command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of 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.
world that they might have my joy fulfilled in themselves That is I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their owne hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their soules the quality of that intercession which I shall make for them in heaven Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5 6. p. 491. Vers. 19. I sanctifie my selfe In this Chapter where he refused to pray for all hee professeth that he sanctified himselfe for their sakes for whom he prayed now this sanctifying of himselfe was unto his death and passion by the unanimous consent of all the Fathers as Maldonate acknowledgeth therefore Christ died not for all and every man CHAP. XVIII Vers. 1. WHere was a Garden into which he entred and his Disciples Peccatum in horto primùm admissum in horto coepit expiari Brugensis Sin being committed first in the garden began to be expiated in a garden Vers. 2. For Iesus of times resorted thither with his Disciples Christ was wont alwayes to seek solitary places to pray in These festivall dayes he was alwayes wont to continue there in the night Luke 21.37 and 22.39 Christ by this deed did shew that he shunned not his enemies but made choice of fit place and time for the executing of his Fathers and his owne purpose He chose rather to be taken in the place of prayer than of supper and in the night that the feare of his enemies might be shewd who durst not take him in the day time Vers. 14. It was expedient that one man should die for the people He meant it was better that Christ being but one should die than that the whole people whose destruction he thought unavoidable if Christ were suffered to live should perish and come to nothing It was the will of God for the honour of the Priesthood that hee should utter that he meant ill in such words as might have a good sense though not meant nor intended by him wherefore he is said to have prophesied Vers. 15. And so did another Disciple that Disciple was knowne unto the High Priest Some thinke this was John who perhaps might serve the High Priest with fish but because after three yeares conversation in the Schoole of Christ familiarity with the High Priest Christs sworne enemie would be no good signe and because John could not without imminent danger enter into the High Priests hall therefore Austen and the ordinary glosse say rightly who that Disciple was because it is here concealed it should not bee rashly determined Grotius thinks it was not John because he being a Galilean would have been questioned by those that stood by as well as Peter nor any of the twelve but rather him in whose house Christ supped for that Matthew 26.18 Brugensis likewise thinks it was not Joâ—n because he was familiarly knowne to the High Priest nor any publique and open Disciple of Christ but a secret one as there were many then Some thinke saith he that it was some honorable Citizen of Ierusalem what if it was hee at whose house Jesus supped for he was rich and magnificent Mar. 14.15 and also a secret Disciple of Christ Mat. 26.18 Vers. 31. It is not lawfull for us to put any man to death The Jewes say some spake only of a certaine kinde of punishment viz. as crucifying with which they would have Christ suffer for the greater ignominie But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way when wee reade that they would sometimes have throwne him downe headlong and sometimes have stoned him Therefore their opinion seemes to be most probable who understand these words of the Jewes not as spoken simply and absolutely but with the respect had of the time viz. For the feast of the passeover which was then kept that it was not lawfull for them to put any to death see vers 28. So Bellarmine saith many of the fathers interpret those words Those things which follow favour this exposition That the saying of Jesus might be fulfilled Beza saith the cause why the Jewes expressely required that Christ should be crucified was not onely because this was a most bitter and shamefull death but because this punishment was appointed by the lawes of the Romans for the authors of sedition See Acts 6.12 and 7.58 and 24.6 7. against this exposition Vers. 38. Pilate saith unto him What is truth And when he had said this hee went out againe unto the Jewes and saith unto them I finde in him no fault at all Pilate speakes roughly to Christ but well of him to the people he used foure meanes to deliver him First Loquendo by speaking for him when al the world was silent Secondly mittendo by sending Christ to Herod Thirdly jungendo by joyning Christ Barrabas together thinking they would rather have chose Christ than such a vile fellow Fourthly flagellando by whipping of Christ. Two things made him condemne him 1 The importunity of the Jewes Crucifie him crucifie him and his willingnesse to content them Marke 15.15 2 The feare of losing Caesars favour Iohn 19.13 Vers. 39. But ye have a custome that I should release unto you one at the Passeover Some say they used this custome in remembrance of Jonathans deliverance by the people others in remembrance of their deliverance out of Egypt a third not in relation to either of those but in solemnity of the feast at the Passeover a malefactor was to bee set free not an innocent condemned CHAP. XIX Vers. 1. ANd scourged him It was established by the Romane Lawes that he which was crucified should be first beaten with rods Vers. 5. Behold the man That is if there be any mercy yet in you looke on him set him free Vers. 13. In a place that is called the pavement but in the Hebrew Gabbatha Within the Court of the Temple in a house called the Paved Chamber because of the curious cut stones it was paved with See Piscator In Hebrew That is Syriacke that is the speech of the Jews Grotius Vox est ejus linguae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur Vers. 14. About the sixt houre Then began his hanging on the Crosse say some Mark 15.25 saith And it was the the third houre and they crucified him so Mat. Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places but approves of this best Christ is said to be crucified the third houre because at that houre Pilate publikely assented to the Jewes crying crucifie him that he might avoyd the tumult of the people whence he commanded him to be whipt as fitting him for the Crosse for the guiltie
Speaker Pro. 31.28 And taught them Not upon a perfect Text as Hee did Luke the fourth These eight Beatitudes are as it were the eight Paradoxes of the world for the world and Philosophers place happinesse in riches not in poverty in sublimitie not in humility in fulnesse not in hunger in joy not in mourning Vers. 3. Christ sets not downe that wherein formally blessednesse consists but rules whereby we may know whether we be blessed or no occultae praedestinationis indicia futurae gloriae praesagia To bee poore in Spirit pure in heart meeke mercifull are stiled so many beatitudes Schoolemen say truely they are beatitudo disponens so many dispositions to perfect blessednesse Poore in Spirit Beggers in Spirit Esay 66.2 Austin and Chrysostome expound it of inward humility the meaning is those that have a spiritual sence of their spirituall misery Vers. 4. Mourne It signifieth great sorrow Piscator and others expound it of sorrow for sin For they shall be comforted They shall have inward and outward comfort Vers. 6. Blessed are they which doe hunger and thirst after righteousnesse or they that are hungring and thirsting So the Greeke runs after the participle of the present tense intimating that wherever this is the present disposition of mens soules they are blessed Vers. 8. Pure in heart Austin renders it mundi-cordes Purity is of two sorts First that which is contrary to pollution as water when it is cleane and not mudded nor defiled Secondly Which is contrary to mixture as wine when it is not mixt Not carnall nor hypocriticall For they shall see God In the Hebrew phrase to see is ordinarily used for to injoy Psal. 4. Who will she us any good The word in the Hebrew is who will make us to see any good that is to injoy good To see God is to injoy him there is no seeing God but in Christ. Vers. 9. Peace-makers i.e. such as love to maintaine unity concord good-will and good agreement amongst men Not onely those which take up differences but the parties at variance which are most inclinable to peace For they shall be called i. e. they shall bee indeed and shall also be knowne and reputed to be the Sonnes of God by their likenesse to him Vers. 12. Rejoyce and be exceeding glad Or rejoyce and that exceedingly Great is your reward Object Rev. 12.12 A reward implieth the merit of workes preceding Answ. A reward is taken First strictly for that which doth answer and is equall to the worke Secondly Largely for whatsoever is consequent to the worke Heaven is a reward in this latter sence therefore salvation is called a gift Vers. 13. The salt of the earth In regard of their ministry they are to be totius orbis magistri Chrysost. The interrogation wherewith imports a vehement deniall as if Christ should say if salt once lose his naturall propertie of saltnesse it can never be recovered First Salt hath heate and acrimony by which it pierceth attenuates and subdues the whole lumpe nothing is more piercing than the word which being committed to the Apostles subdues the whole man and seizeth upon the vitalls Heb. 4.12 Secondly Salt preserves from corruption whence a perpetuall Covenant is called a Covenant of Salt Numb 18.19 The word which the Apostles brought is permanent and the Covenant of grace published by them is a stable and perpetuall Covenant Thirdly Salt is a symbole of wisedome Wise men are called salsi and fooles insulsi so there is no true wisedome but in the word committed to the Apostles without which no man is wise Vers. 17. Our Saviour useth foure arguments to shew that Hee had no intent to abrogate the Law First he tells them in this vers that Hee came to fulfill the Law 2ly v. 18. He tels them that not any thing of the least signification in the Law shal fail Thirdly In the 19. Vers. He that breakes the Law and teacheth men so shall bee least in the kingdome of Heaven Fourthly His doctrine required a greater right than that of the Scribes Pharisees Vers. 18. Till heaven and earth passe Greeke shall passe away Some doe very subtilly play with the word untill as if that the passing of Heaven and Earth which shall be in the last day of Judgement should put an end to the Law and the Prophets And truly saith Calvin as tongues shall then cease and prophecies bee abolished so I thinke that the written Law with the exposition shall cease One Iot or tittle Ierome calls apices tittles those by which like letters in times past were distinguished when he saith that Resh and Daleth differ onely in the tittle those erre that interpret them de punctis vocalibus Iod the least of the Consonants tittle of the vowells which were as ancient as the Hebrew Consonants Fulfilled In respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandemeâ—â—s and teach men so shall be called least and except your righteousnesse exceede that is righteousnesse of Habit and practice which is that which the Law as it is taken in that place required Vers. 20. The Scribes were the best in those dayes for learning and interpreting the Law Pharisees for practise the strictest sect Acts 26. Theirs was but an outward civill righteousnesse whereby they kept the Law onely in outward actions Yee shall in no case enter into the kingdome of Heaven Shall neither be accepted as members of the kingdome of grace here nor injoy glory hereafter Vers. 21. He doth not oppose his answer against the Commandement of Moses but the common conceite of the Scribes Vers. 22. But I say unto you The Expositors are so at discord in the interpretation of these words that while they endeavour to explaine the sence they forget the duty contained in it and scarce any where shew more anger than here calling one another Hereticke and foole Hee alludeth to the custome of punishing offenders used among the Jewes as there is a gradation of sinne so of punishment Iudgement a lesse court which inflicâ—ed small mulcts as it were by a leete Councell the greater Court as it were quarter-sessions Thirdly a more numerous Senate a grand assise Augustin saith in primo est ira tantum in secundo est ira Sermo in tertio ira certa expressio irrisionis Our Saviour interprets the sixth Commandement and shewes besides the actuall taking away of life to which the Pharisees bound the breach of it three degrees of sinners against that precept He that is angry with his brother without cause or rashly or for nothing for an injury offered to himselfe not a sinne committed against God Secondly He that saith to his Brother Racha which is an expression of anger in a word of lighter disgrace as sirra or pish or the like Thirdly He that saith
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in
To obey the truth of it in their lives Vers. 25. Are in kings courts In Kings Palaces Piscat Vers. 28. He that is least in the Kingdome of God is greater than he That is the least Doctor in the time of the New Testament who is in no wise to be compared with Iohn for the gifts of the Spirit in which the Gospel concerning the kingdome of heaven is preached is more excellent than Iohn in respect of the kind of his doctrine Vers. 30. The Counsell of God against themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against themselves the words will bear either In themselves because they knew it and tooke it into consideration and yet rejected it and against themselves because it was their destruction Vers. 33. But Iohn the Baptist came neither eating bread nor drinking wine That is he observed not a vulgar but an extraordinary peculiar and austere kind of life he drank only water and did eat locusts and wild honey Vers. 34. The Son of man is come eating and drinking That is Christ in his externall and common life affected nothing singular or extraordinary but applyed himself to the vulgar and usuall custome Vers. 35. Wisdome is justified That is acknowledged and declared to be just Vers. 37. A sinner A notorious sinner Whereas divers others addressed themselves to Christ for corporall mercies this only commeth for spirituall even for remission of her sinnes There are three great things observable in this historie 1. Great sinnes 2. Great repentance and humiliation 3. Great love and grace of God through Christ in pardoning sinne Brought an alabaster box of oyntment It was a Custome to anoynt guests at feasts in token of welcome See 26. Matth. 7. Vers. 44. Thou gavest me no water for my feet It was a custome amongst them to give water to their guests comming far for their feet as is manifest from Gen. 18.4 and 19.2 and 43.24 and Iudg. 19.21 1 King 25.41 Thess. 5.10 They did it either that they might wash their feet which they had fullied in the way or because of their wearinesse for cold water refresheth a wearied person Simon seemes not to have neglected this Custome because Christ came not farre but was only invited to feast with him unlesse it can be proved that water was wont to be given to such as were invited to a feast Drusius in praeterit Christ came from Ierusalem to Bethany for he spent the dayes with teaching at Ierusalem and in the evenings for the most part came to Bethany Vers. 47. For she loved much Or and therefore she loved much The Papists make this for causa praecedens and not signum subse quens as if her love were the cause of the forgivenesse of her sinnes The word for doth not signifie here a Cause but a reason drawn from the signe as it is also used elsewhere the sence then is many sinnes are forgiven her and hereby you shall know it because or in that she loved much The particle For is used as a note of the effect or signe in our common speech as there is fire for I see smoake this tree liveth for it sprouteth Mr. Pinke would have it run thus therefore she hath loved much for first the whole scope of the Parable is to shew that he loves most to whom most is forgiven and not contrarily that most is forgiven to him that loves most 2. The antithesis in the same verse requires it the words but to whom little is forgiven he loveth little suppose this thesis because many sinnes are forgiven her she loveth much CHAP. VIII Verse 2. MAry called Magdalene Her name was Mary but she was married to a noble personage a native of the Towne and Castle of Magdall from whence she had her name of Magdalene though her selfe was borne in Bethany Vers. 3. Which ministred unto him of their substance These examples say some shew that the wife in some respect may dispose of goods without her husbands consent to good uses for it is like Herods steward was of Herods mind But all the shew of probability that can be shewed that the wife of Chuzas ministred to Christ without her husbands consent is that Ioanna is there said to be the wife of Chuza Herods Steward But first the phrase doth not imply that Chuza was then living Secondly some gather that this Steward was the Ruler whose son Christ healed who thereupon believed with all his house Chemnit Harm Evang. cap. 33. Iohn 4.53 which if it were then it cannot be doubted but that his wife followed Christ with his good liking and consent Chuza being Herods Steward and so a man of great place and publike imployment might if he were then living depute the managing of all affaires at home to his wife Prov. 31.11 and so she might have at least a generall consent Vers. 13. In time of temptation fall away Greek opportunity of temptation that is say some when one is tempted by his darling sinne Historicall and Temporary faith may be lost but not saving faith Vers. 15. In an honest and good heart Erasmus thinks it is an Hebraicall doubling for very good as Ier. 24.3 the Prophet calls figs good good that is very good Others thinke it is a kind of speech used by the Greeks and fetcht from the very secrets of Philosophie although the common people usually had it in their mouth Because there are some externall goods of fortune as they call them others of the body and others of the mind The Graecians call a man adorned with all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the externall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the true vertues of the mind Bring forth fruit with patience Or as the Greek word may bear in expectation or tariance viz. for the fit season Vers. 23. A storme of winde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not properly one winde but a conflict of many windes the LXX use it 38. Iob. 1. Vers. 25. Where is your faith Or as the Greek Article intendeth Where is that your faith Vbi est illa fides vestra Tolet. Comment in hunc loc that measure and degree of faith which you have shewed to be in mee Vers. 29. It had caught him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made him run violently as the horse when he is spurred Beza Vers. 30. Legion A Legion in the warres contains above 6000. footmen and 700. horsemen Vers. 31. That he would not command them to goe out into the deep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bottomlesse deep because there nocendi perdendi potestas auferetur See Beza and Grotius We may find three notable evidences of Satans limited power in this one history of the man possessed in the region of the Gadarens 1. In that he begs leave to enter into the Swine he that afterward boasts that all the world was his and all the Kingdomes thereof
in his sight The Greek is All flesh shall not be justified in thy sight by the deeds of the Law The meaning is none shall The word all joyned with the negative is often according to the Hebrew phrase put for none No flesh Flesh by double figure is put for man flesh for the body it being the matter of it and that again as a part for the whole man Vers. 21. The righteousnesse of God Either because he is the founder and contriver of it or because he bestowes it and gives it unto men or because it is the righteousnesse onely that will stand and hold out before God or by way of opposition to the righteousnesse of the Law which may well be called the righteousnesse of men Vers. 23. All have sinned and come short of the glory of God All That is all Nations Jewes and Gentiles that the Gentiles sinned against the Law written in their hearts the Apostles proved in the first Chapter that the Jewes sinned against the Law written in the Book he proves in the second Chapter so in this Chapter v. 9. Secondly all that is all persons young and old 5. Chap. 12.14 verses have sinned the Greeke word signifies to misse the mark and come short Greek faln back left behind the word signifies them which are left behind in the race and are not able to rune to the mark the glory that is the glorious Image which God stamped on man at the Creation which consisted in knowledge righteousnesse and true holinesse and dominion over the creatures or the glory of heaven which should have been the end of their obedience Vers. 24. In this and the next verse is described the great benefit of justification in all the causes of it Being justified That is declared to be just or absolved before God The whole Act of our Justification is described in Law Termes the sinner is the guilty person the plaintiffe or accuser the Devill the witnesse conscience the advocate Christ the Judge God This Justification is described 1. From the efficient cause by his Grace by grace here is not meant a meere outward proposing of the word of God as Pelagians say nor any inward work of holinesse in us as the Papists but the goodnesse and love of God without us 2. Impulsive either 1. Internall implyed in the word freely it is oppossed to merit or dignitie here 2. Externall the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud 4. The finall cause to declare his righteousnesse for the remission of sinnes past freely First without cause or merit so Iohn 15.25 Secondly without price 10. Matth. 8. vide Gerh. in loc by his grace that is the free favour of God Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud 1. God hath made Christ the mercy â—eat 2. Under the Law it was but the type figure of him they that would obtaine any mercy from God must seeke it in and through him onely Secondly now by the ministry of the Gospell the Lord hath set forth this mercy seat openly to the vâ—ew of all men all men may have accesse unto it in the Law it stood in the holy of holies within the vaile and the High Priest onely had accesse unto it and but once a yeare 3. No man may come to the mercy seat nor hope to hude mercy with God through Christ but onely by faith in his bloud as Levit. 16.17 Mr. Hildersam on Psal. 51.7 vide Bezam A Propitiation So we read it but rather a Propitiatory the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jewes Propitiatory See 25. Exod. 22. Vers. 31. We establish the Law The Law is established by the Gospell 1. By apprehending Christs righteousnesse for the perfect obedience unto it and fulfilling of it by our surety He hath fufilled the precept and satisfied the curse 2. By our own inchoate obedience unto it which by meanes of the Gospell being a quickning Spirit we are enabled unto CHAP. IV. THe Papists oppose the imputation of Christs righteousnesse to us and cavill at the very word imputation calling of it justiriam putativam and a new no righteousnesse yet Paul useth the word ten times in this Chapter and in the same sense that we take it verses 3.4.5.6 8.11.22 23 24. Vers. 5. That justifieth the ungodly Not in their sins but from their sins through Christ God doth justifie the ungodly as Christ doth save sinners in sensu diviso that is not while they are ungodly noâ— while they are sinners but when they have forsaken their wicked wayes and turned to the Lord by true and sound repentance This place must not be understood simply of such one that doth nothing at all but respectively of such a one as doth not rest upon his workes nor rely upon his righteousnesse but renouncing his own workes doth cast himselfe upon the free grace of God 2. Ungodly is not used in the common sense for one that hath no goodnesse in him at all but in a limited sense viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification the proposition is drawn from the instance of Abraham a man not altogether void of workes and righteousnesse His faith is counted for righteousnesse Faith is accounted for righteousnesse without our merite for the merites of Christ which are not inherent in us but are communicated unto us by his Spirit whereby we are made members of his body and partakers of his righteousnesse Vers. 11. A seale of the righteousnesse of faith Circumcision is a signe in regard of the thing signified a seal in regard of the Covenant made betwixt God and man of righteousnesse not our own but that of Christ both active and passive faith as the instrument makes the righteousnesse of Christ ours by imputation Vers. 15. The Law worketh wrath That is manifests it and so when it brings it unto light it semes to have effected it Verse 18. Against hope Of sense and reason beleeved in hope of Gods word that is he conceived firme confidence in heart of the truth and power of God which is manifest by the Antithesis Vers. 19. And being not weake in faith be considered nor his own body now dead when be was about an hundred yeeres old Vers. 20. He staggered not The Greek word in other places is translated doubting nothing doubting but the same word is also translated discerning 1 Cor. 11.29 Vers. 21. Being fully perswaded There may be a full assurance of faith respectu objecti viz. the goodnesse truth and power of God but not respectu subjecti as it is in us in regard of our corruption It is a metaphore taken from ships that come into harbour with full saile Vers. 25. Was raised againe for our justification Christ paid our debt when he
as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
to be understood in Pauls writings which men ougâ—t not to pervert unto their own destruction and freely confesseth that in this matter hee would rather heare more intelligent and more learned then himselfe yet this hee delivereth for his opinion that by Wood Hay and Stubble is understood that over great love which the faithfull beare to the things of this life and by fire that temporary tribulation which causeth griefe unto them by the losse of those things upon which they had too much placed their affections Either sound and profitable doctrines which he compareth to Gold and Silver or unsound and unprofitable compared to Hay and Stubble He makes the judgement that trieth all to be fire whether it be the last judgement or fiery afflictions it is no great matter but good doctrine will bide the triall of fire and not be consumed and the man rewarded for his so building and bad doctrine will be burnt and not abide the Lords fire when it is tryed for it will vanish in the day of triall and yeeld the sower of such doctrine no comfort yet he himselfe keeping the foundation Christ shall be saved but hee shall be sadly afflicted for his fruitlesse building Vers. 18. Let him become a foole that he may be wise That is let him be willing to learne even of his inferiours Vers. 19. Catcheth And keepeth as beasts in a grin so the word signifies Craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have done their utmost as the word imports to bring about their devilish devices Vers. 20. The Lord knoweth the thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the simple thoughts but the most prudent discourses and councells of the world Of the wise That is of such as excell in naturall gifts that are the choicest and most picked men Vers. 22. Paul Apollo or Cephas Variety of gifts He illustrates the universall by an enumeration highest and lowest Ministers are yours All things are yours the whole world all conditions are then yours life and death all events are yours present in this and future in another life Things present things to come the comforts of grace in this life and the assurance of glory hereafter All are yours That is all things tend to your good and help forward your happinesse and salvation Doctor Gouge Vers. 23. Ye are Christs 1. By gift 2. Purchase 3. Conquest 4. Covenant 5. Communion CHAP. IV. Vers. 3. OF mans judgement Or day that is I expect another day besides mans day q. d. Man carries all before him now he hath all the doings now at this day and he may judge and censure as he pleaseth it is but his day and I passe not for mans day Vers. 4. I know nothing by my self yet I am not hereby justified That is I have walked so in my calling since I was an Apostle and Minister of the Gospell as I am not privy nor guilty to my selfe of any negligence therein So Calvin Pareus à Lapide and Mr. Perkins q. d. Though I should discerne no defect in my own righteousnesse as for the main bent of my heart and course of my life I doe not yet dare I not plead it before God nor hope to be justified by it for God can espie much more in me then I can in my selfe so one expounds it Vers. 5. Iudge nothing before the time He speakes of rash judging of hidden things as Calvin P. Martyr Bullinger Marlorat Pareus Beza Estius interpret it Vntill the Lord come That is to judgement Estius and others Who will both bring to light the hidden things of darkenesse Whether good or bad and will make manifest the counsells of the hearts whether just or unjust And then shall every man who is praise worthy have praise of God Vers. 6. Transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to change the habite as we may see 1 Sam. 28.8 thence it is translated to speech which seemes to say one thing and meane another Hoc est Schemate quodam sermonis in nos transtuli Vorstius Vers. 7. For who maketh thee to differ from another Episcupius a great Arminian saith ego meipsum diserevi I made my selfe to differ viz. by the improvement of nature Vers. 8. You are full now ye are rich ye have raigned as Kings withâ—ut us That is you exalt your selves above us here as much as a King is above his own subjects you are supreame He speakes this ironically as the next words shew And I would to God ye did reign that we also might reign with you I would be glad to share in those gallant Gospell notions you so much bragge of but I feare your portion is but small in true spirituall Gospell-knowledge except in your own conceits and there you abound sufficiently Vers. 9. God hath set forth us the Apostles last Paul calls himselfe and Barnabas the last Apostles because they were last taken into the number We are made a spectacle God hath set us upon a theater or stage upon whom all the eyes of the spectatours gaze spectaculo proposuit Beza That word which Paul useth here is borrowed from the manner of the Romans who brought the gladiatores on the arena to make sport to the people Vers. 13. As the filth of the world and are the off-scowring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the dirt scraped of mens shooes or from the pavement of the ground rejectamentum so Erasmus He hath reference to that Lament 3.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filth gathered by sweepings up and downe and cast upon the common dung cart in the street Budaeus thinkes those words have reference to the custome of the heathens who in times of infectious diseases or publike calamity sacrificed certain men to their Gods for the removing those evills which were upon them and upon these men they did lay all the execrations of the people as if they had been the causes of all their misery CHAP. V. Vers. 1. SVch fornication as is not so much as named among the Gentiles It is not meant that the Gentiles never were infected with this sinne but that even such as were but onely Gentiles have out of the light of reason detested and forbidden it The Apostles phrase is remarkable that which was not so much as named among the Gentiles was done by a Christian whereas the rule of piety is that those sinnes should not be so much as named amongst Christians which are done by the Gentiles Vers. 2. Mouâ—ned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the stile of mourners and denotes the solemnity usuall among the Jewes of putting on mourning habite and wailing over them that were excommunicate Taken away This precept is directed to the Church whose weapons are spirituall speakes nothing of the Magistrates duty Vers. 4. In the name of our Lord Jesus Christ when ye are gathered together The authority of excommunication pertaineth to the whole Church although
God hath shewed love to him so will hee to the Saints Vers. 7. For we brought nothing into this world Greeke this new world And it is certaine we can carry nothing out He doth not say as it is Iob. 1.21 we brought nothing into the world and shall carry nothing out but as if men affirmed some such thing in their own hearts that their riches should goe out of the world with them or could profit them when they are dead he saith it is certaine we can carry nothing out Vers. 8. And having food and rayment let us therefore be content That is if wee have food and rayment necessary for us and ours we ought to quiet our hearts and have no further care The word signifies let us have enough let us count it enough Vers. 9. But they that will be rich The Apostle saith not those that are rich but these which inordinately desire to be rich or such as referre the labour of their callings to the gathering of wealth where the Apostle doth not simply condeme a rich estate but rather the desire to be rich that is a desire to have more then is necessary for the maintaining of a mans estate Fall into temptations That which we pray daily against are overcome by them And a snare viz Of Satan the vulgar addes the Devill but it is not in the Greeke and Syriack And into many foolish Absurd and sordide Hurtfull And damnable to the soule Which drowne men Like one that hath a Milstone about his neck and is throwne into the bottome of the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè est in profundum demergere In destruction and perdition That is destroying perdition He useth two words to signifie the greatnesse and certainty of the destruction or to note a double destruction Temporall and Eternall Estius and others Vers. 10. For the love of Money The preposterous in ordinate love of it Is the root of all evills He saith not that it is the cause principle originall but the root not of a few many or very many but of all evills the covetous man will be ready to commit any sinne Quid non mortalia pectora cogis Auri sacra fames Pierced themselves thorough One every side circumcicra perforant as if one were stabbed all over from head to foot With sorrowes Such as women in travell are subject unto Vers. 11. But thou O man of God flee these things Not onely because it was exceedingly unbecomming him but because even he is inclinable to it That is thou who art to have office in the Church by ordinary calling as the Prophets and men of God of old had by extraordinary thou who after a speciall manner art to be Gods peculiar by reason of thy function 1 Sam. 2.27 2 Tim. 3.17 Fly these things That is preserve thy selfe from these noysome lusts the breeders of most filthy and detestable cogitations and practices And follow after righteousnesse That is deale justly give every man his owne Godlinesse Covetousnesse is Idolatry practise thou piety which is great gaine Faith This is a maine fruit of godlinesse follow it and thou shalt not distruct Gods providence Love To men a fruit of faith selfe-love occasions covetousnesse Patience In adversity Meeknesse Waiting and expecting Gods comming to the supply of our want Vers. 12. Fight the good fight of faith That is strive by faith patience and Prayer against all these lusts of infidelity distrust earthly-mindednesse Lay hold on eternall life Being call'd by faith and hope lift up thy heart and affections to a heavenly conversation so some That is so strive in this course that thou maist obtaine eternall life Vers. 14. That thou keep this Commandement without spot That is so keepe this Commandement that thou looke for Christ daily and so that if thou shouldst live untill that time thou remit nothing of thy study and care Some interprete it in generall of all the commandements given by the Apostle to Timothy some in speciall of the Commandements in 11. and 12. verses some of the Commandement of love Calvin goes the second way Vers. 15. The onely Potentate Because he is essentially and independently potent yea omnipotent Vers. 16. Who onely hath immortality viz. Perfect and independent the Angels are immortall not of their own nature but by Gods grace Vers. 17. Charge them that are rich in this world This is added by way of extenuation the world is brittle and all things in it those are world-lings in heart as well as in estate there are other riches besides those of this world Matth. 6.20 and 19.21 That they be not high minded He bids rich men take heed of two things first Pride here and secondly deceitfull hope in the next words Nor trust in uncertaine riches Yea to uncertainty it selfe so it is in the originall some render it unevidence of riches they evidence not Gods love But in the living God This Epithete is added either to distinguish him from false Gods or to declare the certainty of hope which is placed in God who lives alwayes and immutably Vers. 18. That they doe good that they be rich in good workes ready to distribute willing to communicate All is but beneficence expressed in the variety of four Epithetes To doe good Imports all good whatsoever belongs to a Christian life the other two distribute and communicate that good which properly is expected from rich men that none else can doe ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THere is the same Argument generally of this Epistle with the former Vers. 3. Whom I serve from my forefathers or Progenitors so Calvin Some say Abraham Isaac and Iacob others his naturall parents With pure conscience That is a conscience purified from the guilt of sinne by the sprinkling of the blood of Christ. 2. A conscience purified from self-ends and respects Sincerely and without hypocrisie Without ceasing I have remembrance of thee in my prayers night and day We cannot think that Timothy was never out of his thought but the meaniâ—g is when he did call upon God from day to day he still remembred him 1 Thess. 5.17 Vers. 6. Stir up the gift of God which is in thee That is as man preserves the fire by blowing so by our diligence we must kindle and revive the gifts and graces of God bestowed on us Therefore some thinke it is a metaphor taken from a sparke kept in ashes which by gentle blowing is stirred up till it take a flame so Calvin Barlow and others But it is better saith Gerhard to refer it to the Type of the Priests of the old Testament by whose daily and continuall ministery the fire comming from Heaven was maintained so Timothy is commanded to stir up and preserve the gifts of the Holy Ghost received and cause them to flame and burn in him 1 Thess. 5.19 1 Tim 4.14
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
power and Jurisdiction was with them which were the Chiefe rulers of the Synagogue Mark 5.22 and an example of this custome is extant Iohn 9.22 and 12.42 and 16.2 This punishment with the Jewes was like excommunication with us the Church not the Pope as Papists say tell the Church that is many Theoph. that is tell the Governours thereof Chrysost. Our Saviour riseth in his speech from private admonition to admonition before two or three and from them to the Church Heathen Not so well translated we in our English call Heathens such as know not God as Mahumetanes rather one of the Nations that is not of the Jewes and the other word may better say some be translated a customer As an Heathen Let one that is excommunicated by the Church be esteemed of thee as if he were some Heathen or Publican that is a stranger from the Church and not belonging to it Piscator Vers. 18. Whatsoever ye shall bind on earth c. By the context it appeares that our Saviour speakes of Church-censures for having said v. 17. if any would not heare the Church that is the admonition of the Church let him be as an Heathen or Publican that is excommunicated cast out from the society of the faithfull to ratifie the Church-censure in this case he addeth verily c. that is whosoever shall be justly excommunicated on earth shall bee held excommunicated also in heaven and whosoever shall be justly absolved on earth shall also be absolved in Heaven The same words that are in the 16. v. but in a divers sence there his purpose was to confirme the authority of doctrine and he speakes of the word preached here of publicke censure and discipline the meaning is whosoever having committed a sinne doth humbly acknowledge his fault obtaines pardon The power of binding and loosing is that authority given by God to his Church on earth whereby it pardoneth or retaineth unpardoned the sinnes of men Vers. 19. Agree Greeke sing one song make a harmonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 20. Where two or three are gathered together See 1 Cor. 5.4 Those which assemble together to handle those things which belong to the glory of God may comfort themselves with this promise of his gracious presence To be gathered together in the name of Christ is no other thing but to meete for a pious and just cause to propound to our selves the will of Christ in our meetings to aime at nothing else but Gods glory and the good of the Church the same with that in the 19. chap. verse 29. for Christ and his profession Vers. 21. and 22. As if he should have said Master how often wouldst thou have us receive them into favour that offend us Christ saith there should be no end of forgiving but as often as the sinner repenteth The Lord confirmeth this doctrine with a most fit parable the summe whereof is this that they which will not be brought to forgive the offences of their brethren doe very ill provide for themselves for they shall find God as hard to bee intreated towards them The similitude consisteth especially in three points for the Master is set against the servant a Great summe against a small singular Clemency to extreme cruelty For what are we if we be compared with God and what summe is every one of us indebted towards him lastly how light are the offences of our brethren to us if our obligation to God be considered Vers. 23. As if Christ should have said the case between God and man in respect of the soule and the estate of spirituall life is like to that between a civill earthly Master and his servants in respect of mony and the businesse of this present life Vers. 25. God doth not alwayes shew his rigour unto us at the first nay he preventeth us with his free goodnesse but he onely teacheth what would become of us if God should use us as in justice he might Vers. 26. And I will pay thee all Object Therefore we our selves may pay our owne debts Sol. 1. It is a Parable and that is not the maine scope 2. Feare forced the servant to promise more than he was able to performe Vers. 32. and 34. The Schoole-men observe hence peccata remissa redire that sinnes being pardoned returne The scope of the Parable which is the right key to open it is not to shew that God will remember sinnes pardoned for new ones committed but to manifest that forgivenesse of others is a necessary qualification to be forgiven by God and that we may not beleeve God will forgive us unlesse we forgive others and this is cleare by the conclusion v. 35. The Papists would draw Purgatory fire out of the adverb untill but it is evident that Christ speaketh here of eternall death and not of any temporall punishment whereby he should satisfie the judgement of God Calvin CHAP. XIX Verse 2. AND great multitudes followed him and he healed them there From which we may conjecture who were Christs companions for the most part the weake sicke deafe blind and the like miserable persons Vers. 3 The Pharisees also came unto him tempting him and saying unto him Is it lawfull for a man to put away his Wife for every cause The Pharisees demand whether it be lawfull for a man to put away his Wife for every cause If Christ deny it they will cry out that he doth wickedly abrogate the Law if he affirme it they will condemne him for favouring mens lust but Christ knew how to take the wise in their subtilty Vers. 4. Have ye not read that he which made them at the beginning made them male and female The question hath the force of a reprehension as if he should say if you have not read it you may be ashamed of your sloathfulnesse if you have read it and not understood it you may blush at your ignorance being Doctors of the Law if you have read and understood it then you may be ashamed of your hypocisie thus to tempt me Christ doth not answer directly to what was asked but doth fully satisfie the proposed question as if one being now asked of the Masse should faithfully expound the mysterie of the Lords Supper and should at last inferre that they are sacrilegious and deceivers who dare adde or detract any thing from the pure institution of the Lord he shall openly overthrow the feigned sacrifice of the Mass. Made them Male and female viz. First Adam then Eve out of his body which Christ conceales as sufficiently known The meaning is God the maker of mankind made man and woman that every man being contented with one only wife should not desire any others for he resteth in the number of two Mal. 2.10 yet a man may lawfully marry another wife when the first is dead because the band is not only broken by death but the second wife is placed by God in the roomth
of the former as if she were one and the same Vers. 5. For this cause shall the man Meaning the husband he is here particularly mentioned 1. Because at the first making of this Law the woman was first brought to him to see how he could like her 2. Because of the preheminence that the man hath over his wife yet the woman is also tyed thereby for the nature and rule of relation requireth as much Cleave to his wife The Greek word importeth to be glewed unto whereby it signifieth that straight knot which is between man and wife as though they were glewed together To his wife not wives this is against Polygamy And they twaine not more shall be one flâ—sh God that in the Creation made two of one by marriage made one of two Vers. 11. All men cannot receive this Many persons mistake the help prepared of God Gen. 2.18 or do worse considering that some cannot abstaine Save they to whom it is given Continence is a gift of God whereof all men are not capable but those only to whom he giveth it when and as long as it pleaseth him It is given of God and that not unto all men as the gift of speech or reason nor unto all godly men as is the gift of faith but unto certaine only therefore Paul 1 Cor. 7.7 calls it a proper gift of God which some have and some have not Cartwright This saith Maldonate almost all expound as if the sense were all cannot performe what ye say that is want a wife because all have not the gift of Chastity Vers. 12. Christ nameth three kinds of men which are chaste First They that are chaste by nature borne Eunuches Or secondly which are made chaste by men those that are violently cut and so are forced because they lack those parts of a man Thirdly Others which have voluntarily repressed their lusts by abstinence temperance made themselves chaste that they might the better serve God These he setteth free from the necessity of marriage when by nature they are fit for marriage though they do abstaine they tempt not God because he granteth them liberty Vers. 16. What good thing shall I do Hilary saith he did intend to be legally just Vers. 17. Why callest thou me good there is none good but one that is God As if he should have said thou dost evill to call me good master except thou dost acknowledge me to come from God Christs purpose was to bring his Doctrine into credit He applies himself to the opinion of him to whom he spake who called Christ good in no other sense than he would have done another Master or Prophet and in this sense Christ rebuked him for calling him good that is legally taking him to be a meere man Vers. 18. He reckons up the Commandements of the second Table because in those of the First Hypocrites more easily conceale their impiety Vers. 19. Love thy neighbour Every man so Christ expounds it Luke 10.30 This answer was 1. suitable to the question what shall I do 2. The Law in it self is the way to life but for mans weakness Rom. 8.3 the godly keep it in Christ. Those that will be saved by works must keep the Commandements and no man shall be saved by the Law unless he performe all those things which are written as Paul teacheth Gal. 3.12 from Levit. 18.5 Vers. 20. All these things have I kept from my youth up A dreame of righteousness Calvin Jerome saith it was a lye so also Ambrose Austin Hilary from my youth as common people say I have had a good meaning ever since I could remember What lack I yet To perfection Vers. 21. If thou wilt be perfect go and sell that thou hast That is if thou wilt shew thy selfe to be such a one indeed as thou boastest thy selfe to be He desired to be an extraordinary man therefore he hath an extraordinary triall Relinquishing of all habitually in preparation of mind Aquinas saith perfection may â—e without actuall renunciation the want of habituall forsaking of all was notable in the young man as it may seem to be verified by Christs speech Treasure in heaven That is excellent bread that came down from heaven Our Father which art in heaven Heavenly things are 1. Absolutely good have a fulnesse in them earthly relatively 2. They are pure and immixed things earthly are mixed and imperfect 3. They are alwayes new and fresh these things have satiety in them and please only with their variety 4. Are lasting they sought a better and more induring substance Vers. 23. A rich man shall hardly enter into the kingdom of heaven Aquinas and Hilary say he that loves money Austen understands it of one that desires to be rich Polycarpus of one that trusts in riches so Mark expounds it 10.24 Take kingdom of heaven for kingdom of grace his riches choake the word and hinder holy counsell of kingdom or glory if it hinder him from the former it will from that Hardly A rare not impossible thing Marke and Luke express it with affection O how hardly can rich men be saved Vers. 24. It is easier for a camell to go through the eye of a needle There are three expositions of this The first is somewhat conceited Hugo Cardinall saith that there was a little Gate in Jerusalem called the needles eye it was impossible for a Camell to enter in at that â—ome think our Saviour alludes to this Secondly Theophylact interprets it of a Cable rope or Cord so Aristophanes Scholiast saith the word signifieth so Clemens Alexandrinus lib. 11. Strom. Arnobius Suidas Chrysostome or author operis imperfecti Hom. 33. in Mat. Austin Ierome Ambrose Hilary Calvin But Drusius and Caninius deny that the Word signifieth a Cable Thirdly these words are a Talmud Proverb when they would shew a thing to be unpossible they were used to say It was as hard as for an Elephant to go through a needles eye our Saviour useth the word Camell because he was better known to them That is such a rich man as sets his heart to get riches and honour not regarding the Religion of Christ. Perkins Such a one as trusts in his riches Mar. 10.24 Vers. 28. Ye also shall sit upon twelve thrones judging the twelve Tribes of Israel Although for the double portion of Iosephs children the Tribes were made thirteene yet for the most part they are wont to be named twelve Act. 26.7 Iam. 1.1 Grotius By giving his Disciples thrones wherein they should judge the twelve Tribes of Israel he compares them to Embassadors or to chiefe Counsellors and Presidents which have the chiefe seats in the Kingly Assembly All the Saints shall give their voice and approve of his righteous judgment 1 Cor. 6.3 but the Apostles above the rest shall fit as it were on the bench with him because Christ shall give judgment according to their doctrine preached in the world