place of the unlearned that is one of that rank and so is expounded by the Greeke Fathers Vers. 17. For thou verily givest thankes well but the other is not edified That is because he understandeth not what thou sayest he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language See vers 3. and 8.10 of this Epistle Vers 18. I thanke my God The pronoune is the voice of faith applying the promise of grace common to all beleevers to himselfe as Rom. 1.8 That is the God whose I am and whom I serve Acts 27. Vers. 22. Wherefore tongues are for a signe Even judgement and punishment sent of God to them that beleeve not See Beza à Lapide and Estius Contumaci populo Deus linguas exoticas in signum irae minabatur Pareus Vers. 24. But if all prophesie and there come in one that beleeveth not c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles That they were excluded saith learned Mr. Thorndike at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it 29. Let the Prophets speake two or three and let the other judge It was not then the custome as it is now for one onely to preach in the congregation but that two or three chosen out of every assembly should speake in order Let the other judge viz. Prophets and others indued with the gift of understanding and discretion Vers 30. If anything he revealed to another that sitteth by let the first hold his peace That is he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time Mr. Thorndike See Morton It was the custome for the hearers to sit and the speakers to stand Estius Vers 31. For ye may all prophesie one by one that all may teach viz. all the Prophets and Teachers See Ch. 12.19 and Calvin in loc Some hold that those meetings were of Christians together and that there was a mutuall improving of their Talents in an ordinary way which did serve much for edification and they that hold this are different from Anabaptists for they hold this as distinct from the Ministry to which they hold a call necessary Others say that this interpreting and preaching did not belong to all but onely to the Prophets there and also that it was extraordinary by reason of the peculiar gifts bestowed upon men Vers 32. The spirits of the Prophets That is the doctrine which the Prophets bring being inspired by the Holy Ghost Perkins Are subject to the Prophets Hoc est Prophetarum censurae Pareus That is the doctrine or interpretation of divine Scripture propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors Glass Rhet. Sac. Tract 1. cap. 1. Vers. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak A woman may sing in the Church but she is not permitted to speake there in two cases 1 By way of preaching 2 By way of propounding questions v. 35. Vers. 35. And if they will learn any thing let them aske their husbands at home for it is a shame for women to speak in the Church The Apostle there forbiddeth open and publique speech in the congregation where if in the excercise of prophefying they had any doubts rising concerning the things handled they were not permitted to stand up as the men were either to teach or aske questions but keep silence for the time and consult with their husbands at home for the resolution of their doubts Vers. 40. Decently and orderly Decorum is opposed to vanity and filthinesse order to confusion Order is used metaphorically it is used properly of souldiers to which certain stations are assigned That is let there be a care had of a decorum in all your publique actions diligently to consider what the estate sexe age dignity gift and office of every one require Morton CHAP. XV. Vers. 5. SEen of Cephas of Peter first among men and Mary Magdalen among women Then of the twelve For the rotundity of the number Iudas had made one long letter of himselfe Vers. 8. As of one born out of due time Paul having humble thoughts of himselfe useth an humble expression which reason he seems to give in the next words vers 9. Even as an untimely birth is not fit to be called a birth or because children that are so born are very imperfect they are lesser and weaker then those of full growth so saith he I am as a poore abortive as a childe born out of due time I am the least of the Apostles and I am lesse then the least of all Saints Ephes 3.8 I am not come to the stature and growth of a timely birth Secondly he cals himselfe an untimely birth or one born out of due time probably from this reason because of the suddennesse or violence of his conversion For every abortion or untimely birth comes from some suddain danger into which the mother falleth some strain or violence causeth abortion Paul in this sense was an untimely birth his conversion was a wonderfull violent conversion See Acts 9. Lyra gives three fit reasons for this Metaphor as a child is said to be abortive which is born either out of due time or that is violently drawn out of the wombe or that comes not to its due quantity so Paul compares himselfe to an Abortive both because he was called after all the other Apostles and after Christs death as out of due time and because he was violently by Christs threatnings converted to the faith and because lesse then another in respect of his life past being a persecutor of the Church Vers. 10. Yet not I but the grace of God which was with me That is not by any thing in me but Gods grace enabling my will to do the good I doe Vers. 20. Christ is become the first fruits of them that sleep Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest and offered the same to God signifying thereby that they acknowledged him to be the Authour and giver of all increase and this offering was also an assurance to the owner of the blessing of God upon the rest and this being but one handfull did sanctifie the crop so Christ to the dead is as the First-fruits of the rest of the Corn because his resurrection is a pledge of theirs Of them that sleep That is of all that die for Christ entered into Heaven both in body and soul first of all then but Henoch never died Hâ—b 11.5 therefore he might be in Heaven in his body before Christs humane flesh ascended thither Ob. Three dead men were raised in the
fidelibus qui sunt omnes ejusdem corporis membra In scriptis Patrum communio est unùm è proporijs appellationibus hujus sacramenti Casaub. exercit 16. ad Annal. Eccles. v. 17. id est quoniam unus est panis quem frangimus in multas partes dividimus multi efficimur unum corpus quia omnes de illo uno pane fracto distributo manducamus Pareus Ejus scilicet generis res de quibus supra egit c. 6. v. 12. ubi idem dictum Grotius Doctor Gouge See 14. Zach. 21. habitualiter virtualiter non actualiter Haec claâ—sula spectat superiora quò eam manifestè refert Chrysostomus Vnde Oecumenius Erasmus Cajetanus aliique nonnulli eam annectunt capiti praecedenti Nam quia Paulus suum Corinthiis allegaverat exemplum dicens Sicut ego per omnia omnibus placeo Nunc generaliter ad sui imitationem eos invitat Estius (a) Apostolicae traditiones pertinent ad ordinem politiam Calvinus Perkins Perkins (b) Glass Rhet Sac. Tract 1. c. 7. As for men covering or uncovering their head in preaching it can be nothing to Saint Pauls meaning because uncovering the head in signe of reverence was a custome unknowne in his time Thornedikes Review 155. Apostolus loquitur non de illo capitâ— tegmine quod pileum vel galerum dicimus quo facie aperta manente capillus sola capitis summitas tegitur Hoc enim indecorum non est quin potius ad valetudinem tuendam necessarium neque enim possunt homines praesertim in regionibus Aquilonaribus degentes qui vel valetudine vel aetate affecti sunt cerebrum sua natura frigidissimum sine gravi incommodo externo frigori exponere sed de tali tegumento quo facies in qua una omnis viritis gravitas dignitas majestus se ostendit obtegitur Morton Some say that in the infancy of the Church some women were extraordinarily indued with that gift and did indeed prophesie 2. Others judge it to have bin a fault in that Church therefore say the Apostle reproveth it in the 14. Chap. commanding women to keep silence in the Churches 3. A woman may be said to prophesie when she singeth Psalmes or readeth the Scripture Mr. Perkins In Tertullians time those that professed Virginity took upon them to sit with their faces unveiled in the Church taking it for a priviledge of their ranke to disclaime the subjection of the sex and professe freedome This is the occasion of his Book De velandis virginibus Thorndike of the service of God at religious Assemblies Ch. 6. See more there See Acts 21.9 See 1 Chron. 25.1 2 3. Mr. Mede ubi supra Prophetare hic accipio pro enarrare Dei mysteria in aedificationem audientium ut infra capite 14. Calvinus Mr. Perkins M. Hildersam Velum appellat potestatem signum potestatis viri Fuit velum speciale nubentibus unde verbum nubendi apud Latinos Rivetus Vide Grotium Mr. Perkins on Rev. * Perkins Hoc quidam de ipsis pastoribus intelligunt in coetu loquentibus qui Apoc. 2. 3. saepius Angeli vocantur Hag. 1.13 Mal. 2.7 Alii de Angelis propriè dictis intelligunt quatenus eorum ratio habenda est ne indecoro foeminarum habitu offendantur Vide Grotium Bezam Scimus Angelos Christo quoque tanquam suo capiti praesto esse ministrare ergo quum eò licentiae prorumpunt mulieres ut sibi dominationis symbolum praeter jus fat usurpent turpitudinem suam Angelis conspicuam faciunt Calvinus vide plura ibid. Paraeus Calvinum sequitur Cum tamen id neque repugnet naturae multos apud populos usitatum sit naturaliter ponitur pro eo recepti passim moris est Grotius de Jure Belli l. 2. c. 13. But this of Grotius and also what others say in defence of long haire is well answered in a book intituled Diatriba Theologica de capillis caustans disputatione Texuali Ad 1 Cor. 11.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amans victoriae ut cui victoria potior est veritate Estius From the 17 Verse to the end of the Chapter * Grande nefas quando medicina non modò non proficit aegros sed etiam in venenum vertitur Pareus Vide Calvinum in V. 23. See Mede in loc Cameron opposeth Fuller about this point Vide Grotium Schismatum nomine id est scissutarum ut vetus interpres ad exprimendam Graecae vocis vim convertit notantur animorum voluntatum distractiones quibus ecclesiae corpus quasi violatur Haereses autem id est ut verbum verbo reddam electiones sunt opiniones atque sententiae non à Deo revelata sed electae ab hominibus adversus veritatem Orthodoxae fidei sacrum Catholicae pietatis canonem Raynold de lib. Apoc. praelect 10. Vide Grotium Mr. Pierson The night before he suffered The Hebrew signifies tradere ad mactandum Pareus Videtur mihi omnino accipiendi verbum de manus prebensione in verbis illis Christi intelligi tum quoniam propia haec significatio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum quod certum sit dominum cum discipulis accumbentem retinuisse ordinarium usitatum sumendi cibi modum Beza Hoc id est haec res seu panis acceptus ac fractus est corpus meum quod pro vobis frangitur id est Sacramentum signum monumentum corporis frangendi Est pro significat poni apparet ex ipse Dei verbo Gal 4.25 Danaeus Septem extant horum verborum interpretationes Prima eorum est qui ajunt Christum notasse digito corpus suum cum diceret hoc est corpus meum non notasse panem quem porrigebat tum dicenduÌ„ erat potius Tradam hoc corpus Secunda corum qui aiunt Christum tantùm hoc voluisse significare corpus suum esse panem itaque â—â—unt esse universorum sed tum dicendum fuisset tale quid est corpus meum Tertia Consubstantiatorum qui dâ—cunt hoc est corpus meum significare hoc pane continetur corpus meum sed hoc est petere quod est in principio non enim constat an pane contineatur câ—rpus Quarta Veterum patrum nonnullorum corpus Christi vi efficacia Quinta corum qui dicunt agnoscendum esse panem esse corpus Christi sed non esse quaerendum quomodo panis sit corpus Christi Sexta Pontificiorum qui rotunde sine suco fallacia aiunt apertè hoc est corpus meum significare hoc esse essentialiter revera corpus meum Septima orthodoxorum qui aiunt hunc esse genuinum simplicem horum verborum sensum Hoc id est quem manibus tenco panis corpus meum est quod fractum est pro vobis Cameron opusc Miscell * Qualia fecit circa panem talia circa calicem Jansen ad verbum post Caenavisse
services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as easâ—y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as
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
hath not power over a vile Swine Secondly as soon as he enters into the Swine he presently carries them headlong into the Sea why did he not so to the man possessed not for any love he bare to him more than to the Swine but because he was limited by God Thirdly his name was Legion there was a whole Legion of Devills in him though such an army of them was in one poore man yet they were not able to destroy and drown him as the Swine Vers. 38. Now the man out of whom the Devills were departed besought him that he might be with him but Iesus sent him away It is uncertaine why Christ refused to have this man his companion unlesse that he expected a greater fruit of it if he should be witnesse of so excellent and singular a benefit among the Gentiles which Marke and Luke witnesse to be done Vers. 39. Shew how great things God hath done unto thee That Christ commands him to report it as the worke of God not his he did it to this end that he might be accounted a true Minister and Prophet of God and might obtain an authority of teaching for so it behoved the rude people to be instructed by degrees to whom his divinity was not yet known Vers. 43. Spent all her living Consumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole life that is the goods which maintained her life so Prov. 27.27 Vers. 52. Bewailed her The word signifies to beat and strike and is transferred to the mournings and lamentations that are at burials at which time men use such kind of behaviour CHAP. IX Verse 3. TAke nothing for your journey neither staves nor scrip neither bread He commands them not to be sollicitous for food that they might give themselves wholly to preaching and commit themselves to the divine providence A scrip is a little sack in which they did put and heape their meate by bread all food is here signified as it is usuall in Scripture Vers. 23. If any man will come after me let him deny himselfe and take up his Crosse daily and follow me The meaning is this every one that will become a scholar in the school of Christ and learne obedience unto God must deny himself that is he must in the first place exalt and magnifie the grace of God and become nothing in himselfe renouncing his own reason will and affections and subjecting them to the wisdome and will of God in all things Secondly take up his Crosse that is he ought alwayes to make a forehand-reckoning even of private Crosses and particular afflictions and when they come to bear them with cheerefulnesse for there is that emphasis in the word take up This done he must follow Christ by practising the vertues of meeknesse patience love and obedience and by being conformable to his death in crucifying the body of sinne in himselfe Mr. Perkins Vers. 24. For whosoever will save his life shall lose it That is that will not take up his Crosse to follow Christ shall never be saved Vers. 31. Decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think he alludes to the Exodus or going of the Israelites out of Egypt for as their going out of Egypt was to them the beginning of their liberty so also death to Christ was a way to glory and after his example also to us whence also the ancient Christians loved to call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.15 As we may see in Irenaeus Clement and others Vers. 41. Oh faithlesse and perverse generation 1. Faithlesse which neither by doctrine nor miracles can be overcome or reformed so as to beleeve 2. Perverse which by no Lawes will be brought into order This is taken out of 32. Deut. 20. where Moses gives these Epithets to the Israelites who for fourty whole yeares could not be brought neither by the Law of God nor by stupendious miracles to order their lives according to the will of God Vers. 51. He setled himselfe Or as it is in the originall he hardened his face to go to Ierusalem as Ezek. 4.3 Christ by his whole outward habite and gesture declared that it was determined for him to go to Jerusalem For he did not now go from one town to another as he was wont to preach the Gospell neither staid he any where but presently went in that way which leades directly to Jerusalem till he was past Samaria Vers. 54. And when his Disciples Iames and Iohn saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did Here they shew themselves to be Boanerges that is sonnes of thunder quid mirum filios tonitrus fulgurare Ambrose Ragash is to make a great tumult as a furious multitude gathered together that maketh a noise as the noise of a troubled sea Psal. 2.1 Therefore some not without reason say the sons of Zebedeus are called Benai regesci Sons of Thunder Rutherfords Tryall and Triumph of faith 55. Yee know not what manner of spirit yee are of Some interpret it you know not what spirit becomes you rather you know not what Spirit acts you The name Spirit is of large extent in its originall it signifies the wind it is trasferred to other things God good and evill Angels and the soule of man are so called It is taken also for the affections of the mind Rom. 11.8 Ezek. 13.3 The meaning is you thinke you are acted by such a Spirit as Elias of old but you erre you have a zeale but not according to knowledge and which is therefore a humane affection not a divine motion as the following reason proves Vers. 62. No man having put his hand to the plough and looking back is fit for the kingdome of God As though he had said He that starteth from the plough is not fit for the field no more is he that shifteth from his calling fit for Gods service CHAP X. Vers. 1. APpointed The Greeke word signifies to designe to a publicke office The seventy also As there were twelve in the old Testament from which the twelve Tribes were propagated and which the whole nation of the Jews acknowledged for their Progenitors so Christ also would have twelve Apostles which should regenerate both the Jews and Gentiles by the word and which the whole Christian Nation should acknowledge for their Patriarkes and as Iacob descended with seventy soules into Aegypt Gen. 46. v. 27. So Christ would have seventy Disciples but who these seventy Disciples were it is no where expressed in Scripture And sent them two and two before his face into every City This sending of two together commends brotherly conjunction makes for consolation in adversitie and for the greater confirmation of the truth thereby is also signified that this businesse is such to which one sufficeth not but two eyes alwayes see more than one Moses and Aaron were sent
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
instructed to execute all the parts of his office Bellarmine and Andradius make themselves merry here and say that the word profitable never notes sufficiency but the same Greek word is used 1 Tim. 4.8 for sufficient The Scripture is so profitable that a Doctor of the Church may thence confirme the true doctrine and confute false may instruct and mend his manners and be made wise to obtaine salvation therefore it is perfect That which containes all things necessary containes a sufficient doctrine Classicus hic locus est ex quo Scripturae perfectio contra Pontificios demonstratur Gerh. in loc But Estius saith the Apostle here speakes onely of the old Testament for Timothy could not from his Child-hood know the Bookes of the New Testament since they were not then extant To that we answer with Calvin that for the substance there was nothing added for the Apostles writings are but an explication of the Law and Prophets together with an exhibition of the things And if the Old Testament alone were profitable for all these ends then much more now is the whole Scripture the new being also added CHAP. IV. Vers. 1. I Charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing As if he should say Thou canst never answer it unto God and unto Jesus Christ at the day of judgement if thou doe it not Vers. 2. When the Apostle foretelleth that in these latter times men should have itching eares he prescribeth to Timothy this remedy to cure it preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine as if he should say teach diligently zealously profitably using not onely doctrine but application grounding thy exhortations and reproofes substantially upon sound doctâ—ine Hildersam Preach the word It is not onely a toleration but a peremptory command Be instant The Greeke word signifies to stand to or over a businesse our English word expresseth it fully to be instant in a businesse imports two things earnestnesse and diligence In season May be understood two wayes 1. It may be taken for the ordinary set time appointed and set apart for this exercise the Lords day Marke 6.2 Luke 4.16 Act. 13 14. and 20.7 2. At such times and seasons when the word may be most acceptable most profitable unto the hearers Out of season Not in it selfe or in truth but in the opinion of men This duty of the Ministery is twice pressed upon them reprove rebuke See 58. Esay 1. Rebuke exhort with all long-suffering Titus 1.13 There is a precept to reprove sharply Some consider the persons to whom the Apostle writ these things the one was Timothy who they say was severe and austere and therefore is exhorted to patience and meekenesse the other Titus who was gentle and meek of nature and therefore spurred unto sharpnesse and severity Others draw the difference from the people over whom they were set the Cretians were hard and refractary full of bad qualities the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were to be mildly dealt withall Vers. 5. Do the work of an Evangelist That is which is worthy of an Evangelist therefore say some Timothy must needs be an Evangelist and so no Bishop Some by the name of an Evangelist signifie in generall a Preacher of the Gospell but these are rather meant saith Calvin which the Apostle used as companions in executing their office Act. 21.8 Eph. 4.11 As if he had said doe thou Timothy that which becomes thee in thy place and calling faithfully and with conscience for I have so done in my place and calling I have done my duty conscionably and faithfully and stood against all opposition to the contrary and now I am ready to be offered as a drinke offering Phil. 2.17 and to depart this life though Estius oppose this Immolor ac libor more sacrificii Metaphorae ratio à sacrificiis V. T. ducta quibus addebantur olim libamina Gerh. in loc Vide plura ibid. Vide Calvinum à Lapide Vers. 7. J have fought a good fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certamen illud praeclarum certavi Beza I have fought that excellent fight a fight by wrestling the Apostle useth this Metaphore also 1 Cor. 9.25 He addes this partly for his own comfort and partly to provoke Timothy to imitate him I have finished my course As the first Metaphore was taken from a stout Champion so this is taken from a strong runner He compares himselfe to those which run in a race which Metaphore he also useth and joynes it with the former 1 Cor 9 24.26 I have kept the faith This third Metaphore is taken from a brave Souldier he was faithâ—ull to his Generall 1 Cor. 4.2 Vers. 8. Henceforth is laid up for me a Crown of righteousnesse As if he had said I have finished my course and done my duty in my place and hereby I know and am assured that henceforth is laid up for me a Crown of righteousnesse Vers. 10. Having loved this present world The word signifies and so other translations render it he embraced this present world that is the affections of his heart had a sympathy with it as the Ive with the Elme he embraced it Vers. 13. The Cloake that I left at Troas with Carpus Ierome Chrysostome and Theophylact say it was a kind of garment for a journey which he used when it was raignie weather or the season cold Paul therefore being in prison and the weather cold and he unwilling to be burdensome being content with his poverty he caused that garment to be brought him which he wore in cold weather But especially the Parchments Which may appear to be Note-bookes of his own making the Syriacke translateth it falciculum voluminum the bundle of writings folded up together for they used then Parchment to write in as we doe Paper now So Gerhard and others Vers. 14. Alexander the Copper-smith did me much evill This Alexander is conceived to be the man of whom we read Act. 19.32 that stood to Paul when he was in that danger at Ephesuâ— there he had like to have lost his life for appearing on his side So Calvin Others doubt whether this Alexander be the same with him mentioned 1 Tim. 1.20 Vide Estium Vers. 15. For he hath greatly with-stood our word Not us but our words our Preaching for the one is but a personall persecution and against charity the other a doctrinall offence and against pietie and so more hainous Vers. 17. And I was delivered out of the mouth of the Lion That is out of the mouth of Nero say some so called for his power and cruelty because he horribly persecuted the Christians Or as some taking it for a proverbiall speech noting any eminent danger I was delivered from the
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose
needs sinke and faint under them Rebuke is chiefely referred unto words and chasten is chiefely referred unto the Rod and sharpnesse of discipline Vers. 7. God dealeth with you as sonnes That is he comes to you in the crosse not as a Judge and revenger but as a kind and loving Father Perkins Vers. 11. Afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby That is afflictions and chastisements which seize upon Gods Children doe leave after them amendment of life as the needle passeth through the cloth and leaveth the thred behind it The Greeke word translated exercised is properly spoken of them qui nudi exercentur in palaestra and it is translated to all kinds of more vehement exercise Chrysostome and Theophylact urge this Metaphore and say correction is called an exercise because it makes the faithfull as certaine champions more strong and invincible in patience Vers. 13. Least that which is lame be turned out of the way The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be taken in two senses either for the luxation or sprayning of some Member or joynt necessary for walking which being dislocated takes away all use of walking or else for straying from the way which to most Interpreters seemes most probable Vers. 15. Looking diligently least any man faile of the grace of God He means not only to make us carefull for our own particular but watchfull over others as the reason annexed imports least thereby many be defiled Trouble your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word doth properly signifie to trouble and hinder a mans rest it is used onely here Or prophane person as Esau This example may serve to expound what he meanes by prophane The Lord had annexed to the birthright the promise of the Land of Canaan as a figure of heavenly felicitie wicked Esau not considering this despised it So God hath appointed his Ordinances to be meanes of grace and life to men when they doe not know and beleeve this and receive it by them they are prophane Vers. 17. He was rejected viz. By his Father Gen. 27.35.37.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to obtaine that which we will For he found no place of repentance though he sought it carefully with Teares viz. In his Father not in himselfe that is for all his crying he could not move his Father to change his minde and repent himselfe of his blessing Iacob so Beza Estius Mr. Perkins and others expound it See Gen. 27.34.38 Pareus and à Lapide would have the relative it referred not to repentance but to blessing Vers. 21. I exceedingly feare and quake Those words are not to be found in all the Bookes of the Old Testament Perkins See Exodus 19.19 Verses 22 23 24. But ye are come unto Mount Sion and unto the City of the living God The Apostle in a heap of words amplifies the high dignity of every one effectually called Not that we have now full fruition of the glorious Deity but first the use of Scripture is to speake of things that shall be in the present time or time past to signifie certainty of accomplishment in time prefixed 2. We have present title thereto Gal. 4.1.2 3. We are united with God in Christ and Made one body with the whole Church Triumphant and Militant Doctor Sclater Vers. 23. The spirits of just men made perfect They are said to be perfect in respect of grace though not of glory till the body be there also Quia carnis infirmitatibuâ— non sunt amplius obnoxii deposita ipsa carne Calvinus Vers 24. And to the bloud of sprinkling It is so called in allusion to the Passeover where the blood of the Paschall Lambe was sprinkled on the posts of the doore to save the house from the stroake of the revenging Angel Mr. Hildersam That is that blood which is sprinkled and applied to us pleades and cries for mercy unto God for us That speakes better things then that of Abel See Gen. 4.10 That cried for vengeance this for pardon of sinnes Vers. 25. See that ye refuse not him that speaketh See that ye shift not him off that speaketh some say it hath reference to the 19 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est deprecari v. 19. repellere recusure repudâ—are ut hoc loco Pareus Vers. 26. Yet once more I shake not the earth onely but also Heaven The civill State and Ecclesiasticall to say some Pareus saith by Heaven and earth he understands both the frame it selfe of Heaven and earth and the inhabitants of both Angels and men Vers 27. The removing Mutatio Tremel Translatio Erasm. Ar. Mont. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a common fault among translators that they will accommodate the words of a Text to their own apprehension of the sense and matter thereof They understanding that the things here said to be shaken were the Jewish Ordinances translated their disposition a Removall and the truth is they were removed but the world signifieth no such thing As its naturall importance from its rise and composition is otherwise so neither in Scripture nor any prophane Authour doth it ever signifie properly a removall Translation or changing is the onely native genuine import of it Removall is of the matter Translation of the form onely Heb. 11.5 we render it translation and change Heb. 7.12 CHAP. XIII BIsh Andrews calls this Chapter the Chapter of Remembrances or the Remembrancers chapter Vers. 2. Be not forgetfull to entertain strangers See Rom. 1.13 1 Tim. 3.2 5.10 1 Pet. 4.9 The study of this vertue was then very necessary when there were no publique Innes and the godly were often banished lest they should either want entertainment or else goe to Infidels For thereby some have entertained Angels unawares As Abraham and Lot Genes 18.13 19 2. Vers. 3. Remember them which suffer adversity The Greek word is a generall word which may be extended to all kinds of afflictions or if it be restrained it commonly signifies those that are sick or suffer bodily paines As being your selves in the body q d. because you are fellow-members with them in the same mysticall body as Calvin interprets it Or as Luther seeing your selves are yet in the body you your selves are exposed to the like sufferings and therefore should Christianly remember them Quod cuiquam cuivis accidere potest Hodie mihi â—ras tibi Pareus likes this best See Beza Vers. 4. Marriage is honourable in all Not let marriage be honourable as the Papists say but marriage is honourable the latter part of the sentence being affirmative sheweth that the Apostle meant to speak affirmatively in the former also I follow Pareus who would have it so meant rather then Gerh. who thinks both readings come to one In all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in all men And this is the true and proper
when he saith the Angells themselves desire with bowed heads to peepe They stoope downe as it were for the same word is used Iohn 20.5 of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid The Septuagint use it Cant. 2.9 Gen. 26.8 1 Chron. 15.29 Prov. 7.6 Vers. 13. VVherefore gird up the loynes of your minde Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse so Christians journeying towards heaven must take short their minds from earthly delights Dr. Taylor on Titus Vide Bezam The maine strength of the body is in the loines therefore some say the strong purpose and resolutions of the soule are here meant At the revelation of Iesus Christ That is when Christ is revealed that is gloriously at the last day or when Christ revealeth himselfe by his word or Spirit now in this life Some interpret it thus Looke for the glory that shall shortly bee brought unto you at the glorious appearing of Jesus Christ others thus Trust on the present grace that now is brought unto you by Jesus Christ himselfe revealing and opening the same Both are good and agreeable to Scripture and each hath the countenance of learned men the latter is the better 1. Because it more agreeth with the plainnesse of the words 2. Grace is rarely not twice that I know put for glory 3. Peter having mentioned the last end before v. 4 5. It is most likely that here he should set downe the way and meanes thereunto 4. If the former should be meant then must the Apostle say that here which he had set downe v. 7.5 The latter is fuller a man may looke for glory and have little grace and we are to take Scripture in the largest meaning Vers. 14. Not fashioning your selves according to the former lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery when he played them on the Scaffold of the Theater Vers. 19. As of a lambe Christ is like a lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For meeknesse and humility 4. For sacrifice Without blemish and without spot That is free from all sinne either actuall that is without blemish or originall that is spotlesse saith Aquinas By unspotted is meant right in the outward parts by without blemish sound within See Exodus 12.5 A lambe may be without blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is not without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lambe without blemish and without spot See Eph. 5.27 Vers. 24 25. These Verses hold out two things in a speciall manner 1. The vanity of things Temporall 2. The glory of things Spirituall and eternall The vanity of carnall excellencies is set forth under an allegorie Vers. 24. For all flesh Caro hominem denotat cum omnibus donis naturalibus Luther By flesh is meant all mankind and all the creatures since the fall given for mans use Gen. 6.13 Grasse This word is used three wayes 1. To note a multitude Ioh. 5.25 2. Glory a flourishing estate Psal. 72.16 3. A fading of that glory Psal. 90.6 and Psal. 103.15 16. All flesh is grasse That is all carnall excellencies of the outward and inward man have a flourishing estate but they fade Vers. 25. But the word of the Lord Not that in the booke but written in the heart turned to grace as the former ver shewes CHAP. II. Vers. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies â—nd evill speakings There are five things we should lay aside when we come into Gods presence to heare his word Malice Guile Hypocrisie Envy and evill speaking 2. Note the extent of it all Malice all Guile and all evill speaking He saith Hypocrisies and Envies and evill speakings in the plurall number to note that we should not tollerate in our selves any kind of these evills Bifield Vers. 2. As new borne babes desire the sincere milke of the word that ye may grow thereby The new man desires 1. The milke of the word when a Child is new borne nothing can give him content but milke he desires it as his livelihood afterward he is more playfull and every small matter makes him neglect the breast so the new Creature esteemes the Word as his appointed food he cannot live without it 2. The sincere milke unsophisticated not compounded the Child desires the mothers milke as it is of it self without sugar so the new Creature desires the word for the Words sake for its naturall sweetness loves to hear the downright naked truth without any mixture another man may desire to heare a Sermon for the neat composition for the Learning that is shewed in it but not for the sincerity of it 3. Therefore he desires it that he may grow thereby in saving goodnesse Faith Zeale Mercy Another man may desire the Word that he may get more knowledge The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred desire signifies a vehement desire of learning which he compares with the earnest desire of the babe after the mothers milke which comparison is certainly taken out of Psal. 131.2 that this Greek word signifies so may appeare by Rom. 1.11 2 Cor. 5.2 and 9.14 Phil. 1.8 and 2.16 where it is also used Vers. 5. Ye also as lively stones The godly are called lively stones stones because of their solidnesse lively because of their activenesse Vers. 6. Behold I lay in Sion a chiefe corner stone Greek ground stone that is Christ who is primus in fundamento Esay 28.16 2. The glory of the building The Pope saith Bellarmine in his Preface to the Controversie de Romano Pontifice but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ. Vers. 7. He is precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honor He is an honour the more of Christ any one hath the more he is honoured Laurentius thinks the abstract is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour for honourable and precious Vers. 9. That ye should shew forth The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publikely to set forth and so to excite others to glorifie God The LXX use it for Saphar to reherse to number orderly Psal. 9.14 and 55.8 which word the Syriack useth here Vers. 12. Shall behold With a narrow circumspection it is not only seeing but with a narrow circumspection Vers. 13. Submit your selves to every ordinance of man It is not humane in regard of the Author it was not
of earnest desire See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes Steph. God hath appointed when the day of judgement shall bee but we may be said to hast unto it 1. In our desires 2. In our preparation Vers. 13. Wherein dwelleth righteousnesse That is either perfect righteousnesse or men perfectly righteous Estius Vers. 16. In which are some things hard to be understood There are many things in the Scriptures hard to be understood yet whatsoever is necessary to be knowne is plainly set forth and easily to be understood of them that will reade diligently marke attentively pray heartily and judge humbly The Apostle would not by this hee saith here discourage or disswade the people from reading and studying the Scriptures For in the first Chapter he commended the faithfull for their diligent attention unto the Scriptures of the Old Testament which are more obscure in the chiefe mysteries of Salvation than these of the New Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from torments lay them on the racke to make them speake otherwise than they meant See Gerhard Yet Paul exhorts Timothy 1 Tim 4. and others to reade the Scriptures even in the congregation 1 Thes. 5.27 Col. 4.16 ANNOTATIONS Vpon the first Epistle generall of JOHN CHAP. I. THIS Epistle is altogether worthy of the Spirit of that Disciple which was loved by Christ. He is much before others in urging brotherly love Calvin He exhorteth the faithfull First against Heretickes that they would preserve the true knowledge of Christ our Mediatour God and man the faith and the whole doctrine which they had learned of the Apostles and take heed of the doctrines of Heretickes Secondly against licentious men that they would study to avoid sinne to keep the Law of God and especially to performe the duties of brotherly love Zanchie Vers. 1. Which we have heard He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ and also to the testimony which the Father gave twice from heaven to Christ the Apostles hearing saying this is my beloved Son Zanchius which we have seen with our eyes He alludes both to the Miracles wrought by Christ and to the glory which in the holy mountaine as Peter cals it 2 Pet. 1. Christ gave to Iohn Iames and Peter to see and also to Christs resurrection and visible ascension into the Heavens Which we have looked upon This is not a tautologie but this word signifies something more than the former thoroughly to behold And our hands have handled He alludes to the familiar conversation which the Apostles had with Christ for about three yeares and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him Of the word of life Christ is life essentialiter causaliter Hee is a living word that is life it selfe and a quickning word bringing life and salvation to men Vers. 4. That your joy may be full Our fellowship with God and Christ brings full joy 1. Because he is a full good 2. A perpetuall good Psal. 16. vlt. 3. This union intitleth us alwayes to this good Vers. 5. God is light and in him is no darknesse at all There are many properties of light for which God is often in scripture compared to it 1. nothing is purer than light so God is most pure 2. All things are conspicuous to the light so to God 3. Without light nothing can be seen so without the beames of divine wisedome no heavenly things can be known of us 4. There is nothing more pleasant than the light so nothing more happy than God The maine property of light is to expell darknesse where it is and inlighten the place so God expels the darknesse of ignorance and infidelity and inlightens men with the true knowledge of himselfe Zanchius Vers. 7. Wee have fellowship one with another God with us and we with him And the bloud of Jesus Christ his Sonne cleanseth us from all sin Not hath cleansed or will cleanse but cleanseth viz. daily neither doth hee say simply from sin but from all sin Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites who when they walked in darknesse did beleeve they should be cleansed from their sins by their frequent washings though they acknowledged not the mysterie of our redemption by Christ. Vers. 9. If we confesse our sinnes That is truely seriously and from our heart repent before God Hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessours that he will forgive and never remember their sins any more he must stand to his promises or else he should be unfaithfull and he is just hee doth not say he is mercifull but just to forgive the sinnes of true beleevers because they are satisfied for and Gods justice will not let him demand the same debt twice of the Surety and of the debter CHAP. II. Vers. 1. MY little children Hee shewes that he delivered to us this doctrine concerning the study of avoyding sin and observing the law of God out of a Fatherly affection These things I write unto you that yee sinne not Hee teacheth that the study of holinesse and innocencie is the first study which a Christian should perpectually labour in If any man sinne we have an Advoâ—ate with the Father Advoâ—ate The Greek word is translated Comforter Iohn 14.16 and 15.26 The word Advocate is a law-terme quicunque adest alteri in causa officij gratia saith the Civill Law Vers. 2. Hee is the propitiation for our sinnes That is the propitiator by a metalepsis See Vorstius But also for the sinnes of the whole world That is of all the faithfull mundus ex mundo for he that is faithfull speakes to the faithfull saith Ludovicus de Dieu See Calvin and Beza Vers. 3. And hereby we doe know that we know him That is we beleeve in him and apply him with all his benefits unto our soules To know that we know is to be assured that we know If wee keep his Commandements The conscionable endeavour to frame our lives according to Gods will revealed in his word is a most certaine marke that wee are true beleevers and so the true Children of God and heires of glory They who have an upright desire an unfeigned purpose a sincere indeavour to walke in the obedience of all Gods Commandements are said to keepe them Vers. 4. He that saith I know him and keepeth not his Commandements is a lyer Such a one is called a lyer in a double respect both in that he sayes he hath that knowledge he hath not it not being true and because also he denies that indeed which hee affirmes in
Gerh. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur diminutivum primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proinde ac à Latino liber diminuitur libellus indeque libellulus libellunculus hoc ergo tertio diminutivo significatur hunc librum satis minutum fuisse exiguum Porro hic libellus est ille de quo cap. 5. v. 1. à Lapide The word here rendred roaring doth properly signifie the â—owing of Oxen and such beasts Lyons roaring is called by three other names in Greek Brightman Pareus No more to that effect but that the ancient prophecies should be quite fulfilled Thorndikes Review p. 172. Ezek. 2.9 See Ezek. 3.1 Perkins Mr Bur. on Hos. Pareus This setteth forth the Primitive state of the Christian Church exactly conformable to the rule of Gods Word Mr Mede Cottons bloudy Tenet Walshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcabunt id est conculcabunt proterent affligendo scilicet contemptui habendo Alii malunt frequentabunt quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alsted Vide Down Diatrib de Antichristo part 2da p. 608 609 638 c. Duos testes indefinitè successionem aliquorum assertorum doctrinae Evangelii adversus Antichristum intelligamus Definitè tamen dicuntur duo tum quia pauci erant respectu locustarum qui orbem Christianum replebunt tum quia duo ad firmandum testimonium in quovis judicio sufficiunt Pareus * Dr Prid orat de duobus testibus Vide Pareum By two witnesses is meant a few faithfull Ministers which God will raise up here and there amidst the power of darknesse in greatest strength of the Antichristian reigne the Apostle used the number of two because the Law of God requireth so many witnesses for necessary triall of a matter in controversie 2. He evidently alludeth unto Zach. 11.14 Cartw. on Rhem Test. By the two witnesses whether we understand the Scriptures in the two Testaments as Austen which are overcome in Popery and their own traditions made equall or rather set above them or else the zealous and sincere professors of the Word of God who both by their Doctrine and Conversation give witness unto the truth of it it cometh all to one for Antichrist is an enemy both to Scripture and Scripture men Dr. Taylor See him on 12. of Rev. p. 216. â—ent Mede Cocceius in 2 Tim. 2.23 Qui exponit duos Testes Dei verbum vet Novi Testamenti dicit hoc nihil aliud esse quam ver bum Dei in magno illo regno gentium ostentui quidem esse publicè sed abnegata non percepta illius vi ratque vitute pro cadavere ipsis esse neque enim vivum efficax esse in istit spiritualiter mortuis Whether you understand it physicè killing them as men or Metaphoricè killing them as witnesses Deut Down of Ant. l. 1. c 2 Mr Hues Domininostri Christi Kaì exegericum est pro Domini nostri qui est Christus sicut passim Apostolus Deus Pater pro Deus qui est Pater Pareus Fata imperii fata Ecclesiae Dr Taylor Dr Taylor Woman in this booke signifieth three things 1. Idols because they are as enticing and alluring as wanton women 2. Idolaters goe a whoring after them as uncleane persons after light women 14.4.2 The City of Rome the seat of Antichrist 17.3 1. Because in her outward pompe and glory she is opposed to the chaste spouse of Christ whose glory is all with in 2. Because with her the great Kings of the earth have committed fornication 17.2.3 3. The true Church and so is the word taken here Dr Taylor The Church hath 1. It s originall from heaven 2. It s tendence is to heaven Heb. 11.14.16 3. The Churches conversation is in heaven Phil. 3.20 4. It is dependent upon heaven Iames 1.17 Mr Arrowsmith A forma in qua apparuit ab estutia atque officio est enim omniumastutissimus omnium imptarum astutiarum auctor Zanchius Dr Tâ—ilor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Tailor 13. ch 2. Id ib. The Dragon employed the seven heads and ten hornes that is the policie and strength of the Romane state especially to suppress the true religion and overthrow the Church Pro trahebat Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat caudae ictibus devol vere indéque mittere in terram ut casu elidantur occidantur à Lapide * In loc * Brightman Dr Tailor ib. Woman signifieth here a multitude the Church miliâ—ant * Idem ubi supra Ezek. 4.5 6. Dr Tailor ubi supra See Iosh. 5.5.14 Rev. 9.11 Dr Tailor Draco iste vocatur magnus 1. Ob potentiam in impios Eph. 2.2.2 Ob regni amplitudinem ad quod pertinent omnes impii Gerh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Taylor Luke 10.18 Dr Taylor Psal. 118.16 Psal. 2. Weemes Hoc est sponte imperterrito animo sese propter sanguinem agni morti martyrio subjecerunt seu ut Beza vertit animae suae prodigi fuerunt usque ad mortem Animam hoc est vitam diligere dicitur qui nihil habet hoc vita Charius Contrà non diligere animam suam qui non dubitat illam perticulis morti ipsi objicere si gloria Christi necessitas ita flagitat Glas. Grammat Sac. l. 3. Tract 3. Vide Bezam Per tempus tempora dimidium temporis intelliguntur anni tres cum dimidio Gerh. Dan. 7.2 and 12.7 That is the Arrian Heresie see Pro. 28.15 Triplex flumen denoratur 1. Tentationis quae fit per blanditias ampla promissa bonorum temporállum voluntatum hujus saeculi 2. Persecutionis Psal. 65.8 Psal. 124.4 5.3 Haeresium Gerh. Rom. 9.29 Dr. Taylor Down Diat de Antich parte 14. l. 1. c. 5. Quod Johannem hanc bestiam vidit è mari ascendere eo significatur Romanum imperium ex multis populis confluentibus extitisse Apoc. 17.15 ad fastigium illud pervenisse Gerhard Deut. See 2 Thes. 2.9 He speaks say they of the eternal transactions between the Father and the Son Si quis bene contulerit locum hujus libri 17.8 inveniet trajectionem hic esse vocum ipsum librum dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab origine mundi conscriptum scilicet similitudine sumta à bene moratis civitatibus ubi ab initio conditae urbis extant perpetua monumenta quae civium nomina continent Merito autem hic liber ab eo nomen accepit qui ab aeterno erat destinatus ut omnium Sanctorum inter quos eminent martyres caput esset Vide Heb. 11.40 Grotius Causaub of the Incarnation of Christ. Mr Ball on the Covenant Nempe sacramentaliter sub sacrificiis Agno Poschali Wollebius Vide Pareum Per Agni librum intelligit constantissimam Domini de suis salvandis Sententiam illustratam 〈◊〉