Embassadours of Kings or Princes doe procure the favour of the King so he that respects and honours the Apostles and the Ministers of the word as the Embassadours of God 2 Cor. 5.20 shall certainely receive a large reward from God This is a pious interpretation and not strange from the mind of Christ yet it doth not fully expresse the sence For it is the same to receive the Apostles Christ a Prophet a righteous man as to receive the words of the Apostles Christ a Prophet a righteous man or to believe and hearken to them so that true faith is especially exprest by this phrase laying up in their hearts the word of Christ the Apostles and Prophets and adhering to him with all the heart which shewes it selfe afterward in beneficence and hospipitality toward the Preachers of the Gospell That this is the mind of Christ appeares by a parallel place Luke 16.16 where Christ expounds himselfe what it is to receive the Apostles and Ministers of Christ. It is the same thing to heare one and receive him so Matth. 11.14 if you will receive mee if you will beleeve mee heare mee Iohn 1.11.12 To receive in the name of a Prophet and of a righteous man signifieth as much as to doe them good for the honour of the Gospell and in respect of the Gospell Marke 9.41 A Prophets reward Some understand it that they shall bee partakers of the same reward which is laid up for the Prophets and righteous rather a reward which is fit for the worthinesse of the person upon whom the liberality shall be bestowed Vers. 42. And whosoever shall give to drinke unto one of these little ones a cup of cold water onely A proverbiall kind of speech which wee use to this day in many tongues as often as we would expresse the least benefit God esteemes mens deedes by their mind not their mind by their deedes In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cold onely not water as the Latines say frigidam bibere and frigida lavare CHAP. XI Verse 4. GOe and shew Iohn againe those things which yee do heare and see Our Saviour answers them by a reall demonstration Vers. 6. In me With the simplicity and humility of my person kingdome word worship and administration of the Sacraments See 26.31 1 Cor. 1.23 Vers. 7. Iohn His name was famous among the people and they spake honourably of him but his doctrine was little esteemed therefore Christ telleth them that they lost their labour which went forth to see him except they would observe his doctrine Vers. 8. The simple meaning of this place is that there was no such thing in the Wilderness which should allure the people thither for al things there were rude they should rather looke in Kings Courts for fine trimming which delighteth the eyes Vers. 9. 1. Prophesied of all things the old Prophets did 2. In his Mothers belly Luke 1.41 3. Pointed at Christ with a finger hee was middle betweene a Prophet and an Apostle Vers. 10. Behold I send my messenger before thy face who shall prepare thy way before thee It is a metaphor taken from Kings for whom going forth the wayes are wont to bee prepared the streets made cleane and adorned and his chiefe servants to goe before him the chiefest of which is hee that goes next before him Such a one was Iohn the last of the old Prophets and the first of the new Vers. 11. John Baptist was nearer Christ in time being the very next unto him of all the Prophets which ever went before him hee was therefore more happy than the rest for he saw what they desired to see and saw not and also of a more worthy calling as pointing out Christ with the finger which the rest onely descried afarre off Hee gained more to God by his Ministy than any of them had done as appeareth verse 12. Notwithstanding c. That is in the new estate of the Church not in respect of his person and gifts but of his ministry greater than John Baptist. Hildersam See Dr. Sclator on 1. of the Rom. p. 1. because hee is all what Iohn was halfe wholly under the Gospell of the kingdome The least Minister of the Gospell is greater than Iohn in respect of the preaching of Christ so Bishop Down de Antich Grotius saith the comparison is wholly in the gift of the Prophet which Luke 7.28 expresseth more evidently as much as Iohn exceld all the Prophets before him so much the lowest Prophets of the New-Testament excell Iohn viz. in greater knowledge of mans redemption for that before Iohn was a mystery in Iohns time it began to shine forth after the passion and resurrection of Christ and sending of the Holy Ghost it was more evident than the light at noone day Vers. 12. The Kingdom of heaven Christ himself Ambrose Eternall life or Heaven Gregory and Bede Faith Chrysostome Euthymius and Theophylact some say the Church or Gospell Sancta fidelium in novi Testamenti Ecclesia irrumpentium violentia There was such forwardness and zeal in them which heard Iohn preach to procure to themselves the kingdom of heaven that they strove most earnestly to get it Mr Perkins The kingdome of grace is called the kingdom of heaven in opposition to the Kingdoms of the world and to the spirituall kingdome of the devill and because the Lord of it hath his throne in heaven and all good things come to them from heaven and because it differs but in degrees from the kingdom of glory this is mixt and imperfect that is pure and entire Take it by force As a Castle is taken by a storme These words are restrictive the violent and only they and promissive Vers. 14. And if ye will receive it That is if you will give credit to my speech This is Elias which was for to come viz. in spirit and power like to Eliah Luk. 1.17 but not the person of Elias Iohn 1.21 Vers. 15. He that hath eares to heare let him heare An Epiphonema with which Christ and Iohn in the Revelation following him Apoc. 2.7 17. often shut up their speeches concerning things of great moment Christ would signifie that it was a matter of great moment to beleeve that Iohn was the Eliah promised by Malachie for they mistaking in that might be deceived in the Messiah Vers. 16. Christ useth a similitude as it is supposed of a game commonly used by children Children leading severall dances did so sing one to another Christ that he might overthrow the pride of the Scribes took occasion to reprove them from children playing together their song was enough to condemn them Vers. 17. We have piped unto you and you have not danced They were neither moved to mirth with merry things nor to sadness with sad things Vsus tibiarum apud Hebroeos duplex erat in hilaritate gaudio in luctu in nuptiis
the whole latitude of it others circumcision with all the Leviticall rites A wine-presse That is all holy dutyes And built a Tower That is the glorious Temple Mic. 4.8 Not so much in reference to the materiall structure as the Ministry of it the doctrine and discipline of it Ezek. 7.20 Let it out to husbandmen That is commended the Vineyard to the care and diligence primarily of the Church-governours the Priests and Levites and also of the civill magistrate And went into a farre country Some say this is spoken ornatus gratia to fill up the parable it is spoken saith Ambrose secundum opinionem colonorum according to the opinion of the wicked husbandmen Vers. 34. He sent his servants That is the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Vers. 25. Beate one Ieremie See 1 Kings 22.24 Ier. 20.2 And killed another The Greek word signifies to murder with cruelty as Esay And stoned another That is killed him with stones 2 Chron. 24.21 Zacharie the Son of Iehoiadab Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple as some conceit nor secondly the people of Israel who though contemned for a while yet were afterward advanced but David literally rejected by Saul and the Nobles of the kingdom and Christ typically who was refused by the Jewes but yet exalted and advanced by God to rule in the throne over his Church graciously and over his enemies terribly therefore compared to a Stone because he is the foundation and support of his Church The builders rejected He granteth the Priests this title of chiefe builders in respect of their calling though they sought the ruine and destruction of the Church The head of the corner That is Hee should be the chiefe stay of the building as the Corner-stone upholds the chiefe weight of it Some doe very curiously discourse of the word Corner that Christ was placed in a Corner that He might joyne together two divers walls viz. the Gentiles and Iewes And whosoever shall fall on this stone shall be broken That is saith Grotius he that shall stumble upon Christ yet living shall perceive his own weaknesse to his losse as an earthen vessel struck at a stone But on whosoever it shall fall it shall grind him to powder But he that shall persist in opposing him after he shall be exalted into his heavenly kingdome shall as utterly perish as an earthen vessell on which a great stone is cast from a high place This befell the Jewes when Titus beseeged Ierusalem and will much more befall them at the day of judgement CHAP. XXII Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees the summe of the proposition is the same with that which was laid downe before Chap. 20. that many are called and few chosen as is concluded in the 14 vers He illustrates this proposition by a similitude or parable the sence of which in briefe is this The kingdome of heaven That is the state of the Church A King that is God the Father so called to declare his divine Majestie and to set forth the magnificence of the Feast His Sonne that is Christ. The wedding Feast the glorious excellencies God tenders in the Gospel-ordinances The wedding garment put on by faith including in it conversion The Bride or Spouse the Church The Guests Jewes and Gentiles First servants sent to invite the Prophets The second the Apostles The Marriage eternall life or the Kingdome of Heaven Under this parable is threatned the Jewes destruction Chrysost. Calv. The Jewes have the honour to be first called This inviting to the Marriage feast signifieth our inviting to partake of Christ and his benefits in the Gospel See Esay 25.8.9 and Prov. 9. beg Because in a Feast there is first plentie secondly of dainties The Lord provides dainties for the soules of his people in the preaching of the Gospel 1 the dishes the love of God his free grace and mercy the body and blood of Christ with the merit of it 2. The spirit of God in all the gifts and graces of it is there abundantly powred out 1. This is foode for the soule will feede the inward man 2 pleasant foode 3 will satisfie the soule and answer all the desires of it Esay 55. because it puts it into the possession of that which is its most sutable good 4 It is medicine for the soule Revel 22.5 The refusers are such as come not to Gods Ordinances at all or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule Iohn 5.25 It will nourish the soule up to everlasting life Iohn 6.31 to the end 2. To a Feast there is required not onely good fare but good company a voluptuous Roman said he did often eate good meate alone but he never feasted but in good company Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them Thirdly Heartie welcome from the Feastmaker Prov. 23.1 Cant. 5.1 Fourthly All is free cost Esay 55.1 2. Fifthly The continuance of this Feast all the dayes of their life especially the great standing dishes faith in the blood of Christ and communion with God Vers. 2. The Kingdome of Heaven That is the Heavenly by an Hebrew phrase viz. Because it hath a heavenly King Christ sitting at the right hand of the Father in heaven heavenly law a doctrine brought from the bosome of the Heavenly Father the citizens of this kingdome seeke heavenly things and their conversation is in heaven Phil. 3.20 Col. 3â— 1. God reignes in them after a heavenly manner the promises given to them are heavenly Marriage It is prepared in this life consummate in the life to come Vers. 3. His servants The Prophets to call preach or prophesie them the Jewes Vers. 4. Other servants Evangelists Apostles they had a larger promise Dinner Knowledge of God and forgivenesse of sinnes Oxen Strong Fathers of the Old Testament Fatlings The sweet Gospel Killed The Greeke word here is commonly used in Sacrifices and is by translation used for other feasts also for feasts and banquets were wont to begin with Sacrifices Not come Cal'd by Preaching to sorrow obedience The marriage Gregory applyes it to Christs incarnation but it is a spiritual conjunction with Christ. Hilary Calvin Being invited they are guests being come they are brides Vers. 6. And intreated them spitefully As Peter and Iohn and Paul severall times And slew them As Stephen and both the Iames. Vers. 7. Sent forth his armies The Romans who spoyled
meant the true militant Church and the members of it here upon earth v. 4. Starres of heaven Are Ministers of the Church v. 12. rejoyce yee heavens that is beleevers and members of the true Church on earth so v. 3. 7. A woman The woman is the Church resembled to a woman partly for her weaknesse but chiefly because the Scripture sets it forth by the Spouse of Christ Cant. 4.10 Clothed with the Sun That is Christ Psal. 84.11 Mal. 4.3 He resembleth it in its properties and effects Frst properties 1. In unity there is but one Sun in the world and but one sun of righteousnesse in the Church Ioh. 1.14 1 Tim. 2.5 2. Light Rev. 1.16 3. Purity 4. Power and sufficiency Secondly Effects 1. Illuminates 2. Directs 3. Refresheth The righteousnesse of Christ is imputed to the Church See Cant. 6 10. Shee is cloathed with it cloathes serve for 1. Covering 2. Shelter 3. Ornament so Christs righteousnesse and the Moon under her feet The Moon signifieth either Temporary and Transitory things as Dr. Tailor and others it being both the cause and embleme of change or the ceremoniall rights because the Jews festivals were ordered by the motions of the Moon as Mr. Burrh on Esay 66.10 from Mr Mede And upâ—n her head a crowne of twelve starres That is The shining doctrine of the twelve Apostles Vnder feete For subjection and contempt Vers. 2. And she being with childe cryed Cryed Two wayes in her prayers to God and her apologies to men Mr. Arrowsmith Ver. 3. And there appeared another wonder in heaven and behold a great red Dragon c. Here wee have a description of the Churches adversary under the name and type of a Dragon By the Dragon is meant 1. The Devill for so it is expounded v. 9. to be that old Serpent called the Devill and Satan The Devill is called metaphorically a Serpent or Dragon 1. In allusion to that story Gen. 3. Because under this forme and representation hee deceived mankind 2. For his poison and malice whereof hee is full 3. For his exceeding strength and power to hurt and destroy 4. For his slighnesse subtiltie and craft Gen. 3.1 See 9. v. of this Chapter This his nature is couched in his name draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutè cernere to see piercingly for he is subtile acute and quicke sighted to discerne a farre off his prey and advantage against us The Greeke word here used translated red is emphaticall noting him to be a fiery Dragon fiery red set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God 2. By the Dragon is also meant the instruments of Satans fury Ier. 51.34 Ezek. 29.3 Psal. 74.13 3. Some more speciall instruments the Heathen persecuting Emperours of Rome Having seven heads The head is the seate of prudence and policie the number of seven heads notes the manifold subtilties of the Devill and his instruments Others by seven heads understand the seven hilles of Rome where the Dragon lived or the seven kinds of governments in the Romane Monarchie And ten hornes The Dragons power and strength is here called ten hornes Horne in Scripture is commonly taken metaphorically and signifies strength might power kingdome glory The number ten is here taken indefinitely for all those Kings Princes and Captaines under them who banded themselves against the woman which by the perfect number of ten are noted to bee exceeding many See 13.1 And seven Crownes upon his heads By which is meant the supremacie of the Romane Empire subduing under it the Princes Provinces Nations by innumerable victories but especially prevailing against the Church and primitive Christians as so many Conquerors Vers. 4. And his taile drew the third part of the Starres of heaven By Starres are meant the Ministers of the Gospell because 1. They are set in their severall stations as the starres in their orbes by God 2. Because they give light to the Church by doctrine and holy example Matth. 5.14 3. They are eminent and in high place Of heaven Mysticall they were removed from their holy doctrine and heavenly hope His taile That is the power and policie of the Devill And the Dragon stood before the woman which was ready to be delivered The Text hath reference both to the Serpents standing before Eve the woman that is the Mother of the world and Church to seduce her and to Pharaoh called the Dragon of Aegypt watching the destruction of the male children of the Church so soone as the Mothers should be delivered of them This standing before the woman implieth 1. His readinesse and nearnesse 2. His instance and diligence Vers. 5. And shee brought forth a man child Some understand it of Christ. See Psal. 2.9 and Rev. 2.27 and 19.15 Dr Tailor gives good reasons against this exposition Others of Luther many of Constantine the great a godly Christian Emperour Dr. Tailor understands by it not one singular person but some potent Princes or speciall deliverers whom God stirred up to succour and relieve the Church against those Tyrannicall Romish Emperours and persecutors By whom the Dragon was defeated and disappointed whose aime was to devour all the seed of the woman for these were 1. Sonnes of the Church 2. A man child stout strong valiant 3. Ruled over the Nations with a rod of Iron viz. an unresistible power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the throne of God That is advanced into chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall Dragons Vers. 6. And the woman fled into the wildernesse This verse is here inserted by the Spirit of God by anticipation it was done after though it be here mentioned it properly belongs to the 13. and 14. verses It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction The wildernesse is nothing else but an afflicted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition Where there is a place prepared of God that they should feed her Alluding to the feeding of the Church of the Jews in the wildernesse The word They standeth in relation to some persons spoken of before viz. 11. ch 2. The two witnesses shall feed her for the time of both fitly agreeth A thousand two hundred and threescore dayes By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient Types It is the same with times time and halfe a time 14. v. and 42. moneths 11.2 Vers. 7. And there was a battell in Heaven That is in the Church militant Some speciall and
was a signe of the divine presence as Exod. 11.34 Bright to distinguish it from the old Law which was given in a darke cloud This is my beloved Son Some thinke that there is a secret opposition between Moses Elias and Christ as if Christ should command his Disciples to be content with the onely Son for that name is emphaticall whereby he is extolled above the Servants Heare yee him Emphatically heare him above Moses and the Prophets as fulfilling of both Grotius Believe and obey his doctrine Vers. 6. Fell on their face Vers. 8. Save Iesus onely That glory was tyed to the Law and Prophets but for a time that onely Christ might continue glorious Vers. 11. And Iesus answered and said unto them Elias truely shall first come and restore all things That is Iohn Baptist see Matth. 11.14 Vers. 15. Lunaticke Those are called Lunaticke which either at the wane of the Moone have the falling-sicknesse or are troubled with a giddinesse Vers. 17. O faithlesse and perverse generation An apostrophe to the Disciples Hee accuseth their incredulity Vers. 20. If ye have faith as a graine of mustardseed ye shall say unto this mountaine Remove hence to yonder place and it shall remove Signifying that by the power of true faith such things as are impossible to mans reason should be brought to passe if God have promised them This is a proverbiall speech among the Hebrews as appeares by Paul 1 Cor. 13.2 The sense is you would performe things most difficult saith Grotius Vers. 21. This kind goeth not out but by prayer and fasting That is this kind of evill Spirits which is sent for the punishment of greater offences so Grotius Earnest and cōtinued prayer having humiliation joyned with it they go often together Act. 10.30 and 14.23 1 Cor. 7.5 We must stir up our faith by prayer and our prayer by fasting V. 26. Iesus saith unto him then are the children free As if he should say if I would stand on my priviledge as I am the Son of God I am exempted as a Kings Son is not to performe that ordinary service which other men performe it cannot be meant that the Jewes were free for Christs Father and Mother were taxed Vers. 27. This fish is called at Rome Piscis Sancti Petri. CHAP. XVIII Vers. 1. WHO is greatest in the Kingdom of Heaven In the Church It is called the kingdome of Heaven 1. Because the King which injoyes this kingdome is heavenly 2. Because his seat is in heaven thence he reignes thence he exerciseth his power 3. Because his Subjects after they are admitted into this kingdome are heavenly and spirituall 4. The certaine seat of the subjects of this kingdome is in heaven 5. Because the government is wholly heavenly and Spirituall Vers. 2. And Jesus called a little child unto him Some think but without probability that this child was that famous Ignatius who was Christs Martyr under Traiane Vers. 3. Except ye be converted and become as a little child Two things are required of them that would enter into this kingdome First To become as little children that is in humility meeknesse and freedome from pride and disdaine the child of a Prince will without disdaine associate himselfe with a poore mans childe Secondly we must be coverted and regenerate by the Spirit of God Iohn 3.3 Mr. Perkins Vers. 5. And who to shall receive one such little child in my name receiveth me The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes hospitality here is taken for all kind of benefits as Act. 21.17 compar'd with Marke 9.41 Vers. 6. That place may be understood of men of yeares who if they have contrite and humbled hearts are little ones believing in Christ. It was a custome saith Ierome amongst the ancient Hebrewes that he which had committed any hainous crime if he had been taken should be tyed to a great stone and so cast into the deepe but Grotius denyes that there was such a custome among the Jewes seeing there is no mention of it in the Law and there were onely foure punishments used by them viz. fire stoning sword and strangling therefore this kind of speaking came rather from the Syrians their neighbours A milstone were hanged about his neck A huge milstone such as an Asse can but turne about as the word imports Perkins And as the Syriacke and Latine interpreters understand it And that he were drown'd in the depth of the Sea The words in the Greek are word for word in the middle of the Sea where the Sea is deepest Vide Scultet observat in Matth. c. 52. Vers. 7. Wo to the world because of offences This is vaedolentis as if a Physitian should say wo to that man from this sicknesse so Christ saith wo to the world because the scandales in it shall be very vulgar and usuall But wo to that man by whom the offence cometh This is a vae indignantis and of one denouncing punishment the hainousnes of whose punishment by a comparison he sets before their eyes Among the foure kinds of punishments used by the Jewes they reckon this as the most hainous because they were judged unworthy either to behold the Sun or injoy againe the benefit of the Ayre Vers. 8 9. That is our evill concupiscence fornication uncleanesse wrath and ambition Matth. 5.29 30. Col. 3.5 Vers. 10. Take heed that yee despise not one of these little ones By little ones he meaneth young Infants which are within the Covenant or others which are like to young infants in simplicity and innocency of life and humility Both little in christianity and little in yeares Babes and Sucklings Angels are their rockers Kings Sonnes must have their guard Dike Do alwayes behold the face of my Father which is in heaven That phrase implieth onely they are in a ministeriall ready way to be at the Lords appointment for any service Vers. 12. Christ would shew that a good teacher must labour no lesse to recover what is lost than to preserve what he hath under his hand Vers. 15. If thy Brother shall trespasse against thee Do thee any wrong or else sinne against God thou be privy to it for that sin may be said to be against a man whereto he is privy though the wrong be not against him because there is an offence given unto him then tell him That is correct admonish him privately Christ setteth down three degrees of brotherly correction 1. That he which hath sinned should be admonished privatly 2. If he shew any token of stubbornesse that he be againe admonished before witnesses the 3d is if he prevaile nothing this way that he be delivered to the publike judgement of the Church Vers. 16. In the mouth of two or three witnesses Not of one but of two or three therefore the person offended is a witnesse Vers. 17. Tell it unto the Church This
sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
some why Christ cursed the figtree though the time of bearing fruit was not come seemes this that it made a glorious shew with leaves and promised much yet performed nothing and so it seemes well to set forth the cursed condition of an hypocrite I rather approve of this Interpretation then that first given in my Annotations there being some just exceptions against it Chap. 23. v. 4. That Exposition in my Annotations Not Ceremonies c. may not seeme so proper perhaps because the Pharisees also thought to be justified by their works and lookt for Christ a temporall King Beza saith it is not to be understood of the corruptions of the word which men altogether ought to avoid but of that externall exaction of the Law in which they are for the most part rigorous who are most indulgent to themselves Matth. 25.1 Then shall the kingdom of heaven be likened unto ten Virgins c. Ten Virgins that is many See Gen. 31.41 Virgins Having respect to the custome of that time Virgins carrying Torches brought home the Bridegroome Vers. 4. The foolish Virgins had only oile in their Lampes an outward profession but not in their Vessells grace in their hearts Vers. 9. Go ye rather to them that sell and buy for your selves This is not a direction but an exprobration Vers. 34. Then shall the King say unto them on the right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Christ perhaps will not use that forme of words but his Sentence will be according to the tenour of them 1. We have a loving invitation or calling of them to himself Come They were now at Christs right hand come neerer to me they loved his appearing and longd for it Come Lord Jesus thy Kingdom come he calls them as a Husband his wife come into my Chamber my bosome 2. The title he gives them ye blessed of my Father That is In relation to what they were in the world this was their condition then though themselves sometimes and others perceived it not blessed of my Father not of the world they began not to be blessed now but appeared to be so 3. The assignation of the reward receive the Kingdom prepared for you Kingdom is the height of all worldly felicity therefore glory is so called Vers. 37. Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink c. They shall not then make any such question it is a Parable and 1. God would have us know that what ever good or bad is done to the Saints Christ counts as done to him 2. The Saints at the last day will not look on any thing that they have done as worthy of Christs taking notice of it Mat. 27.46 Those words in my Annotations Christ spake partly in the Syrian Language should be left out MARKE Chap. 1. Vers. 2. THose words in my Annotations because the Testimonies of two Prophets follow Malachy and Esay should be left out Mar. 3.6 And straightway took counsell with the Herodians against him The Herodians were Sectaries or Hereticks of the Jews which beleeved Herod the 〈◊〉 to be the Messiah or the Christ promised by the Prophets because they saw the Scepter in him to have departed from Judah according to the Oracle Gen. 49.10 Herod greedily â—â—ard these flatterers and favoured them therefore he killed the Infants in 〈◊〉 that he might kill Christ that none might be taken for the Messiah to himself Mark 5.5 And alwaies night and day he was in the memories and in the Torches The Jews had their Sepulchres not in their Cities but in the fields out of their Cities like to Chambers which might receive many men See Esay 65.4 Both their publike and private Sepulchres were ordinarily out of the City Josh. 24.30 we read that it was granted to their Kings or some of their chiefe men and such as had deserved well of the Commonwealth to have their Sepulchers within their Cities 1 Kings 2.10 and 11.43 This custome they had to bury the dead out of their Cities left the aire corrupted with the stench of their Carkasses should hurt the living and that their gastly looks might be removed far from them By the touching also of the Tombs Carcasses legall uncleanness was contracted and therfore the Jews thought fit to remove the occasion of this by having their Sepulchres out of the City Mark 5.11 A great heard of Swine feeding It is enquired whose Swine these were Menochius saith it is most probable they were the Gentiles for Josâ—pâ—us l. 7. 〈◊〉 saith Gadara is an Ethnicke City in Religion It is not likely saith he that the Magistrates of the Jews would suffer those of their own Nation to nourish heards of Swine since these Creatures were condemned by their Law and held to be uncleane Levit. 11.7 and it was not lawfull to eate them Neither doth that favour the contrary opinion saith he which is spoken of the prodigall Son Luk. 15.15 that he fed swine for that is a parabolicall not historicall Narration and if it were historicall it would not make for it for the Prodigall went into a far Country that is out of the limits of Judaea where no law forbad them to have Swine and there kept Swine Chap. 9.49 For every one shall be salted with salt viz. With the salt of tribulation by which the Elect are proved and with the salt of wisdome with which they direct their actions and affections according to the rule of Gods Law Vers. 50. Have salt in your selves and have peace one with another By salt is meant as Chemnitius and others observe sincere doctrine and Discipline whereby the people of God are seasoned and kept from the putrefaction of sin and errour this salt is so to be sprinkled as that if it be possible it may have peace joyned with it LUKE Chap. 1. ver 1. Fully perswaded of so it should be in my Annotations so Esrey hath it But though we say in Latine hoc mihi persuasum est yet in English not the thing but the person is said to be perswaded See Rom. 14.14 Chap. 2.4 Whence should be left out in my Annotations and the words following run thus Christ was called by the Jews a Galilean and Nazarite because he lived there Mat. 2. ult Chap. 2.8 Shepheards abiding in the field watching over their flock by night That which Souldiers were wont to do in War by reason of Enemies that Shepheards were wont to do by reason of wild beasts or theeves watch in their turnes The night was divided according to their military Discipline into foure watches that the Souldiers which could not watch all the night might watch the fourth part of it that is three hours and that some still might be ready to relieve those who were oppressed with labour or sleep This space of three
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
11.37 This the false Prophets did that they might more easily delude the people Zach. 13.4 Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable Doctrines and therefore are the more dangerous In Esops Fables the wolfe is brought in cloathed with the Sheeps skin Vers. 16. Ye shall know them by their fruits That is by the works of iniquity as after in Ver. 23. So Grotius He meaneth not so much the fruits of their lives as of their doctrine said Brugensis and Dike He alludes to trees as he shews after who are known to be good or bad not by their leaves or flowers but by their fruit Vers. 20. That is partly by their doctrine and partly by their lives being judged according to the rule of Gods word Ver. 22. Prophesied Here to prophesie signifies to teach the people of God by expounding the Scripture and applying the same to their consciences for their edification Name Jer. 27.15 that is being rightly called thereunto id est ex autoritate delegatione tua Brugensis to preach in the roome and stead of Christ to preach that which Christ would preach and in that manner also which he would use 1 Cor. 15.20 Ver. 23. Lo preaching it self though in Christs name because yet not for Christs name is with God but a work of iniquity and hell fire is the reward of it Never This word excludeth all times as if he should say I do not now neither ever did approve and accept you for mine own yea even in that time when you professed me preached and wrought wonders in my name even then I say I did not accept and approve of you Workers of iniquity That is men addicted to all sins in the Hebrew Idiotisme Pognalei aven Psal. 6.9 and who as it were exercise an art of sinning Vers. 28. Ended these sayings That is when he had in divers places given a taste of his doctrine to the people Vers. 29. The Scribes For first they failed in the matter they delivered not the Doctrine of God Secondly in the manner they taught coldly and without zeale Thirdly in the end they taught in pride and ambition seeking themselves and not Gods glory CHAP. VIII IN this Chapter are specified foure severall miracles 1. The cleansing of the Leprous man 2. The curing of a woman troubled with a fever 3. The healing of the Centurions servant 4. Lastly the strange appeasing of the wind and therefore this is rightly called by Ambrose scriptura miraculosa the miraculous scripture Vers. 1. The mountain Where he preached the Sermon which is contained in the three precedent Chapters Vers. 2. And worshipped him Marke saith he kneeled down and Luke saith he fell upon his face Luke 5.12 He shewed reverence in his gesture Lord if thou wilt thou canst make me cleane He acknowledgeth a divine power in Christ in that he saith he could make him clean if he would a short prayer but a sign of great faith and speciall modesty Vers. 3. The Law did not forbid to touch the Leprosie That the Lepers might be healed thereby but contrariwise lest those that were not Lepers might be infected thereby Hand A right one it is probable Piscat Vers. 4. See thou tell no man Some that they may excuse the leprous person do not think that he was seriously forbidden by Christ from divulging the miracle but rather to provoke him to tell it Others more rightly that he was seriously forbidden and think the cause was because the seasonable time was not yet come Shew thy self to the Priest 1. To confirme the truth Marlorate 2. The Law is the witness of Christ. Jerome 3. To magnifie the Priests calling Melancthon He sends him to the Priest saith Jerome 1. For humility that he may seem to give honour to the Priests for it was commanded in the Law that those which were cleansed of their Leprosie should offer their gifts to the Priests 2. That they seeing the Leper cleansed might beleeve in Christ and then they should be saved or if not they were inexcusable Vers. 5. Luke setteth down the same history the two Evangelists do so agree in all circumstances as it were folly to imagine two miracles of one Calv. Piscator is of the contrary opinion this only is different in the words that in Matthew the Centurion is said to come to Christ in Luke he is said to send some of the Jews which in his name did speak to him Jansenius also saith it is the same history Vers. 6. Matthew saith the young man was grievously vexed Luke that he was neare unto death Vers. 10. Not that he was ignorant of his faith but that he might make it wonderfull to others and upbraid the Jews of their incredulity Ver. 11. Many shall come from the east and the west That is from all the parts of the world and shall sit down as at a feast See Luk. 22.30 See Beza and Piscator Vers. 12. Children of the kingdom That is many Jews by birth borne in the Church Vtter or outward darkness It notes two things 1. The extremity 2. The eternity of the torments See 22.13 25.30 A state far removed from heavenly joy called light Gnashing of teeth Signifies either horror from the thoughts of their consciences mutually accusing them as Rom. 2.15 or most bitter indignation and murmuring proceeding from impatience for so to gnash with the teeth is used Psal. 35.16 and 37.12 and 118.18 Lamen 2.16 Acts 7.54 That is foolish which some imagine from the phrase that hell fire with its smoak doth stir up weeping and that there is so much cold there that the teeth gnash again with it Vers. 17. In Esay it is he hath borne our griefes or diseases Here it is applyed to Christs healing of diseases and 1 Pet. 2. to his suffering upon the Cross. This may well be because the outward healing of diseases was a Symbole or testimony of his inward healing Although Grotius observeth that Christ is therefore said to beare our diseases when he cured them because of the great paines and travell he took therein for it was after sun-set and the multitude did much throng him Vers. 20. Son of man Some think he was so called because he was borne of a Virgin and had but one Parent and so was a Son of man not of men that is only of a Mother and not of a Father and Mother both as others are but by the same reason it might be inferred that Ezekiel had but one Parent because he is called son of man but this title is given him to shew 1. That Christ was true man 2. That he came of the stock of man 3. That he descended very low for our sakes Dr Gouge It is a wonder that Christ denied that he had any where to lay his head when he had many godly and curteous men who would willingly have
Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
Christ and began thence Vers. 4. That thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a certaintie by which we are certaine that we do not erre Wherein thou hast been instructed Or catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wherein thou hast beene hitherto taught by a lively voyce either before or after baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul and Luke signifies to teach the rudiments of Christian Religion viva voce Gal. 6.6 Whence the candidates of baptisme were called Catechumeni in the primitive Church because before baptisme the first principles of the Christian faith were taught them by their teachers viva voce Lucas Brugensis Vers. 5. Of the câ—urse of Abia That is the weeke of Abia. 2 Chron. 23.8 For the family of Abia was not now extant among the courses there is no mention at all of him among the Priests that returned out of captivity and therefore the Evangelist saith not that Zacharie was of his family but of his course that is of a course that bare his name Mr. Lightfoot of the Temple-service Vers. 6. Righteous before God That is upright Walking in all the Commandements and ordinances of the Lord blamelesse Commandements That is matters of morality and perpetuall necessity Ordinances That is all such outward appurtenances to the worship of God as were required Vers. 7. And they had no child because that Elizabeth was barren and they both were now well stricken in yeares Elizabeth was barren in the flower of her age and old age makes fruitfull women barren therefore in two obstacles there is a double wonder of the divine power and that the Lord by a stretched hand from heaven might witnesse that the Prophet was sent by him Vers. 12. And when Zacharias saw him he was troubled Both by reason of the new and unusuall vision and also because of the Majestie of the Angell appearing for hee appeared in a heavenly shape Even good men have been afraid at the presence of good Angells when they have come with good tidings Corpus mortale tumultus non velit aetherios Vers. 15. He shall be great Both by reason of gifts and authority and especially by reason of office In the sight of the Lord That is in the Church or in the Ministerie of the Lord because he did as it were point with his finger at the present Messiah Shall be filled with the Holy Ghost The filling with the Spirit signifies excellent singular and extraordinary gifts of the Spirit or abundance of gifts For those which are furnished with the peculiar gifts of the Holy Ghost beyond the common reason of the vulgar are said to be full of the Spirit Act. 6.5 and 11.24 Vers. 17. The disobedient The Greek word may signifie either such as will not be perswaded to believe or rebellious Both doth imply some stubbornesse and therefore the Syriacke translation hath it stubborne Vers. 19. I am Gabriel Gabriel signifies the strong of the mighty God by this hee would teach Zacharie that he ought to be admonished by beholding of him not to measure this businesse by humane weakenesse It makes also for the confirmation of the certainety that the same Angell which foretold the supputation of the time of the Messiah Dan. 9.21 Should declare the accomplishment of it That stand in the presence of God That is which serve him as the Lord lives in whose presence I stand that is whom I serve Grotius thinkes it is a speech taken from the Courts in the East and is as much as if he should say that he is not every servant but a Prince of the Heavenly kingdome See Matth. 18.10 Vers. 22. Remained speechlesse He was a Priest of Aarons seed to signifie that the end of his Priest-hood was at hand and that the people should looke for another Priest Vers. 24. Hid her selfe The word in the originall signifies very secret hiding Hiding is comming into lesse company than ordinary five months A month is here to be taken as women in their matters use to count a month Piscator thinkes it hard to be told why five months are mentioned Beza alledgeth three causes either because all Jewish women used to do so or she misdoubted whether it would fall so yea or no or because hiding her selfe so long and then comming abrod on the sudden the wonder might seeme the greater Chemnitius saith because she was ashamed to have lust now in her old age because she might at her first coming abroad convince that she was with child The Arabicke hath it occultavit graviditatem suam she hid her being with child lest we should think that she was not seen by any for five whole months but that she conceald her being with child for in the five first months those which are with child are not so big but it may be hid from those that behold them if they be silent especially if by reason of their great age there be no cause to suspect so much Vers. 25. My reproach In that she cals it her reproach rather than her husbands we thence learne saith Cartwright that either yoakfellow ought rather to ascribe the sault of barrennesse to themselves rather than to lay it on the other Vers. 28. Highly favoured or graciously accepetd or much graced The Greeke word signifieth freely beloved not full of grace both here and Ephes. 1. in Chrysostomes judgement The Monkes have depraved these words and say that Mary is full of grace as the necke of the Church as Christ is the Head and that blessed among women they have in their postils transformed into this blasphemous sentence let women be blessed in thee as men in the Son Christ. These holy words of the Angell are prophanely superstitiously and idolatrously abused by the ignorant Papists as a prayer when they are none mumbled in Latine whereof they know not the sense said unto stockes and stones yea to God himselfe The Lord is with thee That forme is most usuall in Scripture but it is used two wayes 1. Optativè let the Lord be with thee Iosh. 1.17 1 Chron. 22.1 2. Indicativè the Lord shall be with thee 1 Kings 10.7 Iud. 6.12 This latter signification doth better agree to the Angels sentence Gabriel might so speake because she was about to conceive and bring forth Immanuell which is God with us Blessed art thou among women Or rather blessed be thou it is taken out of Iud. 5.14 See Ruth 3.10 Vers. 29. She was troubled at his saying As before in Zacharie v. 12. It is taken from stirred water and signifies perplexity of thoughts when one cannot tell what resolutely to think Iohn 11.33 and 13.21 Vers. 31. Shalt call his name Iesus That which Esay called Immanuell the Angell called Iesus performing the office of an Interpreter whence it appeares that there is the same signification in both For whether we say this is
immoderate desire of having For a mans life consisteth not in the abundance of the things which he possesseth Christ plainely crosseth that opinion which the heart of man had conceived about riches viz. that the life of man consisted in them But whether we consider mans life in the length and continuance of it or in the comfort of it it consists not in riches no man lives a day longer or merrier for his riches See Brugensis Vers. 17. What shall I do because I have no roome where to bestow my fruits Behold abundance doth not bring to the Covetous tranquility and felicity of mind but rather greater solicitude and misery he calls them his fruits he doth not acknowledge them to be Gods from whose blessing all things proceed if 〈◊〉 covetous man had acknowledged this he would have known what to have done he would then have given thanks to God the giver Vers. 21. So is he that layeth up treasure for himself Gets together Lands and Goods and all abundance of things that the world counts precious And is not rich towards God That is was not plentifull in good works according to the measure of wealth which he had men are rich toward God 1. When they are reconciled to God in the merits of Christ. 2. Cor. 8.9 2. When they receive his grace whereby they are enabled to bring forth good works both in duties to God and man 1 Tim. 6.16 Vers. 24. Consider the ravens See Psal. 141.9 Albertus magnus in the History of the living Creatures relates that the yong Crows are forsaken by the old out of a cruel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle saith they are cast out of their nests In such a great want of things Albertus saith that certaine little wormes arising out of their dung do of their own accord cast themselves into their gaping beckes and by this meanes wonderfully nourish them When Matthew named the fowle in generall Luke did not in vaine specially instance in the Ravens For Job and the Psalmist extoll the speciall care of God toward the young Ravens Vers. 29. Neither be ye of doubtfull mind Hang not in suspence and doubt for the event of the work as the meteors do in the aire uncertaine whether to stay there or to fall to the ground Vers. 32. Feare not little flock There are two diminutives in the originall the word translated flock signifieth a little flock but that the exceeding littlenesse of it might appeare Christ adds another word so the words are feare not little little flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little in their own esteeme in the worlds account and in regard of wolves Christs twelve Apostles seventy Disciples and other faithfull persons which came out of Galilee and elsewhere were but few compared with the Priests Pharisees and the rest of the Jews For it is your Fathers good pleasure to give you the kingdom Feare not the losse or want of earthly things it is your kind and loving father that doth tender your estate and hath care of it it standeth with his good pleasure and he wills freely to give without any merit of yours The kingdome That is the heavenly kingdom prepared for you Vers. 33. Sell that ye have and give alms c. Our Saviours meaning is in the case of extreme necessity when there is no other way to relieve those that are to be relieved See Acts 2. and 4.34 35. Vers. 35. Let your loynes be girded about and your lights burning By these words he would intimate that all whensoever they are called out of this prison of the world should be ready and prepared to go out of it By the name of light we understand the word of God and the light of faith kindled by it Vers. 36. When he commeth and knocketh He knocks by his word as Rev. 3.20 and when by the trouble of sickness he shews death to be neere we presently open to him when we readily and willingly receive it Vers. 42. To give them their portion of meat in due season He alludeth to the care of Governours of Families or stewards who do allow to every one in the house their portion James 2.25 Vers. 48. Vnto whomsoever much is given Not whosoever hath much but to whomsoever much is given 1. Because we have nothing but from gift 2. It is a foundation of improvement and of the duty of giving account Things given are abilities naturall acquired advantages opportunities and time to improve all these Much A comparative First In regard of our selves so we receive much in regard of our desert 2. God needs not to bestow any thing Secondly in regard of others Vers. 50. I have a baptisme to be baptized with He cals the death of his Crosse a baptisme as also Marke 10.38 partly because it was a certaine immersion into extreme calamities into which He was cast partly also because in the Crosse he was so to be sprinkled with his own bloud as if he had been drowned and baptized in it Straightned Pained or pent up not with such a griefe as made him unwilling to come to it but with such as made him desire that it were once over There seemes saith Grotius to be a similitude implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken from a woman with Child which is so afraid of the bringing forth that yet she would faine be eased of her burthen Vers. 51. Suppose ye that I am come to give peace on earth I tell you nay but rather division You expect that your Messiah should be such a King as should far exceed the Roman Emperour in Riches Power and Majesty who may bestow a universall peace upon you freed from the tyranny of the Romans may subdue all nations and so set them in safety But I say unto you that not peace but separation shall follow even of those that ought to be joyned together in the bond of the straightest kindred and affinity CHAP. XIII Verse 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Cyrill and Theophylact with Euthymius think that they were followers of that Judah of Galilee of whom Gamaliel makes mention Acts 5.37 They relate these to be his absurd opinions that he taught that no man is to be called Lord that the Jews ought not to pay tribute to the Emperour of Rome nor to offer sacrifice for the Romans and for these things Pilate was angry with them and commanded to kill them in sacrificing yet these things are uncertaine This is certain since we may gather it out of Iosephus that the Galileans were alwaies prone to sedition for they burned with an insatiable desire of getting liberty which they lost by the Romans therefore it is probable that some of them conspired and entred into a league to vindicate their liberty and that things might succeed the more prosperously they began with sacrifices as
say in this businesse I am not to be advised by you neither will I He reprehends this in her viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred Matth. 12.48 Luke 11.17 See Rolloc Mine houre is not yet come That is fit and opportune time Rom. 13.11 Rev. 14.15 Iohn 13.1 Luke 22.53 When the wine was quite spent when all took notice of the want lest water should have seemed to have been mixt with wine when all things were almost desperate then is Christs houre by this meanes the miracle is made more famous than if he had prevented the defect of wine Vers. 8. Draw out now and bear unto the Governour of the feast Because this belonged to his office who was the taster and who could judge of the goodnesse of the wine Vers. 10. Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse It was a custome in the beginning of their feasts to give the best wine and to reserve the worser unto the last to which Custome our Saviour alludes Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee The Evangelist twice names the place where this miracle was first shewed for the certainty of the miracle and distinctly names it Cana of Galilee That is the miracles which Jesus shewed in the time of his ministry had such a beginning so that this which was done in Cana of Galilee was the first Admirable revelations were made in the birth and Baptism of Christ but the Evangelist speakes of those things which Christ himself being incarnate properly did And manifested forth his glory Viz. That this Jesus is the Son of God and the Messiah And his Disciples beleeved on him Beleeved that his doctrine which he was about to deliver was true divine and heavenly 2. They trusted beleeving that they should have eternall life through his name Vers. 12. He went down to Capernaum Which is a daies journey distant from Cana Iohn 4.52 It was a principall City a famous mart Town and as is were the Metropolis of Galilee thither therefore presently he went after he had shewed this miracle that his glory there might be manifested to many and might be farther spread for the celebrity of the place and frequent commerce and would prevent him about to go to Ierusalem and therefore he brought thither the Disciples that were his kinsmen with him who might testifie of that miracle which they saw Vers. 16. My Fathers house My Father not our Father therefore he shews that he is the only begotten Son of God and that the purging of the Temple belongs to him He calls the Temple the house of God because God promised that he would dwell there and hear his people by exercising his power Vers. 19. Destroy this Temple By the Temple he understands his body ver 21. That is his humane nature being figured by the materiall Temple that is if ye shall destroy as Prov. 25.4 and Ephes. 4.26 Ver. 20. The Jewes presently as if they had gotten the occasion of calumniating which they sought for crie out forty six years was this Temple in building and repeat also that calumny after three dayes in the history of the Passion forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it Ver. 22. And they beleeved the Scripture and the word which Iesus had said That is they understood the Scripture and that speech of Christ in his death and resurrection being fulfilled Ver. 24. Did not commit himself unto them He did not acknowledge them for true Beleevers CHAP. III. Verse 1. NIcodemus His name signifies the victory of the people Ver. 2. Came to Iesus by night Both out of shame for he was ashamed openly to come to Jesus who was poore and to be his Disciple when he was a Master in Israel ver 10. This seemed unworthy of his authority and gravity and that he might not incur the hatred of the Pharisees This is three times mentioned ch 7.50 and 19.39 Rabbi He acknowledgeth him not to be the Messias nor the Son of God but a singular Doctor and a famous Prophet Polyc. Lyser Ver. 3. Verily verily See 5. and 8. verses No Evangelist but Iohn useth this double asseveration and that in matters of weight nineteene times in this Gospell See Mat. 5.18 and Cornel à Lap. Except a man be borne He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated because their very nature is so depraved Again The Greek word again is significant it imports saith Beza we must go over all that is past and reject it as unprofitable and begin a new The Syriack interprets it here again and so the Greek word is taken Gal. 4.9 Cannot see the kingdom of God Iohn 12.42 and 7.48 Cannot be a partaker of life eternall as Ver. 5. Polyc. Lyser Rather spirituall life is here meant Calvin Ver. 4. How can a man be borne when he is old Hee names an old man because he speakes especially of himself as if he should say I am an old man and desire to enter into the kingdom of heaven how can it be that I which am an old man should be born anew Vers. 5. Except a man be borne of water and of the Spirit he cannot enter into the kingdom of heaven Those words must be understood of inward regeneration in this sence that is by water which is the Holy Ghost as Mat. 3.2 for to be born from above and of water and the Holy Ghost is in our Saviours Phrase all one thing It is spoken to Nicodemus a Pharisee who came not to Christ as the rest of the Pharisees with a bitter Spirit he though a Jew a Doctor in Israel one that had good thoughts of Christ vers 2. yet he must be born again 2. Must not be new dressed but borne again wholly new 3. A man not a heathen but one that lived in the Church 4. Cannot else see the kingdom of God Of grace Calvin He can neither be a true and living member of the Church here nor shall have a share in glory 5. The manner of expression verily verily shews the earnestnesse of Christs Spirit in him and the importance of the matter It is a great question whether he meaneth Baptism here for then it was not instituted though some did baptize others think it to be like that phrase Baptized with the Holy Ghost and fire but if it be meant of Baptism it implyeth only a contempt of it when there is an opportunity and who can think that if a Parent should wilfully contemn Baptism his Child should
Old Testament and as many in the New Testament before Christ himselfe rose how then is he the first fruits of them that slept Sol. Christ rose first in an incorruptible and spirituall body v. 44. they in their naturall and corruptible bodies Iohn 11.39 He was the first of all those which rose from death to life to die no more but to live for ever others were raised from death to life not to live for ever but to die again He was first not in order of time but is the worthiest of all they were raised by the vertue and merits of his resurrection Vers. 22. For as in Adam all die even so in Christ shall all be made alive In the first part all simply in the latter all with limitation sc. that be in Christ must be understood shall be raised by him at the resurrection There are two roots out of which life and death spring as all that die receive their deaths wounds by the disobedience of Adam so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation so all live which are the sonnes of Christ through spirituall regeneration Non moriuntur omnes in Adamo sed ii tantum qui in Adamo permâ—nserunt neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt Cam. de Eccl. tomo 10. Estius gives two expositions of this place first as all which die die by Adam so all which shall be made alive shall be made alive by Christ. Or thus as by Adam all die which are Adams that is all men so by Christ shall all be made alive which are Christs that is all the elect Vers. 24. When he shall have delivered up the Kingdom to God even to the Father By Kingdom here two things are meant 1. The Church which Christ shall present to his Father without spot the Church is called a Kingdom also Matth. 13.4 So Chrysostome interprets it 2. The manner of administration of it the substance of the Kingdom is everlasting Heb. 1.8 The present manner of administration shall cease Christ shall govern no more by Magistrates Ministers Ordinances supplies of the Spirit This is meant by delivering up the Kingdom to the Father When he shall have put down all rule and all authority and power That is lawfull powers and ordained of God Tum in caelo principatus Angelici tum in Ecclesia cessabunt ministeria praefecture ut solus Deus per seipsum non per hominum vel angelorum manus potestatem suam principatumque exerceat Calvinus Vers. 28. Then shall the Sonne also himselfe be subject to him Can Christ be more subject then he hath been Things are said to be when they are publiquely manifested as Psal. 2.7 Saints and Angels shall be subject to Christ and he shall there professe that all the glory which he hath obtained he hath it as his Fathers servant That God may be all Wickerius and other Familists say that the union which the soul hath with Christ is not onely reall and Spirituall but transmutativa conversiva and that not in respect of qualities onely but the essence turns us into Christ the very essence of the body shall be turned into God say they se Christum esse Deum esse dicere non est veritus some such expressions there are in Plato and Photinus that we shall be swallowed up into God as a drop in the Sea but the humane nature of Christ was not turned into the essence of God but the meaning is He shall be all in all immediately now he conveighes himselfe to us by means and infinitely in full degrees Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are then they baptized for the dead Baptizing some living man in the behalfe of his dead friend Cerinthus held that Christ did not rise from the dead and so went about to weaken the doctrine of the resurrection yet it was their fashion that followed his heresie if one died unbaptized they baptized a living man for him Secondly others take it for washing away of sinne the effect of baptisme Calv. Beza It is in vaine to be outwardly baptized if there be no resurrection See Grotius If men desire baptisme when they are as good as halfe dead esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes men did ordinarily or very often deferre their baptism till their death-bed that so they might have their passage out of this world in the purity which Baptism restored them to without contracting any more sins after Baptism Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily That was an obtestation and not an oath for it is all one as if he had said Thus my sorrows and afflictions which I endure for Christ would testifie if they could speak that as certainly as I rejoyce in Christ so certainly I die daily Estius makes it an oath Vide Bezam Alardi Pathol. Die daily That is daily expose my selfe to the dangers of death for the Gospell and conversion of the Gentiles à Lapide Vers. 32. I have fought with the beasts at Ephesus See Burrh on Hos. 2.12 p. 472. Grotius in loc Because the men of Ephesus fought with him after the manner of beasts Mr. Cotton Savage men of beastly quality Baines vide Scult orat de conjung Philol. cum Theol. The Epicures of Ephesus Demetrius and his fellows Acts 19.9 So after Tertullian and Theophylact Beza expounds it Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1 Titus 1. Let us eat and drink for tomorrow we die This was a proverb familiar with Epicures as that of Sardinapalus shewes Ede bibe Iude post mortem nulla voluptas Paul took it out of Esay 22.13 Vers. 33. Evill communications corrupt good manners This is an Iambick verse out of Menanders Comedy Paul Acts 17 and Titus 1. brings testimonies from Heathen writers Some render it evill speaking or evill communication some evill conversings we may understand the word thus conversing with others in their evill speakings sayings or writings Verses 41 42. There is one glory of the Sunne another of the Moon and another glory of the Stars for one Star differeth from another in glory So also is the resurrection of the dead it is sown in corruption it is raised in incorruption The circumstances of the disputation which the Apostle handleth proveth that the comparison is of the difference between the bodies as they shall be in Heaven from those which are now upon earth and not of the difference of glorified bodies one with another for he addeth It is sown in corruption it is raised in incorruption Vers. 44. Raised a Spirituall body Spirituall is
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it Michael and his Angels fought against the Dragon and the Dragon fought and his angells This Michael is Christ it is so expounded v. 10. 2. This place is an allusion to Dan. 10.13 and 21.3 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord that is onely Christ Phil. 2.6 4. We read no where in Scripture of this name but Christ himselfe must be understood Iude 9. Which place alludes to Zach. 3.2 His angels are not onely those which are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian Religion and in warre with the Dragon both in ecclesiasticall and politicall states godly Princes and Rulers and also godly Pastors holy Martyrs zealous professors all to whom sometimes the name of Angell is ascribed in Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety 3. Their whole service is due to him their Lord. The Dragon the Generall is the chiefe of Devils and head of wicked Angels Bâ—elzebub his Angels are wicked spirits wicked men they sight by open force secret fraud Vers. 8. But they prevailed not neither was their place found any more in heaven By heaven here the Church of God is meant in which the Dragon sate and exercised his Tyranny The phrase not to have his place is taken out of Dan. 2.35 The Dragons had no more place in the Church to domineer and tyrannize against the Saints as they had done but they are now conquered and expelled out of heaven A generall overthrow is not here properly meant but a speciall victory of some speciall Dragons that rose up to waste the Church because this is a prophecie after St Iohns time Vers. 9. And the great Dragon was cast out that old serpent called the Devill and Satan which deceiveth the whole world The Devill is a Serpent 1. Because he hid and covered himselfe in the serpent in his first stratageme against our first Parents Gen. 3.1 2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians and in his winding by his slie flattery and subtilty and in his accursed condition 2. An old Serpent 1. Because he is as old as the World and at the beginning deprived our first Parents of their happinesse 2. His malice is inveterate as ancient as the world 3. Is growne wonderfull cunning by experience The Devill So called for his crimination accusation and calumination Hee is that egregious caluminiator whose incessant delight and practice is in accusing and calumniating 1. God to man of envy injustice Gen. 3.3 2. Man to God Ioh. 1. Satan So called for his hostility he is an adversary 1. To God 2. Good men 3. Good actions Hee seduceth or deceiveth the whole world To seduce is to draw a man aside from the right way into some by-way a metaphore taken from travellers the Devill drawes men from the true worship of God to Idolatry and false worship of Idols and heathen Gods He incessantly labours in this as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false Religion The persons that are seduced are the whole world alluding to his generall seduction of all men in our first Parents and also the generall corrupting of true Religion in the dayes of Noah But by the whole world or earth are meant the reprobates or earthly minded men who mind earthly things with contempt of heavenly He was cast out By the members of Christ. 1. By casting out and resisting Paganisme Idolatry Blasphemy Impiety and all Injustice 2. By the preaching and promulgation of the Gospel which is like lightning quick piercing and irresistable 3. By open profession and maintenance of the faith and truth of the Gospell Into the earth 1. To manifest and cleare the certainty of his overthrow and the Churches victory as Goliah was seene to bee overthrowne when David threw him down to the ground 2. More specially to shew who they bee whom the Devill now tyrannizeth over among reprobates carnally and earthly minded men And his angels were cast out with him That is the power of al wicked persons by whom the Devill putteth forth his power against the Church was so broken as they could never prevaile against the salvation of any member of the Church nor against the happy proceedings of the Christian Religion in the infancy of the Church Vers. 10. And I heard a loud voyce The cherefull noise of innumerable Citizens of the Church militant provoking themselves to sound forth the Majesty and praise of God for his great mercy to his Church and his great judgements against the Dragon and his Angels In heaven That is the Church militant Now is come salvation That is safety and externall security of Gods people by their deliverance from cruell tyrants Ex. 14.13 Strength That is the mighty arme of God which beares up all things and subdues all contrary things to his will and power And the kingdome of our God The kingdome of grace which the Dragon specially opposeth And the power of his Christ His Christ 1. For distinction other Kings were annointed and set up by men 2. For eminence 3. For neare relation For the accuser of our brethren is cast down which accused them before our God day and night This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser but such an accuser who accuseth before a King here before the Lord. Night and day Incessantly See Zach. 3.3 Vers. 11. And they loved not their lives unto the death That is they slighted contemned yea despised their lives and rather exposed them to hazard and losse than to be removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Vers. 14. A time times and halfe a time A finite number for an indefinite So Dr. Taylor Mede and Brightman say by time is meant a yeare by times two yeares by halfe a time halfe a yeare a yeare two yeares and a halfe Vers. 15. And the Serpent cast out of his mouth water as a floud Multitudes of people which he stirreth up to persecute the Church Vers. 17. With the remnant of her seed This phrase is a metaphor taken from Tradesmen who having cut out a whole peece of cloath leave some small remnant or remainder even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the
battell shal be fought there but it is so called because of the neere resemblance of the battell fought in this field unto those battels which were fought in Megiddon in old time For it is usual in the Prophets of the New-Testament to allude unto things spoken of in the old Here is an allusion to three notable battels fought in Megiddon Iudg. 5.19 2 Kings 23.29 1 Sam. 31.28 It is spoken of in the Hebrew tongue because this shall befall the Hebrew people The summe is that these Spirits went forth to gather those Popish and Heathen Princes together into a place called in the Hebrew tongue Armageddon where the battell shall have the like successe that it had of old unto the destruction of Gods three enemies the utter ruine of Antichrist as of Saul the setling of the kingdome of Christ upon David unto the conversion of the Jews who shall upon this occasion mourne bitterly over him whom they have pierced It is a mourning of compunction whereby they seeing in this battell that Christ is indeed the true Messias shall mourne that they have been so long estranged from him Ve. 17. The aire That is the kingdome of Satan Ephes. 2.2 See Brightman Rather thus the Lord will send forth such a bright and cleere knowledge of his Christ and Church and Saints and holy things which will prevaile so farre as to dispell all the mists of darknesse in all the world It is done The mysterie of iniquity is abolished and the mysterie of God is fulfilled Vers. 18. And there were voices and thunders and lightnings The Lord will so terribly affright and amaze the Sons of men with the power of his holy word and will as that it shall suddenly breake forth all the world over And there was a great earthquake This imports agitations and changes not terrour onely it will shake out popery and when by it the Popish aire is smitten the Lord also will shake all the world by it and the time doth hasten Vers. 19. And the great City That is Rome See 17.18 18.20 Was divided into three parts It will be divided into three factions some will sticke fast unto Popery and others of the people of God that before durst not openly professe Religion will now renounce Popery the third part may be a neutrall betweene both the other And the Cityes of the Nations fell The Cityes of the nations were they who did subject themselves to the popish government To give unto thee the cup of the wine of the fiercenesse of his wrath Cup is a part or portion Psal. 11.6 and 16.5 By a metaphore taken from Masters of feasts who were wont to measure out to every one as much as he should drinke Gods judgements are inflicted upon men in a just measure and wine because they are pleasing to God as mens sins to them Vers. 20. And every Island fled away and the mountaines were not found He speaketh of the Mountaines and Islands of the Antichristian state The Mountaines are the places where they went a whoring after their Gods in old time Ier. 3.6 Islands places consecrated by Popish devotions as Church-yards and the like Vers. 21. And there fell upon men a great haile It is an allusion to the haile storme in Aegypt whereof the effect was that they sinned and hardened their hearts ye more This kind of haile-storme is such a plague of God upon men as shall destroy all their lying refuges and discover all the counterfeit Religions in the world CHAP XVII THe ninth and eighteenth verses are the key for the opening of this Prophecie concerning the beast and the whore The Whore in this Chapter is Rome the Beast the Romane State the last head of the Romane State Antichrist The name of the Beast is taken in this Chapter two wayes either for the whole body of the Beast as v. 3. where the woman is said to sit on the Beast in which sense the Beast is the same with many waters v. 1. viz. people nations languages subject to the Romane Empire or for the head which is Antichrist See 11 12 13 17. verses Vers. 3. And I saw a woman sit upon a scarlet coloured beast First it is to be observed that St Iohn here and 13.1 according to the example of the Prophet Daniel Dan. 7.3 doth by the tearm of a beast import some earthly kingdome state and government therefore named a beast to signifie the same to be led wholly with beastly and carnall affection to these things that concerne the flesh and savour of the flesh 2. By a woman a harlot he noteth a City which is the place and palace of such a state given to fornications both spirituall by idolatry and corporall by wantonnesse which sitteth and hath advancement by the preheminence of that kingdome state and government thus the Angell plainely distinguisheth the woman and the beast v. 7. Though sometimes they are used indifferently for the same v. 1. Compared with 15. and 18. but there was no City that reigned over the Kings of the Earth and over those many nations and people but onely the City of Rome therefore she is here meant v. 9. further confirmes it The City of Rome is famous for seven hilles Septimontium nominatur ab his septem montibus in quibus vrbs sita est Varro de lingua Latina l. 5. Ver. 4. Having a golden cup in her hand full of abominations Pareus saith by this golden cup the golden titles of the Pope are meant in which he hath hitherto drunke the wine of his fornication to the world as Papa Pater Patrum Pater sanctissimus Sanctitas Christi vicarius Petri successor c. Full of abominations and filthinesse of her fornication Gold without but poyson within He understands the wicked blasphemous Doctrines and filthy sins with which the Whore of Rome hath made drunke the Christian world Vers. 5. And upon her forehead was a name written Mystery One saith he saw a mystery engraven in the Popes Myter or Crown It is called mystery because Rome was raised in a mystery that is she got up to her height insensibly and cunningly Babylon the great Not long after the time of the foundation of the Church of Rome did Saint John write this Book of the Revelation wherein he revealeth that the City of Rome is Babylon according to the generall consent of their own Jesuites and Divines Babylon Apocalyptica est Romana Bellarmine l. 3. de Pont. c. 12. lib. 2. c. 2. Ribera Vega in Apoc. 14. And not only Rome as it was Ethnicall in the daies of the heathenish Emperours but Rome Papall see Rhemists on Apoc. 17.5 because say Ribera and Viega the Spirit warneth all that were in her to depart 18.4 but there were then no faithfull in the heathenish Rome and they are commanded to come out of her for feare of being consumed with fire Rome is termed Babylon
Theophylact holdeth the true Cross shall appeare whereon Christ dyed Abulensis and Iansenius are of another opinion they think it shall be a Cross compacted of glorious and lightsome aire so Lessius de perfectionibus divinis l. 13. thinks it shall be a great and bright figure of the Cross a Cross made of the aire or clouds which may be seen of all See Rhem. Testament It is a manner of speech borrowed from the wars for our Saviour by evident tokens of his glorious appearance as by the displaying of a Banner will gather his Saints together from all the corners of the earth All markes of ignominie of Christ shall then be abolished there is no likelihood then of the appearance of the Cross. As the morning Star or a great brightness in the firmament is a proper sign of the Suns present rising so this of Christs immediate coming There be divers opinions what this sign is It is thought by Calvin Beza Bucer that by this sign of the Son of man there are meant by way of Synecdoche the great signs of glory and majesty which then shall compass Christ about and shall Omnium oculos convertere ad se quasi signo dato which seems to have strength from the explication which followeth He shall be seen come in the clouds with power and great glory That is saith Musculus the foresaid events shall be certaine significations and as it were a sign of my coming Some take the words to be an Hebraisme and think Christ himself the Son of man is there meant so Ierome Estie But it cannot be taken so say some for there is an opposition between these so that the sign can never be the thing signified and the words following distinguish him from that sign They shall see the Son of man Yet other Evangelists have only these words then shall the Son of man appeare which confirms this last exposition Origen takes it for the miraculous power and vertues of Christ. Chrysostome expounds it of the wounds that be in the hands feet and side of Christ. Mr Perkins Rollock on 1 Thes. 4. and others take it to be the burning up of this world at the very instant of Christs coming mentioned by Peter because it is also said Dan. 7.10 A fiery streame issued out when the Ancient of dayes sate upon his throne Others take it to be the sound of the last Trumpet but it cannot be that because there is a distinction between them ver 30 31. Smith on the Creed and Barlow say it is the infinite brightness and splendour which shall come from Christs glorious Person the brightness whereof shall darken all other lights See Dr Hals Paraphrase and Beza Bifield on Colos. saith what that sign shall be I cannot describe Some think that by it is meant the Gospell and the power of it toward the latter end of the world Grotius Paralells it with that Rev. 19.11 the white horse that is the pure preaching of the Gospell See Rev. 6. All the tribes of the earth That is all people of the earth a metaphor from the common wealth of the Jews for the Jewish people were distributed into twelve Tribes Synecdoche integri for the wicked people only shall mourne Piscat Mourne Yea and that with deepe mourning beating their breasts as the Greeke word importeth Vers. 31. And he shall send his Angels with a great sound of a Trumpet 1 Thes. 4 16. This is an allusion because by a received custome among the Jews and those Easterne Countries their great Assemblies were called by the sound of the Trumpet The Angels shall not use any materiall Trumpet but by some marvelous great shrill sound shall call all to judgment Iohn 5.25 It is called the voice of Christ himself Vox praeconis est vox Iudicis the voice of the Crier is the voice of the Judge Ver. 34. This generation shall not pass Some by generation understand all mankind as if it should not be till there were a period put to mans succession so the word is used Esa. 41.4 But our Saviour addeth a determining particular this generation 2. Others understand it of heaven and earth making it the same in effect with that which followeth and so the word is used Gen. 2.4 3. Others understand it of Beleevers the generation of those that seek thy face 4. Some understand by it this age for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and so think Christ meaneth all that time intervening between his first and second comming so that there should be no singular change in the Church of God againe before the day of Judgement But the most plaine and simple meaning is to expound it of the destruction of Jerusalem and by this generation is meant the age of those men living as Noah was just in his generation that is with the men of that age Vers. 35. Heaven and earth may passe away but my words shall not passe away These words may be taken either comparatively thus Heaven and earth shall sooner passe away as Luk. 16.17 Or positively the heaven and earth shall passe away at the end of the world but his word shall not passe away that is be destroyed before it have its full and perfect end for the Ceremonies and Sacrifices in the old Law did hold till Christ came but then they were to cease in him who was the body and fulnesse of them Vers. 36. But of that day and houre knoweth no man no not the Angels of heaven but my Father only Christ knew it not 1. to reveale it the Church knew it not 2. He knew it not as man Jansen Ver. 28. Eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave themselves to eate as bruit beasts so the word signifies for otherwise it is no fault to eate Vers. 40. The one shall be taken and the other left That is say Jerome and Theophylact the first shall be elected and safe the other reprobated and perish Grotius thinks it is to be referred to the distinguishing of men which is made by the Gospell especially in those first forty yeares a visible sign also of which was the preservation of the Christians from the evill of the siege of Ierusalem Vers. 43. If the good man of the house had known in what watch the thiefe would come It hath troubled some that our Saviour should compare his comming and a thieves together but it is not comparatio personae ad personam or negotij ad negotium but temporis ad tempus not the comparing of person with person or business with business but of time with time CHAP. XXV HEre are three Parables 1. Of the Virgins wise and foolish 2. Of the servants faithfull and sloathfull 3. Of the Sheepe and Goates at the last judgement Two generall points are taught in all these Parables 1. There are many hypocrites in the Church as well as some sincere Christians 2. That Hypocrites shall be damned at last as well as more open