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.
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 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
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
Christs Genealogie Thirdly In the persons of the first fourteen generations from Abraham to David for the same persons altogether are rehearsed by both the Evangelists They differ First In the forme of the series Matthew proceedes by descending Luke by ascending Matthew includes their generations in certaine classes and generations but not Luke Secondly In the Head or originall which Matthew makes in Abraham Luke in Adam or God Thirdly in the Order of the description Matthew praeposeth the genealogie to the conception and birth of Christ Luke postposeth it VERSE I. THe Booke This first word of the first Evangelist is a Greeke word but in signification Hebrew It is taken after the manner of the Hebrewes who Gen. 5.1 have Sepher tholedoth the booke of the generation that is a catalogue or reckoning up but Moses speakes of the catalogue of the generation of Adam Matthew of the booke of the generation of Jesus so that generation is taken there actively for them which Adam begot that is his posteritie here passively for those of which Christ is begotten that is for the Ancestors of Christ. Jesus The name in Greeke and Latine imitateth the Syriac Ieshuang it signifieth a Saviour as the Angel explains it v. 21. To save sinners was the maine designe of Christs comming into the world He is first the alone Saviour Acts 4.12 there is an utter inability in any other to save Secondly the Almighty Saviour able to save Isay 63. Heb. 7.25 Thirdly it is his peculiar office to save those which were appointed him of his Father Fourthly it is for his glory that the Father hath made him a Saviour John 5.22.24 Christ It is a greeke word and signifieth annointed and comprehends in it all his Offices of Prophet Priest and King they beeing all annointed He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed by an excellencie 1 John 41. and 4.42 Who is the sonne of David the sonne of Abraham These words may be taken two waies first this may be the sense the sonne of David which was the sonne of Abraham Or thus the sonne of David and Abraham the conjunction and beeing understood and the sense then is that Christ was the sonne of both Jansenius likes the former better Matthew calles Christ the sonne of David and Abraham 1 Because the most speciall and frequent promises concerning the Messiah were made to Abraham and David begun to Abraham Gen. 12.2 3. repeated and confirmed to David Psal. 89.29 2 Because these two were most in the esteeme and speech of the Jewâ—s as men excelling among the rest one among the Patriarkes the other among the Kings 3 Because the Messias among the Jewes was thought to bee the seede of Abraham and the sonne of David according to the promises He premiseth David before Abraham First because it is solemne in the contexture of genealogies to ascend from the neerer to the more remote as Luke doth c. 3. Secondly for the better coherence of this verse with the other following Maldonate observeth that it is usuall with the Hebrewes to postpose that from which they will beginne what followes as in 1 Gen. 1. Thirdly because indeed Christ was not the sonne of Abraham but by David and of him first and neerer than the other Vers. 5. All the women in Christs Genealogie except his most holy Mother have a marke of infamie upon them Thamar vers 3. with whom Judas her Father in law had committed incest Gen. 38.18 Secondly Rachab vers 5. who was a common strumpet Heb. 11.31 Thirdly Ruth verse 5. she came of Moab whom Lot begat of his owne daughter Gen. 19.37 Fourthly Vriahs wife verse 6. with whom David committed adultery and for whom he was so plagued of God 1 Sam. 12.9 10. Vers. 6. David the King Onely David is adorned with this Elogie because in his person God propounded a type of the Messiah to come Calvin Because a promise of a perpetuall kingdome was made to him 2 King 7.12 Maldonate David is here called the King because he was the first King in the genealogie of Christ and because he was the first King among the people of Israel in whose seede the Kingdome long continued Jan sen. comment in concord Evang. Vers. 8. Joram begat Ozias It is manifest from 2 King 8.24 and 11.2 1 Chron. 3.11 12. that Ioram begat Ahaziah Ahaziah Ioaz Ioaz Amazia and lastly Amaziah Vzziah 2 Chron. 26.1 who also is called Azariah Here three Kings Ahaziah Ioaz and Amaziah are premised in this Genealogicall series as Grand-children are called sonnes amongst the Hebrewes so grandfathers and great-grandfathers fathers who may bee thought to have begotten their grand-children and great grand-children viz. in a mediate generation So Christ v. 1. is called the sonne of David Abraham so we are all called the sonnes of Adam Iohn 8.33.39 And those three are pretermitted for the peculiar curse which God twice threatneth to powre on the house of Ahab 1 King 21.21 and 2 Kings 9.8 which curse the Lord would ratifie here by altogether rasing out these three Kings which were of the posteritie of Ahab for Ahaziah was begot by Ioram of Athaliah the daughter of Ahab out of the catalogue of Christs progenitors Or these three Kings may be omitted because Matthew intended to keepe within the compasse of fourteene generations here as well as afterwards Vers. 11. By the first Iechonias in the 11 vers is understood Iehoiachim the sonne of Iosiah who also is called Eliakim and he was either of two names and called also Iechonias which is not unusuall in the holy storie or it may be sayd the name Iehoiakim is rendred of Matthew per euphoniam Iechonias There seeme to be but 13. in the last generation unlesse he that was last named in the second be againe to be rehearsed the first in that last as some reverend Divines thinke viz. Iechonias the father and also the sonne which both are to bee reckoned in the genealogie and are called Iehoiachim and Iehoiachin 2 Chron 36.8 9. Vers. 16. Quest. Why is the genealogie of Christ drawne from Matthew here vers 16. to Ioseph and not rather to Mary when yet Christ neither was the sonne of Ioseph nor descended from him The common answer both of the ancient and moderne interpreters which Augustine propounds and defends Lib. 2. Cons. Evang. is this that it was not the custome of the Iewes to rehearse a catalogue of generations by women Num. 1.26 Hence it is an ancient maxime among them familia matris non familia Vers. 17. From David untill the carrying away into Babylon are fourteene generations There were indeed 17. generations from David to the Captivity but for memories sake three are omitted that the same even number might be kept in all Vers. 18. Espoused Contracting is an ancient and commendable custome see Gen. 19.8.14 Deut. 22.22 the very Heathens had their espousalls Iudg. 4.1 Placuit despondi nuptiis
Copies have it 2. The Syriack Paraphrast translates it 3. Chrysost. Theoph. expound it Amen This is the seale of the Lords Prayer Jerom. This word was not added saith Grotius by Christ but according to the manner of the ancient Church by that word approving of the publicke prayers It signifieth truely or even so or so be it It is an Hebrew word but the Grecians and Latines have made it theirs the Syriacke and Arabicke versions of the New-Testament keepe it and so doe the Occidentall Tongues Vers. 16. Of a sad countenance The Greeke word signifieth properly the looke of a wild beast a Lyon or a Beare robbed of their whelps grim and gastly one would be afraid to looke on them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 countenance Disfigurs The Greeke word is properly to take a thing away so that we cannot see it Hence some reade it exterminare others demoliri others deformare some others corrumpere the meaning is the same they indeavour to take away the naturall frame and shape of their countenance Their reward viz. Here in this life they shall have none hereafter 17 But thou when thou fastest annoint thy head and wash thy face That is bee as you were on other dayes for the Jewes did usually anoynt themselves on dayes of mirth Our Saviour prohibits all vaine affected kind of sorrow Our Saviour useth many arguments in this Chapter against the immoderate sinfull cares of this world 1. More common 2. More speciall to believers Those of a more common nature 1. From the consideration of the things themselves The things themselves are perishing they perish two wayes either by open violence or secret corruption Vers. 19. Lay not up for your selves treasures That is striving to be rich and to get a great estate together de Dieu refers moths to garments theeves to money and that which we translate rust to foode under which fruits and cattle are comprehended in which three things the whole treasure of man consists Vers. 20. Some say this treasure in heaven is almes as 1 Tim. 6.17 18. Others say make God thine rather Christ make him thy treasure make him sure by being united to him Ephes. 2.6 Vers. 22. The light of the body is the eye i. e. the understanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single That is thine understanding bee well illuminated and doe cleerely discerne the truth The whole body shall be full of light The whole man throughout will be well ordered A single eye is that which lookes but upon one object upon God and God onely and God principally and on all other things in him and with reference to him The double eye is that which though it lookes to God and doth many things in obedience to him yet it lookes to somewhat else and takes other things as greater incouragements Vers. 23. But if thine eye be evill If the understanding be blind the whole body shall be full of darkness the whole man must needs be out of order Dr. Gouge Vers. 24. Here is another argument particular to Gods people against the cares of this world you professe your selves the servants of God No man can serve two masters Two that is contrary for many agreeing amongst themselves are counted for one That this is the meaning the words following shew You cannot serve God and Mammon that is God and Riches Mammon is a Syriack word See my Critica Vers. 25. Take no thought for your life So it is in the English Books but the word signifies do not take such thought as should cut your heart asunder it is derived from a Phrase which signifies to divide the mind so ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why do you divide your hearts And ver 31 and 34. the same Greeke word is used again Here is a third argument more common and generall against carking cares He reasoneth from the greater to the less the Lord which gave life it self will not suffer us to want those things which appertain to the sustenance of the same All that you take care for is meat and rayment God gave you life without any care of yours and a body without your contributing any thing to it Vers. 26. Behold the fowls of the aire Luke for the fowls names Ravens alluding peradventure to that Psal. 147.9 and some think David did especially speak of the Ravens because when the old ones have forsaken them it is necessary that they should be fed of God This is a fourth common argument against worldly cares if God make provision for these Creatures much more will he for us Vers. 27. The words being propounded by way of question import a more vehement negation as if Christ had said undoubtedly not any of you by taking care can add one cubit to his stature Here is then another argument taken from the vanity and unprofitableness of this care A Cubit is a measure taken from a part of mans body being the length of the arme from the elbow to the length of the longest finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Beza signifieth both the stature of mans body and the age of ones life but in this place it seems rather to denote the former only as Luke 12.25 and 19.3 Vers. 29. Even Solomon in all his glory was not arayed like one of these His beauty was artificiall their 's naturall Vers. 32. Here is an argument peculiar to Gods people against wordly cares you that profess the name of Christ or would be loath to be found in the condition of the Gentiles should not do as they After all these things That is meat drink and cloaths do the Gentiles that is such as are yet strangers from God Ephes. 4.17 seek that is only or chiefly the Greek word signifies to seek vehemently and importunately For your heavenly father knoweth that ye have need of all these things A man may know our wants and yet say as James 2.16 another may desire to supply our wants and not know them the Prodigall Son being in a farre Countrey might have been starved for want of food and his Father not have known of it but 1. God knows our wants 2. Will supply our wants for he is a Father 3. Can supply our wants for he is a heavenly Father Vers. 33. Seek the Kingdom of God Endeavour by an entrance into grace to gather assurance of an interest into glory First In time in affection before and above all other things Righteousness The righteousness by which man being a vile and base sinner in himself is accepted righteous before God and justified in his sight called Gods righteousness because as it is acceptable to God so it is wholly wrought in man by God through Christ. Added unto you Over-added cast in as an overplus as a handfull to the
sack of grain as an inch of measure to an ell of cloath See 1 Tim. 4.8 There is bread as well as grace and cloathing as well as righteousness in the promise Vers. 34. Take therefore no thought for the morrow Pythagoras said well Chaenici ne insideas that is be not solicitous for thy food to morrow For the Chaenix was the demensum or daily meat of Greek souldiers or slaves to which our Saviour alludes To morrow not only signifying the day immediately following but also the time to come indefinitely and at large as also Exod. 13.14 that is hereafter in the time to come and in that of the Poet. Quid sit futurum cras fuge quaerere Seek not what shall be too morrow For the morrow shall take thought for the things of it self sufficient unto the day is the evill thereof that day will have its care when it comes and this day hath enough of it self now it is come CHAP. VII Verse 1. IVudge not that ye be not judged as if he should say if you would have your own infirmity pittied and your words and deeds construed in the best sense then shew the like kindness unto others By judging is meant 1. All rash and temerarious 2. All severe unmercifull censuring of other men He doth not forbid to judge but rather teach how to judge Hierom There is a twofold judging First of the action when I condemn it as naught it being so this is lawfull Secondly of the person when because the deed is naught I condemn the person as an Hypocrite this is blamed unless the action cannot be found but in an Hypocrite Vers. 2. The reason against rash judgment lest you be judged It was an Hebrew Proverb midda bemidda measure for measure as if Christ had said if ye judge men rashly then men again by the appointment of God shall give rash judgment upon you But if ye judge men righteously then likely they will judge you so This Law is established Lev. 24.19 See Obad. 1.15 and James 2.13 Pharaoh that drowned the children of the Hebrews was drowned himself Ver. 3. Why beholdest thou the mote That is upon what ground for what cause with what conscience seest thou and so in the fourth verse How sayest thou that is with what face with what honesty and conscience sayest thou so much these interrogatories import Mote that is small and little sins or supposed sins sins in his opinion which gives rash judgment And perceivest not that is well weighest and considerest not with thy self Beame that is great and notorious reigning sins Mr Perkins The morall of the Fable of the man that had two wallets in the former part of which he put the faults of other men in the hinder part his own faults whence that saying Sed non videmus id manticae quod in tergo est is sutable to this Proverb used among the Jews The difference between the third and fourth verse is only this In the third verse Christ speaks of rash judgment conceived in the mind in the fourth of rash judgment uttered in speech Vers. 6. Impure men are here compared to Creatures uncleane according to the Law dogs and swine See 2 Pet. 2.21 Mr Wheatly thinks he means not this either of the word preached publikely or of the Sacraments for dogs swine will not at all renâ— him which gives them the Sacraments and lets them come to Church but they would rather all to rent him that should debar them from the fame but of speaking to a man in private by way of admonishing and perswading him Holy things That is first and properly the word of God and Sacraments say some being holy and the instruments of Sanctification Dogs and swine That is malicious and obstinate enemies of Gods word Dogs that is oppugners of the truth Swine contemners tread under feet that is profane and abuse turn again that is to revile and persecute Gods Messengers That our Lord Jesus was much delighted with the similitude of pearles we may collect from thence that in Matthew he useth it twice here 13.45 which latter place declares the former and shews that the Gospell is that precious pearle which is not to be thrown to swine and which being found is to be changed with no riches in the whole world There is a great agreement between Pearles the Gospell It is called a pearle in Greek from its shining glory See 2 Cor. 4.4 The Latines call them uniones because they are found alone so the truth of the Gospell is one Vers. 7. It is not a simple repetition of the same thing but a gradation Aske as a beggar seek as with a Candle knock as one that hath power with importunity This promise aske and you shall receive is meant of things necessary to Salvation and not of particular and speciall gifts as continence c. Vers. 10 11. A stone may be like bread and a fish may be like a Serpent yet Parents will not be so unnaturall as to give the one for the other to their Children This adage concerning bread and a stone hath passed from the Hebrews also to other nations as it appears by Plautus Altera manu fert lapidem panem ostentat altera Ver. 12. That is look what we would have other men to think speak and do to us that must we think speak and do unto them and no worse And on the contrary This is not to be understood of evill wishes but of a will and desire well ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience whatsoever thing either by the light of nature and conscience or by direction from Gods word you would that men should do to you that do ye unto them Nor yet of all things in particular so Masters should serve their Servants but by a proportion Law That is the five Books of Moses Luk. 16.31 Prophets that is all the rest of the Books of the Old Testament Mat. 2.23 2 Pet. 1.19 The summe of the Law and Prophets the Doctrine of the Law and Prophets Brugensis On this hang the Law and the Prophets as after 22.40 Grotius Vers. 13. Christ is the doore for entrance and the way for progress called straight because of the great disproportion between us and it we must deny our selves By the narrow way is meant a conversation bounded by the restraints of the Law and Gospell to enter into this gate is to have experience of such a work in himself Vers. 14. The way to heaven is a straight way a perplexed afflicted persecuted way that is the force of the word there used Few there be that find it Few comparatively Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire which were usually cloathed in rough and corse attire 2 King 1.8 Heb.
deep and dissembling heart of man is a cunning digger of such graves nay it selfe as it were is a grave wherein their rottenness and corruption lies so closely covered that hardly the sharpest noses of such as converse with them shall be able to smell them out Vers. 45. Then answered one of the Lawyers and said unto him Master thus saying thou reproachest us also As if he should say not only the Scribes and Pharisees but also we Lawyers therefore the Lawyers were somewhat different from the Scribes Vers. 51. From the bloud of Abell unto the bloud of Zacharias The question is who this Zachary was of whose slaughter Christ here speakes and there are three opinions of learned men concerning three persons 1. We read of one Zacharie 2 Chron. 24.20 which agrees with those words of Christ Who perished between the Altar and the Temple For the Altar stood in the Court before the place of the Temple and this very Zachary desired from God the revenge of his bloud for he said Let the Lord see and require it But that in Matthew seemes to oppose this opinion that Christ saith this Zachary was the son of Barachias but in the Chronicles he is called the son of Iehoiadah but others say that he was Binominis had two names 2. Others say it was that Zachary which was one of the lesser Prophets who himself in the Book of his Prophecie chap. 1. ver 1. witnesseth that he was the Son of Barachias but though nothing be observed in the Scripture of his slaughter yet some thinke that he also was killed by the Jews in that holy place 3. Origen and Basill say it is an ancient tradition that Zachary the Father of Iohn Baptist when he tooke Mary the mother of our Lord for a Virgin after her birth He was killed by the Jews between the Temple and the Altar being accused by the people Vers. 52. The key of knowledge That is the meanes of knowledge whereby as by the key men are to have their entrance into the kingdom of heaven Tertullian rightly interprets the key the interpretation of Scriptures See Grotius Vers. 53. Began to urge him vehemently The old Latine Translation is thus Coeperunt Pharisaei legis periti graviter insistere os ejus oprimere de multis which last words the Rhemists translate to stop his mouth about many things whereas the Greeke signifies to provoke him to speake of many things as Erasmus out of Theophylact and Beza do prove and the words following in the Evangelists do shew Lying in wait for him Vide Bezam Vers. 54. That they might accuse him The Greeke word here comprehends complaint to the Superiours and the publike action before the people that they might condemn him publikely before the people who was privately accused as a seditious man and a corrupter of the Law CHAP. XII Vers. 1. HYpocrisie That as the Syriack declares is an affected Counterfeiting of anothers person and Christ understands by it that affected ostentation both of learning and holinesse by which the Pharisees did set forth themselves among the people and so endeavoured to win authority and beliefe to their false doctrine Also by the Antithesis he desires that the Disciples deliver bona fide the Doctrine of truth received by them and that they confirme it by a sincere not counterfeit holinesse of life Vers. 2. For there is nothing covered that shall not be revealed neither hid that shall not be known This sentence is also elsewhere used by Christ in the Gospell as Mat. 10.26 and Mark 4.22 Christ would have his Disciples and followers abstaine from all fraud and hypocrisie as well in sayings as deeds since all things in their time shall be brought to light and be manifested before God Angels and men therefore it is most advised to do all things sincerely and candidly according to the prescript of God that our works may beare the light as being done in God Iohn 3.21 Vers. 4. My friends That is those which he knew favoured him and he saw to be solicitous about their own safety Be not afraid of them that can kill the body It is not to be understood as though any man had any power in himself to kill it but God gives them leave sometimes But if you will feare profitably and so as you shall be the better for it I tell you whom you shall feare and I repeat it again that you may the better marke it I say feare him Vers. 6. Are not five sparrows sold for a farthing c. A sparrow is little esteemed of as the price sheweth and the haire of our head lesse whence the Proverb Non pili facio to signifie a thing of small moment Vers. 8. Whosoever shall confesse me before men To confess Christ is not barely to acknowledge him to be the only Saviour and Redeemer of mankind God and man in one undivided person also our Priest and King but also to witnesse and affirme him to be the same before men as Mat. 16.16 Nor in words only but in deeds that so our whole life may speake Christ. Vers. 11 12. Take ye no thought how or what thing ye shall answer or what ye shall say For the Holy Ghost shall teach you in the same houre what ye ought to say There were among the Ancient Fathers some of which number is Augustine who interpret this promise of infallibility if we may so speake made to the Apostles by Christ of absolute illumination made simul ac semel when the Holy Ghost at the feast of Pentecost descended upon them yet the opinion of Euthymius seemes more probable who expounds it of an extraordinary and infallible suggestion to be made by the Holy Ghost as often as occasion required it the very words of Christ seeme rather to favour this exposition which also receives strength from thence because it is manifest the Apostles used books from 2 Tim. 4.13 But this would not be necessary the former opinion standing Vers. 13. Master speake to my brother that he divide the inheritance with me Vers. 14. Man who made me a Iudge or a divider over you As if he should say it is not within the compasse of my calling for I came to accomplish the work of mans redemption and not to divide Inheritances hereby giving us to understand that every thing must be done by warrant of some calling Ministers must not neglect dividing the word to divide Inheritances Vide Grotium Vers. 15. Take heed and beware of covetousnesse Watch and ward watch and guard eyes and weapons The first word implying an ocular warinesse an eye-watch the second an hand watch a kind of manuall if not materiall guarding of a mans self as if he had said to paraphrase the Text not to mend the Translation watch and ward nay watch and guard and defend your selves from the sin of Covetousnesse Dike The Greeke word rendred Covetousnesse signifieth an
the boaster of that which he hath not Oecumen Vers. 32. Who knowing the judgement of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here judgement signifies properly Law Constitution Ordinance and in the Greeke version of the Old Testament where it is very often used it is ordinarily taken in this sense By it here is signified the just will law and ordinance of God They which commit such things are worthy of death that is thou considerest that Hell and damnation is the issue and desert of sinne and yet committest it But have pleasure in them that do them or consent with them so the Vulgar but corruptly To sinne is of it selfe wicked and worthy of eternall punishment but to approve and defend his own and other mens sinnes and to judge them well done to applaud them in mind and judgement and to be delighted with them is a high degree of ungodlinesse CHAP. II. Vers. 5. TReasurest up wrath that is punishments and judgements the effects of it alludes to Iob 36.13 the Greeke word signifies to lay up for to morrow Day of wrath that is of judgement See vers 16. Vers. 6. Render to every man according to his deeds The Papists infer merit of works from hence but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifies not onely a just retribution but a gift of favour as in that place Matth. 20.8 2. The Apostle saith secundum opera non propter opera which notes the quality not the proportion of their works that is good works shall be rewarded with glory and evill with punishment Vers. 7. The best reading of these words is this To them which by perseverance in wel-doing seek glory honour immortality eternall life that is shall render eternall life to such so divers interpret it The word here used doth as well signifie perseverance and continuance 〈…〉 the meaning is they which persevere and continue in good works So Luke 21 19 Matth. 24.13 and the Apostle to the same purpose Heb. 10 36. where he useth the same word And in this sence Jerome taketh patience here Vers. 9. Tribulation and anguish The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used of the active pressing of the shoe of the passive pressing of Grapes metaphorically of affliction especially in the books of the New Testament and in Ecclesiasticall writers The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightnesse of spirit such as is wont to happen in diseases and terrours Here it is taken metaphorically Vpon every soule of man Here is a double Hebraisme 1. Every soule of man is put for the soule of every man as in Chap. 1.18 Against all ungodlinesse and unâ—ighteousnesse of men put for the ungodlinesse and unrighteousnesse of all men 2. The word soule is put for person as Gen. 12.5 14.21 17.14 36.6 46.26 Vers. 12. Perish without Law That is without a Law formally published not materially enacted he speakes of the Gentiles who had the Law witten in their hearts Vers. 14. Doe by nature the things contained in the Law That is by naturall strength Vers. 18. And approvest the things that are more excellent So the Greek word is taken Matth. 6.26 and Heb. 1.4 Some render it triest the things that differ ex ploras quae discrepant Beza Pareus Acording to the former version some think that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jewes which disputed exactly and curiously not onely of things lawfull and unlawfull according to the Law but also of those things which according to it were better and more excellent Vers. 21. Thou therefore which teachest another teachest not thou thy selfe That is dost not thou live as thou teachest Turpe est doctori cum culpa redarguit ipsum Vers. 22. Thou that abhorrest idols dâ—est thou commit sacriledge Sacriledge is if not worse yet as bad as idolatry as if Paul held as good a false religion as a spoiling religion CHAP. III. Vers. 2. CHiefely This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signifie the order of the Apostles speech as before cap. 1.8 But there the Apostle beginneth his Epistle which he doth not here this word first here signifies chiefe that this was the chiefe priviledge and immuity which the Jewes had the oracles of God so the Lxx. calls the word of God Psal. 11.7 and 17.31 and 106.11 Vers. 3. The faith of God That is his constancy and fidelity in keeping his promises Psal. 33.4 fides quia fit quod dictum est See 23. Matth. 2.3 Vers. 4. Let God be true First let him be acknowledged such a one he is true not onely effectivè because he performed his promises which he made to Abraham concerning the land of promise Christ but essentialiter he is true and constant in himselfe And maist overcome when thou are judged Psal. 51.4 here the Apostle followeth the LXX and changeth the testimony for illustration for they who are pure overcome in judgement Vers. 5. J speak as a man q.d. Every naturall man is apt to thinke and speak so Vers. 9. We have before proved We have pleaded it at the Judges Barre and have convicted them Vers. 12. They are altogether become unprofitable viz. to good that is they are wholly alienated from good and made incapable to doe it this is taken out of the 14. Psal. 3. where the Hebrew word signifies they are become stinking but the Apostle followed the Greek version and a stinking thing is also odious and unprofitable for any service Vers. 13. Their throat is an open sepulchre Throats like a sepulchre sending out rotten and unsavoury communication or words tending to devoure When the grave is shut up we see nothing but green grasse but when rotten bones appear a filthy stink comes out With their tongues they have used deceit flattering fauning and dissembling the poyson of aspes is under their lips First it stings and wonderfully torments a man 2. Is incurable Vers. 14. Cursing and bitternesse That is sharp and furious inprecations and revilings Vers. 15. Their feet are swift to shed bloud In aptnesse to oppresse hurt and grind all one hath to deale with Vers. 16. Destruction and misery are in their wayes That is their designes and actions tend to destruction and misery and produce it to themselves and their neighbour Vers. 19. Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God It is a speech taken from a malefactor arraigned when the Judge objecteth what say you this and this treason is witnessed against you the poore man standeth speechlesse and dumbe his mouth is stopped Vers. 20. Therefore by the deeds of the Law there shall no flesh be justified
this sentence is cut off from the former to which it ought to be joyned and added to these following with which it hath no agreement Vers. 2. The Ordinances as I delivered them unto you The vulgar Translatour here translates it praecepta by traditions we understand here from the circumstances of the words following rites and ceremonies prescribed by the Apostle for order and decency in the publike assembly in their Church Vers. 3. The head of every man is Christ Christ is called the head of man because he is every way the most principall and glorious man that ever was The head of the woman is the man That is the man in that he is a man is a person more excellent then the woman as she is a woman and the head of Christ is God Both in respect of his humane nature in which regard his Father is greater than him Iohn 14.28 and in respect of his office as mediatour Vers. 4. But every man praying or prophesying having his head covered dishonoureth it It seemes there were some which taught the Corinthians that their men should pray and prophesie with their heads covered and women uncovered This abuse the Apostle corrects if a man cover his head he debaseth himselfe and casts himselfe into servitude from that eminency whereby he is placed of God and to the glory of Christ his head is diminished For he shames the head when he doth not declare that principality which God hath given him over his wife for the covering with a vaile was a signe of subjection Pauls purpose is to shew the Soveraignty of the man and subjection of the woman the women in the orientall parts with a vaile covered the whole head and face Paul speakes not of such a covering of the head as French Pastors use in prophesying when the upper part of the head is covered the glory and majesty of the countenance still appearing Vers. 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven The Christian women appeared open and in publick uncovered from a phantasticall imitation of the she Priests and Prophetesses of the Gentiles when they shewed their Idols as their Pythiae Bacchae or Menadae and the like who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods to put themselves into a wild and extaticall guise having their faces discovered their haire dishevelled c. The Corinthian women conceiting themselves when they prayed or prophesied in the Church to be acting the parts of the Priests or celebrating sacrifice were so fond as to imitate them and accordingly cast off their Vailes and discovered their faces immodestly in the congregation and thereby dishonoured their head that is were unseemly accontred and dressed on their head M. Mede on 1 Cor. 11.5 vide Grotium To prophesie signifies sometimes strictly to foretell things to come as both men and women did in the primitive times Ioel 2.28 â— In a more large notion to interpret and open Divine mysteries contained in Scrâ—pture for the instruction and edification of the hearers 1 Cor. 14.3 3. To praise God in hymnes and Psalms 1 Cor. 11.5 For because Prophets of old did three things 1. Foretell things to come 2. Notifie the will of God unto the people 3. Uttered themselves in musicall wise and in a Poeticall straine and composure Hence it comes to passe that to prophesie in Scripture signifies the doing of any of these three things and among the rest to praise God in Verse or Musicall composure Two places of Scripture 1 Chron. 25.1 c. 1 Sam. 10.5 prove this Vers. 7. He is the image and glory of God Holinesse and righteousnesse is common to them both but he is so called because God hath placed more outward excellency and dignity in the person of a man then of a woman carrying the marke of his soveraignty and dominion not onely over other creatures but in respect of the woman her selfe who is likewise said to be the glory of a man because it is his honour to have such an excellent creature subject to him Vers. 10. Power over her head That is her vaile which is a signe of her husbands power and superiority over her Among the Corinthians the covering of the head was not as it is with us a token of preheminence and superiority but a signe of subjection therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered to signifie their submission and reverence unto the Ministery of the Gospell Because of the Angels That is not onely the Ministers of the Church but Gods heavenly Angels which daily wait upon his children and guard them in all their waies Pareus inclines to this latter rather Some think the Apostle argues from the example of the Angels we should imitate their modesty who were wont to cover their faces to testifie their subjection toward God So Vorstius The Apostle hath respect unto the Legend reported in the Book of Enoch which we see was read in the Church in the Apostles time by the second Epistle of St. Peter and that of St. Iude of those Angels that are reported there to have been seduced by the beauty of women out of Gen. 6.2 Not as if the Apostle did suppose that report to be true or did intend to give credit to the book but that by alluding to a passage commonly known he may very well be thought to intimate that a like inconvenience to it not disputing whether true or not for the present might fall out in the Church Thorndikes Review At first all Presbyters were Angels of the Churches as appears by this place that seems the most naturall meaning of his words for Tertullian in divers places of his book De velandis virginibus intimateth one reason of vailing womens faces in the Church from the scandall of their countenances Thorndikes service of God at religious assemblies Ch. 4. Vers. 14. Doth not even nature it selfe teach you that if a man have long haire The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to nourish his haire long Long haire is an argument either of effeminatenesse or cruelty Iob 5.5 Psal 68.22 For that cause Paul commands them not to nourish their haire Raynold de lib. Apoc. Vers. 16. If any man seem to be contentious the Greek signifieth rather is pleased to be desires or hath a will to be yea boasts and prides himselfe in it Contentious Greek a lover of victory Vers. 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse Throughout the whole Scripture the Sacrament of the Lords Supper is not so fully handled as in this Chapter and that upon this occasion The Corinthians it seems had much
to live or die Vers 13. Exhort one another while it is called to day When you commit a sinne you think if you stay a week a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in doe it presently for sin will deceive you it will harden your heart before you be aware Through the deceitfulnesse of sinne That is deceitfull sinne an hyppalage Prov. 14.8 Ephes. 4.22 Rom. 7.11 1. It hath its originall from the subtill Serpent Satan the grand Impostor 2. It is the cause of all the deceit guile and falshood that is in this world Psal. 54.20 21. Acts 13.10 3. Sinne is in its own nature deceitfull every errour in opinion and evill in practice proceeds from deceit the mind is deluded in the first with a shew of truth and the will in the second with the appearance of goodnesse Rather to believe then practice the Apostles proper meaning is the deceitfulnesse of sinne in matter of believing Vers. 14. If we hold the beginning of our confidence stedfast to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first act of faith whereby we began to subsist in Christ. Vers. 17. Whose carcasses fell in the wildernesse The Vulgar renders it cadavera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies members The Syriack hath rendred it ossa bones Because those unbelievers lie prostrate in the wildernesse therefore a great multitude of their bones lie dispersed in the wildernesse CHAP. IV. Vers. 2. BUt the word preached did not profit them Profiting may be taken here for the truth of grace or for growth in grace men cannot grow in grace that have no grace but the word worketh true faith on that person which came to it without any true grace or faith at all Not being mixed with faith in them that heard it The word signifies as if we should say such a potion did not good because they had not such an ingredient An exceeding strong drink not tempered and qualified profits not nature so those great promises so much exceeding opinion and expectation of reason not being mixed with faith did not profit them He compares the heart to a vessell in which there must be both the word and faith these two must be mingled together and then it will be a word of power life and salvation Vers. 9. There remaineth therefore a rest to the people of God A Sabbatisme as Calvin and Beza render it That is the keeping of the day of rest though it be commonly rendered rest he forbeares to use the same Greek word for rest which he used both before and after Estius and others take it here for a celestiall rest and bring the next Verse to confirm their opinion See Rev. 14.13 Vers. 12. For the word of God is quicke Or living 1. Formally in its own nature in that it abides for ever in regard of the sence and matter contained therein not as it is written in Paper 2. Efficiently and that in these respects 1. It giveth life at the first it is appointed by God as the instrument to beget the new life of grace in us Iames 1.18 Iohn 17 17. the savour of life 2. It increaseth spirituall life 1 Pet. 2. 3. It directs and teacheth us the way to eternall life Iohn 5. Piercing even to the dividing â—sunder of sâ—ule and spirit That is the whole man It worketh not onely upon the inferiour faculties which are lesse pure but upon the purest and most supreame part of the soule for the word pierceth as far as the eye of the Authâ—r of it to whom all things are naked and open And of the joynts and marrow By the joynts he meanes the minima the least things and by the marrow the intima the most secret and inward things A discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thoughts are properly the secret and inward workings of passions and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intents are the secret and first workings of mens understandings and apprehensions Vers. 13. Neither is there any creature that is not manifest in his sight Neither is there any creature which is not manifest in the sight thereof so some read it and the Greek will very well beare it viz. of the word and understanding by creature such thoughts intents and notions as are framed in the heart which may be termed the creatures of the heart This interpretation holds good correspondence with the Greek the scope of the place and the Analogy of faith But all things are naked and opened unto the eyes of him with whom we have to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened as the intrailes of a Sacrifice cut down the back He useth a metaphor taken from a sheep whose skin is taken off and he hanged up by the neck with his back toward the wall and all his intrailes layd bare and exposed to open view He alludes to the Anatomizing of a creature say some wherein men are cautious to finde out every little Veine or Muscle though they be never so close They are naked therefore God sees their outside and opened dissected quartered and cleft asunder through the backbone so that he sees their inside also Opened is more then naked naked is that which is not cloathed or covered opened is that whose inwards are discovered and made conspicuous Vers. 15. Cannot be touched with the feeling of our infirmities The originall word is purely Greek as there are many in this book it is used also 10.34 and no where else Was in all points tempted like as we are yet without sinne That is say some was never temped to sinne as Matth. 15.38 but the Apostle here comforts the people of God against sinfull temptations Christ was tempted to sinne but not into sinne Vers. 16. Let us goe Because our Mediator is God as in Ch 1. he is able to reconcile God to us and procure grace for us 2. Man Heb. 2.14 and our high Priest Vers. 14. Come boldly So as to speak all our mind Vs Generally all Christians in the Law onely the High Priest might come and that once a yeere we may now come at any time when we have need Unto the Throne of grace The Cherubims or Mercy-seat was a Type of the Throne of grace That we may obtaine mercy viz. From God by our High Priest and Intercessour Finde grace In the originall receive grace not to earn purchase or deserve it CHAP. V. Vers. 2. WHo can have compassion on the ignorant The word signifies to apportion his compassion or to compassionate them as much as they need Vers. 6. Thou art a Priest for ever after the Order of Melchizedec Melchizedek signifieth a King of righteousnesse
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
craft and the attribute roaring addeth terrour thereunto lastly his walking up and downe shewes his sedulity Vers. 10. But the God of all grace Hee is so called because hee is the giver of all kinds and of all degrees of grace wherefore it is added he calls and perfects Dr Sclater Settle you As a foundation is setled to be unmoveable See Heb. 1.10 ANNOTATIONS Upon the second Epistle of PETER CHAP. I. IT is written to the same that the former Epistle was written to ch 3. v. 1. the principall argument of it is to take heed of false Prophets and teachers Vers. 1. Have obtained Obtained by lot so the Greeke sortiti sunt So Luke 1.9 Acts 1.17 Like precious faith See Eph. 4.5 Not that it is equall in all but because all possesse the same Christ with his righteousnesse and the same salvation by faith Through the righteousness of God and our saviour Jesus Christ The righteousnesse of Christ is called Gods righteousnesse here 2 Cor. 5.21 Rom. 1.17 and 3.21 and 10.3 Not because it is the righteousnesse of the God-head but of him that is God This is an excellent testimony to prove the deity of our Saviour like to that of Titus 2.13 For it is not said of God and of our Saviour as noting two persons but of God and our Saviour as betokening one Vers. 3. Called us to glory and vertue Through the Temple of vertue we must passe on to glory Vers. 4. Partakers of the divine nature Not of the substance of the God-head as the Familists say therefore they use those phrases Godded and Christed when they are converted but the words following shew the meaning having escaped the corruption that is in the world through lust they love and hate what they did not afore the whole soule in the bent of it is carried to new objects To bee made partaker of the divine nature notes two things 1. A fellowship with God in his holinesse the purity which is eminenter and infinitely in Gods most holy nature is formaliter or secundum modum creaturae fashioned in us 2. A fellowship with God in his blessednesse viz. in the beatificall vision and brightnesse of glory Vers. 5. And besides this giving all diligence adde to your faith vertue and to vertue knowledge That is see that every grace act in its season and order he speaks not of the habits of Grace all graces are wrought together but of the Acts. Adde The Greek word hath a greater emphasis taken from dancing round as in dancing they took hands so we must joyne hand to hand in these measures or graces Lead up the dance of the graces as in the galliard every one takes his turne in every season bring forth every grace Faith Is first mentioned because it gives us the first hope and comfortable accesse to God it is the Mother grace By faith he meanes true religion and that gift of God whereby we put our trust and confidence in God by vertuâ— an honest and upright life shining in the vertues and workes of the morall law By knowledge he meanes a gift of God whereby a man may judge how to carry himselfe uprightly or prudence a more full understanding of heavenly mysteries and applying them to practice Vers. 6. Temperance By it is understood a gift of God whereby we keepe moderation of our naturall appetites especially about meate drinke and attire by patience a vertue whereby we moderate our sorrow in induring affliction Godlinesse Is a vertue whereby we worship God in the duties of the first Table Vers. 7. Brotherly kindesse Is a vertue whereby we love the Church of God and the members thereof Charity Or love that vertue whereby wee are well affected to all men even to our enemies Vers. 9. And cannot see farre off The Greek word signifieth him that naturally cannot see except hee holdeth neere his eyes so Peter calleth such as cannot see heavenly things which are farre off poare-blind or sand-blind Beza renders it nihil procul cernens Vers. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if ye doe these things yee shall never fall Which words containe 1. An exhortation to make our election sure there is a double certainty 1. Objecti so it is sure with God for with him both it and all things are unchangeable 2. Subjecti sure to our selves in our own hearts and consciences Secondly the meanes whereby to come to this assurance that is by doing the things before named in the 5.6 and 7. verses to practise the vertues of the morall Law there set downe to labour to grow in grace and use diligence First calling from it thou maist easily ascend to assurance of election For if ye doe these things ye shall never fall That is into scandalous sinnes or fall utterly yee shall not fall for ever Greek Vers. 12. But so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Iesus Christ The Kingdome here mentioned is the kingdome of glory 1. Because it is promised as a reward to one that hath made sure his calling 2. Because it is stiled an everlasting kingdome It is called the kingdome of Christ because it is given to Christ as a reward of his sufferings and because the government of it is committed to him Heb. 2.5 he hath entred into it Luk. 14.19 He is the Ruler in this kingdom Eph. 1.21 As conversion gives one an entrance into the kingdome of grace so assurance gives one an entrance into the kingdome of glory 1. Because it is not barely faith but light with it 2. An earnest 3. Affections are hereby laid up suitable to a glorious estate rejoice with joy unspeakable and full of glory It is an everlasting kingdome because the union between the soule and him is everlasting Christ is there medium visionis fruitionis as here he is medium reconciliationis communionis Vers. 14. That shortly I must put off this my tabernacle In Greek it is that the laying aside of this my tabernacle is quick Vers. 15. I will endeavour that you may be able after my decease to have these things alwaies in remembrance These words according to the Rhemists Translation their Jesuites Salmeron Suarez and Bellarmine do judge excellent for their purpose to prove that Peter after his departure would remember them And this must needs be say they by praying for them Not to stand upon their bad Latine and worse English Translation the true construction of the words is that Peter promiseth whilest he is in the way that is in this life that they should have his Books viz. his Epistles which after his departure might put them in mind of such things Vers. 16. Vnto the power and comming That is the powerfull comming of our Lord Jesus Christ. So Estius and others Vers. 19. We have a more sure
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
That is say some the Spirit in the Bride FINIS A Review of the whole worke consisting of emendations and Additions MATTHEW Chap. 2. verse 1 2. THE Papists affirme three things of the wise men 1. That they were Kings 2. That they were three 3. That their names were Gaspar Melchior and Baltasar But there is no ground in the Scripture for any of these opinions Matth. 3.11 Whose shooes I am not worthy to beare Or unloose as Marke 1.7 The Baptist saith he is not worthy to loose or take away our Saviours shoes that is to be his Disciple for by Maimonie in the Title of learning the Law ch 5. we learne that the Disciples of the Jews Doctors were to doe that service for their Masters Mr. Thorndikes discourse of the right of the Church in a Christian State ch 2. Matth. 4.3 Since thou seest thy selfe to be forsaken of God c. Perkins there in the Margent should be set higher to the former note and Calvin to that though those words are no good sense for how should he that is forsaken of God be able to doe such a Miracle Rather thus if thou hast such neer relation to God now that thou standst in need of bread and hast none at hand command c. Matth. 5.18 Iota The Syriack hath Iod and so it is likely saith Menochius Christ said as speaking to the Hebrewes amongst which Iod is the least of the letters but the Greek interpreter put for it some thing like that it might be understood of the Graecians Matth. 6.2 Doe not sound a trumpet before thee Because those fasts were solemnized in the streete with sound of trumpet Thorndikes discourse of the right of the Church in a christian State ch 4. Matth. 8.12 Gnashing In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shaking or chattering of the teeth such as is in those which are taken with the fit of an ague Matth. 9.15 Can the children of the bride-Chamber mourne By which he understands the Apostles and alludes to the custome of their weddings many were wont on the wedding day to attend on the bridegroome and bring him home that the frequency of friends and companions might adde to the dignity and cherefullnesse of the Marriage Matth. 10.2 Instead of the Etymologies of some of the Names of the twelve Apostles there take these as more genuine and proper from Caninius his loci Novi Testamenti Philip Warlike who is delighted with horses Bartholomew the son of Thalmai Thomas a twinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek as the Evangelist interpets it Iames a supplanter Matthew the gift of God in Greeke Theodorus that of Bartholomew there being a Greeke name Marke 3.16 though some hold so is not proper Matth. 11.14 This is Elias which was for to come Christ the best interpreter of Scripture expounds here what is meant by Eliah Mal. 4.5 viz. Iohn Baptist who is called there Eliah for the great similitude that was betweene them They had the same girdle and raiment Eliah offended Iesabel with his liberty of reproving and Iohn Baptist Herodias both dwelt in the desert both were inspired by God Vers. 25. At that time Iesus answered and said Here and in other places of the Gospell it is said that Jesus answered where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him I take this terme not for a bare Hebraisme but indeed for a proposall relative to another Now many which opened not their mouth in the presence of Jesus Christ ceased not to speake in the presence of their heart but their thoughts being knowne to him hee answered the subject of their thoughts D' Espaigne of Popular errours § 4. c. 3. Vers. 28. Those words in my Annotations p. 31. therefore not said take away but rest from the foure first should be left out Chap. 12. v. 43 44. The Holy Ghost would teach these particulars 1. Where ever Christ comes by the Gospell to a people hee finds the Devill dwelling in them 2. His intention is to cast him out 3. He is cast out in many 4. He being thus cast out the house is swept from many common corruptions and adorned with many common graces 5. The Devill will after try whether they have indeed received Christ by faith 6. Else the common gifts will rather incourage him 7. When he returns againe he returnes with seven worse Spirits there will be more hope of a prophane person then one which hath such common workes Chap. 14. v. 6. But when Herods birth-day was kept The ancients were wont with feasting to celebrate their birth-day which custome the Hebrewes followed Ierome on this place inveighes sharply against it Nullum alium invenimus observasse diem natalis sui nisi Herodem Pharaonem ut quorum erat par impietas esset una solennitas Chap. 16. v. 19. Those words upon that place in the booke this is not Peters key but the Popes pick lock should be out An expression manifestly borrowed from Esay 22.23 Whence our Lord Apoc. 3.7 is said to have the key of David that is of the house of David whereby the Apostles under our Lord are made Stewards of the Church as Eliakim of the Court to admit and exclude whom he pleased Mr Thorndike Chap. 18.7 Let him bee unto thee as a heathen and a Publicane Not as if the Heathens could bee excommunicate the Synagogue who never were of it or as if the Jewes then durst excommunicate Publicans and Gentiles it was proper for our Lord to signifie how he would have Christians to use the excommunicate there being no reason why hee can be thought by these words to regulate the conversation of the Jewes in that estate so long as the Law stood but to give his Church rules to last till the worlds end Thorndikes discourse of the right of a Church in a Christian State Chap. 1. Ve. 20. Where two or three are gathered together in my name there am I in the midst of them By the rules of the Synagogue under ten that are of yeares there is no congregation Before that number of such as are come to yeares be present they goe not to prayers But our Lord intending to free his Church of all rules that might abridge the priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands Chap. 21.19 Let no fruite grow on thee hence forward for ever Let that which is thy fault be thy punishment thou bearest no fruite at all whereas the nature of thy kind is ever to have one fruite one under another alwayes some though not in a full maturity since therefore thou bearest no fruite at all never maist thou more beare any fruite Dr Hals Paraphrase The reason say
hours is called a watch hence the Scripture often speaks of the first second third or fourth watch Ch. 3. v. 1. Herod being Tetrarch of Galilee The word Tetrarch is a Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion as Herod possessed the fourth part of the jewish kingdome although it is sometimes simply taken and Tetrarcha is the same with Toparcha Hee that is Lord of some place or part of a Country whether it be the fourth part or a greater or lesser Chap. 7. v. 22. To the poore the Gospell is preached Some thinke that version is proper though I have something the other way in my Annotations because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore Heb. 4.2 the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rightly rendred to us is the Gospell preached Chap. 10. v. 31. And by chance there came downe a certaine priest that way Some say one may use the word fortune and chance and urge this place and that Eccles. 9.11 for it but Dr Taylor is against it whom I should therefore in my booke have set at the end of my note on this place and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune Cum extremis duobus significandis adhibeantur fatum fortuna sicut rem detestantur toto animo Catholici sic à vocabulis libenter abstinent Chamier us I dare not say saith Mr Wheatly it is a sinne for one to say by good chance such a thing fell out but unlesse when we name Chance our intention be to denote Gods secret providence and wee doe see and observe his hand in that thing which we say chanced then I doubt not but that we are guilty of finise Chap. 12. v. 35. Let your loynes be girded about viz. That you may readily serve your Master returning home see v. 37. Christ did so Iohn 13 4 Servants waited at Tables girt that they might be more fit for service left their long garments which they used should hinder their service Chap. 23. v. 40. In stead of those words in my Annotations it makes not for late penitents read thus this example is too much abused by those that put off their repentance though true repentance be never too late There is one example least any should despaire and but one left any should presume Chap. 17. v. 10. When ye shall have done all those things which are commanded you say wee are unprofitable servants we have done that which was our duty to doe This doth not assert a possibility of complete fulfilling the law as some Popish expositors abuse the text but Christ speakes it by way of concession Unprofitable not in that sense that he is spoken of Matth. 25.30 these here doe not hide their talents but two wayes 1. Because if they had done all this they could not have obliged God nor merited because they should have done but their duty we cannot make him a debter by performing our duty 2. You have not profited so much as you might have done JOHN Chap. 1. Verse 1. MY Annotations on that should run thus not onely because he is the internall word and after those words the word was with God there God is taken personally Chap. 3. v. 29. Those words in my Annotations there for so by an Hebrew phrase c. should be left out Chap. 4. v. 46. A certaine noble man A certaine Kingly man Regius quidam Calv. Beza Vir Regius Arabs either of a Kingly stocke or one of Herods courtiers and officers ACTS Chap. 2. Verse 3. AND there appeared unto them cloven tongues like as of fire and it sat upon each of them The Holy Ghost sate upon the Apostles in the forme of a tongue because he made the Apostles here preachers of the Gospell the tongue is the instrument of preaching by tongues therefore they received the gifts of tongues By fiery tongues the efficacy of the Apostles preaching is signified Vers. 44. And all that beleeved were together and had all things common Of the meaning of the first words were together see Beza Mr Lightfoote in loc Calvin interprets it not of dwelling together in one place but of being of one heart For the latter words the Papists say this community is a kind of perfection and thence lay a foundation for their Monasteries and Nunneries the Libertines also in Germany and others abuse this place 1. The property of things was distinct though they had all things common in the use they sold their lands therefore they had a right to alienate them they themselves gave to the necessities of the poore 2. There was no obligatory precept to bind professors to this 5. Acts v. 4. 3. There was no ordinance of the Apostles whereby men were bound to this community many precepts rather contradict it See 1 Cor. 16.2 1 Tim. 5.8 4. If men had not a propriety in their goods then stealing would be no sinne under the Gospell Ephes. 7.28 Chap. 3. v. 21. Whom the heaven must receive It is doubtfull saith Cajetane whether he means that Christ shall receive Heaven as a King his Kingdom or heaven shall receive Christ as a place receives the thing placed both senses are true and agree to this place but the latter is the more genume the Syriacke renders the words thus quem oportet Caelo Capi. Chap. 4. v. 13. Ignorant men Idiots so the Greeke and so Calvin Beza and the Vulgar render it The Apostles are so called 1. In respect of their state and kind of life they were private men not set in any publicke office 2. By reason of their doctrine illiterate men 3. By reason of their dignity and esteeme plebeians and of no account 4. By reason of their popular dialect but that they were not idiots in knowledge Peter and Iohn shew v. 19. and 27.28 Chap. 6.15 Saw his face as it had been the face of an Angell The face of an Angell signifies some excellent and heavenly thing in his countenance viz. an Angelicall shape and majesty God bestowed a new and wonderfull splendour on Steven and as it were the beames of a glorious body such as he gave to Moses Exod. 34.1 Chap. 7.14 The wives of Iacobs Sonnes which came downe with him into Egypt were but nine c. those words I have in my Annotations out of Langus but he had eleven brethren and they all had wives for ought appeares in Scripture Vers. 16. Ibid. Those words the Father of Sichem c. to James are misplaced they should follow the last words of that 16. v. Emor the father of Sichem and therefore bee set in the margent against the question and answer Chap. 9. v. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria Rest in the exercises of the