathers That is the ancient people of the Jews for Christ speaketh here to his Disciples and others that were Jews by nation Perkins Ver. 24. But wo unto them that are rich He curseth the Rich not all but those which receive their consolation in this world that is are so contented with their estate that they forget the life to come He shewes therefore that riches are so far from making one blessed that they are oft turned into the occasion of ones destruction Vers. 25. Wo unto you that laugh now It is the property of a man to laugh
Luke this is the better Vers. 40. But the other answering rebuked him saying Doest not thou feare God seeing thou art in the same condemnation It shewes First a true Convert cannot abide sinne Secondly will reprove it in others yea his companions Thirdly want of the feare of God is the cause of all disorder Fourthly mockers have great cause to feare Fiftly It is fearfull not to repent when there is a great Judgement on one It makes not for late penitents First it is an example without a promise 2. A miracle and rare we may as well looke for another crucifying of Christ. 3. He did not wittingly refuse before 4. He had no meanes before 5. He expressed more than our late penitents doe at last Vers. 41. But this man hath done nothing amisse Or that is absurd or out of place as the originall word doth import Vers. 42. Lord remember me when thou commest into thy kingdome First Christ is King Secondly not of this world Thirdly hath the keyes of heaven Fourthly we must flie only to Christ for salvation Fifthly must believe in Christ though all be against it Vers. 43. This day thou shalt be with me in Paradise Christ promiseth more than the other asked This to day is emphaticall and is wont to be added to the mention of benefits as Ier. 1.10 Vers. 44. There was a darknesse over all the earth untill the ninth houre This darknesse was not a naturall Eclipse of the Sun For first it cannot be so totall 2. Not so long for the interposed Moone goeth swiftly away It was dark first to shew the sin of the people in crucifying of Christ. 2. That darknesse of ignorance should come on the people Bellarm. This darknesse was spoken of by St. Dennis the Areopagite Vers. 46. Into thy hands I commend my Spirit That is to thy safe custody and blessed tuition I commend my soule as 1 Cor. 6.20 Acts 7.59 Gal. 6.18 2 Tim. 4.22 1 Pet. 3.19 as a speciall treasure or Jewell most charily and tenderly to be preserved and kept Mr. Ball. CHAP. XXIIII Vers. 4. BEhold two men stood by them in shining garments Matthew and Marke say that one Angel descended It is usuall with the Evangelists to put one for many and many for one It may be that Matthew makes mention but of one Angell because but one did speak unto the women but Luke testifieth of two and ascribes the speech to both of them because he that spake not did give consent to all that was spoken The two described by Luke have shining garments but that one Angel which Marke remembred was cloathed with a white robe The two Angels in Luke appear in a mans shape but the Angel in Marke appeares in the forme of a young man Therefore we must determine that these women came to the sepulchre of Christ two severall times after the resurrection and at both times saw and heard the Angels the Messengers of the Lords resurrection Luke describes their first comming to the Sepulchre and the appearing of the Angels made in it Matthew and Marke their running out to the Sepulchre and the apparition of the Angel seen in it Their garments are said to be shining either because they sent forth a splendour and brightnesse or because they were white like lightning the proper signification of the Greek word confirmes the first interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shine as lightning and also the nature of Angels Psal. 104.4 The Syriack hath a word which is used of lightning shining out Matth. 24.27 Luke 17.24 Acts 15.13 Vers. 5. All they were afraid and bowed their faces to the earth The brightnesse of the Angells garments did smite their eyes an unwonted species and appearance struck their mindes therefore they bow their faces being turned away from the Angells toward the earth which also is an argument of their humility and modesty Rev. 5.14 and 7.11 and 11.16 Why seek ye the living among the dead A friendly chiding as if he should say since there is life in Christ whom you seek in the grave why do you yet seek him among the dead that is in the grave which is the house of the dead Vers. 6. But is risen Viz. as a Conquerer and triumpher When he was yet in Galilee The Angels warne the women of the Sermons of Christ had in Galilee which are described Matth. 17.22 Marke 9.31 Luke 9.44 because both the women were Galileans and when Christ first of all manifested himself in Galilee to be Christ he also added this expressely that he was to suffer and by his suffering to enter into his glory Vers. 10. It was Mary Magdalene and Ioanna and Mary the Mother of Iames and other women that were with them which told these things unto the Apostles Therefore God chose these women to which the resurrection of Christ should be first manifested First that he might observe his ancient Custome by which he is wont to choose things contemned ignoble and base in this world 1 Cor. 1.27 28 29. These women were not only contemned for the infirmity of their sex but also for their Country being of Galilee Iohn 1.46 but God exalted them by manifesting to them the resurrection of his Son which is a principall article of our faith and afterwards he sends them to the Apostles that they might be Apostolorum Apostolae as the Ancients speak 2. The women more weak by nature were struck with most vehement griefe of mind for the ignominy and torments of Christ which they standing under Christs Crosse saw in the day before the passeover therefore to them first of all the most joyfull resurrection of Christ is told as also Christ afterward appeared severally to Peter because as he offended more hainously than the rest of the Disciples so he was more grievously troubled whence it appeares that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts 3. God would by this meanes prevent the calumnies of the Jews the Priests lied and said that the Disciples stole away the body of Christ from the grave that therefore the impudencie and absurdity of this lie might be reproved it came to passe by the wonderfull providence of God that the women should come to the grave before the Apostles Now it is no wayes probable that women and those few should steale his body out of a sepulchre kept with armed men and shut up with a great stone 4. The death of all rose by Eve a woman therefore Christ would that his resurrection by which righteousnesse and life is restored to us should be told by women 5. These women went with a great deale of courage early in the morning to Christs Sepulchre the Apostles in the meane while being shut up for fear therefore Christ would have this pious study of theirs rewarded with the most joyfull tidings of the resurrection Vers. 11. Seemed to them as idle
are in the graves shall heare his voice His meaning is though this be a stupendious thing and exceed the capacity of all reason and sense yet you ought not therefore to esteem it incredible vain and false Christ saith that that houre comes draws neerer and neerer he names not the day but the houre or moment hastening All that are in the graves That is by a Synecdoche of one kind for all the rest by what manner of death soever they dyed and howsoever they were consumed Heare his voice That is the voice of Christ ver 27. As the voice of the Son is the voice of the Father so the voice of the Archangell is the voice of Christ which shall send him See 1 Thes. 4.16 1 Cor. 15.51 Mat. 24.51 Vers. 31. If I beare witnesse of my self my witnesse is not true Ob. Iohn 8.14 Ans. Christs Testimony is to be considered two wayes as the Testimony of a meere man and so he yeelds to the Jews that his Testimony was unfit and unsufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand But secondly consider him as a divine person coming from heaven and having his Father giving witnesse with him thus his Testimony is infallible and so the latter to be understood Vers. 32. There is another That is God the Father not Iohn as some say For Christ would here bring in an undeniable Testimony He is another from Christ 1. In regard of the Jews conceit that Christ was but a man 2. In regard of his humane nature 3. In regard of his Office as he was Mediator between God and man 4. In regard of his Person as he is God being a distinct person from the Father Vers. 35. He was a burning and shinning light Greek that Lampe burning and shining burning to himself shining to others Iohn was not only a Lampe shining in his Sermons but a Torch burning with zeale Nam qui non ardet non accendit Bernard Nec lucere potest nisi prius ardeat Aquinas And ye were willing for a season to rejoyce in his light All liked him very well yea they even danced about him as Children about a bonfire so much the word beares for a season Vers. 36. The same works that I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very works which I doe Vers. 39. Search the Scriptures Though in the Originall and Latine Translation the word be ambiguous and may be taken in the Indicative Mood and the Imperative also yet I rather take it in the Imperative as most Translations do for a precept and duty than in the Indicative for a commendation of them noting what they did as if he had said ye search the Scriptures Search the Scriptures That is shake and sift them as the word signifieth search narrowly till the true force and meaning of every sentence yea of every word and syllable nay of every letter and jot therein be known and understood confer place with place the scope of one place with another things going before with things comming after yea compare word with word letter with letter and search it thoroughly Mr. Perkins It is not only a metaphor taken from digging minerals but also from hunting dogs who labour by smelling to find out the Hare Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures The Lxx use this word Prov. 2.4 Alphonsus the King of Arragon read over all the Bible foureteene times with Commentaries Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles One Mistris Elizabeth Wheatenhall the Daughter of one Master Anthony wheatenhall of Tenterden in Kent late deceased not yet being ten yeares old having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall a very religious Knight at East-Peccam in Kent and there carefully instructed by his vertuous Lady before she was nine yeares old not much above eight could say all the New Testament by heart yea at that age she was so perfect therin when she had not been there above two years that being asked where any words were she would presently name Book Chapter and Verse One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her in about forty places at one time wherein she never missed Book and Chapter but once yea she never erred in the number of the Verse but alwaies told the just Verse within one or two at the most under or over Ver. 43. I am come in my Fathers name To come in the name of the Father is to be sent by him to do all things according to his prescription to seek his glory for God to be present with and efficacious by his Ministery Polyc. Lyser To come in his own name Is not to be sent of God to work from his own or others will not Gods command to seeke his own glory and profit CHAP. VI. BEllarmine himself de Euchar. l. 1. c. 5. tells us that many Papists as Biel Cusanus Cajetane Tapper Hessels Jansenius deny that our Saviour in this Chapter treates of the Sacrament And for those which hold otherwise they are divided also as Ferus sheweth on this Chapter Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine and à Lapide But first this Sermon was uttered by our Saviour as Bishop Vsher saith above a yeare before the celebration of his last Supper wherein the Sacrament of his body and bloud was instituted at which time none of his hearers could possibly have understood him to have spoken of the externall eating of him in the Sacrament For in verse 4. this fell out not long before the Passeover and consequently a yeare at least before the the last Passeover wherein our Saviour instituted the Sacrament of his Supper See John 11.55 Secondly The eating which Christ speakes of here is by faith even the very act of faith ver 29 35 48 47. therefore it is spirituall eating not sacramentall which may be without faith Thirdly If those words ver 53. be meant of the Eucharist then how can our adversaries defend their Communion under one kind seeing here the drinking of Christs bloud is required as without which there is no life this is argumentum ad hominem a forcible reason against the Papists and it prevailes with divers of them to interpret this Chapter not of the Eucharist The eating of the flesh of Christ and the drinking of his bloud spoken of in this Chapter is not the eating of the Sacrament of the Supper but all manner of participation with Christ in the word and Sacrament This eating here spoken of necessarily giveth life everlasting to the eater 27 35 51 54.
the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour
and of opening and applying the same to those times They were inferiour to the Apostles and by them appointed to govern the Churches which they had planted Evangelists were such ac accompanied the Apostles in their travell and were sent by them upon occasion to the Churches to preach the Gospell but not to be resident in any place for governing of the Churches as were the Prophets Vers. 8 With simplicity that is of meere pitty and compassion and not for any sinister reâ—pect pleasure or praise of men See Ephes. 6.5 Vers. 9. Let love be without dissimulation Greek without hypocrisie See 1 Ioh. 3.18 Abhor as Hell hate with horrour The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The simple verb imports extream detestation which is aggravated by the composition Chrys. Cleave to that which is good Hold it as one firmly glued to it for so the word signifies things glued are not easily disjoyned The same word is used of the conjunction between man and wife Matth. 19.5 Eph. 5.21 Vers. 10. Vtuntur hac vâ—ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles Xenophon Cicero etiam ad Atticum significat vehementem amandi affectum Grotius Vers. 11. Fervent Or zealous in spirit as if no service could be acceptable unto God without fervency of spirit Serving the Lord Some read the words serving the time because there is a great affinity between those two words in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord apply your selves to the time not that they should be men-pleasers or time-servers but to apply themselves to the time in the occurrent and occasions thereof But Beza saith this reading cannot be received at all because no such phrase is found in the Scripture to serve the time in any such sense Vers. 13. Given to hospitality The Greek word is well translated for this kinde of phrase notes an eager affection or following of a thing so a common drunkard is said to be given to drink and a covetous man to be given to money The phrase importeth that we should be so hospitable as not to stay till strangers seek to us but prevent them by our invitation Vers. 16. Be not wise in your own conceits The wisdom here inhibited may be understood either in regard of the object that is be not over-curious to pry into secrets unrevealed or in respect of the subject that is be not conceitedly lift up in minde Vers. 17. Provide things honest That is take care beforehand for things that may purchase us credit and make us to be well reputed amongst men Vers 18. Live peaceably with all men with a double limitation 1. If it be possible some are so froward that one cannot live peaceably with them 2 If it be in you or so much as lyeth in you that is so far as it will stand with faith and a good conscience whether you translate it have peace keepe peace observe peace love peace exercise peace live peaceably comprehends them all Par. Vers. 20. Therefore if thine enemy hunger feed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word is emphaticall and signifies to feed indulgently as Birds their young or as a man his friend carving to him of the best See à Lapidâ— and Par. in loc In so doing thou shalt heape Coales of fire on his head Coales doe either melt or consume The meaning is that this mercy will be like a heap of hot coales either to melt their hearts and to make them our friends or if they persist in their enmity to adde fewell to their torments in Hell Vers. 21. Be not overcome of evill That is sinne be not made to sinne by the sin of another when another man hath done evill against me or any deare to me in word or deed I must not therefore fall into sinne or forsake my duty One is then overcome with evill when his minde is so possest with the thought of the injury that he hath received that his judgement is perverted and his passion disturbed by it and this may be either sodainly and for a fit in anger or habitually in malice It is a metaphore taken from war and combating 1. To prevent an obiection that it is no bâ—senesse but rather a bravery of Spirit not to revenge 2. To shew that we shall be assaulted therefore we had need to arme and strengthen our selves against it fight for it But overcome evill with good Evill That is the injuries done to us in word or deed good That is curteous righteous humble kinde behaviour Overcome Eanestly desire and constantly labour by our humility love kindnesse to make them ashamed of their unkindnesse by our faithfulnesse and care of our duty to make them forbear doing evill CHAPT XIII Vers. 1. LEt every soule That is Every man an Hebrew synecdoche then the Clergy as well as others none are exempted Be subject The Greek word signifies to be subordinate where is insinuated the order of government Chrysostome noteth that he saith not be obedient but be subject which is a generall word comprehending all other duties and services To the higher or supereminent powers When they were at worst He calleth the civill Magistrates powers saith Pareus because they are armed with power against others And he calls them powers rather then Kings Princes saith he that hee may shew that he speakes not so much of the persons as of the order it selfe Vers. 2. Whosoever therefore resisteth The Greek word notes such a resisting as when a man is contrary to the order established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resisteth the Ordinance of God Here the Greek word translated to resist signifies to stand against a military word Vers. 4. Vpon him that doth evill Any evill civill religious all lawes propounded without limitation must be interpreted in their latitude Vers. 7. Render therefore to all their dues c. Chrysostome observeth well that the Apostle saith render not give nihil eniur gratuitè dat qui hoc fecerit for it is our duty to yeeld obedience in all things to the Magistrate Tribute to whom tribute is due custome to whom custome For the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and indifferently taken for any kind of tribute or payment made to the Governours Yet to speak distinctly there are two kinds of tribute which is either laid upon the persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll-monie Matth. 17 25. or upon their substance and was due for commodities brought in and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the etymon of the word sheweth Vers 8. Owe no man any thing but to love one another Love is such a desperate debt as a man can never discharge himselfe of Vers. 9 Thou shalt not commit adultery thou shalt not kill thou shalt not steale c. The Apostle saith Grotius rehearseth the commandements here in that
Vers. 13. Because I did it ignorantly in unbeliefe The words are rather thus to be read notwithstanding or although J did it ignorantly not for I did it ignorantly or because I did it ignorantly by way of excuse He was not converted because he did it ignorantly then all those which sin ignorantly should be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred although Luke 23.40 the same Greeke word that is here used The words are brought in by way of aggravation did it ignorantly in unbeleefe an ignorance of pâ—ave disposition Some say his ignorance left a capacitie in the subject not in the sinne else he had sinned committing it so maliciously against the holy Ghost Mr. Bridge on 106. Psa. 8 Vers. 14. And the grace of our Lord That is Christ. Was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was over full redundant more then enough Superabundavit plus quam abundavit Gerh. Supermultiplicata est supercrevit exuberavit superabundavit à Lapide Vers. 15. And worthy of all acceptation The Apostle in this word saith P. Fag in Deut. 5.27 hath respect to the Jewish Cabala that which is authentique certaine and undoubted is called Cabala we must not doubt of this truth That Christ Iesus came into the world to save sinners of whom J am chiefe Some say Paul calls himselfe the chiefest of sinners because his sinnes were more generall then others his persecution against the whole Church See Vorstius 2. Peccatorum salvatoâ—um primus Aquinas Not absolutely a greater sinner then the Pharisees who sinned against the holy Ghost but the greatest sinner of all that should be saved for he sayes in the same verse Christ came to save sinners of which saved sinners I am the chiefe 3. Others interpret it thus Paul was so in his own apprehension he esteemed himselfe the greatest sinner so Estius à Lapide By these words we are admonished saith Calvin what a great and hainous crime infidelitie is especially where obstinacy and cruelty is joyned with it Vers. 17. To the onely wise God God is said to be onely wise because he is of himselfe perfectly and immutably wise See 16. Rom. ult Be honour and glory Vers. 19. Holding faith and a good conscience which same having put away concerning faith have made shipwrack He compareth our conscience to a ship our Religion and faith to our treasures laid in it as a hole in the Ship looseth the treasures by sinking the Ship so crack the conscience and the treasures of Religion suffer shipwrack Having not expelled but repelled or put from them a good conscience That is not caring to keepe a good conscience Concerning faith have made Shipwrack That is became Heretikes he meanes not the gift of faith whereby we doe beleeve but the doctrine of faith which we doe beleeve 2 Tim. 2.18 Vers. 20. Whom I have delivered unto Satan By excommunication whereby for their Heresie and blasphemy I have cast them out of the Church Estius Tertull. in Apol. c. 39. calls this excommunication divinam censuram a divine censure Cyprian Epist. 62. gladium Spiritualem a spirituall sword Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul were also corporally vexed by Satan 1 Cor. 5.5 but that doth not plainly appeare saith Estius Calviâ— compares this place with Cor. 5.5 and expoùnds it of excommunication for since Christs kingdome is in the Church out of it Satan raignes Therefore he that is cast out of the Church must necessarily live so long under Satans Tyranny till being reconciled to the Church he returnes to Christ. Chrysostome Theophylact Oecumenius à Lapide Vorstius with Doctor Hall interpret it also of excommunication CHAP. II. Vers. 1. FIrst of all Not afore all other ordinances Supplications Under which word he comprehendeth confession of faith and craving pardon for them Prayers That is Petitions for blessings of all kindes that we stand in need of Intercessions By which he meaneth deprecations of those evills and judgements which we see cause to feare Vers. 2. For Kings and all that are in authority Greeke in dignity or eminency That charge was given by Paul even then when Caesar was a persecutor of Christian Religion Heron. Tertullian in his Apologie c. 39. speaking of those things which were done by Christians in their assemblies saith Oramus etiam pro imperatoribus pro Ministris eorum potestatibus prostatu saeculi pro rerum quiete Vers. 4. Who will have all men to be saved 1. All kinds of men some of all sorts Jewes Gentiles rich poore some of all ages sexes conditions nations callings 2. Such as come to the knowledge of the truth 3. q. d. No man is saved but hee whom God will have saved as when a publique Schoole-master teacheth children in such a City we are wont to say that he teacheth all the boyes of that City not simply all for many are not taught but all that are taught Vers. 5. And one mediatour between God and men In the Greek it is one mediatour of God and men which may referre either to the two parties betwixt which he deales pleading for God to men and for men to God or to the two natures mediatour of God having the divine nature and of men having the humane nature upon him The Papists say Christ is our onely Mediatour of redemption but the Saints are Mediators of intercession But the Apostle speaketh so plainly of Prayer and intercession as that distinction will not serve the office of intercession pertaineth unto Christ as part of his Mediation Heb. 7.15 Vers. 8. I will therefore that man pray everywhere When God had not now limited Prayer to any place had ruined the set place for Prayer at Ierusalem See 4. Iohn 21. Lifting up holy hands which are not defiled with bloud and sinnes Esay 1.15 Without wrath and doubting Wrath against men and doubting in respect of God faith and charity are required in Prayer Vers. 11. Let the woman learn in silence with all subjection The Apostle here speakes of the order and comlinesse of publicke Ecclesiasticall Assemblies wherein women were not allowed to take upon them any power or function of teaching for three reasons here propounded 1. From their condition which is to be obedient unto man and therefore in mans presence they must not usurpe the authority of teachers 2. Their function which is to serve men for Adam was first created and Eve for Adam 3. From the weaknesse of their sexe which lies more open to Satans seducement Vide Grotium Vers. 13. For Adam was first formed then Eve Therefore Adam must be superiour by that reason may some say Birds and Beasts should be preferred before both The Apostle speaketh of the same kind and not of divers kinds Doctor Taylor Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression To be deceived
to live or die Vers 13. Exhort one another while it is called to day When you commit a sinne you think if you stay a week a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in doe it presently for sin will deceive you it will harden your heart before you be aware Through the deceitfulnesse of sinne That is deceitfull sinne an hyppalage Prov. 14.8 Ephes. 4.22 Rom. 7.11 1. It hath its originall from the subtill Serpent Satan the grand Impostor 2. It is the cause of all the deceit guile and falshood that is in this world Psal. 54.20 21. Acts 13.10 3. Sinne is in its own nature deceitfull every errour in opinion and evill in practice proceeds from deceit the mind is deluded in the first with a shew of truth and the will in the second with the appearance of goodnesse Rather to believe then practice the Apostles proper meaning is the deceitfulnesse of sinne in matter of believing Vers. 14. If we hold the beginning of our confidence stedfast to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first act of faith whereby we began to subsist in Christ. Vers. 17. Whose carcasses fell in the wildernesse The Vulgar renders it cadavera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members The Syriack hath rendred it ossa bones Because those unbelievers lie prostrate in the wildernesse therefore a great multitude of their bones lie dispersed in the wildernesse CHAP. IV. Vers. 2. BUt the word preached did not profit them Profiting may be taken here for the truth of grace or for growth in grace men cannot grow in grace that have no grace but the word worketh true faith on that person which came to it without any true grace or faith at all Not being mixed with faith in them that heard it The word signifies as if we should say such a potion did not good because they had not such an ingredient An exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them He compares the heart to a vessell in which there must be both the word and faith these two must be mingled together and then it will be a word of power life and salvation Vers. 9. There remaineth therefore a rest to the people of God A Sabbatisme as Calvin and Beza render it That is the keeping of the day of rest though it be commonly rendered rest he forbeares to use the same Greek word for rest which he used both before and after Estius and others take it here for a celestiall rest and bring the next Verse to confirm their opinion See Rev. 14.13 Vers. 12. For the word of God is quicke Or living 1. Formally in its own nature in that it abides for ever in regard of the sence and matter contained therein not as it is written in Paper 2. Efficiently and that in these respects 1. It giveth life at the first it is appointed by God as the instrument to beget the new life of grace in us Iames 1.18 Iohn 17 17. the savour of life 2. It increaseth spirituall life 1 Pet. 2. 3. It directs and teacheth us the way to eternall life Iohn 5. Piercing even to the dividing â—sunder of sâ—ule and spirit That is the whole man It worketh not onely upon the inferiour faculties which are lesse pure but upon the purest and most supreame part of the soule for the word pierceth as far as the eye of the Authâ—r of it to whom all things are naked and open And of the joynts and marrow By the joynts he meanes the minima the least things and by the marrow the intima the most secret and inward things A discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thoughts are properly the secret and inward workings of passions and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents are the secret and first workings of mens understandings and apprehensions Vers. 13. Neither is there any creature that is not manifest in his sight Neither is there any creature which is not manifest in the sight thereof so some read it and the Greek will very well beare it viz. of the word and understanding by creature such thoughts intents and notions as are framed in the heart which may be termed the creatures of the heart This interpretation holds good correspondence with the Greek the scope of the place and the Analogy of faith But all things are naked and opened unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened as the intrailes of a Sacrifice cut down the back He useth a metaphor taken from a sheep whose skin is taken off and he hanged up by the neck with his back toward the wall and all his intrailes layd bare and exposed to open view He alludes to the Anatomizing of a creature say some wherein men are cautious to finde out every little Veine or Muscle though they be never so close They are naked therefore God sees their outside and opened dissected quartered and cleft asunder through the backbone so that he sees their inside also Opened is more then naked naked is that which is not cloathed or covered opened is that whose inwards are discovered and made conspicuous Vers. 15. Cannot be touched with the feeling of our infirmities The originall word is purely Greek as there are many in this book it is used also 10.34 and no where else Was in all points tempted like as we are yet without sinne That is say some was never temped to sinne as Matth. 15.38 but the Apostle here comforts the people of God against sinfull temptations Christ was tempted to sinne but not into sinne Vers. 16. Let us goe Because our Mediator is God as in Ch 1. he is able to reconcile God to us and procure grace for us 2. Man Heb. 2.14 and our high Priest Vers. 14. Come boldly So as to speak all our mind Vs Generally all Christians in the Law onely the High Priest might come and that once a yeere we may now come at any time when we have need Unto the Throne of grace The Cherubims or Mercy-seat was a Type of the Throne of grace That we may obtaine mercy viz. From God by our High Priest and Intercessour Finde grace In the originall receive grace not to earn purchase or deserve it CHAP. V. Vers. 2. WHo can have compassion on the ignorant The word signifies to apportion his compassion or to compassionate them as much as they need Vers. 6. Thou art a Priest for ever after the Order of Melchizedec Melchizedek signifieth a King of righteousnesse
a suitable disposition into the heart to what the Law requireth 3. In Conversion the Lord puts the whole Law into the heart there is a conformity to the Law in all things 4. The Lord so puts it there that he writes it by which expression he signifies that it shall for ever ever abide there It is an allusion saith Estius unto the two Tables of the Law They were first written by the finger of God and then put into the Arke so God first writes the Law in our hearts and then puts it in our minds Vers. 11. And they shall not teach every man his neighbour The teaching of men shall not be laid aside but they must not depend on it the teaching of God shall make it effectuall to them See Estius All Gods people little and great weake and strong shall know him by knowing is not meant a bare apprehension and notion of his being and nature but a knowledge of acquaintance a knowing him to be ones God reconciled to him in Christ so Hos. 2.20 Vers. 12. For J will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Here are two things 1. There conciliation of God with his people I will be mercifull to their unrighteousnesse He will be mercifull or propitious appeased and pacified toward them which hath respect to the ransome and satisfaction of Christ. 2. He will pardon them completely here are three words unrighteousnesse sinnes and iniquities to shew that he will forgive all kinds and degrees of their sinnes 1. The number of words implies the number of sinnes 2. Some of these words are of a higher nature God will pardon the most haynous sinnes God himselfe undertakes all in the Covenant of Grace as we may see in the 10 11. and this 12. v. He will put his Law into our mind he will be to us a God he will teach us and pardon our sinnes Christ is the Mediatour and surety of this Covenant he undertakes with God that we shall be his people and with us that God shall be our God He had three Offices to make good this all implyed in these three verses Vers. 12. I will be mercifull Or pacified by that propitiation the High Priest shall make there is his Priestly office v. 11. He teacheth his Church outwardly by his word inwardly by his spirit there is his propheticall office v. 10. He saith he will put his Lawes in their minds there is his Kingly office he is as King to see that we shall be obedient to God CHAP. IX Vers. 4. WHerein or in which was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant He saith that there were three things laid up in the Arke the Pot of Manna Aarons Rod and the Tables of the Covenant They conceit it well that say the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline Ob. 1 Kings 8 9. and 2 Chron. 5.10 It is said there was nothing in the Arke save the two Tables of Stone Paul saith besides these there was Aarons Rod and the golden Pot having Manna Sol. 1. Which here hath relation say some to the remote antecedent which Tabernacle not Arke Pareus saith this is a forced construction 2. Others say that they were not included in the body of the Ark but conveniently placed about it this seemes most probable for may be interpreted not onely in but with neer about as Iudges 18.12 Luke 9.31 and 13.33 and so it may be rendred with or about which Pareus gives this answer God Commanded the two Tables to be placed in the Arke Exodus 25.21 Deut. 10.5 He commanded the Pot of Manna to be kept before the Arke of the Testimony and there Aaron is said to have put it v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Rebels Numb 17.10 And it is unquestionable that these three were kept in or neer the Ark as long as the Tabernacle continued But the Temple being built by Salomon onely the Tables are said to have been kept in the Ark the other things being fitly disposed in the holy place â—he Apostle therefore having respect to the first disposition which was in the Tabernacle before the Temple was built relates nothing strange from the History Vers. 7. But into the second went the High Priest alone once every yeer not without bloud which be offered for himselfe and the errours of the people The High Priest onely once a yeare viz. on the day of expiation might enter into the Sanctum Sanctorum and that not without incense and pretious sacrifices See Levit. 16.2.29.33 That by this meanes both the High Priest and people might be struck with a reverence of the place and God dwelling there saith Menochius This bloud here mentioned was a type of the bloud of Christ wherewith the Church is to be cleansed as the High Priest himself was a type of Christ saith Eslius Vers. 10. And carnall Ordinances Such as carnall men might easily performe and as were very suitable to the disposition of a carnall heart Mr. Hildersam Vntill the time of reformation Greek the time of correction that is the time of Christs revealing who was the body of all those shadowes Vers. 14. Through the eternall Spirit That is the divine power of his Godhead Purge your conscience That is free you 1. from the guilt and punishment of sinnes the guilt of sinne lies heavy on the conscience 2. the dominion of sinne to serve it in the lusts thereof From dead works Sinnes are called dead works 1. Workes because the soule is busie about sinne as a man about his work So Eph 5.11 1 Iohn 3.8 2 Dead partly to make the comparison more compleat they were ceremonially dead by touching dead carcasses so inwardly by sinne and as a dead carcasse is loathsome and odious so sinne Ezek. 36.31.2 In respect of the effects they bring forth death Rom. 6.21 they leave a sentence of death upon the conscience till the vertue of Christs blood be applied To serve the living God Here is the end of their purging we are not washed by Christ that we should defile our selves again but our purity must serve to Gods glory and nothing can come from us which will be acceptable to God untill we be purged with the blood of Christ and it is an elegant between dead works and the living God Vers. 23. With better Sacrifices then these Then those of the old Testament not in substance but in manner of exhibiting Christ was then slain onely in types and figures in the new Testament there is a reall and personall offering up of Christ himselfe Bulkley on the Covenant Vers. 24. Now to appeare in the presence of God Verbum forense an expression borrowed from the custome of humane courts for
word of Prophecie More sure than Gods own voice in the Mount of which he spake before Erasmus explaines the Comparative by the Positive more sure that is sure Beza and Piscator by the Superlative most sure or very sure Vntill the day dawne and the day-star arise in your hearts Not as some most falsely interpret it till Christ come into your hearts and then throw away the Scriptures rather till there be a more full Gospell-light So Estius Gerhard and others Vers. 20. No prophecie of Scripture is of any private Interpretation Word for word all prophecie is not of any private Interpretation an Hebraisme for no prophecie is of any private Interpretation So Rom 3.20 Stapleton saith Interpretation is private either Ratione personae when the man is private or ratione medij when it is not taken out of the Context or circumstance or ratione finis when it is for a false end Now a private Interpretation in regard of the person if it be publike in regard of the meanes is not forbidden for it is lawfull for one man with Scripture toti resistere mundo saith the glosse of the Canon Law the meaning of the place is that the Prophets were not Interpreters or Messengers of their own private minds but of the will of God as the next verse shews Vers. 21. But holy men of God spake as they were moved Or acti impulsi Esay 48.10 Heb. 13.7 Acts 28.25 Mic. 3.8 Nehem. 9.30 That is they did not only utter their words by the Holy Ghosts immediate direction but by the same direction did commit them to writing for speaking is used for writing 1 Kings 4.29 CHAP. II. Vers. 1. BVT there were false Prophets also among the people even as there shall be false Teachers among you Prophets then Teachers now it is but a variation of the Language of the time yet the new Testament calls false Teachers false Prophets 1 Iohn 4.1 One may be called a false Prophet or Teacher in a twofold respect 1. As he teacheth lies or prophesies falsely Ezek. 13.6 2. As he teacheth without a Commission Ier. 14.14 and 23.22 35. The Hebrew expresseth not a false Prophet in one word but calls him a Prophet the Greeke which hath the felicity of composition doth Who privily shall bring in damnable Heresies Greeke Heresies of destruction that is destructive Heresies an Hebraisme as Psal. 5.6 a man of blouds that is a bloudy man Heresie was first taken in a good sense it signifies Election and was referred both to good and bad Sects It seemes to be taken from the Schooles of Philosophers wherein every one chose a Faction to which he fided Heresies in the plurall to point at a multitude Even denying the Lord that bought them The Socinian denies that men are bought by Christ as if he were pointed at in this Text. See Laurentius Object How can Reprobates be said to be redeemed or bought by Christ Answ. Not in Gods decree for then they had been saved but in their own conceit and judgement and also in the judgement of other men led by the rule of Charity Vers. 3. With fained words Fine set words formes of speech Vers. 4. But cast them down to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read but only here Vers. 5. But saved Noah the eighth person a preacher of righteousnesse Erasmus reads it the eighth preacher of righteousnesse person is not in the Greeke but Beza dislikes that reading and gives a good reason against it See Gerhard Bringing the fioud upon the world of the ungodly That is the generation of sinfull men who lived in the daies of Noah Vers. 8. Vexed his righteous soule The word is a fine word implying two things 1. The search and examination of a thing 2. The racking and vexing a man upon the triall so Lot observed all the evills he weighed them 2. He racked his soule and vexed himselfe with the consideration of them the same word is used Mat. 14.24 in the matter of a storme Vers. 14. Having eyes full of Adultery Greeke full of the Adulteresse the Apostle alludes to Mat. 5.28 the very eyes discover the mind adulterating Vers. 18. They allure As the baite doth the fish as the Greeke word signifies See Rom. 16.18 Vers. 19. Is he brought in bondage Greek made a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. For if after they have escaped the pollution of the world That is such sinnes as worldly men are wont to be ordinarily defiled with by being entangled viz. in the like occasions of sin and such sines as Satan had in the same set for them Vers. 22. According to the true proverbe The first of a dogge is a very ancient proverbe used in Solomons time Prov. 26.11 whence some thinke Peter tooke it The dog is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire Though the sow be outwardly washed never so cleane yet because her swinish nature is not altered so soone as she commeth at mud she besmeares her selfe againe by wallowing in the mire and a dogge though being pained at his stomacke hee vomits out that which paineth him yet so soon as he hath ease he licketh it up againe They are two proverbes used to the same purpose Christ joynes these two living creatures together Matth. 6.7 CHAP. III. Vers. 3. SCoffers Such as shall make childrens play of all the terrours of the Lord. The Greeke nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely here used and v. 18. of the Epistle of Jude Vers. 9. The Lord is not slacke That is he sits not in heaven as one of the Idoll-gods that regarded not what acts were kept here below or laid not to heart mens carriages toward him But is long suffering Or patient that is he apprehends himselfe wronged and is fully sensible of it Not willing that any should perish Of his Calvin saith he speakes here of his will revealed in the Gospell But that all should come to repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw to go aside and bee private to sequester our selves to our repentance Vers. 10. The heavens shall passe away with a great noise Like the hissing of parchment riveled up with heate for so signifies the originall word Vers. 11. What manner of persons Even to admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all holy conversation and godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctis conversationibus pietalibus vulg in holy conversations and godlinesses when the Scripture would expresse a thing exactly it useth the plurall number Cant. 1.4 thy loves and the God of our salvations Ps. 68.20 The God from whom salvation comes in the most high eminent way Gen. 19.11 with blindnesses coecitatibus Montanus That is with the greatest blindnesse Vers. 12. Looking for and hasting unto the comming of the day of God The one is a word of faith the other
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
15.51 ubi de subita vivorum immutatione agitur Vorstius Scire terrorem Domini est esse participem illius cogitationis quod semel reddenda sit ratio coram Christi tribunali nam qui hoc serio meditatur necesse est ut tangatur timore neglectum omnem excutiat Calvinus Vide plura ibid. Hoc per concessionem dictum est Sana enim erat gloriatio Pauli vel sobria sapientissima insania si ita vocare libel sed quia multis videbatur ineptus loquitur ex eorum opinione Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constringit Id est totos possidet ac regit ut ejus afflatu quasi correpti agamus omnia Alludit enim ad vatum furorem ut diximus Acts 18.5 Beza Similitudo sumta à parturientibus Vide Luc. 12.50 Grotius Non â—stimamus quemquam è divitiis aut truditione quae sunt res carnales id est hujus saeculi Grotius Vide Calvinum New Adam new Covenant new Paradise new Ministery new Creation new Lord new Law and all new * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both concerning the action it selfe creation and the object or terminus creature New This word in Scripture signifieth as much as another Mark 16.17 compared with Acts 2.4 Not that it is essentially new but onely in regard of qualities yet this Scripture useth this emphasis not onely to exclude a totall but partiall concurrence of our will Perkins on Rev. vide Calvinum Hebraica phrasi qua peccata dâ—cebantur hoâ—iae immolandae pro hominum peccatis quod omnes observant qui hunc locum exposuerunt neque enim alio sensu ullo fieri potest ut verè Christus dicatur factus peccatum Chamierus Vide Bezam Dicitur Christus non novisse peccatum phrasi Scripturae quia peccatum nullum fecit id est adeò suit à peccato alienus ac si prorsus peccatum ignoraret Estius Mr. Hildersam Dr. Taylor Quasi tristes He brings in the sorrow of the godly with a quasi as it were sorrow saith Anselme not that it is sorrow indeed but as sorrowfull as if it were à painted sorrow not true sorrow indeed but when he speaks of joy there is no quasi but true joy Vide Bezam Mercerus notavit esse quosdam qui putent Paulum allusione sacta ad locum qui habetur 1 Reg. 18.21 posuisse hic nomen Christi pro nomine Domini pro Baal Belial Vide Bezam M. Burrhoughes Dwelling together notes intimate and constant communion Paulus admonet hanc subesse conditionem universis promissionibus ut nobis ad provehendam Dei gloriam sint incitamenta unde ad nos extimulandos argumentum sumit Calvinus Vehementer exundo gaudio Beza The whole man is set on work in repentance the understanding part must exercise it selfe in carefulnesse and apologie the affections are to be exercised in indignation feare desire and emulation the body in revenge and punishment the fruits of repentance Perkins Perkins vide Bezam Spiritualibus divitiis doctrina scilicet pietatis peccatorum remissione justitia sanctimonia aliisque virtutibus Cornel. à Lapide * Jerome Cajetane Grotius Bilson a Chrysostome Calvin Dr. Hall Hunc alii Baâ—nabam alii Apollo alii alium fuisse putant Sed res prorsus incerta est Voistius Vide Estium Cornel. à Lap. in loc Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine usi sunt ut Hebraicam vocem exprimerent Beracah quae tam benedictionem quam beneficentiam significat Calvinus * Mr. Mede on Psalm 112.9 Vide Bezam Jd est quisque tribuat prout apud se in animo suo libere constituerit ac praedeliberaverit Estius Hic ambulare in carne significat in mundo versari quod alibi dicit Habitare in Corpore Calv. Quòd Evangelij Ministerium militae comparat aptissima est similitudo Militia quidem perpetua est vitae hominis Christiani nam quicunque se Deo in obsequium addicit nullas unquam inducias habebit à Satana sed assidua inquietudine vexabitur Verùm Ministros verbi ac Pastores reliquis antesignanos esse decet Et certe nulli sunt quibus magis instet Satan qui acriùs impetantur qui plures aut graviores sustineant insultus Calvinus a Divinitus valida id est infinita illa Dei potentia nituntur Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudo à nummis probis sumpta Modestiae causa dicit se ita existimare quum res esset omnibus cognita manifesta intelligit autem quod suum Apostolatum ornasset Deus non minoribus gratijs quam Johannis aut Petri. Calvinus Vide Estium Doctor Gouge Imperitus sermone scilicet graeco polita nempe verbosa eloquentia Graecorum qualis est Isocratis Demosthenis Luciani à Lapide If I be not so eloquent in my speech as some of them Doctor Halls Paraphrase Annotat hic Theophylactus Oecumenius id quod in Graeco est etiam sic intelligi posse non tamen obtorpui aut elangui tale quid enim propriè verbum Graecum significat id est non idcirco segnior ad praedicandum sui Verum altera lectio nulli onerosus sui contextui magis quadrat Essius Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod verbum dictum est à torpore otâ—o nam otiosi premunt imminent alijs assiduè precando quod est oneresum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est torpere Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur torpedo piscis Ad verbum vertas non obtorpui in aliquem à Lapide Vide Diâ—heri Electa l. 2 c. 19. Et Estium in lâ—c 14 Acts. 19. Hilderâ—am Estius When Paul commeth to speak of himselfe he speaketh in the person of another 2. He concealed it for 14. yeares Vide Bezam Grotium Calvin * Whether in body or in an extasie of spirit Doctor Halls Paraphrase Vide Bezam Such as he neither may nor can utter Doctor Halls Paraphrase a Vide Bezam Grotium Estium Saint Austins free confession se nescire quâ—d sit Angelus Satanae is more ingenuous then their interpretation who refer it to an extreme paine in the head that Saint Paul should have as Theophylact sayes or ad morbum Iliacum which Aquinas speakes of or to the Gout or paine in the Stomack as Nazianzene and Basile interprete it Oecumenius understands the messenger to be those Heretickes which were his Adversaries in his preaching of the Gospell according to the signification of the word Satan 1 Kings 5.4 Others even amongst the Fathers understand it particularly and literally of that concupiscence and those lusts of the flesh which even the most sanctified may have some sense of and some attempts by Others understand it generally of all calamities spirituall and temporall incident to us in this 〈◊〉 but Cajetane goes farthest who reads it not as we doe Angelum Satanae but Angelum Satanam not that Angell which comes from Satan but that Angell
Calv. Hoc maximum Evangelij encomium est quod the saurum sapientiae continet Angelis adhuc clausum occultum Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word signifies prying into a thing overvailed and hidden from sight to looke as we say wishly at it as if we would looke even through it Vide Bezam Gerhardum 2 Kings 4.29 Iob. 40.2 Luk. 12.3 See Ep. 6.14 Similitudo ex more vetusto sumpta nam quum oblongas haberent vestes neque iter facere neque quicquam operis commodè suscipere poterant nisi succincti Vnde istae loquutiones Accingere se ad opus res gerendas Ergo impedimenta tolli jubet ut soluti ad Deum contendant Calvinus in loc Vide Gerhardum Laurentium Lumbos succingimus ad quatuor usus primò aditer secundò ad opus tertio ad bolla quartò ad ministerium à Lapidè Vide plura ibid. See Calvin Bifield in loc Estey H. Steph. in Thes. Significat hac similitudine in Christo nos habere quicquid veteribus sacrificijs adumbratum fuit quanquam praecipuè alludit ad Agnum paschalem atque hinc discendum est quid nobis prodest Legis lectio in hac parte Calvinus Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod de Christo etiam usurpatur Heb. 9.14 quidam volunt esse originis Graecae deductum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est Culpare sed rectius deducitur ab Hebraeo Mum quod etiam Syrus hoc loco utitur quod propriè significat vitium aliquod corporis Levit. 21.18 de Sacerdote c. 2â— 20 de pecore ab eo enim descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significans dedecus ac probrum praesertim si à Poetis usurpetur Gerh. Metaphora est vel ab oneribus quae humeris deponuntur vel à vestimentis quae exuere ac deponere solemus Laurentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripturis accipitur tum pro infante adhuc in utero materno concluso Luc. 1.41 tunc pro infante recens nato Luc. 2.12 Act. 7.19 tum pro eo qui jam paulo adultior 2 Tim. 3.15 hoc loco in secunda significatione accipi adjecta vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit Gerh. in loc The word may be said to be sincere 1. In it selfe because it is without errour sin and there is no deceit in it at all Pro. 8.7 8. Psa. 19.8 9. and because it hath no composition in it but is the pure word of God as it came from God himselfe at first 2. In effect it makes men sincere it both teacheth and worketh in the Godly a Spirit without guile Psal. 19.8 9. Bifield Quod aliqui in voce anguli subtilius philosophantur quasi hoc ideo dictum sit quod Christus Judaeos Gentes tanquam duos parietes diversos simul conjungat non satis firmum est contenti ergo simus simplici expositione ideo sic vocari quia aedificij pondus illo innititur Calvinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penitius perfectius inspicientes Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat subordinari ordine quodam subjici Gerh. Ordinatio divina secundum substantiam humana ratione subjecti causae instrumentalis finis If ever wee would effectually silence wicked men we must be continually exercised in well-doing Bifield Vide Gerh. in loc Not a civill but a spirituall freedome is here meant called Christian liberty Bifield Alludere mihi videtur Petrus ad veterem illum morem quo pileati incedebant servi recens manumissi Beza Id. ib. Vorstius Gerh. Dr Gouge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgate reddidit discoli Graecam vocem alla voce Graeca exprimens quod imperitis errandi occasionem praebuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat obliquum curvum Luc. 3.5 metaphoricè eum qui est moribus pravis animo corrupto depravato Act. 2.40 Phil. 2.15 Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatio à picturis vel paedagogis sumpta Beza Translatio sumpta à lapidibus viarum indicibus Arias Montanus Vsurpatur propriè de exemplari quod praeceptores discipulis pictores novirijs proponunt ad quod in pingendis literis imaginibus respiciant specimen artis suae exhibituri Gerh. in loc Sicuti sub lege peccator ut reatu solveretur victimam substituebat suo loco ita Christus maledictionem peccatis nostris debitâ—m in se suscepit ut eâ— coram Deo expiaret Calvinus Vide Bezam Bifield That is forgiven Compare Mat. 13.15 with Mark 4.12 See Esay 5. Vide Bezam Erasmus ita reddidit haec verba Cujus ejusdem vibice sanati sumus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratam inspectioneÌ„ considerationem significat ut colligitur ex hujus Epistolae c. 2. ver 12. qui locus huic nostro parallelus neque alibi in Novo Testamento hoc verbum occurrit Gerh. in loc Nehemiah Rogers Vterque Apostolus excessum prohibet quod praecipuum est commendat Rivetus As Iohn 6.27 Vide Cartw. in Prov. 31.22 Some conceive that the Apostle doth simply and for ever forbid these things named and all of like sort and that for ever which opinion saith Bifield is the opinion of almost all the Ancient and moderne Writers Docet quo praecipuè cultu ornatu mulieres se viris commendare debeant viz. interiore potius quam exteriote Estius Esay 51.20 Gen. 15.12 Mr Burroughes in his Irenicum would have it spoken to Abraham There was but one good word saith he in Sarahs speech to Abraham she called him Lord the speech otherwise was a speech of unbeliefe yet the Holy Ghost speaking here of her in reference to that speech conceales all the evill in it and mentions only the reverend title she gave to her husband commending her for it See Bifield Rainold de lib. Apoc. See Rom. 1.4 Spiritu vivificatus vel subjectivè intelligitur nimirum ut Christus dicatur vivificatus in sua parte hoc est Christi ea pars vivificata quae spiritus dicitur quemadmodum nos resurrecturi dicimur carne nempe quia caro ea est propriè quae resurgit à mortuis vel efficaciter Christus vivificatus à spiritu sive per spiritum utrovis autem modo evinci dico absurdam esse hanc de animae descensu fabulam Chamierus In his Epistle to the Nobility of England Ipsa vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quintupliceÌ„ habet in scriptura notionem 1. Significat generatim receptaculum Apoc. 18.2.2 Propriè carcerem in quo detinentur ac custodiuntur captivi Mat. 14.10.3 Vigiliam nocturnam sive horas vigiliae nocturnae Mat. 14.25 24.43.4 Custodiam militarem Acts 12.10.5 Infernum seu gehennam Mat. 5.25 atque hoc in loco Laurentius See Fulke on the Rhem. Test. Locus hic omnium pene interpretum judicio difficillimus Estius Petrus dicit Christum per spiritum suum à quo fuit vivificatus id est per divinitatem suam Noachi tempore nempe per
appeares in the fifth verse and the Commandements of their first message were reversed afterward Luk. 23.36 Mr Perkins Vers. 10. Scrip Necessary provision two coats Change of rayment staves defence Objection A staffe is allowed Marke 6.8 but here in Matthew and Luk. 9.3 it is denyed Answer Matthew and Luke meane staves which are a burden to them that beare them but Marke meanes a staffe whereon travellers do ease themselves Gen. 32.10 a walking staffe take no staffe to strike with See Piscator Shoes See Mark 6.9 The shoes which Matthew mentioneth are new such as are with care and diligence prepared to travell in the Sandales in Mark are such as are dayly worne on the feet Mr Perkins Vers. 11. And into whatsoever City or house ye shall enter enquire who in it is worthy and there be bold to tarry and receive entertainment as if he should say every one that is worthy will be ready to shew kindness unto you Acts 16.15 And there abide till ye go thence Abide in that house till ye go out of that City go not from house to house See Luk. 10.7 Vers. 14. It is probable that the Jews then used to shake off the dust as a figure of cursing as if they did it to witness that the Inhabitants of the place were so wicked that they infected the earth and dust with their contagion and that they would not communicate with them in any thing Iansen Harm Chrysostome Ierome Theophylact and Austen say that Christ commandeth them this that they might shew they would have nothing to do with them and not carry away their dust who contemned the Gospell Vers. 16. Behold I send you The mission of the Apostles was twofold first more particular in this Chapter when Christ sent them only to preach the Gospel in the land of Iudea 5 6. v. Secondly more generall after his resurrection Mat. 28.18 19. These words pertaine to Christs first mission As sheepe Harmeless and helpeless Among wolves so called first For their antipathy to the sheepe secondly For their cruelty thirsting for their bloud Be wise as serpents and simple as doves Be wise lest ye be circumvented by others and simple lest ye hurt others Sine prudentia simplicitas stultitia est Drusius The Serpent is very quick sighted to escape danger Tam cernis acutum quam aut aquila aut Serpens epidaurius and therefore He is called Draco of seeing 2. He stoppeth his eares against the Charmer with the earth on one side and his taile on the other and will not be gotten out of his hole 3. Seekes to save his head Ierome Austen Ambrose Totum corpus in orbem circumvoluit ut caput occultet 4. He hath a tortuous way not to be found He hath respect here to that place Gen. 3.1 The Serpent had in his Creation a speciall impresse of wisdome above all other Creatures therefore Satan made use of him to deceive our first Parents Doves The Dove Simplex est animal felle caret rostro non lae dit Bernard The properties of the Dove 1. Meekness the Dove is without gall 2. Simplicity innocency as here the Dove is without guile a simple and harmeless bird Cant. 4.1 and 5.12 and 6.8 The third quality is Chastity she keeps to her mate sincerity and singleness in heart and life 4. Is neat ad candida tecta columbae they are pure not defiled with sin 5. The Dove is a loving and lovely creature 6. The Doves flie together Esa. 60.8 So they must joyne together in Gods pure worship Vers. 17. But beware of men As if he should say what speake I of Wolves you have more cause to feare danger from men than Wolves or from any other creature whatsoever Homo homini lupus Vers. 18. Governours As Paul before Felix and Festus Act. 23.24 25. and 24 25. Kings Peter before Herod Act. 12.4 and Paul before Agrippa Act. 25.26 Vers. 23. Son of man It is a comfort given peculiarly to the Apostles Christ is said to come when he brings remedy to things in despaire Vers. 24. The Disciple is not above his Master While he continues a Disciple as Christs Disciples should never cease to be his Disciples so Grotius interprets this proverbe usuall among the Hebrewes Vers. 28. As if he should say I allow and command you to feare men onely for God who hath set them over you but feare God for himselfe Perkins Vers. 29. Farthing The tenth part of a Romane penny of our Coyne halfe penny farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus is a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is almost nothing lesse esteemed than Sparrowes for two were then sold for a farthing or as Luke saith five for two farthings and yet the eye of God is watchfull to defend them they are not shot and so fall downe without his providence The Epicure altogether denies providence Aristotle includes it in Heaven some of the Arabians say it is imployed about universalls not singulars but this verse and the next confutes them all Vers. 34. To send peace but the sword That is division by meanes of the doctrine of the Gospell By the sword here not warre but division is understood as is most evident by Luke 12.51 Vers. 37. That is whosoever loves what he hath best reason to love in this life more than his Saviour is not worthy to have any benefit by him any share in his mercyes Whether our love bee an ascending love up to Father or Mother or a descending love downe to Son or Daughter it may not bee greater than our love of Christ nay our love of all others in comparison of our love to Christ must be hatred Luke 14.26 Is not worthy of mee That is shall have no benefit by him shall not be saved by him Vers. 39. Hee that findeth his life shall lose it That is He which thinkes he findes his life he that thinkes that by the denying of the Gospell whereby he may preserve his life and obtaine good dayes in it he shall lose life Loseth It is not meant of an actuall losing but a disposition or preparation of the heart to lose for Christs sake if need be the dearest thing we have that is our life Luke 14.26 Vers. 40.41 He that receives That is doth any good office or deserves well of a Prophet Righteous Is to be taken by way of eminencie for one of eminent sanctity such as among the Jewes had therefore the sirname of Iusti as Simeon Iustus Iacobus Iustus Give to drinke Whence we may gather what receiving before is meant viz. relieve maintaine support A Prophets reward An eminent reward or of the quality of a Prophet though himselfe be none Mede in loc These words of beneficence to Ministers of the word are expounded by the chiefest Divines that the sence should bee as they who give honour to the
Embassadours of Kings or Princes doe procure the favour of the King so he that respects and honours the Apostles and the Ministers of the word as the Embassadours of God 2 Cor. 5.20 shall certainely receive a large reward from God This is a pious interpretation and not strange from the mind of Christ yet it doth not fully expresse the sence For it is the same to receive the Apostles Christ a Prophet a righteous man as to receive the words of the Apostles Christ a Prophet a righteous man or to believe and hearken to them so that true faith is especially exprest by this phrase laying up in their hearts the word of Christ the Apostles and Prophets and adhering to him with all the heart which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell That this is the mind of Christ appeares by a parallel place Luke 16.16 where Christ expounds himselfe what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him so Matth. 11.14 if you will receive mee if you will beleeve mee heare mee Iohn 1.11.12 To receive in the name of a Prophet and of a righteous man signifieth as much as to doe them good for the honour of the Gospell and in respect of the Gospell Marke 9.41 A Prophets reward Some understand it that they shall bee partakers of the same reward which is laid up for the Prophets and righteous rather a reward which is fit for the worthinesse of the person upon whom the liberality shall be bestowed Vers. 42. And whosoever shall give to drinke unto one of these little ones a cup of cold water onely A proverbiall kind of speech which wee use to this day in many tongues as often as we would expresse the least benefit God esteemes mens deedes by their mind not their mind by their deedes In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold onely not water as the Latines say frigidam bibere and frigida lavare CHAP. XI Verse 4. GOe and shew Iohn againe those things which yee do heare and see Our Saviour answers them by a reall demonstration Vers. 6. In me With the simplicity and humility of my person kingdome word worship and administration of the Sacraments See 26.31 1 Cor. 1.23 Vers. 7. Iohn His name was famous among the people and they spake honourably of him but his doctrine was little esteemed therefore Christ telleth them that they lost their labour which went forth to see him except they would observe his doctrine Vers. 8. The simple meaning of this place is that there was no such thing in the Wilderness which should allure the people thither for al things there were rude they should rather looke in Kings Courts for fine trimming which delighteth the eyes Vers. 9. 1. Prophesied of all things the old Prophets did 2. In his Mothers belly Luke 1.41 3. Pointed at Christ with a finger hee was middle betweene a Prophet and an Apostle Vers. 10. Behold I send my messenger before thy face who shall prepare thy way before thee It is a metaphor taken from Kings for whom going forth the wayes are wont to bee prepared the streets made cleane and adorned and his chiefe servants to goe before him the chiefest of which is hee that goes next before him Such a one was Iohn the last of the old Prophets and the first of the new Vers. 11. John Baptist was nearer Christ in time being the very next unto him of all the Prophets which ever went before him hee was therefore more happy than the rest for he saw what they desired to see and saw not and also of a more worthy calling as pointing out Christ with the finger which the rest onely descried afarre off Hee gained more to God by his Ministy than any of them had done as appeareth verse 12. Notwithstanding c. That is in the new estate of the Church not in respect of his person and gifts but of his ministry greater than John Baptist. Hildersam See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe wholly under the Gospell of the kingdome The least Minister of the Gospell is greater than Iohn in respect of the preaching of Christ so Bishop Down de Antich Grotius saith the comparison is wholly in the gift of the Prophet which Luke 7.28 expresseth more evidently as much as Iohn exceld all the Prophets before him so much the lowest Prophets of the New-Testament excell Iohn viz. in greater knowledge of mans redemption for that before Iohn was a mystery in Iohns time it began to shine forth after the passion and resurrection of Christ and sending of the Holy Ghost it was more evident than the light at noone day Vers. 12. The Kingdom of heaven Christ himself Ambrose Eternall life or Heaven Gregory and Bede Faith Chrysostome Euthymius and Theophylact some say the Church or Gospell Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia There was such forwardness and zeal in them which heard Iohn preach to procure to themselves the kingdom of heaven that they strove most earnestly to get it Mr Perkins The kingdome of grace is called the kingdom of heaven in opposition to the Kingdoms of the world and to the spirituall kingdome of the devill and because the Lord of it hath his throne in heaven and all good things come to them from heaven and because it differs but in degrees from the kingdom of glory this is mixt and imperfect that is pure and entire Take it by force As a Castle is taken by a storme These words are restrictive the violent and only they and promissive Vers. 14. And if ye will receive it That is if you will give credit to my speech This is Elias which was for to come viz. in spirit and power like to Eliah Luk. 1.17 but not the person of Elias Iohn 1.21 Vers. 15. He that hath eares to heare let him heare An Epiphonema with which Christ and Iohn in the Revelation following him Apoc. 2.7 17. often shut up their speeches concerning things of great moment Christ would signifie that it was a matter of great moment to beleeve that Iohn was the Eliah promised by Malachie for they mistaking in that might be deceived in the Messiah Vers. 16. Christ useth a similitude as it is supposed of a game commonly used by children Children leading severall dances did so sing one to another Christ that he might overthrow the pride of the Scribes took occasion to reprove them from children playing together their song was enough to condemn them Vers. 17. We have piped unto you and you have not danced They were neither moved to mirth with merry things nor to sadness with sad things Vsus tibiarum apud Hebroeos duplex erat in hilaritate gaudio in luctu in nuptiis