profaned and abused the Sacrament how and in what manner it is not so cleare but so that the Apostle tels them in this Verse they came together not for the better but for the worse and vers 20. This is not to eate the Lords Supper We commonly say that is not done which is not rightly done saith Calvin Illegitime edere non est edere Pareus And therefore the Apostle saith twice Vers. 22. I praise you not a Miosis I dispraise I blame you Then having blamed them for doing amisse he instrusts them and useth very strong perswasions to make them reform and do aright He rehearseth unto them Christs institution and explaines it he lets them know how hainous a thing in its own nature and how dangerous in respect of the consequence it is to communicate unworthily Consider three thing in generall 1. The rehearsall of Christs institution of the Sacrament Vers. 23 24 25. Then the Apostles explication of it Vers. 26. And 3. his application Vers. 27 28 29 30. Vers. 18. For first of all when you come together in the Church c. Some take Church here per coetu fidelium Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting See v. 22. Divisiâ—ns Or Schismes Schisme is a difference about rites or externall discipline heresie is a difference about doctrine and faith Schismes many times degenerate into Heresies Vers. 19. For there must be also heresies among you There is not any need of them for any good in themselves they are the diseases of the Church but there are sufficient causes alwaies in blind and corrupt judgements He saith not it is possible but necessary that heresies be as fire to try and purge the Gold It behoves that there be heresies in the Church as it is necessary there should be poyson and venomous creatures in the world because out of them God will worke medicines See Matth. 18.7 That they which are approved sincere in the faith may be made manifest among you That is known to be sincere by their constancy Vers. 20. The Lords Supper so called partly from the Authour and partly from the free circumstance of the evening time 1 Cor. 10.21 11.23 See Grotius Eate The Papists goe about to establish their administration of the Lords Supper under one kind from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that word is used generally for the whole action of the Sacrament viz. the distribution of the bread and Wine and the Syriack propounds it more distinctly rendring it Comedentes vos bibentes Waltherus in officina Biblica Vers. 22. Despise ye the Church of God That is the place where Gods people come together for his service Vers. 23. For I have received of the Lord that which also I delivered unto you And as he received what he delivered so he delivered what he received he kept nothing back Acts 20.27 That the Lord Iesus Onely he is sufficient to institute the Sacrament who can conferre the grace of it If we either respect Christ as Lord or Jesus if either our duty to him or safety by him then let us also respect this Sacrament The same night Christ did institute the Sacrament at night because immediately after the Passeover Matth. 26.19 20 26. and by the Law the Passeover was to be eaten at night Exod. 21.6 8. In which he was betrayed Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him The word is often used of Iudas who did it treacherously and so betrayed him Matth. 27.3 Marke 14.21 Luke 22.22 Iohn 18.2 but sometimes it is used of God himselfe Rom. 8.32 sometimes indefinitely Rom. 4. ult so here it may be taken Took bread off the Table setting it apart for a holy use Exod. 12.5 6 21. This signifies that Christ by the eternall purpose and decree of God was separated and set a part to be made a sacrifice and offering for us Here and in the 26 27 28 verses the Apostles cals it Bread after consecration therefore the substance of Bread doth remain after the words of consecration Vers. 24. And when he had given thanks He gave thanks to God for his mercy towards mankind and the inestimable benefit of redemption by his death the Sacrament whereof he was instituting This teacheth us to come with thanksgiving to the Lords Table hence the Sacrament is termed the Eucharist Calvin This is my body a figure signe and representation of my body the signe put for the thing signified because of the analogy between them See Gen. 7.10 Exod. 2.11 1 Cor. 10.4 Tit. 3.5 The Fathers generally expound it the Sacrament of his body Cornelius a Lapide on Esay saith if Christ had not been incarnate the Priests pronouncing of these words hoc est corpus meum would have incarnated him and on this place he saith Sanè in hora mortis in die illa terribili cum sistemur tribunali Christi de fide vita examinandi si me roget Christus cur credidisti corpus meum in Eucharistia fidenter dicam Domine credidi quod in dixisti quod me docuisti tu verba tua per tropum non explicuisti nec ego per tropum explicare ausus sum This doe in remembrance of me By vertue of these words not onely power and authority is given Ministers but a necessity is imposed upon them to celebrate the Sacrament The words are not permissive but mandatory Vers. 25. After the same manner also he took the Cup After the same manner and to the same end he tooke the cup into his hands that he had formerly taken the Bread When he had supped Or after having supped This Cup is the New Testament in my blood Here are two metonymies 1 A metonymie of the subject Cup for the Wine contained in the cup and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament made and confirmed by the blood of Christ. Is That is sealeth and confirmeth Vers. 26. Eat this Bread Still bread even after consecration bread though not ordinary and common but this bread yet bread And drink this cup Drink this as well as eat that Ye do shew forth the Lords death Hence the Sacrament was termed by the Ancients a Sacrifice viz. representative and commemorative but not properly Till he come This shews the perpetuity of the Sacrament the Passover remained till Christs first comming his death this must remain till his second comming unto judgement Vers. 27. Vnworthily Ignorantly unreverently or prophanely He that comes unto the Sacrament and receives it in an unfit manner without that due regard which belongs unto such an holy action Vers. 28. Let Not spoken by way of permission but injunction not here as 1 Cor. 7.6 36. A necessity is laid upon us necessitas praecepti for it is a plain and peremptory
rub hard to get of guilt with so weake a meanes It was not used say some among the Grecians and Romanes Pilate saith Casaubone against Baronius did it not in imitation of the Jews sed mos veterum fuit mentem suam significare non solum verbis sed etiam factis ut Act. 12.2 Vers. 25. His bloud be on us and our children That is the punishment of his bloud his death Iosh. 2.19 Vers. 26. And when he had scourged Iesus he delivered him to be crucified This shewes Pilates desire to content the people and he also feared Caesar Iohn 19.13 Vers. 28. Put on him a scarlet roabe Marke 15.20 and Iohn 19.2 have purple which yet are distinct colours but both of them belonging to Kings Rev. 19.4 The Evangelists by reason of the affinitie and almost promiscuous use of those colours speake more commonly and grossely of them Vers. 29. And when they had platted a crown of thornes they put it upon his head They would not onely mock him with the putting of such a Crowne on him but by the same also shew their cruelty fastning the thornes into his head as also the purple roabe put upon him when he was all bloudy with stripes did not a little paine him This part of our Lords passion was prefigured by the type of the Ramme Gen. 32.13 Vers. 32. They found a man of Cyrene Simon by name him they compelled to beare his Crosse 1. There was a type of this Gen. 22.6 2. Christ beares the curses of the law 3. God will provide help 4. There is a spirituall consociation between Christ and his members 5. A stranger not a Jew the Gentiles have part in Christ. 6. We are strangers to Christ till we suffer with him Simon signifieth obedient he that is obedient carrieth the Crosse of Christ. Theophylact Vers. 33. Golgotha that is to say a place of a scull They brought Christ to Golgotha a place of the dead because say some he was numbred among the dead rather because those who were dead afore had benefit by him Golgotha a Syriack word signifieth the place of a Head corrupted from the Hebrew Gulgoleth a skull Epiphanius and Origen say Christ suffered in the place where Adam was buried and that this place was so called from his skull but this is false for Adam as we read in Joshuah was buried neere Hebron It was so called because it was a place full of skulls of dead men that had been executed there Vers. 34. They gave him wine mingled with gall This Marke setteth down to have been myrrhe Mar. 15.23 Myrrh in Hebrew and Syriack hath its name from extreme bitternesse The Jews were accustomed to give to those who were punished by death a Cup of wine with which there was mixt myrrh or some other drug of that kind that they might bring them into a senslesse stupidity but Christ refused to drinke it Hence it commeth to passe as it seemeth that the Prophets in setting forth destructions so often use the Parable of the Cup as which was wont to be offered to them that were to dye according to the Custome of the Nation Vers. 35. They crucified him With his armes open with one hand calling the Jews with the other the Gentiles Aretius As the extension of the first hand brought death so the extension of the second hand brought life Jerome His Garments were taken from him that we might put him on in Baptisme Gal. 3.27 He was called King of the Jewes even by a Heathen Judge to reprove the infidelity of the Jews he was counted among sinners that we might be reckoned among the Sons of God his confidence to his Father is blamed that ours might be praised he wrestled with the temptation of desertion that God may never forsake us and that no man might doubt of his death and that he might sanctifie our graves he was honourably buried Grynaeus See Grotius Vers 39. And they that passed by reviled him wagging their heads All sorts of Persons reproach him 1. Those which passed by that is the promiscuous multitude consisting of men and women Jews and Gentiles 2. The chiefe Priests the Scribes and Pharisees ver 41. 3. The Souldiers 4. The Thieves ver 44. They accuse him for a Lyer Ah thou that dectroyest the Temple They would convince him of falshood in foretelling the destroying of the Temple when Christ spoke of his body 2. They object the Crosse If thou be the Son of God come down from the Crosse As if they should say if he were the Son of God he would not hang on the Crosse. 3. They carpe at his miracles descend from the Crosse that we may beleeve as if they should say now were a time for thee to exercise thy miraculous power in descending from the Crosse. 4. They carpe at his benefits bestowed on others He saved others and cannot save himself They calumniously accuse him as if his healing the sick freeing of those which were possessed with Devills and raising the dead had been but counterfeit and meere delusions 5. They except at his Doctrine and his profession that he is not the Christ the chosen of God nor the King of Israel but that he arrogated all these things falsely to himself they oppose his confidence in God he trusted in God let him deliver him if he will As if they should say he is forsaken of God these are the bitings of the Serpent foretold Gen. 3.15 Vers. 43. If he will have him The vulgar Latine si vult rather if he take delight in him These words are taken from the Lxx Interpreters Psal. 22.9 Vers. 44. The theeves which were also crucified with him Matthew and Mark by a Synecdoche attribute that to theeves which was proper only to one of them as appeares by Luke 23.39 So in Hebrews 11. They shut the mouths of Lyons and were sawed asunder when as the one belongs to Daniel the other to Esay alone Hillary Origen Chrysostome say that they did both first reproach him but afterwards one was converted 45. From the sixth houre That is from high noon Vnto the ninth houre That is till three in the afternoone The darkness and Eclipse were not naturall for at the Jewes Passeover the Moon was in the full Ver. 46. Eli Eli lammasabachthani gnazabhtani so it is Psa. 22.2 But Christ used the Syriack idiome say Caninius others Our Lord spake all in Syriack save the Revelation Grotius saith it may be collected hence and else where that Christ neither used the old speech of the Hebrews nor the Syriack but a mixt dialect which then flourished in Iudaea My God my God why hast thou forsaken me Therefore truth and faith may be without feeling Forsaken 1. By denying of protection 2. By withdrawing of solace Non solvit unionem sed subtraxit visionem Leo. The union was not dissolved but the beames the influence was restrained Christ spoke
service Deny or forsake himself That is all that he hath as Luke expoundeth it 14.33 all outward prerogatives touching the flesh To deny is either when we contradict what is affirmed and affirme the contrary or else when we refuse to grant ones request and neglect or oppose it The first is Logical in our words the other morall in our actions And take up his cross Not as if he should make himself a Cross but that which is appointed for him The originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall as Chrysostome notes and signifies not simply negare but pernegare or prorsus negare totally utterly to deny not at all to spare or regard it importeth a universall deniall rendred by Beza abdicet seipsum which is as much as to reject and cast off as a man doth a graceless son 1. simply and absolutely mans sinfull self and so it is all one with Tit. 2.12 Deny ungodliness and wordly lusts 2. A mans naturall self conditionally 3. A mans morall vertuous renewed self comparatively in relation unto righteousness A man must willingly and obediently forsake all sin subdue all generall concupisence with his owne proper and personall corruptions Psal. 18.23 absolutely without any limitation or exception cast away and forsake alwaies in praeparatione animae and actually whensoever Christ calls them unto it whatsoever is neere and deare unto him if it become a snare to conscience and disesteeme the best of his graces in respect of the righteousness of Christ. 2. Gospell suffering a cross and his cross and to be taken up voluntarily Take up his cross Luke addeth daily Luk. 9.23 which hath great force in it for Christ declareth that there is no end of our warfare untill we shall depart out of this life 3. Gospell service and let him follow me There are two arguments used to set these three on in Ver. 25 26 27. Vers. 25. For whosoever will save his life shall lose it We may understand it first in reference to this present life he runs himself into a greater worldly danger while he thinks to avoid it Secondly It is alwaies true in respect of eternall life they lose a better life than they save and whosoever will lose his life for my sake shall find it That is lose temporall life as men count it shall find eternall Ver. 26. For what is a man profited if he shall gaine the whole world The earth and all the things there that men can value and desire may be possessed without possessing God And lose his own soule Not in regard of being or property but felicity These words set forth the transcendent excellency of the soul of man There are two arguments used to prove this 1. A comparatis the comparison consists of three paire of particulars 1. Of Acts gaine and loss 2. Of Objects the world and soule 3. Of Adjuncts the whole world and his soule 2. Ab impossibili from the impossibility of recovering this soule and redeeming it if it should be lost What shall a man give That is there is nothing he can give The interrogation carries with it 1. a challenge a triumphant deniall 2. An appeale to set it home on our consideration Put the soule and the world together and the soule will be found far more excellent 1. The world was made for the soule the end is more noble than the means Gen. 1.26 Psal. 8. beg 2. God prefers a soule before the world Pro. 23.26 Esa. 66.1 2 3. The soule is the Lords the world Satans God is called the God of the Spirits of all flesh Satan the Prince of this world 4. The Soule is of a Spirituall nature the world of an earthy nature Omnia si perdas animam servare memento Vers. 28. In his kingdome That is the powerfull effects of the Gospell as Mat. 10.7 and 12.28 2 Pet. 1.16 The manifestation of the heavenly glory which Christ began at his resurrection and shewed it more fully by sending the Holy Ghost Calvin for that which some do imagine of John is a fancy CHAP. XVII Verse 1. ANd after six daies Luke 9.28 saith about eight daies there is no contradiction For either Matthew or Luke count that time from divers termes or from the same And then Luke reckons up eight daies the first and last being reckoned with them Matthew only sixe the middle ones being cast between This answer Calvin in his Harmony and Scultetus give Jesus taketh Peter Iames and Iohn Because it was not yet time of Christs full glory he therefore shewed not his glory to all his Apostles but chose out of them some Antesignani who might be sufficient and fit witnesse enough to others of Christs glory seen viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement here first in the Mountaine of Tabor were beholders of his great Majesty and glory There are divers causes why he tooke only these Peter that he might reclame him so much the more strongly from his errour into which he fell by hearing of the passion of Christ. Iames because he first of all was to shed his bloud for Christ Acts 12.2 And lastly Iohn because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus Christ took upon him the heavenly glory for so short a time to declare that he went willingly to his death for it was as easie to exempt his body from death as to adorne it with heavenly glory Vers. 2. And he was transfigured before them Greeke metamorphosed or transformed And his rayment was white as the light Marke saith white as the snow Mar. 9.3 these do not oppose each other for as darkness hath its blackness so light its whitenesse therefore it is all one whether the comparison be borrowed from snow or light which the words of Marke shew shining proper to light and white proper to snow applyed to one and the same garment Marke there addeth So as no Fuller on the earth can white them Vers. 3. Moses and Elias were verily present These two appeared to shew that the Law and Prophets had no other purpose nor end but Christ and to shew the consent of the Law and Prophets with him It is probable Moses was raised from the dead Deut. 34.6 about what they talked see Luke 9.31 In life eternall the Saints shall mutually know one another for these three Disciples here having but a taste of it knew Moses and Elias Vers. 4. Then answered Peter and said unto Jesus Lord it is good for us to be here Peter being astonished spake as a man altogether amazed Marke 9.6 Vers. 5. A bright cloud overshadowed them A cloud was put before their eyes that they might know that they were not yet fit to behold the brightnesse of the heavenly glory A voyce sounded out of the cloud but neither was body nor face seene Deut. 4.12 The cloud
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
the Passeover as the 114 and those that follow but he seemes to be of another opinion Vers. 31. All ye shall be offended because of me See 11.6 To be offended here is to fall from the office of a Disciple and friend and to think lesse worthy of their Master Grotius Vers. 34. Mark 14.30 saith before the Cock shall crow twice thou shalt deny me thrice He being Peters Scholler sets down things more exactly not sparing his Master The Greeke word signifies utterly to deny See 16.24 and Grotius on this place Vers. 36. Gethsemane Some interprete it the valley of fat things Caninius saith it had that name from the plenty of butter Luke nameth only the mount of Olives Mark and Matthew do give a more speciall note of the place Luke saith He went thither as he was wont Iohn saith that the place was well known to him that should betray him Christ of purpose offered himself to death Sit you here Yet he enjoynes them a Prayer in regard of the danger of entring into temptation as it is in Luke which two seeme inconsistent for that gesture seemes not convenient for prayer Answer The word sit is taken Synecdochically for remaining in that place Cartwright Vers. 37. Took with him Peter and the two sons of Zebedee He did that for that purpose that having the same men witnesses of his afflicted condition which he had of his glory shewed in the Mount they might the lesse be sollicited by his miserable condition to a defection from him Cartwright in Harm Gerh. He chose three out of the number of eleven those which he did most confide in and to whom he was wont to communicate his greatest secrets to be witnesse of his Agony and the horrour of his death approaching Brugensis Vers. 38. My soule is exceeding sorrowfull Every word is emphaticall my soule his sorrow pierced that Psal. 68.1 and sorrowfull round about even to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is heavy round about Luk. 22.46 As the soule was the first agent in transgression so it is here the first patient in affliction To death That is this sorrow will never be finished or intermitted but by death Vers. 39. Father if it be possible let this cup pass Quid illa vex nisi sonus infirmitatis nostrae Aug. in Psal. 110. By the word Cup is noted the providence of God who dissposeth to all a measure of afflictions even as a housholder measures out a part to every Servant and divideth the portions among the Children He prayeth for freedome from the cup and houre that is the sense of those grievous torments that were upon his soule but withall he resigned himself to his Fathers will saying Neverthelesse not as I will but as thou wilt As if he should say but let me suffer yet still even so much as thou seest fit for me to suffer See Cameron Vers. 40. Could ye not watch with me one houre Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples Vers. 41. Watch and pray Even while we are praying had we need to be watching for even then Satan watches his time to tempt us Vers. 43. Heavy Sorrow encreasing their heaviness Luk. 22.45 Vers. 44. And prayed the third time saying the same words That he repeates againe and again the same Petition it is an amplification of the greatness and hainousnesse of the punishment Christ endured for us A threefold petition declares the most vehement desire either of obtaining or declining something Compare this with 2 Cor. 12.7 8. Cartw. Harm Vers. 48. Whomsoever I shall kisse The Hebrews not only when they tooke their leave and after a long absence as some think but at other times in token of love did kisse one another as we are taught Luk. 7.44 Tertullian saith the Christians received this Custome from the Jews This is the kisse of love and the holy kisse of which there is so often mention in Paul Tertullian calls it Osculum pacis which the orientall Churches now also use Vers. 50. Wherefore art thou come That is with what mind dost thou come to kisse me with that which Joab did Amasa So Grotius interprets it out of Luke 22.48 Vers. And smote off his eare The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine auricula a little eare or the tip of the eare which is soft whence the Proverb Auricula mollior Grotius would have this only to be cut off but because the LXX use it simply for an eare twice in the Kings and the Syriack useth it so it is better hold that Malchus his whole eare was cut off saith Gerb. Vers. 52. Put up againe thy sword into his place for all they that take the sword shall perish with the sword That is they who have no calling to take the sword if they take it they shall dye by it the other which our Lord addes those that take the sword shall perish with it either is a Proverbe taken from the use of the common people by which it is signified that bloud is drawn out by bloud and therefore that the use of armes is not without danger or which is the opinion of Origen Theophylact and Euthymius there is no reason why we should snatch revenge from God which he will sufficiently execute in his time as Rev. 13.10 and in these words there also seemes to be a Prophecie of the punishment which the sword of the Romanes would exact from the bloudy Jews Grotius de jure Belli This is wont to be commonly interpreted as if this commination belonged to Peter But this sentence hurts not those who defend the innocency of another from injury although perhaps they exceed measure in it as Peter did here for Peters fault was impatiency not a desire of shedding bloud to which these words properly aime Therefore this seemes to be the sense Do not O Peter Provoked by a consideration of that injury which is offered me prevent Gods revenge Grot in loc Vers. 57. And they that had laid hold on Iesus led him away to Caiphas the high Priest where the Scribes and Elders were assembled There was not at that time in any other place either a Temple of God or a lawfull worship or a face of a Church but at Ierusalem the high Priest was a figure of the only Mediatour between God and men they which were present with him in Councell represented the whole Church of God yet they all conspire together to extinguish the only hope of Salvation but it was prophesied of before Psal. 118.22 and Esa. 8.14 Calvin Vers. 59. False witnesse They are called false witnesses not which bring forth a lye made of nothing but which calumniate those things which are rightly spoken and wrest them to a crime Calvin Vers. 63. But Jesus held his peace When he was charged by false witnesses not only because they were unworthy to be refuted but because that he did not
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
white horse hath a bow and goeth forth conquering in the Ministry that he may overcome either to conversion or confusion Rev. 19.11 The conquerers entred into Rome carried on a white horse The doubling of the word saith Pareus designes his present and future victory And a Crowne was given to him viz. Regall or rather triumphall Vers. 4. There went out another horse that was red This deciphers the Church now red with martyrdome under the ten great persecutions raised up by Domitian Trajane Nero Antonine Decius Dioclesian Maxentius Licinius and other cruell tyrants even untill the times of Constantine the great Vers. 5. Lo a black horse This notes the estate of the Church now blacke and in an afflicted condition by Hereticks which had mingled the truth of pure white doctrine with blacke darknesse of heresies and errours To this horse is attributed a ballance to designe exceeding great scarcity when according to the curse of the Law Levit. 26.26 men shall eate their bread by weight rather saith Pareus a scarcitie of the word Amos 8.11 Mr Mede would have the matter of this seale to bee not famine or dearth of victuall but the administration and severity of Justice through the Romane Empire The colour of the horse agrees saith hee to the severity of justice and the weights are a symbole of justice Vers. 7. Come and see That is come that thou maist see Vers. 8. And behold a pale horse Austen and Beda apply it to the martyring of Saints Bullenger and Forbes to plagues of death Pale The Greeke word properly signifieth Greene as the grosse sometimes it is that dead coulour of herbes that wax dry whence it is sometimes put for palenesse which is the hew of any withering and fading thing so Constance the Father of Constantine the Great was called Chlorus because of his palenesse as Zonarus saith in the life of Dioclesian And hell followed with him Hell the page of death attends him where ever he goes among the wicked sort therefore they are often coupled in this booke Death and Hell Some understand by it the grave when they are dead they goe to be buried so some interpret that article in the Creed hee descended into hell That is abode in the state of the dead but he speakes here say some of the wicked and judgements to them therefore it is meant of Hell Brightman would rather have the Grave to be here meant seeing many Saints saith hee dyed among the rest of whom it were wicked to thinke that they were devoured of the Hell of the damned And with death i.e. The Plague The LXX use this word Exod. 9.3.2 Sam. 24.13 It is called mortality by ecclesiasticall writers which now hath passed into many mother Tongues Vers. 9. I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held That is under Christs protection and custody Haymo Aquinas Beza Pareus Under the shadow of his wings the phrase alluding to the Tabernacle which gave the offerings grace and acceptation Lying under the Altar That is saith Mr Mede upon the ground at the foote of the Altar like Sacrifices newly slaine Vers. 10. And they cryed with a loud voyce This is not to bee understood of the desire of blessed soules or of any proper act of theirs since it will not agree to their felicity but in the same manner that Abells bloud is said to cry because their death being alwayes fresh in Gods fight requires revenge from the divine justice the Saints in the meane time remaining secure That which the propheticall vision representeth is to be understood suitably to Christianity and to the kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed soules desire it but the cry which they make must be understood to bee the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed soules in as much as being acquainted with Gods counsells they approve and rejoyce in his Justice and the advancement of his Church by the meanes of it Vers. 11. And white robes were given unto every one of them A cloathing of Princes in their great solemnities of coronation and triumphs sayes Eusebius they were wont so to dignifie servants at their manumissions with white apparell in token of their new liberty and preferment In the Primitive Church one of the Ceremonies of baptisme was this that the baptized person had a cleane white garment put upon him with these words Take this white garment and keepe it unspotted untill thou be presented before the Tribunall of Christ the Churches meaning was he should continue in that innocencie which he received in baptisme Fulgentes animas vestis quoque candida signat Vers. 12. And the Sun became blacke as sackcloth of haire and the Moone became as bloud This is a circumlocution of the eclipse of these lights wherein the Sun is wont to appeare blacke but the Moone reddish CHAP. VII Vers. 3. TIll wee have sealed the servants of our God in their forebads Amoris singularis curae symbolum sigillum Glossius Sealing was a signe of speciall care Vers. 4. An hundred and fourty and foure thousand of all the tribes of the children of Israel The people of Israel was no Church long afore the Gentile Church is called Israel because they were graffed in instead of the Jewes that were broken off That a greater number of the Gentiles shall be saved than of the Jews is truly gathered out of this place But that the elect of the Jews are in a certaine number because their number is set downe and the other of the Gentiles is not is more than the Scripture doth warrant in the enumeration of the Tribes there is no respect had of order to shew that there is no regard had by God of carnall privileges in the matter of salvation This ought to be taken for an indefinite number as well as the 7000. which had not bowed the knee to Baal The holy Ghost is not contented to have named the totall â—um of them that were sealed in Israel but also divideth it into twelve times twelve thousand distributed by equall portions among the twelve Tribes every one of which is mentioned the one after the other with the expression of its particular number this sheweth that the number of the Elect and multitude of Beleevers are measured by certaine proportions which are known to him who is the Author Vers. 5. Judah is first reckoned of all Leahs children because our Lord sprang out of Judah Gen. 49.10 Heb. 7.14 and Nephthali of all those of Rachels side because Christ dwelt at Capernaum belonging to that tribe that Christs prerogative saith Mr Mede might still excell Vers. 7. He omits Dan and reckons up the tribe of Levi not because
was those worthy servants of Christ which have written either against the Trent-councell or Bellarmine that have convinced their doctrine and worship to be all polluted and to bee such that if a man know and practice and beleeve no better he cannot be saved 4 5 6 7. Verses These Rivers and fountaines of water are generally conceived to be the Priests and Ministers of the Popish Church who carry popish Religion up and downe the Nations as Fountaines and Rivers doe the Sea up and down the earth It became bloud as the Sea before and carried but corrupt water which they received from the Sea 2 Pet. 2.17 Bloud Not onely in regard that their waters themselves are bloud the doctrine and worship which they doe hold forth to the people are corrupt as their Sea is like the plague in Aegypt when their Waters and Rivers were turned to bloud but chiefly in regard of the punishment which they inflict on them for so doing which is a bloudy death To give a man blood to drinke is to kill him as Tomyris of old said to King Cyrus Thou hast been a blood-thirsty man drinke thou bloud which thou hast thirsted This Angell made the Priests to undergoe a bloody death to drinke blood and also made all that received and entertained them to drink blood too and this was effectually accomplisht by Q. Elizabeth saith Mr Cotton when in the 27. yeare of her reigne by the consent of the Parliament she made it a law that if any Priest or Jesuite which had received orders from the Sea of Rome or any authority from the Sea should come into the Realme and go about or practise to seduce any of the Queens loyall subjects from their allegiance to the obedience of the Sea of Rome or practice to draw them to that Religion he should be judged of high Treason and suffer as in case of a Traytour Vers. 5. And I heard the Angell of the waters This Angell of the waters was he or she that poured out this viall on these waters He attributes not onely righteousnesse to God in this but immutabilitie and constancy which art and wast and shalt be alway Levit. 24.19.20 21. Gen. 9.4 5 6. Vers. 7. And I heard another out of the Altar say That is another Angell a Minister and Messenger of Gods justice This phrase out of the Altar in this booke doth usually hold forth some under persecution either going in or new come out of persecution so it is expressed Rev. 6.9 The Altar is Christ and Christ suffering and those under the Altar are they that suffered with Christ for the word of God speaking of the primitive Christians in their first persecution Here he saith not they were under martyrdome but they were come out from under the Altar that holds forth saith Mr Cotton those Christians in the Low-Countries who of a long time had been under persecution by Duke D' Alva and other Spanish Princes Duke D' Alva boasted of it that he had put 36000. Hugonets and Protestants to death for the testimony of Jesus but they were rescued by the faithfulnesse of God giving and blessing the courage of Queene Elizabeth and now they are got from under the Altar Vers. 8. And the fourth Angell poured out his viall upon the Sun That is the house of Austria say some the highest authority that holds on Rome say others Vers. 9. And they repented not to give him glory See v. 11. Babylon must needs be destroyed because she shall never repent Vers. 10. And the fifth Angell poured out his viall upon the feare of the beast The seat of the Beast is generally taken for the City of Rome and it is confirmed from the like speech Rev. 13.2 and therefore they gather from hence the ruine of Rome rather the Popes singular sole authority and monarchiall frame of Church-government whereby he sitteth chiefe and onely Judge in ecclesiasticall causes in his own jurisdiction And his kingdome was full of darknesse A Kingdome is a government wherein one doth reigne Vers. 12. And the sixth Angell poured out his viall upon the great river Euphrates and the water thereof was dryed up that the way of the Kings of the east might be prepared The Christian Kings shall so farre fall off from Rome as that they shall drie up all her revenewes when they shall see and abhorre the vanity of their Images and Temples and monasteries and the unprofitablenesse of their expences when they shall see the wickednesse of their bloudy inquisitions the unnaturallnesse of all those murders of Gods blessed servants and their witcheries and sorceries the horrible fornications and whoredomes of their Stewes then is the fountaine of the Turkish maintenance cut off also and a ready way made indeed for the Kings of the earth that is the Jews Exod. 19.6 Dan. 7.27 Vers. 13. And I saw three uncleane spirits like frogs come out of the mouth of the Dragon and out of the mouth of the false Prophet False Prophets which pretended to speake by the Spirit of God 1 Iohn 4.1 They are spirits for nimblenesse and activity for impetuousnesse and strength for close and cleanly conveiance And Spirits of Devils v. 14. That is of a devillish nature The Greeke word shews their knowledge and learning they are learned spirits and yet Devills for their deceit and mischiefe The Dragon is Satan acting Rome the beast Rome Antichristian the false Prophet the Pope Vers. 14. Working miracles 2 Thes. 2.9 Which goe forth unto the Kings of the earth That is the earthly Religion The whole world That is both Popish and pagane Princes To gather them to the battell of that great day of God Almighty That is not the last judgment as some have thought there will be no warning then but every day of great execution is called a great day of God Almighty See 19. ch 17. Vers. 15. Behold I come as a Thiefe Not in injustice or robbery but sodainely secretly and unexpectedly yea and also violently and terribly as a Thiefe See 3.3 Matth. 24.43 Luke 12.39 1 Thes. 5.2 Blessed is he that watcheth and keepeth his garments That is He enjoyes his own blessednesse and increaseth and establisheth it Some understand the keeping of his garments of the imputed righteousnesse of Christ so it is to hold fast fiduciam remission is Others interpret it of inherent righteousnesse Rev. 19.8 Others of the glory of our profession garments being given to cover our nakednesse Rev. 3.4 That walke unspotted Least he walke naked and they see his shame He shall by this meanes prevent the discovery of his owne shame and nakednesse Ver. 16. And he gathered them together into a place called in the Hebrew tongue Armageddon That is they went forth to perswade them and did prevaile mightily with them Armageddon signifieth the hill of Megiddon for Mageddon Megiddon are but different writings holding forth the same thing Not that this
her even as she rewarded you and double unto her double according to her works God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of divine justice Double here hath reference to Babylons dealings with the Church Shee did greatly afflict Sion and now God would have Babylon to have double affliction to that Babylon did unjustly in oppressing Sion Sion should do righteously in destroying Babylon Vers. 8. She shall be utterly burnt with fire See 17.16 Harlots by the Law of God were to be burnt with fire Gen. 38.24 but Babylon 17.1 2 5. is a Harlot 2. By the law of retaliation she must be consumed with fire for she hath adjudged many of Gods Saints to the fire For strong is the Lord God who judgeth her Babylon must needs fall when God himselfe opposeth her Vers. 10. Alas alas that great City Babylon 1. Great in splendor and beauty as set upon seven hills for which she is famous in all the world 2. Great in power and authority the metrapolitane of all the earth then They have little cause to boast of their Temporall felicitie and greatnesse Vers. 11 12. The Merchants of the earth shall weep and mourne over her for no man buyeth her merchandise any more The merchandise of gold and silver and precious stones c. This cannot be understood literally there shall be merchandizing after Romes destruction but that kind of merchandizing Rome trades 1. In the things of God his doctrine worship 2. In the sins of men 3. The souls of men v. 13 Sets to sale the truths ordinances of God sins and soules of men It is well called nobile emporium rerum Spiritualium Vers. 14. And the fruits that thy soule lusted after are departed from thee The Greek word signifieth autumn fruit their second services suckets sweet meates and delicate confections Vers. 21. And a mighty Angell tooke up a stone like a great milstone and cast it into the Sea saying Thus with violence shall that great City Babylon be throwne downe The Angell expresseth it by this signe 1. To shew the difficultie of putting down Babylon 2. The violence of it 3. The irrecoverablenesse of it Vers. 22. And the voyce of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee See Ier. 25.10 The Jews were wont to have musick at their feasts Isay 5.11.24 especially at marriages See Luke 15.25 v. 23. of this Chapter Vers. 23. For thy Merchants were the great men of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes of the earth for their great riches See 33. Deut. 19. Vers. 24. And in her That is Babylon now Rome Was found the bloud of Prophets Namely of the New Testament they were killed at Jerusalem Ribera They were not all killed within the precincts of the City of Rome but all which for Religions sake were put to death by her authority or instigation were delivered to death Romes cruelty will cause her ruine CHAP. XIX Vers. 1. IN heaven Not the Church but the innumerable company of glorified ones in heaven say some others interpret it of the Church and say praise is given to God in the Church in the Hebrew tongue because the Jews the Hebrew people shall acknowledge the Lord Jesus with us Vers. 2. For he hath judged the great whore That is Rome called whore as before because of her Apostatizing from the truths of God and her former covenant the great whore because of her universall poisoning of the earth Vers. 4. And the foure and twenty Elders That is the Church and the foure beasts That is the Ministers Vers. 8. For the fine linnen is the righteousnesse of Saints Righteousnesses Greek This say some signifieth a double righteousnesse given unto us 1. The righteousnesse of justification whereby we are justified before God 2. The righteousnesse of sanctification by which we evidence our justification to men Others say it is an hebraisme rather by the plurall righteousnesses noting the most absolute righteousnesse which we have in Christ so the Hebrew word is used Esay 45.24 Vers. 9. Blessed are they which are called unto the marriage supper of the Lambe By this marriage-supper is meant the great generall wedding feast in heaven after the resurrection where the King of glory and the Angels are where the Lambes wife v. 7 8. and all shall meete at which are all the creatures in their greatest glory See thou do it not The prohibition is much more emphaticall in the originall see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an ellipsis of the word doe or worship saith Alsted I am thy fellow servant and of thy brethren that have the testimony of Jesus This is the first reason against the worshipping of Angels We are equall in office Therefore thou owest not to mee religious but sociall worship The other reason followes worship God because to him alone religious worship is due as belonging to the first Table of the Decalogue CHAP. XX. Vers. 1. AND I saw an Angell come downe from heaven See the 12. ch 9. v. Our Lord Jesus Christ. Primasius Austen and others The Angell of the Covenant Mal. 3◠Iohn 3.13 He descends from heaven by his incarnation Pareus He hath the key of the bottomlesse pit that is the power of hell and death which Christ ascribes to himselfe 18.18 and binds Satan which is proper to Christ. Pareus And a great chaine in his hand By which he bound the Devill the moderne Expositors interpret it the inevitable and binding power of the divine majesty a long and strong chaine to bind a most cruell enemy 12.13 Vers. 2. And bound him a thousand yeares That is he should not stirre up the lusts of men to make warre against the Saints of God See 8 9. verses What he was hindred from when he was bound he attempted to do when loose And shut him up and set a seale upon him That is upon the dore of the bottomlesse pit lest hee should breake out before his time Vers. 6. Blessed and holy is he that hath part in the first resurrection and shall reigne with him a thousand yeares There are two common interpretations Some understand the first resurrection from the death of sin and a reigning in heaven a thousand yeares they interpret eternity and a further degree of glory for such as are called forth to suffer Secondly others understand it literally that then shall be a corporall resurrection of all the Martyrs to live with Christ a 1000. yeares First it cannot be a reigning with Christ in heaven because it is something peculiar to those that are beheaded a resurrection which followes that they rise from sin before they dye besides the 9. and 10. verses shew it cannot be meant of heaven Secondly it cannot bee understood of the corporall resurrection the dead in Christ rise first yet so
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
nostrum audita juvenis jactantia qui se universam legem observasse gloriaretur noluisse eum apertè mendacij arguere severisque verbis objurgare sed adblanditus est ei laudavit eum ac studium quod legi servandae impenderat amicisque eum super hac re verbis compel lavit de Dieu in Marc. 10. â—1 Mr. Perkins Videtur mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vultum magis quam ad animum pertinere quasi dicas fronte nubila Vide Mat. 16.3 Grotius Perridiculus erat Iulianus ille Apostata quum hunc locum exagitans quaereret num centum etiam uxores habituri ossent Christiani Beza in loc Polyc. Lyser Polyc. Lyser * QuoruÌ„ salvabat animas sanabat corpora Bernard Vide Grotium Quis dubitat quin ubi Dominus tum fuit maturas fuisse ficus Evangelista dicat istam autem ficum ideo damnatam quod dissimilis tum coeteris spem dubitantis ac esurientis secundum oeconomiam Domini eluderet aut frustraretur Quem sensum sine ulla vocum vel levissima mutatione invenies si legas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi enim erat tempus erat ficuum vel tempestivae acmaâ—â—rae erant ficus Accentus enim spiritusque quos ut distinctiones omittebant veteres plerique quod antiqua docent exemplaria aut negligebant saepius mutatos non est cur miretur quispiam minimè autem qui antiquos codices vel obiter inspexit Heinsius Drusius In a Parable aliud dicitur aliud intelligitur * Gerh. in Harm Evang. In Parabolis tria sunt primo radix scopus viz. in quem tendit parabola 2. Cortex similitudo sensibilis quae adhibetur 3. Medulla seu fructus sensus parabolae mysticus Glassius in Philol. Sac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iucundè latè suaviter cum voluptate Haec omnia adverbium istuc significat Novarinus Totum victum suum Drusâ—us i. e. Totas suat facultates è quibus victitabat Piscat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id quo vita sustentatur Laxius etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur omnia quae in usus nostros possidemus ut Luc. 8.43 15.2.30 Sic Hebraei usurpant Chaiah Bene autem hoc loco arbitror à viro rarae eruditionis Aria Montano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipi tantum quantum quoque die homini alendo sufficit Nam pauperrimorum hominum diurnus victus quadrante admodum parabatur Grotius Piscat Vide Bezam Mr. Gataker Cameron myr Evang. 1. Epiph. Chry. Bern. Non sciebat practicè ut pater 2. Greg. He knew it not in persona ecclesiae sed sua persona 3. Oâ—ig Naz. Cyrill Not as man humana scientia sed divina revelatione 4. Jerome Aug. Basil Theoph. He did not know to tell them Bellarmine urgeth this place for equivocation the Fathers drew not hence mentall reservation Joh. 12.5 Mr Hildersam Trecenti denarij faciunt 30. aureos Romanos à Lapide * Non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est quocunque modo ungere sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est unguentis odoramentis ungere Novarinus Brugensis in loc Novarinus * Est Testamentum Modestino definiente voluntatis justa sententia de eo quod quis post morteÌ„ suam fieri velit Heb. 9.17 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat attonitum esse pavere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò significationem auget ita ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit animo corpore perhorrescere attonito stupore percelli sicut in subitâ consternatione aut febrium accessu fieri solet A medicis vocatur horripilatio Alardi Pathologia N. T. Ita Paulus Rom. 8.15 Gal. 4.6 Videntur Hebraei Graeco utentes sermone retinuisse hanc vocem quia naturaliter pueri eo sono patres salutant Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed Latini ab eo sono dixerunt pappare Duplex autem vox posita est affectus testandi causa Grotius Vide Capelli Spicilegium Casaub. Exercitat 16. Mr. Perkins Vide Quistorpium in Ezek. 12.6 See Act. 12.3 See Joh. 19.13 Gerh. See Mat. 27.34 Matth. 27.46 Vide Piscat in vers 33. One Evangelist saith the third houre the other the sixth in ancient copies both are the same Tertia non inchoans sed finiens ac desinens in sextam Sexta enim hora crucifixum esse Christum putà in meridie patet ex vers 33. à Lapide Cornel. à Lap. in Ioh. 19.14 It is thought he repeated the whole 22. Psalme which is an admirable narration of the passion These first words were spoken in a language of it self or else by reason of distance not understood for they thought he had called for Elias to take him down from the Crosse. D. Taylor of the life and death of Christ. The vinegar and the spunge were in execution of condemned persons set to stop the too violent issues of bloud and to prolong the death but were exhibited to him in scorne mingled with gall to make the mixture more horride and ungentle Dr. Taylor of the life and death of Christ. Calvin Gerhard Librum autem hunc qui est de Actibus Apostolocis scriptum arbitror non multo post quam Paulus Roma abijt in Hispaniam Nam in id tempus desinit Actorum liber qui si serius scriptus esset in ulteriora etiam tempora narrationem protenderet Puto autem Roma ijsse Lucam in Achaiam atque ibi ab eo conscriptos quos habemus libros quod Hieronymus prodidit sunt qui decimo quinto post Christi ascensum anno sunt qui secundo vicefimo id factum narrant Grotius Jerome on Esay 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat vanuÌ„ conatum sed ad verbum significat manum operi admovere vel aliquid aggredi Vide Grot. Scultet Exercitat Evang. l. 1. c. 1. Certe Matthaeum Marcum à Luca fuisse reprehensos concedi nullo modo potest Nam dubium utrum Lucas ante Matthaeum Marcum an Matthaeus Marcus ante Lucam scripserint vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non duos sed plures designat quemadmodum velex Epiphanio notum est plures in describenda Historia Evangelica fuisse occupatos Lucas scriptores alios nec mendacij nec erroris nec incertitudinis nec imperfectionis arguit proaemio suo sed causas tantum scriptionis suae exponit Exemplum aliorum notitiam exactae Historiae confirmationem fidei sacrae Historiae Scultet Exercit. Evang. l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuÌ„tur ea quae certo explorata firmis testimoniis quod ita se habebant comprobata sunt ut nullus sit dubitationi locus sed animus certa fide plena assensione merito tutò assentiatur Chemnit Eye witnesses Plus est oculatus testis unus quam auriti decem Calvin Harâ—â— Vide Bezam Capelli Sâ—cileg Vide Scultet exercit Evang. l. 1. c. 1. *