is when the Gospell was first preached by him at Philippi they laboured yea and even strove for so the word signifies putting themselves in hazard for the defence of the Gospell Significatur certamen quale est athletarum id est vehemens ac laboriosum Estius In the Book of life whereby he meaneth that their life was as certainly sealed up with God as if their names had been written in a book to that purpose See Exod. 32.32 vide Grotium Vorstius thinks it a speech taken from the custome of Souldiers or Cities in which the chosen Souldiers or Citizens are by name written in a certain booke Vers. 4. Rejoyce in the Lord alway and again I say rejoyce As if he should say I will not cease to exhort you that alwaies and so in all things which are from the Lord you rejoyce but in the Lord he doubleth the mandate to shew the necessity of the duty Vers. 5. Let your moderation be known unto all men He saith not be ye moderate but let your moderation or lenity as the Syriack be known and not simply to men but to all men That is not onely the faithfull but Infidels and Heathens not for vain-glory but for the edifying of your neighbour the glory of Christs name and the Gospell as Matth. 5. Let your light so shine c. Observe three degrees of this moderation toward our neighbour 1. To tolerate faults which are not erroneous nor punished by the Laws as anger covetousnesse frowardnesse 2. To interpret doubtfull sayings or deeds the best way 3. That we correct greater faults where there is not obstinacy either gently or severely as the thing it selfe requires The Apostle speaks properly of the moderation which is necessary for every Christian that he deale not rigorously with his neighbour The Lord is at hand three waies 1. In respect of his Deity by which he raignes in the midst of his enemies 2. By the efficacy of his Spirit by which he dwels and works in us 3. By his comming visibly to judgement He is ready to help his as Psamâ—45 â—45 11 Calvin Estius Vers. 6. Be carefull for nothing With a care of diffidence The Apostle comprehends all kind of prayer under these words But by every thing by prayer and supplication with thanksgiving let your request c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer whereby we aske of God temporall or eternall blessings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we deprecate all evils 3. Thanksgiving for benefits received as though God took no notice of their prayers that do not withall give thanks Requests This is the generall and by it is meant any prayer made unto God for the obtaining of that which is good or avoyding that which is evill The Apostle annexeth a promise to the precedent exhortation Vers. 7. The peace of God So called 1. because it hath God for its object 2. Because God by his Spirit is the Authour of it it is peace from God Which passeth all understanding viz. Created because the understanding of man cannot sufficiently conceive it 2. Cannot sufficiently esteem or prize it according to the worth of it Shall keep as with a Garrison vide Bezam Keep all in their office Your hearts That is your affections to obey Mindes Greek reasonings or imaginations That is understanding in a readinesse to direct their whole soules The peace of God shall keep you so that you shall not fall from God neither in wicked thoughts nor desires Vers. 8. Whatsoever things are true in opinion that they may be free from errours in word that they may be free from leasing in deed that they may be free from all hypocrisie and dissimulation Whatsoever things are honest Or as the word rather signifies whatsoever things doe set them out with an holy gravity whatsoever things are grave and comely for their persons they may say and doe Iust That every man may have his right of them and that which is due unto them so that we deceive and hurt none Pure That in their lives they may be unspotted and in their words and deeds undefiled Whatsoever things are lovely Or may make them lovely and win them favour with God and men Whatsoever things are of good report That by such things they may purchase to themselves a good report amongst men If there be any vertue That is any thing which hath in it commendation of vertue And if there be any praise any thing praise worthy with good men Thinke It signifies a diligent consideration a love and desire of the mind after such things Vers. 9. And the God of peace shall be with you That is his favour and love in Christ shall embrace you and all that outward prosperity and successe as his wisdome shall think meet for you Vers. 10. Flourished The word is borrowed from Herbs or Trees which seeming in Winter to be dead and withered in the Spring grow green again so their care which for a time languished now again revived Vers. 11. For I have learned I am instructed and religiously taught or taught as in a mystery or entered in this high point of Christian practise so the word signifieth I have not this by nature I am taught it and I see it is a mysterie In whatsoever state I am The word state is not in the originall but in what I am that is in whatsoever concerns or befals me whether I have little or nothing at all Therewith to be content Or self-sufficient it is properly attributed onely to God See 1 Tim. 6.6 Vers. 12. I know how to be abased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to be trampled under feet Hoc est patienter ferre humilitatem Calvinus Every where and in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place in every time in every thing the words will beare all this See Estius Vers 13. I can doe all things through Christ which strengthneth me That is which belong to his calling q. d. without Christ strengthning me I can doe nothing Vers. 18. An odour of a sweet smell The Apostle calleth the gift which the Philippians sent him lying in prison an odour of a sweet swell in an Hebrew phrase that is a most sweet or fragrant odour for as sweet odours are a refreshing of the sences so our refreshing of the Saints bowels is in a manner refreshing of Gods own senses and spirits A term borrowed from the perfumes which were made upon the Altar of Incense See à Lapide Vers. 20. Now unto God and our Father The conjunction and is here exegeticall not copulative Our God in respect of our creation and our Father in respect of our regeneration our God in respect of temporall blessings Our Father in respect of spirituall graces and eternall in the Heavens Vers. 22. All the Saints salute you viz. All the rest of the Saints that labour not in the Gospell Chiefly they that are of Caesars houshold Piety
friend His private piety saith Scultetus is especially worthy of praise that he had as it were a certaine Church in his house Philemon which signifieth à lover is a fit name for a Master and Onesimus which signifieth profitable V. 11. is a fit title for a servant Vers. 3. Grace to you and peace from God our Father and the Lord Jesus Christ The salutation is set down by the matter of it which he wisheth to them whereof the parts are grace that is full favour of God peace that is by a Synecdoche of the speciall for the generall all prosperity both of soule and body 2. By the form from God the Father and from Christ. Vers. 7. The Bowels This word is thrice used in this Epistle that is by an excessive Metaphore the inward affections of the Saints Are refreshed A Metaphore drawne from the rest of the body wearied with travell or tyred and over pressed with some burthen and sweetly applied to the rest of the affections toyled and turmoyled with griefe and ready to sinck under the burden of some grievous affliction Vers. 17. If thou count me therefore a partner The words in the originall are if thou have me a fellow or partaker that is one in common with thee as we are wont to say if you love me doe such a thing yea it hath a shew of an obtestation q.d. Per amicitiam nostram te oro ut illum sucipias Estius ANNOTATIONS UPON THE Epistle to the HEBREWES CHAP. I. THe diversity of the stile and inscription of this Epistle and manner of reasoning makes some doubt of the writer thereof and also some thing in the Epistle shewes it was not written by Paul as in the beginning of the second Chapter The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himselfe which seemes to agree with the profession of Luke in the beginning of his Gospell An ancient Greek Copy whereof Beza speakes leaves out the name of Paul in the Title and also divers Printed Bookes Hierome in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle saith he which is called unto the Hebrewes is not thought to be his for the difference of stile and speech but either writen by Barnabas as Tertullian saith or Luke as some thinke or Clement But I have in my Treatise of Divinity proved this Epistle to be canonicall written in Greek and probably to be Pauls also This Epistle is as it were the Harmony both of the Old and New Testament it shewes how Christ was prefigured in the one and exhibited in the other It is the onely key to the types of the ceremoniall Law which hold forth the Priest-hood of Christ. The Apostle writes to the Hebrews not to fall away from Christianity to Judaisme for the persecutions which the Jewes their natives brought upon them which is the full scope of this Epistle The Apostles maine scope in this Epistle to the Hebrewes is to set forth the nature and exalt the excellency of Christs Priest-hood Vers. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets c. The excellency of the Gospell above the Law is set down in these three points 1. God spake unto the faithfull under the Old Testament by Moses and the Prophets worthy servants yet servanâ—s now the Son is much better then a servant vers 4. 2. Whereas the body of the Old Testament was long in compiling much about a 1000 yeares from Moses to Malachie and God spake unto the Fathers by starts and fits one while raising up one Prophet another while another now sending them one parcell of Prophesie or story then another when Christ came all was brought to perfection in one age the Apostles and Evangelists were alive some of them when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners of utterance and manifestation but the delivering of the Gospell was in a more simple manner either by the tongues or pennes of them that held an uniforme kind of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times So we translate it or by sundry parts by piece-meale the word will bear both and both are consonant to the circumstances of the Text. It signifies Multipartiâ—è saith Ribera By many parts now a part of his will and then a part further Dickson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in divers manners Or in divers formes or similitudes but the former is the better in divers manners of utterance and manifestation sometimes in darke words sometimes plainly and familiarly or sometimes by lively voyce sometime by vision or dreame or inspiration or Vrim and Thummim by signes from heaven Vers 2. By whom also he made the worlds There is another world besides this see 12. Matth. 32.11 Heb. 3. Or else it is so called for the variety of times and ages and sorts of the creatures one succeeding another Vers. 3. The brightnesse of his glory and the expresse image of his person The latter words are an exposition of the former Image expounding brightnesse and person or substance glory The Greek word signifies somewhat more than brightnesse even such a brightnesse as hath a lustre cast upon it from some other thing a fit word to expresse the everlasting generation of Christ. The similitude is borrowed from the Sunne-beames The expresse Jmage A comparison from the seale of a Ring the forme of which is imprinted in the Wax Purged our sinnes Some make it a Physicke Metaphore but rather be alludes to the law of purging sinne by sacrifice Vers. 9. Therefore God even thy God baâ—h annointed thee with the Oyle of gladnesse above thy fellows This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbines interprete it of the Messiah who as mediatour had a fulnesse of all graces According to his divine nature he had an infinite fulnesse of grace in his person according to his humane nature he had a fulnesse of habituall grace Mary had a fulnesse of grace and Barnabas was full of the Holy Ghost The fulnesse of grace in Christ is pâ—enitudo generum graduum a fulnesse of kinds and degrees the Saints have fundamentall graces as faith repentance and the like yet they may want joy pâ—ace assurance but Christ had a fulnesse of all kinds of graces Esay 11.2.2 They have but their measure of grace Christ had a fulnesse of grace for degrees Iohn 3.34 He had all graces in the most eminent degree the spirit of God rested upon him Esay 11.2 See Esay 42.1 The oyle wherewith Christ was annointed is called the oyle of gladnesse because the sweet savour of it gladdeth the hearts of all his Members that is all true Christians which are his fellowes and
ex animo precatur summisque à Deo votis expetit Tibi submississime devotus EDVARDUS LEIGH TO THE CHRISTIAN READER READER THere is a threefold manner of citing Scripture out of the Old Testament used by Christ the Evangelists and Apostles for either they say simply it is written or it is said Matth. 4.4.7.10 Or it is written by the Prophet or in the Prophets Iohn 6.45 Or lastly it is written by the Prophet with the name expressed Esay Ioel c. Marke 6.7 Acts 2.16 Neither is it strange that neither the Chapter nor verse is named by them since this Arithmeticall distinction both of Chapters and specially of verses which wee have now in our Bibles is a very late invention This distinction of the Bible into Chapters and verses was made by men subject to errour and therefore is found oftentimes irregular separating that which ought to follow in a continued threed and confounding that which ought to be distinguished The Bookes of the New Testament are 27. the Chapters 260. I do often in these notes relate the opinions and expositions of others without passing my censure upon them as Luke 2.7 I relate Mr Cartwrights opinion though I approve it not for the originall is most cleere against it And Mark 16.7 Peter is set behind c is Mr Cartwrights observation but not so solide the marginall notes and those in the text may perhaps therefore sometimes interfeire and crosse each other as Marke 1.1 I say in the text out of Gerhard that Marke relates Histories more largely whereas the margent and the thing it self speakes that he related them more briefly sometimes the severall notes in the text it selfe may seeme repugnant as Matth. 24.14 I say from Calvin that Christ onely affirmes that the Gospell shall be propagated to the utmost ends of the earth before his last comming whereas v. 3. I observe out of B. Downam that Christs comming is not treated of till v. 23. Luke 5.39 Old wines are wont to be of a more gentle tast c. is contradicted by the margent and experience I hope Divines will not censure mee as if I did Falcem in alienam messem immittere Dr Hall doth determine it lawfull for those that are not professd Divines in some cases to interpret the Scripture I shall neede the favourable construction of Divines in the worke it selfe since it is the first of that nature wherein I have adventured though by the helpe of the best Commentators purposely to explaine the sacred text I desired having had opportunity of consulting with so many Criticks for the accomplishing of my Critica Sacra to make an Essay as it were in this booke how usefull such kind of learning was for the clearer explication of the Scripture I shall therfore much varie I beleeve in these Annotations from those Englishmen and others which have formerly expounded either the New Testament or whole Scripture In such a multitude of Collections taken from severall Writers and many of them long since there may be some luxuriant branches which might by Judicious Divines have beene thought fit perhaps to have been lopt off could I have been so happy as to have had them first diligently scanned by such Opere in longo fas est obrepere somnum I shall willingly submit it to the Judgement of experienced Divines and such especially as are versed in this kind of learning The New Testament in the Greeke is so little that by one houre in the morning and evening in one weeke saith Broughton one may with ease and great delight read it over yet this booke saith hee hath above 4600. words Pasor inlargeth the number He saith the Appellative words are 4168. The proper names 474. The whole 5242. Hee reckons up seven Dialects of the New Testament Neither is it strange saith he that the footsteps of all dialects are to be found there since the Apostles published the Gospel not onely to the Jewes which used the Septuagint or Greeke version of the Old Testament but also to other people differing in severall Dialects The Attick Dialect as it is the most elegant of all the rest in the Greeke so it is most frequent in the New Testament If Christians may by these Annotations which have cost me a great deale of paines be furthered in the study and knowledge of the Scriptures I shall blesse God for it and thinke my labour well bestowed Austen while he was a Manichee slighted the Scripture for the plainnesse of the stile Visa mihi est saith he indigna scriptura quam Tullianae dignitati compararem the Scriptures seemed to me farre unworthy to be compard to the statelinesse of the Ciceronian eloquence but after he grew acquainted with Christ though hee much delighted in reading Tullies Hortensius yet this thing onely saith hee in such a heate of zeale tooke mee off that the name of Christ was not in it I shall wish thee as much delight and benefit in perusing my Booke as it hath cost mee paines in collecting transcribing inlarging and reviewing it and rest Thy Hearty well-wisher EDWARD LEIGH The names of such Bookes as this Authour hath formerly written viz. 1. A Treatise of Divine Promises 2. Analecta or Observations on the Twelve first Caesars 3. Critica Sacra on the Greek of the New Testament 4. Critica Sacra on the Hebrew of the Old Testament 5. A Treatise of Divinity in Three Bookes 6. The Saints Encouragement in Evill Times ⧠ANNOTATIONS UPON THE NEW TESTAMENT The Gospel according to St MATTHEW CHAP. I. THE word Translated Gospel in Classicall Authors signifies first Glad Tidings or tydings of some good 1 Sam. 4.10 and 18.24 26 27. Secondly a reward given to him which brings gladsome newes Thirdly Sacrifice or thankes offered to God for some acceptable thing In the Scriptures of the New Teastament it signifies First the history of those things which Jesus both did and taught Mar. 1.1 Mat. 26.3 Secondly Preaching or publishing of the doctrine of Salvation 1 Cor. 9.14 2 Cor. 8.18 Rom. 2.16 Thirdly The glad tydings of Salvation in and through Jesus Christ Isa. 40.9 and 52.7 and 61.1 Rom. 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift or tribute due for good tydings whether as an offering to the Gods the Authours or as a reward to men the messengers and bringers M. Mede See more there 1 Cor. 9.14 Matthew is the first of the Evangelists because he wrote first the others Marke Luke and John follow likewise according to the order of time in which they wrote Matthew proceedes in this manner First he describes the Nativity of Christ. Secondly his Baptisme Thirdly his Temptation Fourthly his Doctrine Fiftly his Miracles Sixtly his Passion Seventhly his Resurrection and Ascension Matthew and Luke agree First In their generall scope which is to shew that Christ is the true Messias comming from Abraham and David Secondly In the subject matter or argument which is to draw
no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of
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
he also is the Son of Abraham Because he was taken into Abrahams Covenant Rom. 4.16 Vers. 10. To seek and to save that which was lost The first shewed his diligence the second his power both his singular Philanthropie Such as were lost indeed and in their own apprehension Vers. 12. A certaine nobleman That is our Lord Jesus Christ and he truly calls himselfe noble for he is Coeternall and coequall with his Father in respect of his Deity in respect of his humane nature he was conceived by the Holy Ghost born of a pure and immaculate Virgin Christ hath in his Genealogie above twenty Kings and Princes Into a far Country That is to heaven it is a long while from the time of his death to his last comming Vers. 13. And he called his ten servants and delivered them ten pounds He observes a certaine number ten for God knows well both the number of his Servants and gifts His pound That is the Doctrine of the Gospell concerning the kingdom of heaven Let him occupie This was spoken parabolically as a diligent Merchant spares not labour but is intent upon all occasions that even with the danger of his life he might promote his gaine So let the Servant of Christ studiously strive by a diligent preaching of the Gospell and faithfull administration of the Sacraments to gaine many men to Christ. Vers. 14. His Citizens That is the Jews Iohn 1.11 Vers. 15. And it came to passe when he was returned c. This shall be in the last day when he shall returne to the judgement of the quick and dead Vers. 21. Neither acceptest thou the person of any Or the face of any The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either way Although the Hebrews and Syrians from whence that phrase proceeded alwaies say to respect the face yet the Latine Interpreters use the word person in judging to be moved with the person face or any outward quality or appearance nothing pertaining to the merits of the cause Vers. 22. Thou knewest that I was an austere man Then this should not have made thee sluggish but have moved thee to the greater diligence That at my comming I might have required mine owne with usury Christ would no more note the rigour of God than praise Usury when he brings in the Master of the Family so speaking that money should be given to the banke that at least it might grow with Usury Only Christ signifieth that there will be no excuse for their sloath who both suppresse the gifts of God and consume their time in idlenesse Vers. 23. But he perceived their craftinesse The Greeke word rendred craftinesse signifieth a skill in ill doing gotten by long practice and experience Into the banke Where either by the change of monis or by a contract of the loane they make a gaine and thou with them mightest have been partaker of the same gaine Ver. 24. Take from him the pound and give it to him that hath ten pounds That so by his deed he may shew that he did not so much look after money as the gaine of it Ver. 27. But those mine enemies which would not that I should reign over them bring hither and stay them before me Christ gave up the Jews his enemies which would not have him for their King to the Romans to destroy them who wasted their City and dispersed the whole nation into perpetuall exile But in the last day he will condemne to eternall death all his enemies the Devills Jews Heathens false Christians Vers. 42. If thou hadst known The more ancient Divines take the words optatively Oh that thou hadst known the moderne otherwise that is if thou hadst considered and taken speciall notice Esay 1.3 Thou even thou That is Jerusalem this is emphaticall At least That is after thou hast so often rejected me and slaine the Prophets that came before me In this thy day That is of visitation Vers. 44. By the word the things that belong To thy safety temporall or salvation eternall Christ the Gospell and the preaching of it Jerusalem in the Hebrew tongue signifies the vision of peace these words then may meane that contrary to her name she saw not her peace Jerusalem was not Jerusalem Vers. 45. And he went into the Temple and began to cast out them that sold therein and them that bought Christ purged the Temple but twice first at his entrance into his Ministery Secondly at his going out Mat. 21. Marke 11. Vers. 48. Were very attentive to heare him Greeke hung upon him hearing him This very word is used Mat. 22.40 hang or depend upon as a vessell upon a peg or naile on the wall Others render it pendebant ex ore ejus as Bees on flowers to suck out the moisture which is in them CHAP. XX. Verse 5. THey reasoned with themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence Syllogismus signifieth to reason by arguing to conclude to infer one thing from another Vers. 10. At the season The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes a certaine time of the yeare viz. of fruits as Matthew expresly names it ch 21.34 Vers. 20. And they watched him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be curiously intent cunningly and treacherously to observe As in war all the actions of the Enemy are wont to be studiously observed or as in hunting the steps of the wild beasts are wont to be observed The Pharisees were intent upon all occasions and waies how they might intangle Christ. Vers. 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob Christ cites a place out of Moses because he had to do with the Sadduces who did not much beleeve the Prophets at least esteemed them no more than we do the Book of Ecclesiastes or the Macchabees Moreover because they brought Moses he chose rather to answer them out of Moses than to oppose any one of the Prophets Spanhemius dub Evang. parte 3 tia p. 3. Canaeus de Republica Heb. p. 476. say the Sadduces received the whole Scripture and not the Pentateuch only The originall of the other assertion came thence saith Hottinger that some made the Sadduces the same with the Samaritans which acknowledged only the five Books of Moses for Scripture CHAP. XX◠Vers. 1. ANd he looked up and saw the rich men casting their gifts into the Treasury Not because the Treasury was in a high place that he had need to lift up his eyes but because Christ being a patterne of modesty had cast his eyes upon the ground The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth studiously to behold which notion doth best agree here See Chap. 8.25 Ver. 3. Hath cast in more than they all Qualitate animi intentione quantitate pro facultatum ratione Ver. 4. Hath cast in all the living
are in the graves shall heare his voice His meaning is though this be a stupendious thing and exceed the capacity of all reason and sense yet you ought not therefore to esteem it incredible vain and false Christ saith that that houre comes draws neerer and neerer he names not the day but the houre or moment hastening All that are in the graves That is by a Synecdoche of one kind for all the rest by what manner of death soever they dyed and howsoever they were consumed Heare his voice That is the voice of Christ ver 27. As the voice of the Son is the voice of the Father so the voice of the Archangell is the voice of Christ which shall send him See 1 Thes. 4.16 1 Cor. 15.51 Mat. 24.51 Vers. 31. If I beare witnesse of my self my witnesse is not true Ob. Iohn 8.14 Ans. Christs Testimony is to be considered two wayes as the Testimony of a meere man and so he yeelds to the Jews that his Testimony was unfit and unsufficient in his own cause because by the Law out of the mouth of two or three witnesses every word must stand But secondly consider him as a divine person coming from heaven and having his Father giving witnesse with him thus his Testimony is infallible and so the latter to be understood Vers. 32. There is another That is God the Father not Iohn as some say For Christ would here bring in an undeniable Testimony He is another from Christ 1. In regard of the Jews conceit that Christ was but a man 2. In regard of his humane nature 3. In regard of his Office as he was Mediator between God and man 4. In regard of his Person as he is God being a distinct person from the Father Vers. 35. He was a burning and shinning light Greek that Lampe burning and shining burning to himself shining to others Iohn was not only a Lampe shining in his Sermons but a Torch burning with zeale Nam qui non ardet non accendit Bernard Nec lucere potest nisi prius ardeat Aquinas And ye were willing for a season to rejoyce in his light All liked him very well yea they even danced about him as Children about a bonfire so much the word beares for a season Vers. 36. The same works that I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those very works which I doe Vers. 39. Search the Scriptures Though in the Originall and Latine Translation the word be ambiguous and may be taken in the Indicative Mood and the Imperative also yet I rather take it in the Imperative as most Translations do for a precept and duty than in the Indicative for a commendation of them noting what they did as if he had said ye search the Scriptures Search the Scriptures That is shake and sift them as the word signifieth search narrowly till the true force and meaning of every sentence yea of every word and syllable nay of every letter and jot therein be known and understood confer place with place the scope of one place with another things going before with things comming after yea compare word with word letter with letter and search it thoroughly Mr. Perkins It is not only a metaphor taken from digging minerals but also from hunting dogs who labour by smelling to find out the Hare Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures The Lxx use this word Prov. 2.4 Alphonsus the King of Arragon read over all the Bible foureteene times with Commentaries Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles One Mistris Elizabeth Wheatenhall the Daughter of one Master Anthony wheatenhall of Tenterden in Kent late deceased not yet being ten yeares old having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall a very religious Knight at East-Peccam in Kent and there carefully instructed by his vertuous Lady before she was nine yeares old not much above eight could say all the New Testament by heart yea at that age she was so perfect therin when she had not been there above two years that being asked where any words were she would presently name Book Chapter and Verse One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her in about forty places at one time wherein she never missed Book and Chapter but once yea she never erred in the number of the Verse but alwaies told the just Verse within one or two at the most under or over Ver. 43. I am come in my Fathers name To come in the name of the Father is to be sent by him to do all things according to his prescription to seek his glory for God to be present with and efficacious by his Ministery Polyc. Lyser To come in his own name Is not to be sent of God to work from his own or others will not Gods command to seeke his own glory and profit CHAP. VI. BEllarmine himself de Euchar. l. 1. c. 5. tells us that many Papists as Biel Cusanus Cajetane Tapper Hessels Jansenius deny that our Saviour in this Chapter treates of the Sacrament And for those which hold otherwise they are divided also as Ferus sheweth on this Chapter Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine and à Lapide But first this Sermon was uttered by our Saviour as Bishop Vsher saith above a yeare before the celebration of his last Supper wherein the Sacrament of his body and bloud was instituted at which time none of his hearers could possibly have understood him to have spoken of the externall eating of him in the Sacrament For in verse 4. this fell out not long before the Passeover and consequently a yeare at least before the the last Passeover wherein our Saviour instituted the Sacrament of his Supper See John 11.55 Secondly The eating which Christ speakes of here is by faith even the very act of faith ver 29 35 48 47. therefore it is spirituall eating not sacramentall which may be without faith Thirdly If those words ver 53. be meant of the Eucharist then how can our adversaries defend their Communion under one kind seeing here the drinking of Christs bloud is required as without which there is no life this is argumentum ad hominem a forcible reason against the Papists and it prevailes with divers of them to interpret this Chapter not of the Eucharist The eating of the flesh of Christ and the drinking of his bloud spoken of in this Chapter is not the eating of the Sacrament of the Supper but all manner of participation with Christ in the word and Sacrament This eating here spoken of necessarily giveth life everlasting to the eater 27 35 51 54.
is no such place to be found See Dr. Hals Paraphrase There is no Scripture that saith this in terminis but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius yet he and Rollock say Esay 58. is especially meant Ioel 2.28 saith Brugensis Christ interprets what he meanes by the next verse By Waters is meant the indwelling vertue of the Spirit See Ver. 39. By Rivers of water the abundant and various operations and gifts of the Spirit Calv. By living water or water of life some say is meant the reality of these they have reall graces and comforts others say it is so called from the effect because the nature of this water is to give and preserve life this phrase is rather an Hebraisme amongst the Jews a spring that never failes is called living water See John 4.10 11 12 13. That is in his inward man shall be those inward graces that never faile Flow out He shall not only have enough for himself but wherewith to refresh others Vers. 39. The Holy Ghost was not yet given That is in comparison he was given before but so sparingly as in respect of this powring out Tit. 3.6 He might seeme not to be given at all Because that Iesus was not yet glorified He had not yet ascended into heaven That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1 was fulfilled when the Father said to Christ triumphantly ascending above all heavens Sit at my right hand Brugensis Comment in 4 or Evangelia vide plura ibid. Ver. 48. Of the Rulers or of the Pharisees Yet Nicodemus was a Ruler and a Pharisee John 3.1 CHAP. VIII Vers. 1. IEsus went unto the mount of Olives He sought this solitarinesse partly that he might refresh with necessary rest his body wearied with the daily labour of teaching partly that he might be more for prayer About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives so called from the multitude of Olives See Travels of the Patriarks p. 483. Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery c. The Graecians read not this history Chrysostome and Theophylact wrote whole Commentaries upon this Evangelist but explained not this history Jerome also witnesseth that this history is not extant in any of the Latine Books and it is not found in the Syriack Edition of the New testament Polyc. Lyser We know that the history of the adulterous woman was in times past expunged by many and is not found in the Syriack Edition or in the Paraphrase of Nonnus but yet we deny that it is not found in the Greek fountaine yea Theodorus Beza witnesseth that of seventeene of his ancient Copies only one wanted it none of the printed books which are extant this day leave it out Austen affirmes that it was perversly rejected by some Hereticks because it seemed to promise to men an impunity of sinning But this is nothing to us to whom it sufficeth that the fountaines are cleare Chamierus tomo 10. l. 12. c. 7. It is found in a Syriack book of speciall note therefore Ludovicus de Dieu who wrote it out thence mentions it in his Animadversions Tatianus who lived within threescore yeares after John expresly mentions it also in his harmony of the Gospels as Mr Selden shews in his Vxor Ebraica A woman taken in adultery In the very act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the theft perhaps to intimate the great theft which is in adultery Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ipso furto Piscat Some say they brought the Adulteresse and not the Adulterer that they might try Christs chastity but rather because she was easier to be taken than the man saith Maldonate Ver. 4. Master They call him Master whose Disciples yet they would not be and whom in the former Chap. ver 47. they called a Seducer But they flatter him shamefully hoping by that the more easily to deceive him They propound both the greatness and certainty of the crime Vers. 6. But Iesus stouped down and with his finger wrote on the ground as though he heard them not The Syrians write not to the left hand as the Hebrews not to the right hand as the Greekes and Latines but downward as Masius shews in his Syriack Grammer which custome of writing it is probable was then observed by Christ because at that time the Jews used the Syriack tongue Piscat By this gesture Christ would shew that he was offended with the accusation of these men and that he judged them unworthy of answer because they carried all maliciously and fraudulently and would be swift in punishing when they were slow in doing rightly What Christ wrote and wherefore it is not exprest yet the Fathers diligently inquire after both Aug. l. 4. de Consens Evang. gives these reasons why Christ wrote First that he might signifie that those were to be written on earth not in heaven as he had said to his Disciples Luk. 10.20 Secondly That he might shew that he works miracles on earth for miracles are certaine signs which are done one earth Ambrose saith that he wrote that Ier. 22.29 And in another place he saith he wrote Thou seest the moâ—e that is in thy brothers eye but dost not see the beame which is in thine own eye Sunt hae Patrum meditationes Certi tamen nihil statui potest saith Dilher These are the meditations of the Fathers but nothing certaine can be determined That he wrote with his finger significant letters and made some words which might reprove the sins of most fraudulent men it is probable but what they were it is beyond our capacity to understand saith the same Dilher Vers. 7. He that is without sin among you He condemnes their Hypocrisie not the fact simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly one that is impeccable and not subject to sin But Tolet thinkes it is here rather taken for one that is now without sin Calvin thinks that he spake this according to the Law Deut. 17.7 by which the witnesses were with their own hands to kill the guilty person But there God warned they should not condemn that person with their tongue which they would not kill with their hands here Christ requires perfect innocency in witnesses that none should undertake to punish a crime in another unlesse he be innocent and free from all fault himself See more in Calvin Vers. 9. Being convicted Or reproved the Greeke word signifies conviction by argument Went out one by one Vnus deinde unus One and then one we have the same expression Mark 14.19 Beginning at the eldest Either because the younger for honours sake offered the first place of going out to the Elder or because the elder were conscious to themselves of more and greater
known to themselves or the world to undertake the instruction of the people without publike order in publike Assemblies is a thing that no Scripture no time no custome of the Primitive Church will allow Thorndikes Service of God at Religious Assemblies cap. 11. See more there Vers. 24. He was a good man This lookes both wayes First upon this he exhorted Secondly upon this much people Being a good man his care was great to be diligent for a common good and in as much as he was a good man of a gracious and holy carriage he did much good the people were the more affected with his Ministry Vers 26. Christians After the manner of the Graecians which named the Schollers from their Masters as Pythagoreans Platauicks Aristotelians Epicureans Before they were called Galileans and Nazarens as Suidas testifieth the most honourable name of Christians is in Italie and at Rome the Country and Sea of Antichrist a name of reproach and usually abused to signifie a foole or a dolt CHAP. XII Vers. 6. THe same night Peter was sleeping between two Souldiers bound with two Chaines and the Keepers before the doore kept the prison All these circumstances wonderfully illustrate Gods power Peter was carefully kept might not sleep alone and was bound in two Chains and other keepers also set at the doores Vers. 12. Where many were gathered together praying In the originall it is Many thronged together to pray Vers. 15 It is his Angell Or a Messenger from him as it is translated Luke 7.24 CHAP. XIII Vers. 1. Brought up with Herod The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth him who from his infancy was educated with another as 2. Maccha 9.29 So Plato Plutark and others use it and so the Syriack takes it here Vers. 2. As they Ministred to the Lord Baronius and Bellarmine translate it they sacrificing But Casaubone who for Greek-learning hath scarce had his equall in this our age saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used ecclesiastically for whatsoever religious ministration even for sole praying when there is no occasion of sacrifice and he instanceth in the fathers mentioning the morning and evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church Whensoever it is applyed to sacred ministery and used absolutely it is alwayes taken for the act of sacrificing Bellarm. l. 1. de Missa c. 13. But therein he much mistakes for in the example which he addes Luke 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a sacrifice but a generall word and comprehends all Priestly and Leviticall ministeries but it fell to Zacharies lot to offer incense not to sacrifice Here the Greek word used by the Evangelist signifies to minister or serve in any publike function either of the Church or of the common-wealth So doth Saint Paul call the civill magistrates by a name derived of this verb or from whence this verb is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers Rom. 13.6 Therefore the vulgar translation hath better translated the participle in this place generally ministring then Erasmus doth by a speciall kind of ministring that is sacrificing Vers. 15. And after the reading of the Law and the Prophets From this place and that 15.21 It is collected that in the time of Christ and the Apostles that division of the Law into 54. or as some say 53. Paraschas or Sections was in use They read a Section every Sabbath saving that they joyned two of the shortest twice together that they might yeerly read over all the Law To these so many Sections selected here and there out of the Prophets answered Vers. 18. Suffered be their manners He suffered the ill manners the word is significant Vers. 21. By the space of forty yeares See 1 Sam 13.1 Vers. 33. As it is also written in the second Psalme Some hold that the division of the Scripture into Chapters is neither divinely inspired nor very ancient if we except the â—â—almes the distinction of which into a certain number and order is very ancient as we may see here In the other Bookes the mention of Chapters followed long after For Sixtus Senensis denyeth that any book written in Hebrew or Greek before 500 yeeres contained the distinction of Chapters Some ascribe this to Hugo Cardinall others to others This day have I begotten thee Christ is said in the day of his resurrection to be begotten of his Father declarativè because then he was most evidently shewne to bee the Sonne of God Vers. 34. The sure mercies of David Greek the holy things of David so mercies that they shall be sanctified Vers. 35. Thou shalt not suffer thine holy one to see corruption Yet presently vers 36. He addeth that therein was verified the Prophesie in Psalme 16.10 implying thereby that he descended in some sort for the time into corruption although in that time he did not suffer corruption As the word Shacath which the Prophet used in the Psalme doth signifie as well the pit or place of corruption as the corruption it selfe so also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Luke expresseth the same is used by the Greek interpreters of the old Testament to signifie not the corruption it selfe alone but the very place of it likewise as Psal. 7.15 and 9.16 Prov. 26.27 Vers. 40. In the Prophets That is in one of the Prophets viz. Hab. 1.5 Vers. 42. Preached to them the next Sabbath Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the space betwixt it and the next Sabbath Vers. 43. Religious proselytes This word is used of Luke indifferently to note an earnestnesse both in the true and false religion See 50. v. Vers. 46. It was necessary that the word of God should first have been spoken to you Because the Jewes were the people that God had owned among all Nations they had a double priviledge before Christs comming they were soli the onely people to whom the Gospell was Preacht after his comming they were primi the first invited guests Vers. 48. As were ordained to eternall life The Syriack hath it positi put Hee was ignorant saith de Dieu of that which the Heretickes of these dayes have dreamed that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are understood those which should be apt in themselves and should dispose themselves to eternall life Vers. 51. But they shook off the dust of their feet against them It was a military signe of old whereby they knew that the enemy was approaching for their destruction when they saw the horses approaching neere unto them and raising the dust with their feet against them then they might know their destruction was at hand So the Jewes might know by the Apostles shaking off the dust of their feet that there was no peace for them any more but their destruction was at hand CHAP. XIV Vers. 9. PErceiving that he had faith to be healed He perceived it by his countenance he looked so cheerefully and greedily
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
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
3. c. 17. It is called according to the Greeke Apocalyps and according to the Latine Revelation That is a discovery or manifestation of things which before were hidden and secret for the common good of the Church The subject of it is twofold 1. The present estate of the Church 2. The future state of it the things which are and which shall be hereafter Rev. 1.19 Fata impii fata Ecclesiae saith Mr Mede Iohn in all the Revelations made to him joyneth thunder with the Revelation as chap. 4.5 and 6.1 and 10.3 because Gods Revelations made to the people were usually with thunder Psal. 81.7 Exod. 19.16 Woman in this mysticall Booke signifies three things 1. Idolls 1. Because they are as entising and alluring as wanton women 2. Idolaters go a whoring after them as uncleane persons after light women ch 14.4 2. The City of Rome the seat of Antichrist ch 17.3 1. Because in her outward pompe and glory she is opposed to the Chast spouse of Christ whose glory is all within 2 Because with her the great Kings of the earth have committed fornication ch 17. verse 2. 3. Because she is the mother of fornications called the great whore verse 1. of that Chapter 3. The true Church the wife and spouse of Jesus Christ. So Rev. 12.1 All the Judgements in this Book are still upon Rome either Rome Pagan or Rome Christian or Rome Antichristian the one falls under the seven Seales the other under the seven Trumpets and the last under the seven Vialls The three first Chapters are most plaine of all other parts of this Book the maine Contents of them are severall Epistles sent by Iohn to particular Churches First Why to these 1. Because the Gospell did heare eminently flowrish 2. Because Iohn was President over them Secondly Why to the 7 Churches in Asia since more were planted in that Country 1. Because of the propheticall perfection of this number with which the Spirit of God is much delighted in this Prophecie seven Stars seven Spirits seven Candlesticks seven Lampes seven Seales seven Angells 2. Because in these seven Churches there was found enough to represent the graces and conditions of all other Churches 3. These Epistles are directed to the severall Angells or Ministers of the Churches either because they were notoriously guilty of the offences charged upon them or because all the dispensations of Christ were to passe through their hands to the Church Ephesus was so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying remission or slacking that they may be put in mind of slacking or backsliding wherewith the Spirit upbraideth this Church Cha. 2. ver 4. Smyrna signifying lachrymam myrrhae the dropping or teares of myrrh to put them in mind of the Cup of tears which this Angell was to drink v. 10. Pergamus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying beyond or out of the bonds of marriage to put them in mind of the Nicolaitanes abounding in this Church which were great abusers of marriage Sardis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fleshly because many in this Church were fleshly given Chap. 3. vers 4. Philadelphia signifying brotherly love to put them in mind of this vertue eminent in many of this Church therefore the Spirit rebuketh her openly for nothing Ch. 3. ver 10. Laodicea quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse or customes of the people to put them in mind of the condition of the common sort in this Church who were well conceited of themselves Ch. 3. vers 17. Thyatira so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run mad after and to spend ones selfe because they ran a whoring after Jezebell and spent their estates upon her Chap. 2. vers 20. Dr Featelie Vers. 1. The Revelation of Jesus Christ He doth not say this is the Revelation of Jesus Christ but after the manner of the Prophets the vision of Esay the word of the Lord which was to Hoseah and after the manner of the Evangelists the booke of the generation of Iesus Christ Mat. 1. The beginning of the Gospell of Iesus Christ Mark 1. which Ellipsis is elegant Vers. 3. Blessed is he that readeth and they that beare the words of this prophecie Where have you a blessing so solemnly proclamed to the reading and hearing of any of the Books of God as to this Book God would have us to enquire into these things though they seeme to be above us He changeth the number he that readeth and they that heare because many more may heare than read only the Learned can do this for the time Or rather the opportunity of time tempus praestitutum Beza the time appointed viz. by God and therefore opportune is at hand Vers. 4. Which is which was and which is to come In these words the Father is noted To come That is to judgement And from the seven Spirits That is from the Holy Ghost who is exprest in the plurall number not as though there were seven Holy Ghosts but because of the plenty perfection and variety of his gratious operations and influences The number seven is rather taken than any other number because it is a number implying perfection and because he wrote to seven Churches in Asia and St. Iohn speaks here of Father Son and Holy Ghost as he saw them in a vision now he beheld the Holy Ghost in the forme of seven lights in a vision Vers 5. And from Iesus Christ He doth not observe the order of nature or of the persons but of better Doctrine for the fitter progresse of the history for the Pen-men of the Scripture set them in the last place of whom they meane to speake most as Mat. 1. He describes Christ at large from this ver 5. to ver 9. Who is the faithfull witnesse The Prophâ—ticall Office of Christ is intimated Esay 55.4 And the first begotten of the dead Here is Christs second Office his Priesthood the principall actions whereof stand in dying and rising againe from the dead and making intercession for us And the Prince of the kings of the earth Here is the third title given to Christ wherein his Kingly Office is expressed Vers. 9. And patience of Iesus Christ Three things argued Christs patience if we consider 1. What he suffered maledicta malefacta he dranke of the brooke in the way Psal. 110. ult 2. From whom the vilest of men 3. The freenesse and voluntarinesse of his sufferings He suffered not out of infirmity quia resistere non posuit but out of obedience quia pati voluit Was in the Isle that is called Patmos Banished thither by Domitian Euseb. l. 3. ch 18. from whence he returned in the daies of Nero and dyed at Ephesus Vers. 10. I was in the Spirit on the Lords day Not by Creation for so all daies are his nor by destination for
are also here compared to chrystall Foure beasts full of eyes before and behind Beasts is a barbarous translation foure wights living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men full of knowledge of Lions courage of Oxes patience to sacrifice of mans quiet and humanity and Eagles high flight Martyrs Polycarpus was a Lyon for courage an Oxe for patience a man indeed for wit an Eagle for high flight proclaming the Gospell Broughtons Require of Consent By foure severall formes of beasts is meant saith Pareus the collection of the Church of Christ in the foure quarters of the World and divers Nations People and Tongues The Beasts represent the people he alludes to the incamping of the People of Israel the wildernesse round about the Tabernacle The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders Vers. 8. And the foure Beasts had each of them sixe wings about him and they were full of eyes within These Beasts are described full of eyes having also sixe wings about and those full of eyes within So many eyes do set forth the multitude of sharpe-sighted men and full of knowledge of the mysteries of God such as are in the Beasts that is the Church which the beasts do represent The wings signifie agility and alacrity to put in execution the Commandements of God The wings full of eyes zeale joyned with knowledge and faith Holy holy holy Some originall Copies have it 9. times over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard saith t is better thrice onely as Esay 6.3 Vers. 11. Thou art worthy O Lord to receive glory and honour For what for his power as followeth and power that is saith Piscator potentiae laudem the praise of power which is as much as to say he deserves to be glorified and honoured by the acknowledgement of his eternall power for as much as he created all things out of nothing CHAP V. Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book That is say some the Bible others the Revelation Gods Counsels are resembled to a Book for their certainty and stability the Revelation hereby understood say Pareus à Lapide and Dent is a Book of Gods eternall Decree concerning the Church and his enemies Written within and on the back side Because much was written Ezek. 2.10 He speaketh say Beza Pareus Brightman à Lapide according to the ancient manner of wrighting in long Parchments which were afterwards rolled together about some round piece of wood whence Books were called Volumes or Scroles and Christ is said to have unfolded and enwrapped the Booke Luke 4.17 The outside did commonly abide cleane and unwritten unlesse the inside were not able to containe the whole writing for then they filled the outward part with Letters which kind of writings were called backeside writings Scriptus in tergo needum finitus Orestes Juven Satyr 1. Sealed with seven Seales to note the great secrecie and severall degrees of discovery of Gods Counsels Vers. 2. And I saw a strong Angell That is Gabriel saith Gerhard which name signifieth the power of God Crying with a loud voice Like a Crier Who is worthy That is fit To open the booke By which is understood a manifestation of the Decrees of God Vers. 5. And one of the Elders Without doubt saith Gerhard one of those who rose with Christ and ascended into heaven Mat. 27.52 It seemes to be the Patriarke Iames saith he because from his Prophecie the name of Lion is given to Christ. Gen. 49.9 Behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Booke and to loose the seven Seales thereof Iohn 1.18 Christ is able to make known these hidden secrets therefore he is called the Counseller Esay 9.5 of the Tribe of Iudah because he was borne of this Kingly Tribe Heb. 7.14 this Tribe had the figure of a Lion in its Ensigne Gen. 49.9 Vers. 6. In the midst of the Throne and of the Beasts That is the middle between God and the Church triumphant by which it is signified that the Lambe is the Mediatour between God and men And in the midst of the Elders stood a Lambe as it had been slaine Not Christ as God but as a Lambe slaine the discovery of the secrets of God in his Word are the fruit of Christ slaine and ascended Stands because 1. Prepared to perfect the worke of Redemption 2. To helpe 3. To judge 4. To intercede Having seven hornes and seven eyes The Lambe wanted neither power Lament 2.3 nor wisdome Zach. 3.9 and 4.10 to open the seven Seales Which are the seven Spirits of God sent forth into all the earth This is taken out of Zach. 4.10 that is the manifold graces of the Spirit which he gives unto his Church Vers. 8. The foure beasts That is all the Ministers of the Word And foure and twenty Elders That is the whole Church Fell down before the Lambe having every one of them Harpes and golden vials full of Odours which are the Prayers of Saints It is an allusion to the manner under the Law wherein they had pots or vials for Incense Musicke of Harpes and violls that is all kind of heavenly melody and harmony such as the sweetest musick may not be compared unto Dr. Taylor These golden Vialls are their sincere hearts these odours glorious apprehensions and fervent affections As gold excells in purity so Prayers proceeding from a pure heart are precious to God Their daily prayers and hymnes of praises are noted by the Harpe and Incense The prayers of the Godly are called odours 1. In respect of themselves because they yeeld a sweet savour and unspeakable comfort unto their own hearts John 16.24 but chiefly in respect of the Lord to him they are the sweetest odours even such as themselves feele small delight in Vers. 9. And they sung a new song A song which should never waxe old which should be of perpetuall use in the Church of God whiles she receives perpetuall blessings from God in Christ Psal. 33.3 and 10. And hast redeemed us to God That is to Gods favour grace and glory Vers. 11. Round about the throne An expression according to the manner of the encamping of the People of God in the wildernesse Numb 2. all about the Tabernacle which had for their Ensignes foure Beasts CHAP. VI. IN this Chapter the seales are against Pagane Rome in the eighth Chapter the Trumpets are against Christian Rome in the 16. Chapter the vialls are poured on Rome Antichristian Vers. 2. And I saw and behold a white horse This figureth the Virgin primitive Church upholding the purity of doctrine and discipline of faith and workes as appointed by the Apostles And he that sat on him had a bow Christ riding on his