sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
and of opening and applying the same to those times They were inferiour to the Apostles and by them appointed to govern the Churches which they had planted Evangelists were such ac accompanied the Apostles in their travell and were sent by them upon occasion to the Churches to preach the Gospell but not to be resident in any place for governing of the Churches as were the Prophets Vers. 8 With simplicity that is of meere pitty and compassion and not for any sinister reâ—pect pleasure or praise of men See Ephes. 6.5 Vers. 9. Let love be without dissimulation Greek without hypocrisie See 1 Ioh. 3.18 Abhor as Hell hate with horrour The Greek word is very significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The simple verb imports extream detestation which is aggravated by the composition Chrys. Cleave to that which is good Hold it as one firmly glued to it for so the word signifies things glued are not easily disjoyned The same word is used of the conjunction between man and wife Matth. 19.5 Eph. 5.21 Vers. 10. Vtuntur hac vâ—ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles Xenophon Cicero etiam ad Atticum significat vehementem amandi affectum Grotius Vers. 11. Fervent Or zealous in spirit as if no service could be acceptable unto God without fervency of spirit Serving the Lord Some read the words serving the time because there is a great affinity between those two words in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord apply your selves to the time not that they should be men-pleasers or time-servers but to apply themselves to the time in the occurrent and occasions thereof But Beza saith this reading cannot be received at all because no such phrase is found in the Scripture to serve the time in any such sense Vers. 13. Given to hospitality The Greek word is well translated for this kinde of phrase notes an eager affection or following of a thing so a common drunkard is said to be given to drink and a covetous man to be given to money The phrase importeth that we should be so hospitable as not to stay till strangers seek to us but prevent them by our invitation Vers. 16. Be not wise in your own conceits The wisdom here inhibited may be understood either in regard of the object that is be not over-curious to pry into secrets unrevealed or in respect of the subject that is be not conceitedly lift up in minde Vers. 17. Provide things honest That is take care beforehand for things that may purchase us credit and make us to be well reputed amongst men Vers 18. Live peaceably with all men with a double limitation 1. If it be possible some are so froward that one cannot live peaceably with them 2 If it be in you or so much as lyeth in you that is so far as it will stand with faith and a good conscience whether you translate it have peace keepe peace observe peace love peace exercise peace live peaceably comprehends them all Par. Vers. 20. Therefore if thine enemy hunger feed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke word is emphaticall and signifies to feed indulgently as Birds their young or as a man his friend carving to him of the best See à Lapidâ— and Par. in loc In so doing thou shalt heape Coales of fire on his head Coales doe either melt or consume The meaning is that this mercy will be like a heap of hot coales either to melt their hearts and to make them our friends or if they persist in their enmity to adde fewell to their torments in Hell Vers. 21. Be not overcome of evill That is sinne be not made to sinne by the sin of another when another man hath done evill against me or any deare to me in word or deed I must not therefore fall into sinne or forsake my duty One is then overcome with evill when his minde is so possest with the thought of the injury that he hath received that his judgement is perverted and his passion disturbed by it and this may be either sodainly and for a fit in anger or habitually in malice It is a metaphore taken from war and combating 1. To prevent an obiection that it is no bâ—senesse but rather a bravery of Spirit not to revenge 2. To shew that we shall be assaulted therefore we had need to arme and strengthen our selves against it fight for it But overcome evill with good Evill That is the injuries done to us in word or deed good That is curteous righteous humble kinde behaviour Overcome Eanestly desire and constantly labour by our humility love kindnesse to make them ashamed of their unkindnesse by our faithfulnesse and care of our duty to make them forbear doing evill CHAPT XIII Vers. 1. LEt every soule That is Every man an Hebrew synecdoche then the Clergy as well as others none are exempted Be subject The Greek word signifies to be subordinate where is insinuated the order of government Chrysostome noteth that he saith not be obedient but be subject which is a generall word comprehending all other duties and services To the higher or supereminent powers When they were at worst He calleth the civill Magistrates powers saith Pareus because they are armed with power against others And he calls them powers rather then Kings Princes saith he that hee may shew that he speakes not so much of the persons as of the order it selfe Vers. 2. Whosoever therefore resisteth The Greek word notes such a resisting as when a man is contrary to the order established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resisteth the Ordinance of God Here the Greek word translated to resist signifies to stand against a military word Vers. 4. Vpon him that doth evill Any evill civill religious all lawes propounded without limitation must be interpreted in their latitude Vers. 7. Render therefore to all their dues c. Chrysostome observeth well that the Apostle saith render not give nihil eniur gratuitè dat qui hoc fecerit for it is our duty to yeeld obedience in all things to the Magistrate Tribute to whom tribute is due custome to whom custome For the most part these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are confounded and indifferently taken for any kind of tribute or payment made to the Governours Yet to speak distinctly there are two kinds of tribute which is either laid upon the persons called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poll-monie Matth. 17 25. or upon their substance and was due for commodities brought in and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the etymon of the word sheweth Vers 8. Owe no man any thing but to love one another Love is such a desperate debt as a man can never discharge himselfe of Vers. 9 Thou shalt not commit adultery thou shalt not kill thou shalt not steale c. The Apostle saith Grotius rehearseth the commandements here in that
Vers. 13. Because I did it ignorantly in unbeliefe The words are rather thus to be read notwithstanding or although J did it ignorantly not for I did it ignorantly or because I did it ignorantly by way of excuse He was not converted because he did it ignorantly then all those which sin ignorantly should be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred although Luke 23.40 the same Greeke word that is here used The words are brought in by way of aggravation did it ignorantly in unbeleefe an ignorance of pâ—ave disposition Some say his ignorance left a capacitie in the subject not in the sinne else he had sinned committing it so maliciously against the holy Ghost Mr. Bridge on 106. Psa. 8 Vers. 14. And the grace of our Lord That is Christ. Was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was over full redundant more then enough Superabundavit plus quam abundavit Gerh. Supermultiplicata est supercrevit exuberavit superabundavit à Lapide Vers. 15. And worthy of all acceptation The Apostle in this word saith P. Fag in Deut. 5.27 hath respect to the Jewish Cabala that which is authentique certaine and undoubted is called Cabala we must not doubt of this truth That Christ Iesus came into the world to save sinners of whom J am chiefe Some say Paul calls himselfe the chiefest of sinners because his sinnes were more generall then others his persecution against the whole Church See Vorstius 2. Peccatorum salvatoâ—um primus Aquinas Not absolutely a greater sinner then the Pharisees who sinned against the holy Ghost but the greatest sinner of all that should be saved for he sayes in the same verse Christ came to save sinners of which saved sinners I am the chiefe 3. Others interpret it thus Paul was so in his own apprehension he esteemed himselfe the greatest sinner so Estius à Lapide By these words we are admonished saith Calvin what a great and hainous crime infidelitie is especially where obstinacy and cruelty is joyned with it Vers. 17. To the onely wise God God is said to be onely wise because he is of himselfe perfectly and immutably wise See 16. Rom. ult Be honour and glory Vers. 19. Holding faith and a good conscience which same having put away concerning faith have made shipwrack He compareth our conscience to a ship our Religion and faith to our treasures laid in it as a hole in the Ship looseth the treasures by sinking the Ship so crack the conscience and the treasures of Religion suffer shipwrack Having not expelled but repelled or put from them a good conscience That is not caring to keepe a good conscience Concerning faith have made Shipwrack That is became Heretikes he meanes not the gift of faith whereby we doe beleeve but the doctrine of faith which we doe beleeve 2 Tim. 2.18 Vers. 20. Whom I have delivered unto Satan By excommunication whereby for their Heresie and blasphemy I have cast them out of the Church Estius Tertull. in Apol. c. 39. calls this excommunication divinam censuram a divine censure Cyprian Epist. 62. gladium Spiritualem a spirituall sword Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul were also corporally vexed by Satan 1 Cor. 5.5 but that doth not plainly appeare saith Estius Calviâ— compares this place with Cor. 5.5 and expoùnds it of excommunication for since Christs kingdome is in the Church out of it Satan raignes Therefore he that is cast out of the Church must necessarily live so long under Satans Tyranny till being reconciled to the Church he returnes to Christ. Chrysostome Theophylact Oecumenius à Lapide Vorstius with Doctor Hall interpret it also of excommunication CHAP. II. Vers. 1. FIrst of all Not afore all other ordinances Supplications Under which word he comprehendeth confession of faith and craving pardon for them Prayers That is Petitions for blessings of all kindes that we stand in need of Intercessions By which he meaneth deprecations of those evills and judgements which we see cause to feare Vers. 2. For Kings and all that are in authority Greeke in dignity or eminency That charge was given by Paul even then when Caesar was a persecutor of Christian Religion Heron. Tertullian in his Apologie c. 39. speaking of those things which were done by Christians in their assemblies saith Oramus etiam pro imperatoribus pro Ministris eorum potestatibus prostatu saeculi pro rerum quiete Vers. 4. Who will have all men to be saved 1. All kinds of men some of all sorts Jewes Gentiles rich poore some of all ages sexes conditions nations callings 2. Such as come to the knowledge of the truth 3. q. d. No man is saved but hee whom God will have saved as when a publique Schoole-master teacheth children in such a City we are wont to say that he teacheth all the boyes of that City not simply all for many are not taught but all that are taught Vers. 5. And one mediatour between God and men In the Greek it is one mediatour of God and men which may referre either to the two parties betwixt which he deales pleading for God to men and for men to God or to the two natures mediatour of God having the divine nature and of men having the humane nature upon him The Papists say Christ is our onely Mediatour of redemption but the Saints are Mediators of intercession But the Apostle speaketh so plainly of Prayer and intercession as that distinction will not serve the office of intercession pertaineth unto Christ as part of his Mediation Heb. 7.15 Vers. 8. I will therefore that man pray everywhere When God had not now limited Prayer to any place had ruined the set place for Prayer at Ierusalem See 4. Iohn 21. Lifting up holy hands which are not defiled with bloud and sinnes Esay 1.15 Without wrath and doubting Wrath against men and doubting in respect of God faith and charity are required in Prayer Vers. 11. Let the woman learn in silence with all subjection The Apostle here speakes of the order and comlinesse of publicke Ecclesiasticall Assemblies wherein women were not allowed to take upon them any power or function of teaching for three reasons here propounded 1. From their condition which is to be obedient unto man and therefore in mans presence they must not usurpe the authority of teachers 2. Their function which is to serve men for Adam was first created and Eve for Adam 3. From the weaknesse of their sexe which lies more open to Satans seducement Vide Grotium Vers. 13. For Adam was first formed then Eve Therefore Adam must be superiour by that reason may some say Birds and Beasts should be preferred before both The Apostle speaketh of the same kind and not of divers kinds Doctor Taylor Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression To be deceived
against them was more to be esteemed then Xenophons or Plato's speaking for them Wherefore rebuke them sharply Or refute them Non est increpa sed argue hoc est refelle Erasm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly or precisely or to the quick He alludes to Chirurgions who cut away the dead flesh which festereth corruption in wounds So Estius Dr Taylor and others That they may be sound in the faith Not the vertue or gift of faith whereby we believe but the doctrine of faith that which we doe believe that is the doctrine of the Gospell so it is taken Gal. 1.22 It is here opposed to Jewish fables and commandements of men in the next Verse Vers. 14. Which turn away from the truth In the word Turn away is a metaphor the speech being borrowed from those who turn away their bodies from the things they dislike and here translated to signifie an inward loathing and dislike of the truth Vers. 15. Vnto the pure all things are pure That is all things in their own nature indifferent See 1 Cor. 6.4 10.13 Rom. 14.20 all such things are free now to be used in good conscience without scruple by means of our Christian liberty CHAP. II. Vers. 3. NOt given to much wine So given as to be a servant slave or vassall to it Non multo vino servientes Vulg. He hath expressed it significantly for it is a sevitude and base condition for the senses of a man to be possessed with Wine and not to be his own man but a slave to Wine Vers. 10. Nor purloyning The Greek word signifies to detaine any thing to ones own selfe that belongs not to him and to put it apart to his own use as Ananias and Sapphira did Acts 5.6 where the word is likewise used This vice in times past was so common among servants that the Poets use the word fures for servi Quid Domini facient audent cum talia fures Virgil. Eglog 3. Vers. 12. We should live soberly righteously and godly in this present world In these words he concludes our whole duty live soberly toward our selves righteously toward our Neighbours and godly toward God Haec tria perpetuò meditare adverbia Pauli Haec tria sint vitae regula sancta tuae Vers. 14. Who gave himselfe for us His soule body life it shews the willingnesse of his death Redeem us Redeem by a price ransome and procure us a compleat pardon us Jews and Gentiles Purifie By his word and Spirit by the application of the doctrine of Christ and his grace 1. The word doth this by way of example while it sets out to us the holinesse of Christ. 2. By way of argument that we should not shew our selves so unkind to him as sinne against him Vers. 15. Rebuke with all authority That is with a derived ministeriall authority Christ preached as having authority in and from himselfe Matth. 7.29 Let no man despise thee He should not suffer any to contemn him Paul doth not speake here to Titus as he did to Timothy Let no man despise thy youth whence it is collected that Titus was elder then Timothy The Greek word here rendered despise is not the same with that in Timothy CHAP. III. Vers. 5. BY the washing of regeneration and renewing of the holy Ghost The Spirit of God alludes to the practise of all civill people at the birth of a childe they first wash it from its naturall uncleannesse so the Spirit of God cleanseth us from our spirituall pollution Baptisme is sacramentally the laver of regeneration not by the work wrought but by the grace of Gods Spirit by which we are justified 1 Pet. 3.21 Vers. 9. But avoyd foolish questions and genealogies Such genealogies as are not in the word which gender questions that the Scripture doth not end and determine Foolish questions That is unnecessary idle of no moment of no good use to edification neither in faith nor love in conscience nor manners And genealogies here is condemned all that recounting of kindred and pedegree in all sorts of men which proceedeth from a vain mind and tendeth to worldly pomp and vain-glory The Jewish Teachers would be much and often in extolling of their Tribes and kindred Vers. 10. A man that is an Heretick after the first and second admonition reject Or avoyd not as Erasmus too truly but bitterly scoffes the Romish practise Devita id est De vita tolle but reject in an authoritative or judicatory way not a meere negative act of refraining company but a positive act of censure is here meant Graviter quasi censoria correctione reprimendi sunt Calvinus Vers. 11. Is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is as much as if he had said He is an house subverted or turned upside down or inside outward as a house turned off from the foundation As a ship turnes up her keele this Greeke word is used Deut. 32.20 a people turned upside down or subverted Hath the fairest side outward the word is a Metaphor drawn from foule Linnen as Favorinus the foule side turned inward as if he should have said such a man what ever shews he makes is a naughty man Being condemned of himselfe It is but one word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience convinceth that most Hereticks think themselves in the right so far they are from condemning themselves in their consciences But they condemn themselves by cutting off themselves from the Church which other sinners are condemned to by the Church Vers. 14. And let ours also learn to maintain good works The words are let them learne to be eminent in good works above others The Vulgar hath it curent bonis operibus praeesse The Rhemists brag that their Translation which hath it to shew forth good works is the better We translate it also to excell and the Greek signifies all three indifferently THese Postscrips in the end of Pauls second Epistle to Timothy and of that to Titus as learned Beza hath well observed were not found in the most ancient Greek copies nor yet in the Vulgar Latine translation no not to this day these additions were made some hundred of yeers after the Apostles In Ieromes time they were not extant as the translation that goes in his name can testifie which hath no such Postscript Our former and ancient English Translations though they have them yet they are but in a small Character different from the Text as no part of it See Mr. Cudworth on the 6 of the Galatians annexed to Mr. Perkins on the Postscripts of the severall Epistles ANNOTATIONS UPON THE Epistle of PAUL the Apostle to PHILEMON IT is a very Rhetoricall Epistle Philemon to whom this Epistle is written was Pauls Disciple a man famous among the Colossians whose house Theodoret witnesseth was at Colosse unto his time Gaius was the Churches hoast he the Churches
and Primasius expound it those things we despise and make no account of we tread under foot Dr. Benefield on Heb. 15.24 Wherewith he was sanctified 1. Sacramentally 2. putatively 3. or at most by way of disposition See Heb. 6.4 5. Dr. Sclater Vers. 33. Ye were made a gazing-stock Brought into the Theater so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken from them saith Ribera who were sent into the Theater that is into the publique sight of all the Citizens to fight with beasts or with one another mutually as the gladiatores which all beheld with delight and likewise observed diligently how they fought The nowne is used 1 Cor. 4 9. and rendred spectacle the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theater Vers. 36. Ye may receive the promise That is the thing promised Vers. 37. For yet a little while The words in the Greek are a double diminutive a little little while to it Though long for the time in it selfe yet a little while as may be in respect of his desire without the least delaying to come He that shall come will come For their deliverance Perkins The doubling of the phrase veniens venit comming he will come implies vehemency of desire to come and that his minde is alwaies upon it here is still a comming The Hebrew phrase signifies an urgencie vehemencie and intensenesse of some act as desiring I have desired And as not content with these expressions of desire he addes over and above all these and will not tarry and all to signifie the infinite ardency of his minde toward his elect here below Vers. 38. Now the just shall live by faith That is shall sustain himselfe by expectation of the promises But if any man draw back my soule shall have no pleasure in him That is which for a time believe in God and afterward pull back their feet and goe back from their faith More is meant then spoken after an Hebrew manner of speech as though he should say I abhor all those that fall away through unbeliefe The word is a Military word taken from Souldiers who recoyle and leave their standing in whom the Captain delights not Nor can we in our Christian fight by retiring and recoyling please our Captaine but the Martiall law for such is in the Text they withdraw themselves to perdition CHAP. XI THis Chapter is called the little Book of Martyrs containing the Acts and Monuments of the Church of God in the daies of old Vers. 1. Now faith is the substance of things hoped for the evidence of things not seen The substance The meaning is that though there are many things promised by God which men doe not presently enjoy but onely hope for because as yet they are not yet faith doth after a sort give a subsistence or being unto them Perkins The evidence Or convincing demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the demonstration that convinceth the soule throughly of the certainty and truth of such things as by reason and naturall parts are not seen That is by believing a man doth make a thing as it were visible being otherwise invisible and absent Mr. Burrh Perkins Vers. 4. By faith Abel offered unto God a more excellent Sacrifice then Cain 1. Quia hostia copiosior because he offered a double Sacrifice himself and his Lamb but Cain onely offered his Corn. 2. Quia excellentior it was better chosen because of the fattest and best of the flock Cain carelesly took that came first to his hand of the fruit and no more 3. Quia ex fide by faith he offered it B. Andrews God testifying of his gifts Gen. 4.4 it is said that God had a respect unto him and to his offerings meaning by some visible approbation whether fire from Heaven or something else for Cain discerned it and the Apostle here doth so interpret it This visible and outward testimony which God gave signified the inward testimony of the Spirit testifying to our spirits that we and all we doe is acceptable unto God in Christ Rom 8.16 Some of the Rabbines relate as Paulus Fagius observes in his Annotations on the Chaldee Paraphrase that a face of a Lyon was seen in the Heavenly fire inflaming the Sacrifices which if it be true did probably shadow out the Lyon of the Tribe of Iudah Revel 5.5 of whom all the Sacrifices of the Old Testament were Types Vers. 5. For before his translation he had this testimony that he pleased God Dicente Scriptura Haymo saith this testimony was the testimony of Scripture Gen. 5.24 but the testimony of Moses was after his translation therefore it was the testimony of his conscience which bare witnesse within that he pleased God Mr. Fenner He pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word which signifieth he gave God content or kept Gods favour and good will Vers. 6. Without faith it is impossible to please God I must doe all duties out of a principle of faith and not of reason onely or an inlightened conscience Three rules to know this 1. Such a one hath an eye alwayes to the promise as well as to the precept he lookes to the Law as his rule and to the Gospell for his power 2. He lookes not unto the duty but on Christ for acceptation Exod. 28.38 Rev. 83. 3. He is not discouraged for want of a present income in duty 2 Cor. 5.7 For he that commeth to God must beleeve that he is To come unto Christ is to beleeve in him Iohn 6.35.37.44 And if that be the meaning of the Holy Ghost in this place then to come unto God is to beleeve in him by speciall faith otherwise the Apostle should enunciate idem per idem And then the meaning is this he that would beleeve that God is his God and that he will be gratiou◠unto him must first beleeve that God is and that he is a rewarder of them that seek him or the word come in this place may be expounded by seeking He that will come unto God that is he that will seek God must beleeve that God is and that he is a rewarder of them that seek him Vers. 7. Of things not seen as yet That is Gods mercy in his deliverance and the destruction of the old world Vers 10. For he looked for a City which hath foundations That is a City which was built upon the immutable stability of Gods oath and promise of heaven a periphrasis Whose builder The Greek is Artificer God hath manifested great art in making the third heaven he bestowed skill and wisdome on it Vers. 11. Because she judged him faithfull who had promised That is she knew that whatsoever God had promised he would faithfully performe Vers. 13. Confessed that they were strangers and pilgrims on the earth Strangers are a people absent from their own Country Pilgrims are strangers that have not any abiding
order in which the Lxx. rehearseth them in Exodus It is observable saith Pareus that he rehearseth the precept about coveting in one word as thou shalt not cover this sheweth it is but one Commandement The Apostle rehearseth here onely five Commandements of the second Table and omitteth that Commandement honour thy Father and thy Mother c. Because the Apostle had in this Chapter treated before of the duty towards higher powers and superiors under which Parents are comprehended And if there be any other Commandement viz. Of the same nature requiring that which we owe one to another viz. to honour Parents and other things which are in the Law but out of the Decalogue Briefely comprehended For the whole Law commands nothing but the love of God and our neighbour Vers. 10. Love is the fulfilling of the Law The love of God fulfills the Law 1. Reductivè because we fulfill all Commandements for the love of God 2. Effectivè hee who loveth the Lord is ready to obey him 3. Formaliter all our actions should be referred to his glory Vers. 11. For now is our salvation neerer then when we beleeved The Apostle Confert incrementa cum initijs fidei compareth the increasing of faith with the beginning here he perswadeth to newnesse of life ab utili from that which is profitable we are now come nearer the mark then when we began to beleeve and therefore it behoves us to be the more earnest as those which run a race the nearer they come to the mark the faster they run least any should out strip them Vers. 12. Cast off the workes of darknesse That word cast off implies two things 1. Haste 2. Hatred as Esay 30.22 and 31.7 sinnes are called workes 1. In reference to the wages 2. The number of darknesse because they begin in inward darknesse goe on to outward and end in utter darknesse Vers. 13. Honestly Or decently 1. Thess. 4.12 That is order all our actions and the whole course of our life mannerly Chambering That which we translate Chambering is properly lying in Bed long lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est congressus viri cum muliere Grotius Wantonnesse The beginning of concupiscence giving ones selfe to dalliance and such behaviours as feed and provoke lust vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis latè patens omnia comprehendens quae lascivè sunt sed hic ea quae sunt contra sexuum decoruna Grotius Vers. 14. Make not provision for the flesh to fulfill the lusts thereof 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make projects for it CHAP. XIV Verse 1. TO doubtfull disputations We should forbear in our Christian conference disputes about things doubtfull and fall to exhorting admonishing and edifying one another Let every man be fully perswaded The word which the Apostle useth signifies not to abound in sense as the vulgar translates it but to be assuredly perswaded in heart of that which is done See 22. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall word and seemeth to be borrowed from a Ship under full saile that hath both wind and tide with it to carry it with a straight and speedy course to the desired point and nothing to hinder it quasi plenis velis feratur Piscat Vers. 9. Might be Lord Greek one word that he might Lord it or rule them as his Vers. 12. So then every one of us shall give account of himselfe to God This account is 1. Universall every one 2. Necessary shall give 3. Strict an account to God 4. singular of himselfe That is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions Vers. 17. Meat and drink That is hath not such need of such indifferent things as these are but righteousnesse and peace and joy in the Holy Ghost those are the essentiall things to be respected of all such as are the subjects of that kingdome of grace Righteousnesse Of Christ the assurance of our justification before God Peace Of conscience which proceeds from this assurance and joy in the Holy Ghost which proceeds from them both So Mr. Perkins Vers. 22. Hast thou faith have it to thy selfe before God By faith the Apostle meanes a perswasion in things indifferent the meaning is if thou beest in thy selfe perswaded a thing is indifferent use they liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another Vers. 23. Whatsoever is not of faith is sinne Whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne CHAP. XV. Vers. 1. BEeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to tolerate and support their infirmities sed in se suscipere ut curent but to take them in hand to cure them It is a metaphore taken from the fashion of building where the Pillars doe carry the weight and burden of the house or the frame of mans body where the bones bear up the flesh Vers. 2. Let every one of us please his neighbour for his good to edification It was necessary for the Apostle to limite his precept in this matter for in another place man-pleasing is condemned meaning the excesse of it when one doth chiefely or ly aime at this to give men content Vers. 4. Whatsoever things were written Whether precepts promises threatenings examples aforetime in the old Testament and then much more in the new Learning That is Heavenly learning Through patience and comfort of the Scriptures might have hope True hope to come to heaven is obtained by patience Vers. 9. As it is written For â—his cause I will confesse to thee among the Gentiles and sing unto thy name The Apostle alleadgeth this Text as a proofe of the conversion and calling of the Gentiles and therefore by nations here are meant those heathen nations which were at that time strangers from God This place fitly serves to prove the conversion of the Gentiles David gave thankes to God before the Gentiles that is he did it presently upon his victories in the place he sang praise to God and that exercise did bring on some proselytes But secondly he doth it and meant that he should doe it continually in the use of those Psalmes and Songs which he did make by the Gentiles Thirdly this looketh higher also then David viz. to Christ who did and doth praise God before and among the Gentiles by the Ministry of his Apostles Vers. 12. A root of Jesse It is so called because then the family was obscure when Christ sprang out of it as the root of the trees lies hid in the earth and Jesse is named rather then David because the Kingdom of David was then ceased only the family of Jesse still remained Vers. 13. The God of hope Both objectivè because he is the onely object of our hope 1 Tim. 6.17 and effectivè he
office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought
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
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose
craft and the attribute roaring addeth terrour thereunto lastly his walking up and downe shewes his sedulity Vers. 10. But the God of all grace Hee is so called because hee is the giver of all kinds and of all degrees of grace wherefore it is added he calls and perfects Dr Sclater Settle you As a foundation is setled to be unmoveable See Heb. 1.10 ANNOTATIONS Upon the second Epistle of PETER CHAP. I. IT is written to the same that the former Epistle was written to ch 3. v. 1. the principall argument of it is to take heed of false Prophets and teachers Vers. 1. Have obtained Obtained by lot so the Greeke sortiti sunt So Luke 1.9 Acts 1.17 Like precious faith See Eph. 4.5 Not that it is equall in all but because all possesse the same Christ with his righteousnesse and the same salvation by faith Through the righteousness of God and our saviour Jesus Christ The righteousnesse of Christ is called Gods righteousnesse here 2 Cor. 5.21 Rom. 1.17 and 3.21 and 10.3 Not because it is the righteousnesse of the God-head but of him that is God This is an excellent testimony to prove the deity of our Saviour like to that of Titus 2.13 For it is not said of God and of our Saviour as noting two persons but of God and our Saviour as betokening one Vers. 3. Called us to glory and vertue Through the Temple of vertue we must passe on to glory Vers. 4. Partakers of the divine nature Not of the substance of the God-head as the Familists say therefore they use those phrases Godded and Christed when they are converted but the words following shew the meaning having escaped the corruption that is in the world through lust they love and hate what they did not afore the whole soule in the bent of it is carried to new objects To bee made partaker of the divine nature notes two things 1. A fellowship with God in his holinesse the purity which is eminenter and infinitely in Gods most holy nature is formaliter or secundum modum creaturae fashioned in us 2. A fellowship with God in his blessednesse viz. in the beatificall vision and brightnesse of glory Vers. 5. And besides this giving all diligence adde to your faith vertue and to vertue knowledge That is see that every grace act in its season and order he speaks not of the habits of Grace all graces are wrought together but of the Acts. Adde The Greek word hath a greater emphasis taken from dancing round as in dancing they took hands so we must joyne hand to hand in these measures or graces Lead up the dance of the graces as in the galliard every one takes his turne in every season bring forth every grace Faith Is first mentioned because it gives us the first hope and comfortable accesse to God it is the Mother grace By faith he meanes true religion and that gift of God whereby we put our trust and confidence in God by vertuâ— an honest and upright life shining in the vertues and workes of the morall law By knowledge he meanes a gift of God whereby a man may judge how to carry himselfe uprightly or prudence a more full understanding of heavenly mysteries and applying them to practice Vers. 6. Temperance By it is understood a gift of God whereby we keepe moderation of our naturall appetites especially about meate drinke and attire by patience a vertue whereby we moderate our sorrow in induring affliction Godlinesse Is a vertue whereby we worship God in the duties of the first Table Vers. 7. Brotherly kindesse Is a vertue whereby we love the Church of God and the members thereof Charity Or love that vertue whereby wee are well affected to all men even to our enemies Vers. 9. And cannot see farre off The Greek word signifieth him that naturally cannot see except hee holdeth neere his eyes so Peter calleth such as cannot see heavenly things which are farre off poare-blind or sand-blind Beza renders it nihil procul cernens Vers. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if ye doe these things yee shall never fall Which words containe 1. An exhortation to make our election sure there is a double certainty 1. Objecti so it is sure with God for with him both it and all things are unchangeable 2. Subjecti sure to our selves in our own hearts and consciences Secondly the meanes whereby to come to this assurance that is by doing the things before named in the 5.6 and 7. verses to practise the vertues of the morall Law there set downe to labour to grow in grace and use diligence First calling from it thou maist easily ascend to assurance of election For if ye doe these things ye shall never fall That is into scandalous sinnes or fall utterly yee shall not fall for ever Greek Vers. 12. But so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Iesus Christ The Kingdome here mentioned is the kingdome of glory 1. Because it is promised as a reward to one that hath made sure his calling 2. Because it is stiled an everlasting kingdome It is called the kingdome of Christ because it is given to Christ as a reward of his sufferings and because the government of it is committed to him Heb. 2.5 he hath entred into it Luk. 14.19 He is the Ruler in this kingdom Eph. 1.21 As conversion gives one an entrance into the kingdome of grace so assurance gives one an entrance into the kingdome of glory 1. Because it is not barely faith but light with it 2. An earnest 3. Affections are hereby laid up suitable to a glorious estate rejoice with joy unspeakable and full of glory It is an everlasting kingdome because the union between the soule and him is everlasting Christ is there medium visionis fruitionis as here he is medium reconciliationis communionis Vers. 14. That shortly I must put off this my tabernacle In Greek it is that the laying aside of this my tabernacle is quick Vers. 15. I will endeavour that you may be able after my decease to have these things alwaies in remembrance These words according to the Rhemists Translation their Jesuites Salmeron Suarez and Bellarmine do judge excellent for their purpose to prove that Peter after his departure would remember them And this must needs be say they by praying for them Not to stand upon their bad Latine and worse English Translation the true construction of the words is that Peter promiseth whilest he is in the way that is in this life that they should have his Books viz. his Epistles which after his departure might put them in mind of such things Vers. 16. Vnto the power and comming That is the powerfull comming of our Lord Jesus Christ. So Estius and others Vers. 19. We have a more sure
and perswasion of our Christian liberty of which before verse 5. and 14. called knowledge 1 Cor. 8.7.11 Par. Perkins Quicquid fit reluctante vacillante conscientia peccatum est Faith is here taken for a perswasion of conscience say Ambrose Chrysostome Theodorere Theoph. Oecumen Calvin and others Gloss. interlin Similitudo ducta ab itinerum socijs quorum validiores qui sunt minus validos parte sarcinarum levant Grotius Metaphora ab onere vel mole quam columnae sustâ—ritant sicut Galat. 6.2 Pareus in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam ab honoris appetitu originem trahit usu tamen traductum est ad id omne quod studio magno ac contentione agimus Ita enim usurpat Plato Xenophon Plutarchus alij noster Apostolus 2. Cor. 5.9 1 Thess. 4.11 Grotius Vide Bezam Jackson on Jer. 7.16 De Launay sur les Romaines Pareus Acts. 18.2.3 So Col. 4.15 Phil. 2. Bish. Dav. and Mr. Cotâ—oâ— vide Bezam Hanc vocem non accipit in significatione propria usitata sed latius extendit ad eos omneâ— qui non unam tantum ecclesiam instituunt sed promulgando ubique Evangelio impendunt operam Calvinus in lâ—c vide Estium See Iohn 13.16 2 Cor. 8.23 It may be they were imployed by Saint Paul or Saint Peter about the Gospell at Rome Mr. Thorndikes Right of the Church in a Christian State Chap. 2. p. 73. See more there Osculum frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaeos passim ex Scripturis liquet Illud in morem transiâ—t apud veteres ut Christiani ante Coenae communicationem se mutuò oscularentur ad testandam eâ— signo amicitiam Hinc fluâ—itâ—ritus ille qui bodie est apud Papistas osculandae patinae Calvinus in loc Vide Estium Vulg. Beza ut observetis Erasm. consideretis Syrus Arabs Caveatis ab iis qui c. sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur Luc. 11.35 de Dieu in loc Id est attentè diligenter quasi hostes è speculâ observetis Beza in loc Dr. Sclater Corinthus ex angusto Achaiae limite hinc Ionium inde Aegeum prospectans mare ex commercils magnas adepta divitias Grotius Ibi Lais de tota Gracia tributa exegit libidinis denis drachmarum millibus usum sui indicans mortua sepulchrum habuit omnium Poetarum versibus celebre Id. ibid. Vbi Demosthenes mulietculae pro horario usu corporis deposcenti octona auri talensa respondit Ego tanti poenitere non emo Cornel. à lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie aptari coadunari significat quemadmodam membra humani corporis optima symmetria inter se cohaerent Calvinus See Mr. Burrh on Hos. p. 171. Vult uni Christo magisterium ita asserere in Ecclesia ut ab eo pendeamus omnes ut unus inter nos dominus ac magister nominetur ne ullum contra hominis nomen appenatur Calvinus See Act. 26.16 Potissimum ad praedicandum nam hic aliquos nominat qiuis ipse baptizasset Vossius Dicit has non fuisse praecipuas suae functionis partes sibi non docendi munus praecipuè esse injunctum cui incumberet Nam quum dicit Christus Apostolis ite praedicate baptizate baptismum adjungâ—t doctrinae tanquam accessi nem duntaxat vel appendicem ut semper doctrinae prior locus maneat Calvinus vide Estium Sic vocat Evangelium concessione ironica non quod sit sed quod talis habetur mundo Paraeus In the Primitive Church it was a contemptible thing both among the Jewes and Grecians to be a Christian to the one the Gospell was a stumbling block to the other a laughingstock Perkins Quae nomina ex usu linguae Hebraea designant carum rerum authores quarum nomitat sunt Itaque Christus eo mediator noster est quod Doctor Justificator Sanctificator Redemptor noster est quorum primum ad Propheticum secundum ad Sacendotale tertium quartum ad ejus munus regium pertinet Cameron vide Pareum In Domino gloriari est totius lalutis nostrae summam solius Dei misericordiae Christi gratiae transcribere Paraeus Docere Cameron in Myroth ad Marck 13.32 Profiteri Illyr Beza praedicare Calvin M Hildersam on Psal. 51.7 Downam Dr. Taylor on Titus Tropus est quem Hendiadem vocant spiritus virtutis id est virtutis Spiritus sancti quam videlicet Spiritus sanctus suppeditat Estius See M. Ball of Faith p. 137. Ephes. 1.18 Hominem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat in puris naturalibus consideratum qui spiritu Dei vacat de rebus divinis ex intelligentia caruli judicat Pareus Hoc non tantum ad intellectum hominis naturalis referendum est ac si sensus esset non capit intelligit sed ad voluntatem Sensus enim est homo animalis non recipit quae sunt Spiritus non attendit non curat non â—nâ—at Spiritualia nec fideli corde amplestitur ea quamdiu manet naturalis sequitur enim stultitìa siquidem illi sunt hoc est ut res frivolas stultas spernit quam vis minimè intelligere aut percipere valeat Mayerus in Philol. Sac. M. Hildersâ—m on Psal. 51. As in a School the Master judgeth of every boyes Theame and Exercise but they are not able to judge of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc est juxta voluntatem seu consuetudinem hominum carnalium conser Rom. 8. v. 27. Contrariam phrasin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vorstius Se Apollon nominat potius quam alios declinandae invidiae causa Quid aliud enim habent ministri omnes inquit nisi ut sua praedicatione vos ad fidem adducant Calvinus Papa Hadrianus cum Lovanij collegium magnifico sumitu construxisset vestibulo aureis literis inscripsit Trajectum plantavit ibi erat natus Lovanium rigavit ibi literas didicerat Caesar dedit incrementum ab hoc erat ex praeceptore Cardinalis Creatus Hominis vanitatem redarguit alius subscribens Hic deus nihil fecit Pareus in loc Any thing As a principall agent but as an instrument b Eximium elogium Ministerij quod cum per se agere possit Deus nos homunciones tanquam adjutores adsciscat tanquam organis utatur Calvinus Vide Bezam Mortonum Bishop Vsher. The building of pretious matter upon the foundation is manifestly to be understood of pure doctrine sincerely delivered The building of combustible matter is vaine affectation of eloquence and other trifling matter not taking away the foundation but handling it unworthily The Apostle saith the fire shall try every mans work So that if this fire should signifie Purgatory as Saint Augustine saith expressely it cannot and if every man should follow his work no man should escape Purgatory Doctor Fulke Annotat. on Rhem. Test. vide Calvinum Pareum in loc (a) Bishop Down of Justif. l. 4. Ruttherford against pretended liberty of conscience Chap.