entertained him but this is spoken by way of caution lest the Scrib should expect an ample and rich reward from him as a rich Lord since he himselfe lived precariò in others houses Calvin Ver. 22. As if he should say if thou wilt be my follower thou must totally addict thy self to me Ver. 24. He was in a fast and dead sleep for so much the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo Verê soporatus aut demersus somno profundo his senses were well and fast bound as if he had had no operation of life and therefore the Disciples are said to raise him as it were from the dead suscitaverunt the same Greek word is used in many places where mention is made of the resurrection Joh. 2.19 Mat. 27.52 1 Cor. 15.12 Stulte quid est somnus c. Ver. 25. The three Evangelists use three severall titles to our Saviour in this compendious forme of prayer all which though the Latine and our English express not are significant and emphatical in their original proprieties That here importeth power or might answerable to Jehova Markes title signifies a teacher of letters or any art Lukes is englished Defender a present helper and he to express the Disciples zealous devotion ingeminates the title with a double appellation They stucke too much to the carnall presence of their Master for as it appeareth by Marke they doe not simply intreat him but they expostulate the matter with him Master carest thou not that we perish Luke also noteth an amazed trembling Master Master Vers. 26. Rebuked Restrained and stopped Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour from the sad sight of death as if being exempted from the number of men hee now conversed with the dead Calvin Vers. 29. Torment The word in the originall is very significant to cast us into the torments of hell so the same word is expresly used by Luke 16.23 and 28. verses Before the time Either before we expected or before the last day of judgement So Gotius See Aug. de civitate Dei l. 8. c. 23. They who scorne the day of judgement are worse than the Devils those who deny the Deity of Christ are worse than the devils are Piscat Vers. 31. The Devils desire to goe into the Swine being the most uncleane of all Beasts and having his name porcus quasi spurcus delighting in filthinesse as the Devill with sin given to devouring as he himselfe is 2. That doing so much hurt they might stirre up the inhabitants against Christ and cause them to curse him for the losse of their Swine CHAP. IX Verse 1. AND came into his own City viz. Capernaum Mark 2.1 There are three Cityes of Christ rehearsed The first was Bethlehem in which he was borne Micha 5.7 Secondly Nazareth in which he was educated whence hee was called a Nazarene Thirdly Capernaum in which he sometimes dwelt Matth. 4.13 Hence Theophylact. Bethlehem genuit Nazareth educavit Capernaum incolam habuit Vers. 2. To him viz. Sitting and teaching Luke 5.17 and that at his House Marke 2.1 The glory of this Miracle was wonderfull that a man taken in all the parts of his body whom they had let downe in a Bed by cordes Mark 2. Luke 5. Sodainely arose both sound nimble Although they neither said nor askt any thing God saw and knew their faith lurking in their hearts Psal. 37.10 Rom. 8.27 by the painfull endeavour of those that carried him the patience of him that was sicke of the palsie Yet he saith not hee seeing the patience of him that was sicke of the Palsie the desire of charity in them that carried him but seeing their faith when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone although other vertues also be present is that instrument by which the benefits of Christ especially remission of sinnes is received 2. That other workes are approved of God and accepted of him if they proceede from and bee done in faith Vers. 3. The other two Evangelists adde who can forgive sinnes but God alone The Scribes accused him of blasphemie the Pharisees of eating with Publicans and sinners 11. v. the Scribes accusation was a breach of the Law the Pharisees a breach of traditions Vers. 5. This interrogation hath the force of a negation that is neither is more easie than the other but both equally difficult and to God alone possible He applieth his speech to their capacity who being unregenerate were more moved with outward signes than all the spirituall power of Christ. Ver. 6. The Son of man hath power to forgive sins but Luk. 23.34 saith Father forgive them Answ. Though all the persons in the Trinnity forgive sinnes yet not in the same manner the Father bestowes the Sonne merits the Holy Ghost sealeth up and applieth remission of sinnes This clause in earth meaneth that Christ for this cause came downe to the earth that he might offer to men the present grace of God Take up thy bed That that which was a witnesse of thy infirmity may now be a witnesse of thy health restored Brugensis Vers. 9. A man named Matthew The Evangelist speakes of himselfe in the third person He is called of Marke and Luke Levi therefore he had two names He was at first called Levi after his calling Matthew and so he is stiled after though Grotius seeme to differ from this opinion Luke saith He made him a feast Our Saviour invites him to a Discipleship Matthew invites him to a feast Vers. 10. At Jesus sate at meate in the House viz. of Matthew as it is plaine in Marke and Luke especially for Matthew in modestie conceales his owne name Many publicans and sinners Publicans and sinners will flocke together the one hatefull for their trade the other for their vitious life These two publicans and sinners are often joyned together Luke 7.34 and 15.7 Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ where they should have admired his mercy they cavill at his holinesse when these Censurers thought the Disciples had offended they spake not to them but to their Master Why doe thy Disciples that which is not lawfull Now when they thought Christ offended they spake not to him but to the Disciples Vers. 13. I will have mercy and not sacrifice That is rather than sacrifice By sacrifice all externall worship of God is understood Call the righteous but sinners Those who acknowledge themselves to be sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnesse Vers. 16 17. No man putteth new wine into old bottles That is exacteth rigid and heavy
partly in the Syrian Language There is between Christ and God 1. An eternall union naturall of the Person 2. Of the Godhead and Manhood 3. Of grace and protection in this last sense he meanes forsaken according to his feeling hence he said not my Father but my God They are not words of complaining but expressing his griefe Athanasius de incarnatione Christi saith He spake this in our person Non enim ipse adeo desertus fuit sed nos vox corporis sui hoc est Ecclesiae Aug. Epist. 120. It shews that 1. God left him in great distresse 2. That he withdrew from the humane nature 3. That God powred his wrath upon him as our surety 4. He suffered in soule 5. Will comfort us in distresse 6. God forsakes the wicked 7. Feare and hope are in his words Vers. 50. Jesus when he had cryed again with a loud voice gave up the Ghost He yeelded up or gave up the Ghost therefore he could have kept it that shewes he died freely and so do the other words to be able to cry with a loud voice was a sign of strength not of one dying Vers. 51. The veile of the Temple was rent in twaine Thomas thinketh the outward veile which divided the Court from the Sanctuary rather the inward which was put before the Holy of holiest Christ opened the way to the Holiest Heb. 8.9 The veile rent 1. That there might be an entrance made into heaven by his death 2. To shew that the ceremoniall Law was abrogated by his death 3. To shew that he had cancelled the veile of our sins 4. To shew that the veile of ignorance was taken away in the Law 2 Cor. 3.13 Vers. 52. And the graves were opened and many bodies of Saints which slept arose The whole earth was shaken it was an universall earthquake as the Eclipse à Lapide The Earth was troubled with a palsie and with its violent shaking awakened the Saints out of their dead sleep This earthquake was a sign of Gods wrath for mans sins Psal. 18.8 Ioel 3.16 Vers. 53. Went into the holy City A periphrasis of Jerusalem so called chiefly in respect of Gods sanctification and dedication of it from the begining unto himself and because it was the seat of the divine worship Esay 48.2 Nehem. 11.1 CHAP. XXVIII Verse 1. IN the end of the Sabbath as it began to dawn towards the first day of the day of the weeke c. Christ rose earely to shew unto us 1. The power of his Godhead 2. The impotency of his enemies who could no more stay him than they could the Sun from rising 3. The benefit which Beleevers obtaine by his rising againe Luk. 1.78 79. Mary Magdalene John names her as the Captaine of the Company and she was at the principall charge saith Grotius Shee seemes to be more noble than the rest because her name is wont to be set before others 27. Chap. 56. and 61. verses here and Mark. 15.40 and 16.1 Luk. 8.2 3. and 24.30 Vers. 2. And behold there was a great earthquake c. The Lord by many signs shews the presence of his glory that he might the better frame the mind of the holy women to reverence Rolled back the stone That Christ might come forth therefore the body of Christ went not through the grave stone as Papists say Perkins In Matthew and Marke there is mention made of one Angell only when Iohn 20.13 and Luke speake of two but this shew of repugnance is easily taken away because we know how frequent Synecdoches every where occurre in Scripture Therefore two Angells were first seene to Mary then to her other Companions but because the other who spake especially turned their minds to him it was sufficient to Matthew and Marke to relate his Embassage See Grotius Vers. 3. His rayment white as snow See Act. 1.10 The greatest whitenesse is compared to Snow as with the Greekes and Latines so also with the Hebrews Numb 12.10 Lam. 4.7 Whitenesse is a sign of purity and holinesse Dan. 7.9 Rev. 3.4 5 18. and 4.4 and 6.11 and 7.9 13. Vers. 6. He is not here for he is risen In Matthew it is Dominus non est hic surrexit The Lord is not here he is risen In Marke it is Dominus surrexit non est hic The Lord is risen he is not here Matthew proves the Cause by the Effect Mark the Effect by the Cause Vers. 19. Go therefore and teach all nations make them disciples baptizing them in the name of the Father and of the Son and of the holy Ghost As if he had said first teach before you do administer the Sacrament unto them These words were spoken to the Apostles only and not to the Catholicke Church now their teaching was infallible 2. The Pastours of the Church in all ages have Commission to teach likewise but that proves not all their teaching to be alway infallible He shews that as long as there are nations Baptisme should be administred Vers. 20. I am with you always even unto the end of the world This was a personall promise made only to the Apostles and so cannot be extended to all the Church according to their immediate sence 2. To whomsoever it belongeth the meaning is that howsoever his bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection Jansen 3. If it priviledge the whole Church from errour because it is made to it then consequently the particular Churches Pastors and Beleevers therein because it is made to them likewise but experience sheweth these latter may erre 4. the Papists say the Pope may erre which could not be if these words of Christ meant the Church of Rome The Disciples lived not till the end of the world therefore I am with you and your Successors the lawfull Ministers of the Gospell for ever Chrysostome bids us take notice that Christ mentioneth the end of the world that he may therein hearten his Disciples in bearing of the Cross since it must have an end and preserve them from being besotted with any worldly hopes seeing they are transitory and must have an end ANNOTATIONS UPON S. MARKE CHAP. I. ALthough Marke as Ierome saith made an Epitome of the Gospell written by Matthew yet in the manner of handling he is unlike and followes another order partly by relating Histories more largely and partly by inserting of new things He was the Disciple of Peter 1 Pet. 5.13 Every Evangelist hath his proper exordium Matthew and Iohn begin with Christ Matthew with his humane generation Iohn with the divine generation Marke and Luke begin with Iohn Luke with Iohns nativity Marke with his preaching Vers. 2. As it is written A testimonie is an inartificiall argument
life These words have each their article in the Greeke the way wherein the truth whereby the life whereunto we walke or the only true way leading unto life the way without errour the truth without falshod and the life without death Bernard This word way notes the meanes unto a thing and when he saies I am the way it is as if he should say Looke what ever meanes you do use in order to heaven all those meanes have their vertue power and efficacy from me Truth lies between way and life as if the way to life were through truth The life I even I am he which gives life unto all your motions and actions for heaven all grace is from Christ. Vers. 10. I am in the Father Vt in origine principio as in the originall and principle and the Father in mee Vt in charactere imagine as in the character and image Vers. 12. Hee that beleeveth on mee the works that I doe shall he do also and greater workes then these shall he doe It was a promise made unto the whole Church neither peculiar to the Apostles nor common to every Christian. Greater workes then these he should doe for matter as Peter Act. 2. converted 3000. not for manner because he did them not in his own name It is meant of the conversion of the world by the Apostles 2. Of other miracles Act. 5.15 Vers. 16. Comforter Or Advocate one that pleadeth the cause of another and him a guilty person Vers. 18. Not leave you comfortlesse Or as Orphanes and Fatherlesse children Vers. 19. Because I live ye shall live also Some expound this of the life of nature but he speakes of a life peculiar to his Disciples purchased by his death accompanied with vision which depends on the life of Christ therefore it is meant of a Spirituall life he gives it continues it augments it manifests it Vers. 20. At that day ye shall know that I am in the Father They knew it before hee speaks of a more glorious and spirituall discovery You in mee and I in you We are said to be in him because being ingraffed into his body we are made partakers of his righteousnesse and all his goodnesse he is said to be in us because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us Vers. 21. He that hath my commandements To have the commandements signifies to be rightly instructed in them to keepe himselfe and frame his life according to their rule Vers. 26. In my name That is the Father sendeth the Spirit through the Son both as Mediatour and as an Intercessour All things that are necessary unto salvation for you to know and to be perswaded of These words were spoken to the Apostles onely but not of them onely Esay 54.13 And our Saviour citing this place Iohn 16.45 delivereth the promise in generall termes Vers. 27. Peace I leave with you As bonum haereditarium my peace The peace which I have purchased and paid deere for or mine for kind the same tranquility from righteousnesse imputed which I have it is his also to give men wish the peace of God or Christ he gives it Not as the world giveth Plainely distinguishing his peace from the worlds both in the gift and manner of giving Vers. 28. My Father is greater than I The Arrians objected this place to prove Christ a secondary God The Orthodox Fathers said this ought to be referred to his humane nature but Calvin dislikes this answer Hic inquit ille nec de humana Christi natura neque de aeterna ejus divinitate sermo habetur sed pro infirmitatiâ— nostrae captu se medium inter nos Deum constituit Calv. Vers. 30. The Prince of this world The Devill is called the Prince of the world not simply but as it is corrupted the Prince of this world saith the Text that is which now lies in malice and hostility against the Son of God See 2 Cor. 4.4 Hath nothing in mee That is either nihil sui no sin in mee or nihil juris no authority over mee CHAP. XV. Vers. 1. I Am the true vine Greeke that Vine that true one Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City for he was wont to take occasions from earthly objects to teach them spirituall things Piscat Vers. 2. Every branch in mee that beareth not fruit He speakes of a withered branch that hath no life they are called the branches and members of Christ in a generall or equivocall sence because they professe the faith of Christ and are numbred among the members of the Church Vers. 5. The same bringeth forth much fruit Both the Syriacke and Greeke take speciall notice of this it is added emphatically Christ points at such a one as abides in him as John Baptist at Christ. Psal. 52.7 Such a one will bee fruitfull in unfruitfull times 2. Comprehensively it comprehends all true Christians as well as the Apostles he changeth the second person into the third See v. 4. 3. Exclusively the same and onely hee Bringeth forth much fruit viz. By that life and sap of grace which he receiveth of mee fruits of many kindes groweth is universall 2 Pet. 1.5 2. For degrees and quantity 1 Phil. 11. Without mee Or separate from mee See Cameron Piscat Yee can do nothing It is more emphaticall in the originall two negatives cannot doe nothing not no great thing but nothing at all August against Pelagius Neither facere nor perficere as some of the Latines Vers. 6. He is cast forth as a branch There are two chiefe ejections Ab interiori sanctorum communÃone per separationem spiritualem 2. Ab exteriori communione per publicam Apostasiam First from the internall communion of the Saints by a Spirituall separation Secondly from an externall communion by apostasie Vers. 7. Ye shall aske what ye will Meaning with a will ruled by the word of God and ordered according to Gods will All things that I have heard of my Father I have made knowne unto you As if he had said I will communicate and impart my secrets unto you as one friend doth unto another as farre as shall be fit for you to know Vers. 20. If they have kept my saying they will keepe yours also Vers. 22. They had not had sinne The sin of contempt of mee and my doctrine their sin had been nothing in comparison of that now it is or they had had some cloake and colour for their sinne as in the next words Vide Piscat But now they have no cloake for their sin That is no colour of plea nothing to pretend by way of excuse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used 1 Thes. 2.5 signifieth a faire shew pretence or colour which we use to call a cloake Thereby intimating
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
and carnall things as the dominion of one is bounded so the subjection of the other With feare and trembling Feare signifies a reverend respect of one it is that which was required of wives 5. Chap. 33. v. trembling is more proper to servants it is a dread of punishment Vers. 9. Yee Masters doe the same things unto them A strange speech but the meaning is that they also in their carriage toward their servants in doing the duties of masters must doe it as unto the Lord as 5. v. that is both the servants and Masters care in their mutuall duties one to another must chiefely be this to please and approve themselves unto God Mr. Hilderson Vers. 11. Against the wiles of the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagemes of the Devill for it signifies properly an ambushment or stratageme of warre whereby the Enemy sets upon a man ex insidijs at unawares denoting the specious and faire pretences of false teachers Vers. 12. Darknesse Some expound it of unregenerate men some of sinne Spirituall wickednesse Or spiritualls of wickednesse as it is in the originall most monstrous vile malitious wicked spirits In high places The originall word signifies heavenly in heavenly things or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is translated heavenly things 1. Ch. 3. or places the Devills have their abode in the ayre Vers. 13. Evill day That is The time of temptation because then Satan tempts us to evill and because it is a time of trouble or affliction And having done all to stand Or having overcome all brake the strength of your enemies Vers. 14. Having your loynes girt about with truth In the Loynes is strength Job 40.16 In them also is the power of generation Gen. 35.11 This metaphore applied to the minde denotes strength steadinesse and constancy Truth is compared to a girdle or a Souldiers belt whereby they knit together and close unto their middle the upper and lower pieces of their Armour these belts as they were strong so they were set with studs being faire This girdle hath these uses 1. It doth adorne for this was the use of the studded belt which Souldiers did were to hide the gaping joynts of their armour which would have beene unseemely for sincerity adorneth the soule 1 Iohn 4.7 2. A girdle doth keep the severall pieces of armour fast and close together so the girdle of truth containes and holds together all other graces 3. It strengthens a man by trussing up the loynes moderately Esay 23.10 and 22.21 Prov. 31.17 whence that frequent exhortation gird up thy loynes Ier. 1.17 Iob. 38.3.20 and 40.7 2 Kings 4.29 and 2 Kings 9.1 So this grace addeth great strength to the Inner man Iob. 27.5.4 In the Eastern Countries they us'd to gird up themselves close to the body when they had any journey combate or labour in hand least their long garments should be an impediment to them 1 Kings 18.46 So to have their loynes girt is to be fitted and prepared for any service travell or conflict as Luke 12.35 1 Pet. 1.13 Act. 12.8 So Christians girded with truth are in readinesse for any spirituall duty and to encounter with any adversary power Brest-plate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies the part of the body wherein are contained the vitall parts the heart lungs liver which being wounded there 's no hope of life His meaning is that when once wee are assured of our peace and reconciliation with God which is wrought by the Gospell then are wee prepared to follow Christ through the most hard and stony the most sharp and thorny way of any trouble whatsoever This preparation is that furniture which the Gospell of peace prescribes unto us and which it works in us viz. a heart settled and resolved to goe boldly thorow all troubles Vers 16. Above all The originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated in all as if he had said in all things whatsoever you doe use the shield of faith to all as if he had said to all other graces adde this above all as we translate it All these in effect imply one and the same thing onely this latter is some what more emphaticall and as proper as any of the rest it is somewhat like to that Hebrew phrase Prov. 14.23 The shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some a door or gate it signifieth a long broad large shield wherewith the whole body was covered Bochartus saith it is a barbarous word 1 Because no Graecian used it before Polybius who lived long among the Carthaginians 2. The Graecians reckon it among the Armes of the Barbarous The Apostle alludes to the custome of old for when they dipped the heads of their in poison and shot them at their enemies they fired their flesh but souldiers then had shields made of raw Neats Leather as Polybius and Vegetius testifie and when the fiery darts lighted upon them they were presently quenched so these fiery tentations of Satan when they hit the shield of Faith are presently quenched Vers. 17. The Sword of the Spirit Because it is directed immediately by the Spirit and because this Sword pierceth to the heart Vers. 18. Praying alwaies not by fits and starts be alwaies in a praying frame and actually pray on occasion With all prayer and supplication According as our own and the Churches various necessities shall require In the Spirit fervently and not formally and with lip-labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at first Watching The Greek word is a metaphor taken from hunting-dogges that never leave following the sent till they have gotten the game Vers. 20. In Bonds Or word for word in a chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Rome where Paul was a prisoner such prisoners as had liberty to goe abroad had a long chaine the one end whereof was fastned to their right hand and the other end was tied to a Souldiers left hand so as a prisoner could goe no whether without a Souldier who was to be a keeper to him Thus it is likely that St. Paul was chained for he mentions here but one chain in the singular number Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ The Apostle prayes that they may have faith with both peace and love from the Father and Christ that is from God as an efficient cause thereof and from Christ as a meritorious cause ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it saith Estius See Acts 16.12 Vers. 1. The Servants of Jesus Christ The name servant here is a Title of honour
whole Crop so is the small number of true Beleevers reserved by grace to the whole field and crop of the world CHAP. XIII IF we compare this description of the Beast in this Chapter with that in the 17. we shall easily perceive that by both Beasts the Romane State is represented but yet not of the same time This designes old Rome or the Romane State as it was especially under the heathen Emperors although Antichrist be not excluded from that description For the perfect Beast is propounded having seven heads the last of which is Antichrist The 17th Chapter describes Rome as it was after The first Beast representeth the persecuting Emperours and is described in the beginning of the Chapter The second Antichrist and begins at ver 11. and so forward to the end of the Chapter Vers. 1. And I saw a Beast arise up out of the Sea having seven heads and ten hornes and upon his heads ten Crownes Rise up Signifyeth to get strength Dan 4.8 and 8.8 Out of the Sea That is of many and divers peoples which it had vanquished Crownes for dignity hornes for power and heads for subtilty The seven Heads are seven Hills and ten Hornes are ten Governments Mr Dod. The hornes of the Beast are crowned and not his heads because the Romane Empire hath alwaies more prevailed by power than by policy but the Dragon hath his heads crowned and not his hornes therefore he hath alwaies done more by policy subtiltie than by power and strength Vers. 2. And the Dragon gave him his power viz. That Dragon mentioned 12.3 the Devill that old Serpent 12.9 whom Moses also set forth by the Serpent Gen. 3.1 The Dragon hath something of the Serpent but flying is added to it that is swiftnesse of moving Vers. 8. Whose names are not written in the Booke of the life of the Lambe slaine from the foundation of the world Some thinke this is not spoken of Election since Christ as Mediatour was elected but of those which the Father gave to Christ in the Covenant before the world Others refer this from the beginning of the world to the book of life as Apoc. 17.8 rather than to the Lambe slaine not as though there were any absurdity or incongruity in the speech as Ribera being so justifiable by the parrallell places of Scripture Weemes and other learned men say from the beginning not from eternity in reference to that promise Gen. 3.15 the death of Christ being then publisht that is slaine as well then as now not only in the Counsell and Decree of God whereby he is borne and slaine in all times and places nor only in regard of the eternall power efficacy and merit of his death but also in respect of the heart of the Beleever whose faith makes that which is locally absent after a sort truly and really present Mr Perkins In regard of Gods acceptation of it for Belleevers in the types and shaddows of it whereof the Ceremoniall Law was full Dr Tailor Vers. 9. If any man have an eare let him heare A solemne preface before some great matter and diligently to be observed Mat. 11.15 and 13.9.43 Mark 4.9.27 and 7.16 and 8.18 Luk. 8.8 and 14.35 See afore Ch. 11.7.11.29 that is let him heare with his eare let the eare do its work and not be idle Vers. 10. He that leadeth into captivity shall go into captivity Rome which had led captive the Christians is become a Captive to the Goths and Vandales For lead and goe there is an elegant para nomasia in the Greek He that killeth with the Sword must be killed with the Sword Domitian which had slaine so many Christians with the Sword he also was slaine by the sword and 17 of his own Servants So Grotius Here is the patience and faith of the Saints That is by this the patience and faith of the Christians is confirmed because they knew that God would revenge their injuries Ver. 11. This Beast can be no other but the Pope of Rome who riseth out of the earth that is out of most base beginnings and steppeth or riseth above the earth and all earthly power he hath hornes like the Lambe that is professeth the meeknesse and innocency of Christ which the Turke never did but speakes like the Dragon which is to be understood partly of his blasphemous speeches which he doth utter partly of the Doctrines of Devills which he doth teach partly of those hellish Curses which he thundereth against the true professors of the faith partly of those great promises which like the Prince of the world he maketh to those that do adore him Down of Ant. l. 1. c. 4. The Pope of Rome with his Clergy for the Pope by himselfe and alone though he may be tearmed a false Prophet yet he maketh not up the Beast except his Clergy be joyned with him since the Beast doth signifie a company of men composed of a certaine order of members Vers. 12. Whose deadly wound was healed All the Papists almost say that Antichrist is understood by that Head which was wounded who shall feigne himselfe dead and shall rise againe by the devills helpe And that they say is the common and received opinion of the Fathers Vers. 13. He maketh fire come downe from heaven on the earth The Pope say the Papists doth not cause fire to come down from heaven therefore he is not Antichrist This cannot be taken litterally because the whole Chapter is mysticall it is an allusion unto 1 King 18.24 that is Antichrist shall make his false Religion appeare to men to be the truth as effectually as if like Elias he should cause fire to come from heaven for a confirmation of his Doctrine Squire on 2d of Thes. Mr. Mede saith Excommunication is meant which is saith he not unaptly resembled to fire from heaven or lightening For what is it in the name of God to deliver any one over to that eternall fire other than to call for fire from heaven especially since that punishment of the wicked proceeding from God is often in this Book set forth by the Lake of fire and brimstone or Asphaltites where Sodom and Gomorrah were burned with fire rained down from heaven If that fire which Antichrist shall cause to descend from heaven be litterally understood it agreeth to the Pope because in divers Popisth miracles there hath been as they say fire brought down from heaven But it is rather to be understood mystically and allegorically as well as other Prophecies of the Revelation Descending of fire from heaven in Scripture signifieth three things 1. Gods approving of the Religion and Sacrifices of his Servants 2. His sending down of the graces of the Spirit upon his children Act. 2.3 3. His vengeance executed from heaven upon his enemies Antichrist doth by such signes and wonders confirme that Doctrine and Religion which he professeth as though God answered him by fire