quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are payd in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae tum annonae Cibaria quae militibus dantur 1 Cor. 9.7 Luc. 3.14 Respicit igitur Apostolus ad id quod Vers. 19. dixerat Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eò quod uno mortis vocabulo innuantur multae poenae ac varii cruciatus impiorum Gerh. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace or free favour not rendered as due to the merit of the receiver but vouchsafed freely out of the free bounty and undeserved favour of the giver Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo Aug. contra Pelag. Sin may command far in the hearts of Gods people but it is not a husband there is not onely authority in a husband but a principle of love By the life of sin the strength of it is understood 1 To condemne 2 operate or worke in a man obedience to it selfe Hilders on Psal. 51.7 Lect. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est assentior etiam Sophocli Euripidi Tum vero Hebraeis dicere est cogitare Mr. Perkins Quae memoras scio vera esse nutrix sed furor cogit sequi pejora Sencea Hippol. Act. 1. Scen. 11. Genus hoc loquendi in Scholâ Platonis usitatum fuit l. 9. de Repub. vide Dieteric Antiquit Bibl. See Rom. 16.17 * As if hee should say there is not one condemnation there is none in Heaven God doth not condemne them there is none on Earth their own heart and conscience doth not condemne them no word no commandement no threatning condemnes him Mr. Fenner on Lam. 3.57 a Walking in Scripture usually signifies to hold on a course of life as Gen. 5.22 17.1 b By the Law of the Spirit of life we understand the vertue and power of holinesse not in us but in Christ Jesus who by his righteousnesse and merits hath delivered us from the power of sinne and death B. Down on Justif. l. 7. c. 7. Law of death i. The power of death both of body and soule both temporall and eternall due to that blot and staine Phil. 2.7 And for sinne that he might take away the sinne of the World Condemned sin in the flesh that is exacted the due punishment of sinne in his humane nature Par. in loc See Act. 8.23 Chrysost. 2 Thes. 16. Mr. Peâ—kins He is not in us tanquam hospes but indigena persetuus as John 14.16 Gal. 5.18 The spirit of God 1. Alwayes leades a man according to the rules of the word the Child of God hath a twofold guide the word without and the Spirit within Prov. 6.22 2 Pet. 1.10 2. Inclines his heart readily to worke in that way Esay 30.21 (a) Pauls meaning is to signifie that the Holy Ghost causeth us to make requests and stirreth up on hearts to groane and sigh to God 2 Kings 2.12 Mark 14.36 See John 5. 6. Yet doth the spirit work this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes Hilders on 51. Psal. 7. Lect. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts well weighed the matter he concludeth resolveth and determineth as Rom. 3.28 and 6.11 Bishop Dow. vide Bezam Auget emphasim quod apostolus non simpliciter dicit creatura expectat sed expectatio creaturae expectat q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio Gerh. Aliqui (b) restringunt verba Apostoli ad novam creaturam id est fideles expectantes beatam illam spem non dicitur absolutè nam creatura sed intenta expectatio creaturae additur autem intentam illam expectationem expectare Quae verba non malè meo judicio sic resomebat Thomas creatura intentè expectans filiorum Dei revelationem expectat quibus verbis creaturae nomen circumscribitur ut non intelligatur de quavis creatura sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rivetus It is a Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning Mr. Fenner in loc In this life we are not saved re but spe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat Beza vide Bezam All things their prosperity adversitâ—e yea their tentations and sinnes should in the end work for their good The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before 2 Tim. 2.19 Rom. 11.2 Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis Beza a Qualis est ista intercessio non oralis sed realis ex merasui ipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24 D. Twiss vind l. 1. parte secunda Sect. 23. Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum solet enim de Iudaïcis divortijs usurpari Matth. 19.6 Marc. 10.9 Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus 2 Pet. 1.1 Mede on Acts. 5.3.4 5. Perkins Aliqui existimant eum quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat morti destinabat itae Paulum cùm ad Romanos scriberet ad illum morem adlusisse optasse ut Christus ipsum pro populo Iudaico tanquam hominem sacrum reijci occidi juberet Dilher Eclog. Sac. Dictum septimum (a) The Ark of the Covenants a speciall token of Gods glorious presence 1 Sam. 4.22 Nihil aliud est quam proposituÌ„ electivum adeoque liberum Non obdurat Deus impertiendo malitiam sed non impertiendo miserecordiam Aug. Epist. 2 Rom. See 11.33 Quia praecipua ejus laus est in benefactis Calvinus Iund 2 Paralel 15. Shall not be confounded Some doe refer it to the day of judgement when the faithfull shall not be confounded or ashamed cum venerit in suturo Glosse Interlin Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed nor to be confounded signifies non frustrari not to be disappointed of their hope P. Martyr and more is understood then said â—hat is shall be confirmed comforted established Fajus Finis perficiens non interficiens Aug. The abrogater of the Ceremoniall and fulfiller of the Morall Law not for himselfe but for us therefore Christ doing it for believers they fulfill the Law in Christ and so Christ by doing and they by believing in him that doth it doe fulfill the Law Perkins Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat semel finem seu complementum alicujus rei Matth. 10.22 24.6 Luc. 1.33 Joh. 13 1. Hoc sensu denotat obedientiam Domini activam
the boaster of that which he hath not Oecumen Vers. 32. Who knowing the judgement of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here judgement signifies properly Law Constitution Ordinance and in the Greeke version of the Old Testament where it is very often used it is ordinarily taken in this sense By it here is signified the just will law and ordinance of God They which commit such things are worthy of death that is thou considerest that Hell and damnation is the issue and desert of sinne and yet committest it But have pleasure in them that do them or consent with them so the Vulgar but corruptly To sinne is of it selfe wicked and worthy of eternall punishment but to approve and defend his own and other mens sinnes and to judge them well done to applaud them in mind and judgement and to be delighted with them is a high degree of ungodlinesse CHAP. II. Vers. 5. TReasurest up wrath that is punishments and judgements the effects of it alludes to Iob 36.13 the Greeke word signifies to lay up for to morrow Day of wrath that is of judgement See vers 16. Vers. 6. Render to every man according to his deeds The Papists infer merit of works from hence but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifies not onely a just retribution but a gift of favour as in that place Matth. 20.8 2. The Apostle saith secundum opera non propter opera which notes the quality not the proportion of their works that is good works shall be rewarded with glory and evill with punishment Vers. 7. The best reading of these words is this To them which by perseverance in wel-doing seek glory honour immortality eternall life that is shall render eternall life to such so divers interpret it The word here used doth as well signifie perseverance and continuance 〈…〉 the meaning is they which persevere and continue in good works So Luke 21 19 Matth. 24.13 and the Apostle to the same purpose Heb. 10 36. where he useth the same word And in this sence Jerome taketh patience here Vers. 9. Tribulation and anguish The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used of the active pressing of the shoe of the passive pressing of Grapes metaphorically of affliction especially in the books of the New Testament and in Ecclesiasticall writers The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightnesse of spirit such as is wont to happen in diseases and terrours Here it is taken metaphorically Vpon every soule of man Here is a double Hebraisme 1. Every soule of man is put for the soule of every man as in Chap. 1.18 Against all ungodlinesse and unâ—ighteousnesse of men put for the ungodlinesse and unrighteousnesse of all men 2. The word soule is put for person as Gen. 12.5 14.21 17.14 36.6 46.26 Vers. 12. Perish without Law That is without a Law formally published not materially enacted he speakes of the Gentiles who had the Law witten in their hearts Vers. 14. Doe by nature the things contained in the Law That is by naturall strength Vers. 18. And approvest the things that are more excellent So the Greek word is taken Matth. 6.26 and Heb. 1.4 Some render it triest the things that differ ex ploras quae discrepant Beza Pareus Acording to the former version some think that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jewes which disputed exactly and curiously not onely of things lawfull and unlawfull according to the Law but also of those things which according to it were better and more excellent Vers. 21. Thou therefore which teachest another teachest not thou thy selfe That is dost not thou live as thou teachest Turpe est doctori cum culpa redarguit ipsum Vers. 22. Thou that abhorrest idols dâ—est thou commit sacriledge Sacriledge is if not worse yet as bad as idolatry as if Paul held as good a false religion as a spoiling religion CHAP. III. Vers. 2. CHiefely This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signifie the order of the Apostles speech as before cap. 1.8 But there the Apostle beginneth his Epistle which he doth not here this word first here signifies chiefe that this was the chiefe priviledge and immuity which the Jewes had the oracles of God so the Lxx. calls the word of God Psal. 11.7 and 17.31 and 106.11 Vers. 3. The faith of God That is his constancy and fidelity in keeping his promises Psal. 33.4 fides quia fit quod dictum est See 23. Matth. 2.3 Vers. 4. Let God be true First let him be acknowledged such a one he is true not onely effectivè because he performed his promises which he made to Abraham concerning the land of promise Christ but essentialiter he is true and constant in himselfe And maist overcome when thou are judged Psal. 51.4 here the Apostle followeth the LXX and changeth the testimony for illustration for they who are pure overcome in judgement Vers. 5. J speak as a man q.d. Every naturall man is apt to thinke and speak so Vers. 9. We have before proved We have pleaded it at the Judges Barre and have convicted them Vers. 12. They are altogether become unprofitable viz. to good that is they are wholly alienated from good and made incapable to doe it this is taken out of the 14. Psal. 3. where the Hebrew word signifies they are become stinking but the Apostle followed the Greek version and a stinking thing is also odious and unprofitable for any service Vers. 13. Their throat is an open sepulchre Throats like a sepulchre sending out rotten and unsavoury communication or words tending to devoure When the grave is shut up we see nothing but green grasse but when rotten bones appear a filthy stink comes out With their tongues they have used deceit flattering fauning and dissembling the poyson of aspes is under their lips First it stings and wonderfully torments a man 2. Is incurable Vers. 14. Cursing and bitternesse That is sharp and furious inprecations and revilings Vers. 15. Their feet are swift to shed bloud In aptnesse to oppresse hurt and grind all one hath to deale with Vers. 16. Destruction and misery are in their wayes That is their designes and actions tend to destruction and misery and produce it to themselves and their neighbour Vers. 19. Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God It is a speech taken from a malefactor arraigned when the Judge objecteth what say you this and this treason is witnessed against you the poore man standeth speechlesse and dumbe his mouth is stopped Vers. 20. Therefore by the deeds of the Law there shall no flesh be justified
as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o◠it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
where they are Paul hath reference to the place Gen. 23.4 See 47. Gen. 9. On the earth Theophylact and Oecumenius following Chrysostome say that not onely Canaan or Palestina is understood but the whole earth Vers. 17. Offered up Isaac Either because he presented him unto God upon the Altar which was an offering of him up or rather because he had fully purposed to have perfected the offering by his sonnes death had not God himselfe interposed from heaven to restraine him Vers. 19. Accounting Or reasoning Ratiocinatus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ratione apud se subducta cùm secum perpendisset considerasset ratiocinatus esset suaque ratione conclusisset Estius The argument that prevailed with him was that which followes From whence also he received him in a figure That is say Erasmus and others in the type of the resurrection viz. Of Christ whose humane nature like a Ram was truly slaine and after raised again by the power of the Deity and freed from death as Isaac Pareus interprets it thus non secut atque si Deus eum ex mortuis suscitasset as if God had raised him up from the dead The neerenesse of death wherein Isaac was was a similitude of death Vers. 21. And worshipped leaning upon the top of his staffe Lifting up his body to do reverence unto God thereby testifying his humility faith and hope Vers. 25. Then to enjoy the pleasures of sin for a season Greek then to have the momentany fruition of sin so Chrysostom Theophylact and Oecumenius read it Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are occasions and instruments of sin and are seldome had or held without some sin or other Vers. 26. For he had respect unto The Greek word signifies to look up in admiration curiously which is translated in Latine suspicere The recompence of the reward That is to the blessing promised to Abraham Vers. 35. Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympanizatì sunt Their bodies were racked out as a Drum What they suffered hath exercised all our Grammarians Philologers and Antiquaries that have enquired into the racks and tortures of those times we translate it roundly they were tortured Saint Pauls word implies a torture of that kind that their bodies were extended and rack't as upon a Drum and then beaten with staves what the torture intended in that word was we know not The Lxx use this word 1 Sam. 29.13 See my Greeke Gritica Not accepting deliverance From death viz. On persecutors termes and conditions cum nollent recipere conditionem oblatae redemptionis Estius See more there That they might obtaine a better resurrection It is usuall in Scripture sometimes to put a comparative for a positive or superlative that is a good or the best resurrection if we take it comparatively it is meant of a better resurrection then the persecutors offered them they were at their enemies disposall and as dead men but if they would have turned from the faith they should have beene restored to life therefore it is elegantly called a resurrection because they were as dead men being in their power yet they hoped to obtaine a better resurrection viz. From an inflicted death to eternall life Vers. 37. Were tempted Beza saith it is much this should come in after the recitall of most sharp Capitall punishments and which he mentions also after and the Syriack interpreter hath it not Beza therefore would rather have it read were burned But the word tempted may well be retained when they saw they could do no good with violence they made them great promises and tried whether they could prevaile that way as appeares in the Martyrologie Vers. 38. Of whom the world was not worthy They have that excellency as the world is not worthy to enjoy them they are not worthy of their presence that they should so much as live amongst them they are rather fit to be set as Stars in heaven and be before the Lord in his glory Vers. 39. They received not the promises viz. In their reall exhibition Vers. 40. That they without us should not be made perfect Not that they were not taken to heaven but before Christ they had not that perfect State in heaven which now we and they are presently possessed of For they expected in heaven their Redeemer even as soules now expect the resurrection of the body CHAP. XII Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion for as the cloud did guide the Israelites through the wildernesse to the Land of Canaan so the faithfull now are to be guided to the heavenly Canaan by the examples of good men Perkins In their life and conversation they witnessed by word and deed to Gods Church 2. In their death many of them witnessed by their bloud 3. Hereafter they shall witnesse for or against us Doctor Taylor Let us lay aside every weight That presseth down that is all earthly affections and what ever may hinder us in our spirituall course See Beza And the sin which doth so easily beset us The similitude saith Deodate seemes to be taken from such long and large garments as were wont to be laid off in races to be so much the freer The Greeke work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nomen composâ—ium signifying well that is easily besetting And let us run with Patience the race that is set before us This race is the course it selfe wherein we strive by running for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race whereby is signified all kind of strife in this manner whether it be by running wrestling hurling or any other way but here he speaks of running To run the race is to strive by running he meanes especially the false of our faith 1 Tim. 6.12 See 2 Tim. 4.7 Vide Grotium Vers. 2. Looking unto Iesus the Author and finisher of our faith Faith here is taken for all grace it is a compleat work at first as Christ is the author of it but he is the finisher also that is upholds and maintaines it Vers. 4. Striving against sinne That is as interpreters of good note observe either against the wickednesse of the enemies of the Gospell which by cruell and bloody courses strive to force men from the faith or against sinne that is against sinners v. 3. Or against sinne in your selves Vers. 5. My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him The Greeke word translated Despise Imports the littling or thinking of them little doe not little or slight the chastenings of God in thy thoughts nor doe not thinke thy afflictions so great that thou must
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
partly in the Syrian Language There is between Christ and God 1. An eternall union naturall of the Person 2. Of the Godhead and Manhood 3. Of grace and protection in this last sense he meanes forsaken according to his feeling hence he said not my Father but my God They are not words of complaining but expressing his griefe Athanasius de incarnatione Christi saith He spake this in our person Non enim ipse adeo desertus fuit sed nos vox corporis sui hoc est Ecclesiae Aug. Epist. 120. It shews that 1. God left him in great distresse 2. That he withdrew from the humane nature 3. That God powred his wrath upon him as our surety 4. He suffered in soule 5. Will comfort us in distresse 6. God forsakes the wicked 7. Feare and hope are in his words Vers. 50. Jesus when he had cryed again with a loud voice gave up the Ghost He yeelded up or gave up the Ghost therefore he could have kept it that shewes he died freely and so do the other words to be able to cry with a loud voice was a sign of strength not of one dying Vers. 51. The veile of the Temple was rent in twaine Thomas thinketh the outward veile which divided the Court from the Sanctuary rather the inward which was put before the Holy of holiest Christ opened the way to the Holiest Heb. 8.9 The veile rent 1. That there might be an entrance made into heaven by his death 2. To shew that the ceremoniall Law was abrogated by his death 3. To shew that he had cancelled the veile of our sins 4. To shew that the veile of ignorance was taken away in the Law 2 Cor. 3.13 Vers. 52. And the graves were opened and many bodies of Saints which slept arose The whole earth was shaken it was an universall earthquake as the Eclipse à Lapide The Earth was troubled with a palsie and with its violent shaking awakened the Saints out of their dead sleep This earthquake was a sign of Gods wrath for mans sins Psal. 18.8 Ioel 3.16 Vers. 53. Went into the holy City A periphrasis of Jerusalem so called chiefly in respect of Gods sanctification and dedication of it from the begining unto himself and because it was the seat of the divine worship Esay 48.2 Nehem. 11.1 CHAP. XXVIII Verse 1. IN the end of the Sabbath as it began to dawn towards the first day of the day of the weeke c. Christ rose earely to shew unto us 1. The power of his Godhead 2. The impotency of his enemies who could no more stay him than they could the Sun from rising 3. The benefit which Beleevers obtaine by his rising againe Luk. 1.78 79. Mary Magdalene John names her as the Captaine of the Company and she was at the principall charge saith Grotius Shee seemes to be more noble than the rest because her name is wont to be set before others 27. Chap. 56. and 61. verses here and Mark. 15.40 and 16.1 Luk. 8.2 3. and 24.30 Vers. 2. And behold there was a great earthquake c. The Lord by many signs shews the presence of his glory that he might the better frame the mind of the holy women to reverence Rolled back the stone That Christ might come forth therefore the body of Christ went not through the grave stone as Papists say Perkins In Matthew and Marke there is mention made of one Angell only when Iohn 20.13 and Luke speake of two but this shew of repugnance is easily taken away because we know how frequent Synecdoches every where occurre in Scripture Therefore two Angells were first seene to Mary then to her other Companions but because the other who spake especially turned their minds to him it was sufficient to Matthew and Marke to relate his Embassage See Grotius Vers. 3. His rayment white as snow See Act. 1.10 The greatest whitenesse is compared to Snow as with the Greekes and Latines so also with the Hebrews Numb 12.10 Lam. 4.7 Whitenesse is a sign of purity and holinesse Dan. 7.9 Rev. 3.4 5 18. and 4.4 and 6.11 and 7.9 13. Vers. 6. He is not here for he is risen In Matthew it is Dominus non est hic surrexit The Lord is not here he is risen In Marke it is Dominus surrexit non est hic The Lord is risen he is not here Matthew proves the Cause by the Effect Mark the Effect by the Cause Vers. 19. Go therefore and teach all nations make them disciples baptizing them in the name of the Father and of the Son and of the holy Ghost As if he had said first teach before you do administer the Sacrament unto them These words were spoken to the Apostles only and not to the Catholicke Church now their teaching was infallible 2. The Pastours of the Church in all ages have Commission to teach likewise but that proves not all their teaching to be alway infallible He shews that as long as there are nations Baptisme should be administred Vers. 20. I am with you always even unto the end of the world This was a personall promise made only to the Apostles and so cannot be extended to all the Church according to their immediate sence 2. To whomsoever it belongeth the meaning is that howsoever his bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection Jansen 3. If it priviledge the whole Church from errour because it is made to it then consequently the particular Churches Pastors and Beleevers therein because it is made to them likewise but experience sheweth these latter may erre 4. the Papists say the Pope may erre which could not be if these words of Christ meant the Church of Rome The Disciples lived not till the end of the world therefore I am with you and your Successors the lawfull Ministers of the Gospell for ever Chrysostome bids us take notice that Christ mentioneth the end of the world that he may therein hearten his Disciples in bearing of the Cross since it must have an end and preserve them from being besotted with any worldly hopes seeing they are transitory and must have an end ANNOTATIONS UPON S. MARKE CHAP. I. ALthough Marke as Ierome saith made an Epitome of the Gospell written by Matthew yet in the manner of handling he is unlike and followes another order partly by relating Histories more largely and partly by inserting of new things He was the Disciple of Peter 1 Pet. 5.13 Every Evangelist hath his proper exordium Matthew and Iohn begin with Christ Matthew with his humane generation Iohn with the divine generation Marke and Luke begin with Iohn Luke with Iohns nativity Marke with his preaching Vers. 2. As it is written A testimonie is an inartificiall argument
and actions I adjure thee by God Who by his just judgement hath suffered me to be in these men for their sin do not torment nor expell me out of this Country It was a great torment to the devill to cease from tormenting the man whom â—e had possessed saith Novarinus Vers. 9. And he asked him what is thy name He askes not as if he were ignorant but that from the devils answer the multitude of the devils dwelling in him might be discovered to those that were present that so they might perceive the cause of that strange cruelty described and the greatnesse of the miracle in which by Christs power the man was afterward free from so great a number of devils and might know that Christs power was greater than that of many devills joyned together A Legion was a terme among the Romans for Souldiers as we say a Regiment it was 6666. saith Hesychius Vers. 10. He would not send them away out of the country Because saith Cajetane they have severall regions where they most haunt and they that are in such a region are loath to be put out of it but would faine keep their place Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding Luke saith this heard was in the mountaine Austen saith this heard of Swine was so great that some of it was neere the mountaine in the fields some in the mountaine or they were in the lower part of the mountaine which began to spread into the fields Vers. 15. And cloathed Ingenuous modestie whom formerly the furies of the Devill had deprived of cloathes he fits now cloathed and in his right mind not only indued with a right mind and carrying himself modesty which are the usuall significations of this word but also rightly judging of the Doctrine and miracles of Christ for it is evident out of Zenophon that this also is the use of this word Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him turned him about in the presse and said who touched my cloathes Christ would have this miracle discovered First In relation to the woman 1. To prevent a temptation which might have fastened upon her afterward if she had not sought to Christ and returned thanks to him for this cure 2. To maintaine his farther grace to her he commends her faith bids her go in peace 3. That he might cure some infirmity in her Secondly In regard of himself 1. To glorifie his divine knowledge that he is able to discover so secret a thing 2. His divine power that by this touch only he was able to cure so deep and difficult a disease 3. For the confirmation of their faith that were about him and likewise to assure Iairus that he would recover his daughter Vers. 33. And fell down before him Those that prayed fervently were wont to fall upon their knees Act. 7.60 This was used not only by the Christians but by heathens It was a signe of humility with both but the Heathens intimate something more when they fall upon their knees They thinke that those who would obtaine mercy should fall upon their knees because the knees were consecrated to mercy Vers. 37. He suffered no man to follow him Either because they were unworthy to be witnesses to the miracle he hindered them from comming in or because he would not have the miracle overwhelmed with the company clamouring about him Calvin Vers. 40. When he had put them all out He tooke so many witnesses as sufficed for proving the thing to admit more might have a shew of ostentation Vers. 42. Were astonished with a great astonishment An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths revealed to it Acts 10.10 and 22.17 It is taken here and Luke 5.26 for astonishment through admiration CHAP. VI. Verse 3. IS not this the Carpenâ—â—r or that Carpenter The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generall word rendred Faber and it is questioned by some whether should be meant by it Faber serrarius or Faber lignarius a Smith or a Carpenter Hilary and Ambrose thinke Christ was a Smith The common opinion is that he was a Carpenter Some hold that the Greeke word is so taken when it is put absolutely and without addition besides the Arabick version is for that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe builder comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber Hence Christ in his preaching saith à Lapide drew similitudes from the yoake Mat. 11.29 and plow Luk. 9.62 Vers. 7. And he called unto him the Twelve and began to send them forth two by two Our Saviour sent out his twelve Apostles two by two and so the seventy Disciples two and two before him Luk. 10.1 both to make the message of more authority the things being confirmed by the testimony of two witnesses and for the mutuall comfort and aide which they might have of each other both in their journey and business See Mat. 10.1 And gave them power over uncleane spirits Christ furnished his Embassadours with the gift of miracles which was to them in stead of publique testimony or as they speake commonly in stead of letters of credence Vers. 8. See Mat. 10.10 God would in this first embassage give them a manifest document of the divine providence Vers. 13. And annointed with oyle many that were sicke and healed them Whence the Papists would ground their extreme unction which they hold to be such a Sacrament of the Church as is here insinuated by Marke But first the Evangelist saith not that the Apostles annointed those who were in the pangs of death upon this opinion that in that Unction they might have the last and firmest savegard against Sin the Devill and Death but only describes the gift of healing the power of which the Lord said he had granted them for that Embassage in the former Chapter Secondly The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world but describes the gift of healing which as also other gifts of miracles was temporall and ceased after the Gospell was propagated through the whole world Thirdly We read not that the Apostles annointed them of which they might probably presume that they would presently dye but they annointed those sicke lest they should then dye with that weakeness Fourthly We read here nothing of the command of Christ nor of the fact of the Apostles that the oyle of that unction ought first by expresse words to be consecrated and exorcised Fifthly Neither do we read that it was either commanded by Christ or that the Apostles practised it viz. the annointing of the Organs of the Senses Sixthly There
hath not power over a vile Swine Secondly as soon as he enters into the Swine he presently carries them headlong into the Sea why did he not so to the man possessed not for any love he bare to him more than to the Swine but because he was limited by God Thirdly his name was Legion there was a whole Legion of Devills in him though such an army of them was in one poore man yet they were not able to destroy and drown him as the Swine Vers. 38. Now the man out of whom the Devills were departed besought him that he might be with him but Iesus sent him away It is uncertaine why Christ refused to have this man his companion unlesse that he expected a greater fruit of it if he should be witnesse of so excellent and singular a benefit among the Gentiles which Marke and Luke witnesse to be done Vers. 39. Shew how great things God hath done unto thee That Christ commands him to report it as the worke of God not his he did it to this end that he might be accounted a true Minister and Prophet of God and might obtain an authority of teaching for so it behoved the rude people to be instructed by degrees to whom his divinity was not yet known Vers. 43. Spent all her living Consumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole life that is the goods which maintained her life so Prov. 27.27 Vers. 52. Bewailed her The word signifies to beat and strike and is transferred to the mournings and lamentations that are at burials at which time men use such kind of behaviour CHAP. IX Verse 3. TAke nothing for your journey neither staves nor scrip neither bread He commands them not to be sollicitous for food that they might give themselves wholly to preaching and commit themselves to the divine providence A scrip is a little sack in which they did put and heape their meate by bread all food is here signified as it is usuall in Scripture Vers. 23. If any man will come after me let him deny himselfe and take up his Crosse daily and follow me The meaning is this every one that will become a scholar in the school of Christ and learne obedience unto God must deny himself that is he must in the first place exalt and magnifie the grace of God and become nothing in himselfe renouncing his own reason will and affections and subjecting them to the wisdome and will of God in all things Secondly take up his Crosse that is he ought alwayes to make a forehand-reckoning even of private Crosses and particular afflictions and when they come to bear them with cheerefulnesse for there is that emphasis in the word take up This done he must follow Christ by practising the vertues of meeknesse patience love and obedience and by being conformable to his death in crucifying the body of sinne in himselfe Mr. Perkins Vers. 24. For whosoever will save his life shall lose it That is that will not take up his Crosse to follow Christ shall never be saved Vers. 31. Decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think he alludes to the Exodus or going of the Israelites out of Egypt for as their going out of Egypt was to them the beginning of their liberty so also death to Christ was a way to glory and after his example also to us whence also the ancient Christians loved to call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.15 As we may see in Irenaeus Clement and others Vers. 41. Oh faithlesse and perverse generation 1. Faithlesse which neither by doctrine nor miracles can be overcome or reformed so as to beleeve 2. Perverse which by no Lawes will be brought into order This is taken out of 32. Deut. 20. where Moses gives these Epithets to the Israelites who for fourty whole yeares could not be brought neither by the Law of God nor by stupendious miracles to order their lives according to the will of God Vers. 51. He setled himselfe Or as it is in the originall he hardened his face to go to Ierusalem as Ezek. 4.3 Christ by his whole outward habite and gesture declared that it was determined for him to go to Jerusalem For he did not now go from one town to another as he was wont to preach the Gospell neither staid he any where but presently went in that way which leades directly to Jerusalem till he was past Samaria Vers. 54. And when his Disciples Iames and Iohn saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did Here they shew themselves to be Boanerges that is sonnes of thunder quid mirum filios tonitrus fulgurare Ambrose Ragash is to make a great tumult as a furious multitude gathered together that maketh a noise as the noise of a troubled sea Psal. 2.1 Therefore some not without reason say the sons of Zebedeus are called Benai regesci Sons of Thunder Rutherfords Tryall and Triumph of faith 55. Yee know not what manner of spirit yee are of Some interpret it you know not what spirit becomes you rather you know not what Spirit acts you The name Spirit is of large extent in its originall it signifies the wind it is trasferred to other things God good and evill Angels and the soule of man are so called It is taken also for the affections of the mind Rom. 11.8 Ezek. 13.3 The meaning is you thinke you are acted by such a Spirit as Elias of old but you erre you have a zeale but not according to knowledge and which is therefore a humane affection not a divine motion as the following reason proves Vers. 62. No man having put his hand to the plough and looking back is fit for the kingdome of God As though he had said He that starteth from the plough is not fit for the field no more is he that shifteth from his calling fit for Gods service CHAP X. Vers. 1. APpointed The Greeke word signifies to designe to a publicke office The seventy also As there were twelve in the old Testament from which the twelve Tribes were propagated and which the whole nation of the Jews acknowledged for their Progenitors so Christ also would have twelve Apostles which should regenerate both the Jews and Gentiles by the word and which the whole Christian Nation should acknowledge for their Patriarkes and as Iacob descended with seventy soules into Aegypt Gen. 46. v. 27. So Christ would have seventy Disciples but who these seventy Disciples were it is no where expressed in Scripture And sent them two and two before his face into every City This sending of two together commends brotherly conjunction makes for consolation in adversitie and for the greater confirmation of the truth thereby is also signified that this businesse is such to which one sufficeth not but two eyes alwayes see more than one Moses and Aaron were sent
Luke this is the better Vers. 40. But the other answering rebuked him saying Doest not thou feare God seeing thou art in the same condemnation It shewes First a true Convert cannot abide sinne Secondly will reprove it in others yea his companions Thirdly want of the feare of God is the cause of all disorder Fourthly mockers have great cause to feare Fiftly It is fearfull not to repent when there is a great Judgement on one It makes not for late penitents First it is an example without a promise 2. A miracle and rare we may as well looke for another crucifying of Christ. 3. He did not wittingly refuse before 4. He had no meanes before 5. He expressed more than our late penitents doe at last Vers. 41. But this man hath done nothing amisse Or that is absurd or out of place as the originall word doth import Vers. 42. Lord remember me when thou commest into thy kingdome First Christ is King Secondly not of this world Thirdly hath the keyes of heaven Fourthly we must flie only to Christ for salvation Fifthly must believe in Christ though all be against it Vers. 43. This day thou shalt be with me in Paradise Christ promiseth more than the other asked This to day is emphaticall and is wont to be added to the mention of benefits as Ier. 1.10 Vers. 44. There was a darknesse over all the earth untill the ninth houre This darknesse was not a naturall Eclipse of the Sun For first it cannot be so totall 2. Not so long for the interposed Moone goeth swiftly away It was dark first to shew the sin of the people in crucifying of Christ. 2. That darknesse of ignorance should come on the people Bellarm. This darknesse was spoken of by St. Dennis the Areopagite Vers. 46. Into thy hands I commend my Spirit That is to thy safe custody and blessed tuition I commend my soule as 1 Cor. 6.20 Acts 7.59 Gal. 6.18 2 Tim. 4.22 1 Pet. 3.19 as a speciall treasure or Jewell most charily and tenderly to be preserved and kept Mr. Ball. CHAP. XXIIII Vers. 4. BEhold two men stood by them in shining garments Matthew and Marke say that one Angel descended It is usuall with the Evangelists to put one for many and many for one It may be that Matthew makes mention but of one Angell because but one did speak unto the women but Luke testifieth of two and ascribes the speech to both of them because he that spake not did give consent to all that was spoken The two described by Luke have shining garments but that one Angel which Marke remembred was cloathed with a white robe The two Angels in Luke appear in a mans shape but the Angel in Marke appeares in the forme of a young man Therefore we must determine that these women came to the sepulchre of Christ two severall times after the resurrection and at both times saw and heard the Angels the Messengers of the Lords resurrection Luke describes their first comming to the Sepulchre and the appearing of the Angels made in it Matthew and Marke their running out to the Sepulchre and the apparition of the Angel seen in it Their garments are said to be shining either because they sent forth a splendour and brightnesse or because they were white like lightning the proper signification of the Greek word confirmes the first interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shine as lightning and also the nature of Angels Psal. 104.4 The Syriack hath a word which is used of lightning shining out Matth. 24.27 Luke 17.24 Acts 15.13 Vers. 5. All they were afraid and bowed their faces to the earth The brightnesse of the Angells garments did smite their eyes an unwonted species and appearance struck their mindes therefore they bow their faces being turned away from the Angells toward the earth which also is an argument of their humility and modesty Rev. 5.14 and 7.11 and 11.16 Why seek ye the living among the dead A friendly chiding as if he should say since there is life in Christ whom you seek in the grave why do you yet seek him among the dead that is in the grave which is the house of the dead Vers. 6. But is risen Viz. as a Conquerer and triumpher When he was yet in Galilee The Angels warne the women of the Sermons of Christ had in Galilee which are described Matth. 17.22 Marke 9.31 Luke 9.44 because both the women were Galileans and when Christ first of all manifested himself in Galilee to be Christ he also added this expressely that he was to suffer and by his suffering to enter into his glory Vers. 10. It was Mary Magdalene and Ioanna and Mary the Mother of Iames and other women that were with them which told these things unto the Apostles Therefore God chose these women to which the resurrection of Christ should be first manifested First that he might observe his ancient Custome by which he is wont to choose things contemned ignoble and base in this world 1 Cor. 1.27 28 29. These women were not only contemned for the infirmity of their sex but also for their Country being of Galilee Iohn 1.46 but God exalted them by manifesting to them the resurrection of his Son which is a principall article of our faith and afterwards he sends them to the Apostles that they might be Apostolorum Apostolae as the Ancients speak 2. The women more weak by nature were struck with most vehement griefe of mind for the ignominy and torments of Christ which they standing under Christs Crosse saw in the day before the passeover therefore to them first of all the most joyfull resurrection of Christ is told as also Christ afterward appeared severally to Peter because as he offended more hainously than the rest of the Disciples so he was more grievously troubled whence it appeares that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts 3. God would by this meanes prevent the calumnies of the Jews the Priests lied and said that the Disciples stole away the body of Christ from the grave that therefore the impudencie and absurdity of this lie might be reproved it came to passe by the wonderfull providence of God that the women should come to the grave before the Apostles Now it is no wayes probable that women and those few should steale his body out of a sepulchre kept with armed men and shut up with a great stone 4. The death of all rose by Eve a woman therefore Christ would that his resurrection by which righteousnesse and life is restored to us should be told by women 5. These women went with a great deale of courage early in the morning to Christs Sepulchre the Apostles in the meane while being shut up for fear therefore Christ would have this pious study of theirs rewarded with the most joyfull tidings of the resurrection Vers. 11. Seemed to them as idle
such visible Symbole by which men might marke that the water was not troubled by any storme or hidden cause lying in the very fish-poole but that the Angell was sent from heaven into the very fish-poole and when that visible Symbole descended into the fish-pool then the water which otherwise stood was not only moved in the top but was troubled even from the bottome Job 41.12 The Syriack hath a word which signifies Commotion with trembling it was found by experience that whosoever first entred into that troubled water howsoever he was held presently he returned whole But if after the first one or another or more entred into that fish-poole they perceived no vertue of healing Polyc. Lyser The Angell did not daily descend into the water and trouble it but at a certaine season Lyra thinks that it began when the time of the revelation of the Messiah drew nigh and ended after he was glorified Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters of the article of the time when it began nothing can be determined but it appears that it began not long before Christs time Vers. 5. A certaine man In that he is only called so it implies that he was a man of no great name or note but that he was a poore man as appeares in that he had layne here so long without help Had infirmity thirty eight years The woman with the bloudy issue was sick twelve years the woman bound by Satan eighteen years the blinde man Iohn 9.21 till he came to mans age yet all cured Vers. 6. Wilt thou be made whole He doth not ask this of which there was no doubt for therfore was he brought thither as if he was ignorant neither is it a sarcasme but that he might declare the desperate force of the disease and the want of humane help which made for the commendation of the miracle and so both he and those that were about him and those that did lie together with him were stirred up to the consideration of the miracle that they might know who was the author of it This is also a peculiar observation that he healed only one among such a multitude that lay there in Galilee he cured every kind of disease Matth. 4.23 and in Capernaum all that were brought to him Matth. 8.16 But when Christ wrought almost innumerable miracles elsewhere he wrought famous ones at Jerusalem but those very rare and that without doubt was done for this cause lest they should rest in outward signes or lest they should think that the benefits of the Messiah are limited to the healing of mens bodies or other externall commodities but that the externall miracles might lead them to the spirituall kingdome of Christ. Vers. 9. Took up his bed and walked The Law by name forbids to carry any burthen on the Sabbath-day Jer. 17.21 but there was a twofold reason why Christ would shew such a spectacle First that the miracle might be the better knowne to the common people Secondly that occasion might be given and a way as it were made open for that excellent sermon which he presently made A Lapide gives two other reasons 1. Because Christ was Lord of the Sabbath and therefore might dispense with his Law 2. Because the work forbidden on the Sabbath was a servile work not a pious and divine worke as this Ver. 12. What man is that which said unto thee take up thy bed and walk Behold the wit of malice they say not who is it that healed thee but who commanded thee to take up thy bed Quaerunt non quod mirentur sed quod calumnientur Grotius Ver. 13. Iesus had conveighed himself away This word is used only here in all the New Testament It signifies to escape privily and steale out of a multitude it is properly spoken of those which swim out of the waters Ver. 14. Findeth him in the Temple Without doubt praying and giving thanks for his health recovered Vers. 16. Did prosecute Iesus The word is taken from Hunters which pursue the Beast and suffer him not to be at rest till he be taken Sought to slay him That is they thought of a publick accusation that according to the Law Num. 15.25 he might be stoned Vers. 17. My Father worketh hitherto and I work In which phrase is expressed a notable work of Gods heavenly providence viz. that after the Creation of all things whereby God gave being unto the Creatures and power and vertue to do the things for which they were created he doth by his providence still preserve that being Mr. Perkins See à Lapide Ver. 19. Likewise In the same manner with equall liberty knowledge power Vers. 21. Raiseth and quickneth Two phrases implying one thing as appeares in the other clause where but one is exprest Hereby is implyed 1. a Spirituall quickning from the death of sin and 2. a corporall quickning the raising of our bodies out of the graves The Son quickneth whom he will With the same and equall power Ver. 22. For the Father judgeth no man Foure things are to be considered in judgement 1. Judiciary power 2. Internall approbation of good and detestation of evill 3. Retribution of reward all those things agree to all and every person of the Trinity 4. Externall fitting on the Tribunall and publishing of the Sentence and in this manner the Father judgeth no man but commits all judgment to the Son Some say these phrases judgeth and judgement are not to be taken only concerning the last judgement but concerning the supreme disposition and government of all things in the world Vers. 24. Verily verily I say unto you Happy are we that Christ makes such serious protestations for us to beleeve unhappy are we that cannot beleeve without them Shall not come into condemnation In all the english Books even the last Translation too it is The beleevers shall not come into condemnation which I marvell at that 's to expound not to translate The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is judgement not damnation and words are to be turned not as they meane in Trope but as they signifie Christ indeed meant in trope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St Augustine Vtique judicium pro damnatione posuit The Genus for the Species the faithfull shall not come into damnation But the proper sense is judgement and the Rhemists read it so Vers. 25. When the dead shall heare the voice of the Son of God and they that heare shall live Not such a voice as shall call them out of their graves as in vers 28. for he saith now is but the meaning of the place is to shew that those that were dead in sin should be quickned either by Christ in his own Person or by his word in his Ministers Vers. 28. Marvell not at this for the houre is comming in the which all that
died and cancelled the bond on the Crosse. But in his resurrection he received an acquittance as it were a discharge was given then 53 Esay 8. CHAPTER V. Vers. 1. BEeing justified by faith That is Christs righteousnesse made ours by faith Vers. 2. In hope of the glory God That is that we shall partake one day of his glory Vers. 5. The love of God That is the sense and feeling of Gods love to us See 8. verse shed abroad in our hearts the Greek word signifies powred out a speech borrowed from one licour infused into another as hot water powred into Beere changeth not onely the colour but nature of it It notes the abundant manifestation of Gods love toward us Vers. 7. For scarcely for a righteous man will one dye That is an innocent godly man Peradventure for a good man some would even dare to dye Would and peradventure and even dare he speakes warily A good man That is a usefull serviceable man a man whose life and labour benefits many or one that hath shewed a great deale of goodnesse to us Vers. 8. Commendeth That is maketh known Vers. 12. By one man That is Adam sinne entred into the world and death by sinne Sinne brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the Law to conferre life passed upon all men as the murraine infects the whole flock sinne and the curse seizeth upon all the whole world as well as Adam and Eve For that all have sinned Or in whom as Beza viz. That one man as the stock of mankind the sense comes all to one in Adam legally as they stood under his Covenant in him naturally as they bear his Image Vers. 13. Sinne is not imputed where there is no Law Sinne was imputed before the Law of Moses was given all were not righteous before but either it was not imputed by God eomparativè because men sin'd against a lower light or rather man did not impute sinne to himselfe till the Law came Vers. 14. Neverthelesse death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression There is a twofold interpretation of this place 1 Some understand it of Infants which never committed actuall sinne as Adam did Others say it is spoken of the Heathens which had not a clear knowledge of Gods law and will as Adam had But this proves not the Apostles intent which is to shew that the guilt of the first sinne was imputed to the world The former exposition is the better As the second Adam conveys not onely grace by regeneration but righteousnesse by imputation so the first Adam sinne not onely by propagation but imputation Who is the figure of him that was to come That is the first Adam of Christ the second Adam Vers. 15. But not as the offence so also is the free gift In this verse and 16 17 18 verses Christ is called the gift of God and the free gift of God five times See Esay 9.6 He is called the gift of God by an excellency John 4 10. Hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit was plentifully powred out a metaphor from waters over-flowing Vers. 18 As by the offence of one judgement came upon all Judgement reatus Beza Pareus Calvin but the judgement of God supposeth a guilt Vers. 20. Where sinne aboundeth that is the knowledge and feeling of sinne Grace the free imputation of Christs righteousnesse CHAP. VI. Vers. 4. BVried with him by baptisme into death Baptisme is an instrument not onely of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding under that death He alludes to the manner in which baptisme was then administred which was to strip them naked whom they baptized and plunge them in the water after which they put on new garments Whence those manners of speaking used in Scripture to put on Christ to put off the old man and put on the new Vers. 6. Might be destroyed or weakned and the strength of it broken made fruitlesse and uneffectuall for so the word signifieth Vers. 11. Reckon ye make account conclude thus so the same word is used Rom. 3.28 Vers. 12. Raigne It is the observation of Chrysostome and Theodoret upon the words the Apostle did not say Let not sin tyrannize for that is sinnes own work and not ours Rom. 7.20 All the service which is done to a tyrant is out of violence and not out of obedience But he saies Let it not Reigne in you for when a King reignes the Subjects do actively obey and embrace his command whereas they are rather patients then agents in a tyranny In the lusts thereof By lusts here are meant the flames and motions of lust springing from the fountain of originall sin Verse 13. But yeild your selves unto God The Greek signifies properly to present our selves unto God or to tender our service and duty unto him In which words he alludes to the manner of the Old Testament when a man offered any Sacrifice for himselfe he brought the beast into the Temple or the Tabernacle and set it before the Altar in token that he did resigne it unto God Vers. 14. For ye are not under the law As a Covenant whether we understand it of its condemning or irritating power Ye are not under the law irritating corruption and compelling to duty but under the law subduing sinne and sweetly leading you on in all the waies of God Vers. 17. That form of doctrine which was delivered you or into which ye were delivered so the Greek imports The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it Vers. 19. I speak after the manner of men So Beza and we I speak some humane thing Humanum quiddam dico Erasmus And to iniquity unto iniquity By the former iniquity is meant originall and habituall sinne by the latter actuall sinne as the fruit of the former Vers 20 The servants of sinne A servant hath two properties 1 He is subject the master is above him orders him appoints him his work 2 He dwels in the house with him Vers. 21. For the end of those things is death That is the reward because it is the end of the work And in this sense this word is used 2 Cor. 11.15 Phil. 3.19 1 Pet. 1.9 Vers. 22. I delight in the law of God after the inward man That is so far as I am regenerate and have a new principle of grace within me Vers. 23. For the wages of sinne is death The word in the originall signifieth properly victuals because victuals was that which the Roman Emperours gave their Souldiers
Old Testament and as many in the New Testament before Christ himselfe rose how then is he the first fruits of them that slept Sol. Christ rose first in an incorruptible and spirituall body v. 44. they in their naturall and corruptible bodies Iohn 11.39 He was the first of all those which rose from death to life to die no more but to live for ever others were raised from death to life not to live for ever but to die again He was first not in order of time but is the worthiest of all they were raised by the vertue and merits of his resurrection Vers. 22. For as in Adam all die even so in Christ shall all be made alive In the first part all simply in the latter all with limitation sc. that be in Christ must be understood shall be raised by him at the resurrection There are two roots out of which life and death spring as all that die receive their deaths wounds by the disobedience of Adam so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation so all live which are the sonnes of Christ through spirituall regeneration Non moriuntur omnes in Adamo sed ii tantum qui in Adamo permâ—nserunt neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt Cam. de Eccl. tomo 10. Estius gives two expositions of this place first as all which die die by Adam so all which shall be made alive shall be made alive by Christ. Or thus as by Adam all die which are Adams that is all men so by Christ shall all be made alive which are Christs that is all the elect Vers. 24. When he shall have delivered up the Kingdom to God even to the Father By Kingdom here two things are meant 1. The Church which Christ shall present to his Father without spot the Church is called a Kingdom also Matth. 13.4 So Chrysostome interprets it 2. The manner of administration of it the substance of the Kingdom is everlasting Heb. 1.8 The present manner of administration shall cease Christ shall govern no more by Magistrates Ministers Ordinances supplies of the Spirit This is meant by delivering up the Kingdom to the Father When he shall have put down all rule and all authority and power That is lawfull powers and ordained of God Tum in caelo principatus Angelici tum in Ecclesia cessabunt ministeria praefecture ut solus Deus per seipsum non per hominum vel angelorum manus potestatem suam principatumque exerceat Calvinus Vers. 28. Then shall the Sonne also himselfe be subject to him Can Christ be more subject then he hath been Things are said to be when they are publiquely manifested as Psal. 2.7 Saints and Angels shall be subject to Christ and he shall there professe that all the glory which he hath obtained he hath it as his Fathers servant That God may be all Wickerius and other Familists say that the union which the soul hath with Christ is not onely reall and Spirituall but transmutativa conversiva and that not in respect of qualities onely but the essence turns us into Christ the very essence of the body shall be turned into God say they se Christum esse Deum esse dicere non est veritus some such expressions there are in Plato and Photinus that we shall be swallowed up into God as a drop in the Sea but the humane nature of Christ was not turned into the essence of God but the meaning is He shall be all in all immediately now he conveighes himselfe to us by means and infinitely in full degrees Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are then they baptized for the dead Baptizing some living man in the behalfe of his dead friend Cerinthus held that Christ did not rise from the dead and so went about to weaken the doctrine of the resurrection yet it was their fashion that followed his heresie if one died unbaptized they baptized a living man for him Secondly others take it for washing away of sinne the effect of baptisme Calv. Beza It is in vaine to be outwardly baptized if there be no resurrection See Grotius If men desire baptisme when they are as good as halfe dead esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes men did ordinarily or very often deferre their baptism till their death-bed that so they might have their passage out of this world in the purity which Baptism restored them to without contracting any more sins after Baptism Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily That was an obtestation and not an oath for it is all one as if he had said Thus my sorrows and afflictions which I endure for Christ would testifie if they could speak that as certainly as I rejoyce in Christ so certainly I die daily Estius makes it an oath Vide Bezam Alardi Pathol. Die daily That is daily expose my selfe to the dangers of death for the Gospell and conversion of the Gentiles à Lapide Vers. 32. I have fought with the beasts at Ephesus See Burrh on Hos. 2.12 p. 472. Grotius in loc Because the men of Ephesus fought with him after the manner of beasts Mr. Cotton Savage men of beastly quality Baines vide Scult orat de conjung Philol. cum Theol. The Epicures of Ephesus Demetrius and his fellows Acts 19.9 So after Tertullian and Theophylact Beza expounds it Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1 Titus 1. Let us eat and drink for tomorrow we die This was a proverb familiar with Epicures as that of Sardinapalus shewes Ede bibe Iude post mortem nulla voluptas Paul took it out of Esay 22.13 Vers. 33. Evill communications corrupt good manners This is an Iambick verse out of Menanders Comedy Paul Acts 17 and Titus 1. brings testimonies from Heathen writers Some render it evill speaking or evill communication some evill conversings we may understand the word thus conversing with others in their evill speakings sayings or writings Verses 41 42. There is one glory of the Sunne another of the Moon and another glory of the Stars for one Star differeth from another in glory So also is the resurrection of the dead it is sown in corruption it is raised in incorruption The circumstances of the disputation which the Apostle handleth proveth that the comparison is of the difference between the bodies as they shall be in Heaven from those which are now upon earth and not of the difference of glorified bodies one with another for he addeth It is sown in corruption it is raised in incorruption Vers. 44. Raised a Spirituall body Spirituall is
make a great spoile among the flockes where they are let loose Ezech. 22.25 Acts 20.29 Secondly they are fawning crouching creatures they come in a specious way pretending much humility and in offensivenesse 2 Tim. 3 4.5 Rom. 16.18 Thirdly in respect of their indefatigable industry the dogge will compasse much ground in the prosecution of his prey so these Sea and Land to make a Proselyte The Apostle termes such Jewes here dogges which revolted from Christianity to Circumcision Beware of the circumcision By this word beware thrice repeated the Apostle signifies that he would have the Philippians diligently know and distinguish false teachers from true and to take heed of the one and highly esteeme the others Zanchie Concision By an allusion to the circumcision of which they boasted when they did nothing else but rend the Church Calvin Vers. 3. We are the circumcision That is truly circumcision viz. in heart not those which yet continue in the externall circumcision now abolisht See Rom. 2.19 Rejoyce in Christ Jesus That is Place the whole confidence of Salvation in Christ and confesse this openly when there is need Vers 5. An Hebrew of the Hebrewes That is excellent or famous among the Hebrewes Vide Drusn observat l. 4. c. 20. Of those first most laudable and ancienâ— Hebrewes Abraham Jsaac and Iacob à Lapide See Zanchius Verses 8. and 9. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom J have suffered the losse of all things and doe account them but dung that J may win Christ And be found in him not having c. That is not barely to know these things or to beleeve them by faith but to have the experience of the vertue of his resurrection in raising him from the death of sinne to holinesse and newnesse of life giving him a full conquest over his corruptions and spirituall life and strength to serve God in some perfection The Apostle speaketh of two kindes of righteousnesse the one which is a mans own not having mine own righteousnesse the other which is anothers and that is Gods or Christs The former he calleth the righteousnesse of the Law viz. Whereby a man through observation of the Law is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be judged by them they being in comparison of the Lawes purity and perfection a stained Clout the latter in which Paul would be found that he might find acceptation in the sight of God is not his own but anothers 2 Not obtained by any even the best workes but apprehended by faith which cannot be said to lay hold on any thing within us but something without us 3. It is of God through faith that is such a one as God freely through his Christ giveth us and maketh ours not by putting it into us as other graces but by imputing it into us and by this meanes acquitting us and secondly of such a person that is God as well as man Vers. 10. That I may know him Two things are comprized in it 1. Have the experience within himselfe of the things he knew 2. A further degree of knowledge both Theoreticall and Practicall And the power of his resurrection That is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a new life Perkins Being made conformable Or as Beza reads it whiles I am made conformable Vnto his death that is unto Christ being dead Vers. 11. Vnto the resurrection of the dead That is by a Metonymie of the subject for the adjunct that perfection of holinesse which accompanieth the Estate of the resurrection Vers. 13. Forgetting those things which are behind viz. The former part of his care in the way of godlinesse as Caesar in warlike matters proceeding still forward Nilque putans factum dum quid superesset agendum And reaching forth Greek bending or stretching forward as if he threw himselfe forward like a dart v. 13. After that Christian perfection unto which he had not yet attained See Doctor Airay in loc Vers. 14. I follow hard or presse wieh an eager pursuite for so doth the word emphatically import after the mark as by levelling at the mark for or unto that is to attaine unto The price of the high calling That is to the heavenly glory to which God calls all his Elect in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies praemium certantibus propositum V. 16. Let us walke by the sâ—me rule Or as some not unfitly translate it let us proceed by one rule for the word properly signifies to goe on in order it is a Military word borrowed from the marching of Souldiers unto the Battell whose manner it is to keep their rancke and without any outraying to march along after the prescript rule of their Generall or Leader Incedamus quasi milities in acie ordine gradu nostro Gal. 5.25 6.16 à Lapide Let us minde the same thing The phrase of speech here used signifies to be of one minde of one judgement of one affection one toward another so that nothing be done through contention amongst us See 2. Chap. 2. v. and 4. Chap. 2. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere id est sapiamus as the words before in the Greek are to walke in the same rule The Infinitives are put for the Imperative after the manner of the Hebrewes à Lapide Unlesse it be an Elliptick phrase in which some word is to be understood See Vorstius Vers. 20. For our conversation is in Heaven Our City conversation our trading and trafficking The Greeke word comprehends two things 1. The State of a corporation City or body Politique and the Lawes whereby they that are so embodied are regulated 2. The wayes indeavours and aimes of such in relation to such a State In the first sense the meaning is we are free of the City of God naturalized in the second sense the meaning is we live as those of the City of God our actions and wayes savour of heaven Vers 21. Who shall change our vile body An allusion to those who changing old and broken vessels desire to have them wrought in the best and newest fashion CHAP. IV. Vers. 1. MY brethren dearly beloved and longed for with fair compellations he insinuates into their affections which yet come not from flattery but sincere love Vers. 2 Of the same mind in the Lord That is of one mind and one judgement in the things of the Lord betwixt themselves and with the Church Vers. 3. True yoak-fellow some speciall man that preached the Gospell purely and sincerely there with him at Philippi Calvin will not determine whether he speaks to a man or a woman See Beza Which laboured with me That
upon the earth That is lusts called Members 1. Because the whole corruption of our evill nature is compared to a mans body and called the body of death 2. Because they are as naturall to a carnall man and as well beloved as his Members Marke 9.43 3. Because they doe dwell and worke in our Members Rom 7.23 Iames 4.1 Vpon earth first because they are exercised upon things of this earth as their proper object secondly because they will continue with us during our naturall life and abode upon the earth The sinnes here reckoned up are sinnes either against the seventh Commandement viz. fornication uncleanesse inordinate affection or against the tenth Commandement evill concupiscence or the first covetousnesse which is Idolatry Inordinate affection In the originall it is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any violent strong passion that chiefely which we call being in love Some thinke it meanes the burning and flaming of lust though it never come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is fired with every occasion or temptation Vers. 11. But Christ is all and in all Christ is all in a twofold relation of God and man looke what God can require for his satisfaction or we desire for our perfection is so compleatly to be found in Christ that it need not be sought else-where In all Men or things it may be read either way he is all things in all persons or all things in all things Vers. 12. Put on therefore as the elect of God bowells of mercies kindnesse humblenesse of mind meeknesse long-suffering He wisheth them as they would be sure of their election to have a sound note of their holinesse and that God loved them so to put on the bowels of mercy let these be your robes and coverings weare them as you weare your garments and let them be as tender and inward unto you as your own principall and most vitall parts Such a measure of pitty and compassion as maketh the inward bowels to yearn and mercies of divers kinds it is in the plurall number Kindnesse This vertue extendeth further then the former for pitty and compassion is proper to those which are in some affliction and misery but kindnesse reacheth to all whether in prosperity or adversity it is a sweet and loving disposition of the heart and a courteous affection to all shewing it seâ—fe in pleasing and good speech Humblenesse of mind A meane esteeme of our selves Meekenesse A quiet and calme disposition of heart neither prone to provoke nor easily provoked to anger by an injury Long-suffering A further degree of meeknesse a continued quietnesse of minde after many wrongs offered Vers 14. And above all these things put on charity which is the bond of perfectnesse Above all Because love is the root of all he doth by this phrase compare charity to the most precious garment which is put upon all others The bond of perfectnesse That is the most perfect bond which is among men to unite them together for according to the Hebrew phrase which is usuall in the writings of the Apostle vinculum perfectionis is vinculum perfectissimum quo plures inter se colligantur for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Cajetan speaketh vinculum conjungeus amantes or as Iustinian perfectissimum quoddam vinculum Vers. 16. Dwell in you That is let it not come as a stranger but let it be familiar with you Richly be not content to know one part of the word but know it throughout have a high esteeme of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes two things 1 The measure and so it is well rendred plenteously 2. The worth of the knowledge of the word and so it is rendred richly In all wisdome A Childe may be able to say much by heart and yet not have it in wisdome Vt jnde scilicet edocti sapiamus quod oportet The word of God is a rule for all the virtues before mentioned and the study of that will fit us to the duties of our severall relations after rehearsed Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs See Ephes. 5.19 In both which places as the Apostle exhorteh us to singing so he instructeth what the matter of our Song should be viz. Psalmes Hymnes and spirituall Songs Those three are the Titles of the Songs of David as they are delivered to us by the Holy Ghost himselfe some of them are called Mizmorim Psalmes some Tehillim Hymnes some Shirim Songs Spirituall Songs Psalmes Were sung on the voyce and Instrument both Psal. 108.1 Dan. 3.7 Hymnes Were Songs of thankesgiving for a particular benefit received Matth. 26.30 Songs Wherein we give thankes for generall blessings as when David praiseth the Lord for the workes of creation Psal. 104 3. Singing with grace in your hearts to the Lord Psal. 103.1 That is say some with a comely and reverent gesture a decent and sweet Tune rather with understanding and feeling hearts 1 Cor. 14 15. Vers. 17. And whatsoever you doe If you would have God to accept of it Doe all in the name of the Lord Iesus To doe any thing in anothers name imports three things 1. To doe it by some Warrant or Commission from another 2. To doe it for his sake and service 3. By the assistance of another That is to be authorized and allowed by Christ what we speak or doe to doe it for Christs glory and likewise for his sake and by his strength do it in this perswasion that through Christ God is well pleased with you Hildersam Verses 18.19 Wives submit your selves unto your own husbands as it is fit in the Lord. Husbands love your wives c. The Apostle begins first with the duties of married persons as Ephes. 5.22.25 and so proceedeth to the duties of Children and Parents of Servante and Masters as Ephes. 5.20 21. and 6.1.4 First because this society is first in nature and therefore in order Secondly this is the fountaine from whence the rest flow Psal. 120.3 and 127.3 Prov. 5.15.16 And of them he begins first with wives constantly observed both by Peter 1 Pet. 3.1 and Paul Ephes. 5.22 First to shew the inferiority of the wife in regard of the husband for the Apostle begins ever with the duty of the Inferiours Ephes. 6.20.22 and 4.1 Secondly to shew where duty is to begin at the Inferiour and so to ascend to the Superiour Wives submit your selves unto your owne husbands That is yeeld your selves unto the will direction and discretion of your husbands As it is fit The originall word is rendred three wayes 1. Vt oportet as ye ought and so is a reason from Gods institution Yee must doe it 2. Vt convenit as it is meet 3. Vt deeet as it is comely women delight in neatnesse It is meet
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
partners in the annoyting he was Christ as they Christians That word in Psal. 45.7 translated above may signifie more then thy fellowes prae consortibus tuis so Tremellius that is saith Mr. Perkins Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels Or for his fellowes pro consortibus suis so some read it Christ received not the spirit for himselfe but for his people John 1.16 Vers. 14. Are they not all ministring Spirit c He doth not so much aske as plainly affirme for the Hebrewes use an interrogation when they would the more confirme a thing CHAP. II. Vers. 1. LEast at any time we should let thâ—m slip That is coldly translatâ—d least we slow Saint Paul had been a Babe saith Broughton if hee had thought that all Jerusalems Rabbins could forget upon what principles he disputed or thought that if the Rabbins had imbraced the rules and principles they could soone forget them Here Arabiques translate elegantly Naâ—kitu we fall the Syriaque Nabed we perish Saint Pauls Metaphore was taken from Jeremie Lam. 4.9 They that are slaine with the Sword are better then they that are slaine with hunger which flowed as peirced by wanting the fruit of the field Least we leake it out like water put into a Colander or riven dish some thinke it to be a Metaphore from paper that doth not beare Inke well à Charta Bibula quae scripturam bene nos continet See Pareus Vers. 2. If the word spoken by Angels was stedfast c. The meaning is briefely this if every transgression of the Law was severely punished how shall we escape if wee doe but neglect the Gospell See Estius Vers 3. If we neglect Greeke disregard not care for it So great Salvation That is the meanes of it So he calls the doctrine of the Gospell Metaleptically from the effect saith Pareus because faith in the Gospell brings to us eternall Salvation For the Gospell is the power of God to salvation to every beleever Vers. 9. Should taste death for every man Or every thing or creature who all these be the context sheweth 1 Sonnes that must be led unto glory v. 10. 2. Christs brethren v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus Some Protestant Divines urge this Scripture to shew that Christ dyed for all though not equally for Iudas as for Peter Some distinguish thus they say Christ is sufficiens remedium there is vertue enough in Christ but not sufficiens medium because besides the work of Christ there is required faith to apply it Mark 16.16 By tasting death he meanes dye see Matth. 6.28 John 8.52 Whencesoever the Metaphore is taken whether from those which drinke poyson or rather from the taste of those things which are bitter and unpleasing Vers. 14. Destroy him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might make Satan unprofitable idle and fruitlesse as the word is used Luke 13.7 Rom. 3.3 The Devill hath the power of death in a double respect 1. As he hath the power over sinne 2 Tim. 2. ult 2. As an executioner Luke 12.20 Iob. 33.23 Vers. 15. And deliver them who through feare of death were all their life time subject to bandage Every unregenerate man is subject to the fear of death 1. Because all the comforts of this life forsake him then 2. All his parts and accomplishments shall be taken away 3. His hopes dye 4. His conscience shall then be awake this is the worm 5. Must goe to God to give an account whom he hath no interest in 6. All offers of grace shall be at an end Vide Grotium Vers. 16. For verily be tooke not on him the nature of Angels The word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to take a man with thy hand either to lead him some whether or to uphold him thereby to help him See Matth. 14.13 Mark 8.23 and Luke 9.47 and 14.4 Hence figuratively it is translated to signifie succouring or helping For when we would help one from falling or sinking under some burden or would raise him being fallen then we put our hand to him and take hold of him CHAP. III. Vers. 1. PArtakers of the heavenly calling It is so called not so much for that the Authour meanes and manner are heavenly but because the State whereto we are brought is heavenly and glorious Doctor Sclater Consider the Apostle and High Priest of our profession Christ Iesus The Greeke word signifies magno studio mentem in rem intendere To shew that Christ hath the eminency of the chiefe offices in the Old and New Testament these words are used The High Priest was the highest office in the Old Testament and Apostle in the New He cals him here the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the chiefe of the Apostles Our profession That is of the Gospell which we professe because he is the Authour and Doctor of the same Vers. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Not in giving as full and exact directions for all particulars concerning the worship of God and government of the Church of the New Testament as Moses did in his time for the Church of the Old Testament for there is not such a particular and exact forme of worship or Church government drawne as we see in the Law but herein stands Christs faithfulnesse that he hath as fully revealed unto us the doctrine of the Gospell as Moses did that of the Law and that he hath faithfully performed and fulfilled all the types of himselfe and all the things signified by Moses ceremonies as Moses hath faithfully and distinctly set them downe See Pareus Vers. 6. The rejoycing of the hope That is the doctrine of the Gospell whereby these are dispensed and confirmed Vers. 12. Take heed brethren least there be in any of you an evill heart of unbeliefe in departing from the living God He shews five degrees of Apostacy the first is consenting unto sinne being deceived with the temptation of it The second is hardnesse of heart upon many practices of sinne Thirdly the heart being hardned becomes unbelieving and calls the truth of the Gospell into question Fourthly by unbeliefe it becomes evill having a base conceit of the Gospell Fifthly this evill heart brings a man to Apostacy and falling from God which is the extinguishing of the light of the Gospell An evill heart is a great evill First from the nature of it 1. it is an inward evill a seizes on the most principall part of man the soule 3. an inveterate evill we brought it with us into the world 4. an insensible evill Secondly in the effects 1. It indisposeth us to all good 2. It is the root of other evils Matth. 15.19 3. maketh a man unfit
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
of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we lâ—ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Esâ—y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are 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
equivalent to the Hebrew word Chemah which one while signifieth anger another while poyson Vers. 10. The same shall drinke of the wine of the wrath of God which is powred out without mixture That notes summam poenae severitatem a punishment next to hell there is utter darknesse Philosophers say here non dantur purae tenebrae Vers. 13. Blessed are the dead which dye in the Lord Beza renders it who dye for the Lord or for his sake They die in the Lord which either suffer death for Christ or end their life in firme faith in him that suffer Martyrdome or dye any way in the state of grace Ribera a great Jesuite though he confesse that the common current of Expositors runs with the latter sense yet is more earnest for the former that Martyrs be meant specially that In is put for Propter as oft in the old Testament and sometimes in the New he strives the more for that sence because the other puts out Purgatory fire for if all Beleevers dye in Christ and are blessed and that henceforth then none are to be purged Martyres potissimum intelligi concedimus solos verò intelligi negamus saith Gerhard in loc From henceforth That is say some that constantly hold out in these times of persecution presently say others from the very time of their death So Dr Rainolds and Gerhard That they may rest from their labours That is 1. Of a toilesome particular calling Jer. 16.29 2. Under afflictions from God and persecutions from men 3. Under sin their spirituall warfare 4. Under temptation 5. Desertion And their workes do follow them Go with them the words well weighed sound so workes are put metonymically for the wages and reward of their works as 2 Cor. 5.10 That every one may receive the things in his body That is the rewards of those things he hath done agreeably to that which he hath done whether good or evill Their workes here are their eternall rewards and that in foure things 1. In a consummation of grace 2. In a perfect communion with the Lord Christ. 3. In a perfect fruition of God 4. In the glorious imployment that the soule shall have in heaven CHAP. XV. IN this and the next Chapter is prophesied and declared the last ruine of the enemies of the Church this Chapter is the preparation to it and the next the execution of it Vers. 2. And I saw as it were a Sea of glasse mingled with fire Some say this is a lively embleme of this world whose glory is but glasse bright yet brittle and it is mingled with fire which signifieth the consumption of the world which as glasse is melted with fire 2 Pet. 3.12 Rather saith Brightman Gospell-ordinances and the fire signifieth contention Luke 22.45 Having the harpes of God That is divine most excellent and sweet after the manner of the Hebrewes who say all those things are of God which are chiefe and most excellent in their kind as Gen. 23.6 Psal. 36.7 Or because God sendeth the joy of his Spirit into their hearts wherewith they may be able to give God his due praises for this his notable kindnesse and goodnesse unto them Vers. 3. And they sing the song of Moses the Servant of God and the song of the Lambe saying Great and marvellous are thy workes c. Which expressions are taken out of Exod. 15. and Psal. 111.2 3. 7. verses Vers. 6. Clothed in pure and white linnen and having their breasts girded with golden girdles The Angels are described to be cloathed with pure and white linnen and to have their breasts girded with golden girdles that is all of them were cloathed with the righteousnesse of Christ which is pure linnen both justifying and sanctifying them the one imputed the other inherent and all of them were sincere professors of the truth of Christ their breasts girded with the golden girdles of truth CHAP. XVI Vers. 1. ANd I heard a great voyce out of the temple Great That is vehement terrible such a one as he heard ch 1. v. 10. 6.1 11.12 Without doubt of the Lambe or of God sitting in the throne as the chiefe disposer of these punishments Pareus There is a two fold voice mentioned in this booke 1. From the throne ch 19. v. 5. that is from God immediately 2. From the Temple as here that is obtained by the prayers of the Saints Go your wayes and poure out the vials of the wrath of God upon the earth The vials are vessels of large content but of narrow mouths they poure out slowly but drench deeply and distill effectually the wrath of God they are vessels of full and just measure as all these judgments are dispensed in weight and measure Of the wrath of God That argueth that upon what subject soever these vials fell the wrath of God fell together with them upon the same therefore that is a dangerous interpretation v. 8. to expound the Sun to be the Scriptures Vpon the earth That is the common sort of Catholiques Vers. 2. Them which worshipped his image They which worshipped the Image of the Beast are such as are devoted to the Canons of Popish Churches and receive them as articles of their faith these are all afflicted with a noysome and grievous sore by the powring out of this first viall For those who did powre it out were such as did convince them of the damnable estate of a Catholicke this was the common practice of the Martyrs of Jesus Christ in Q. M. Edw. the sixths and H. the eights time who discovered unto them that all their Religion was but the worship of God after the devices of men even will-worship such as they were led unto by the man of sinne upon this discovery there fell a noysome and grievous sore upon their Catholicke Priests it is an allusion to Exod. 9.11 Vers. 3. And the second Angell poured out his viall upon the sea and it became as the blood of a dead man and every living soule died in the sea This verse describes the powring out of the viall of the second Angell He poures it on the sea and it became as the bloud of a dead man The allusion is to a like plague upon Egypt Exod 7.20.21 The Sea of the Antichristian world is here meant a distinct world from that heavenly State wherin other reformed Churches stand The confluence of all their ordinances as they doe administer the worship of God The Sea is become blood That is this Religion of theirs is convinced and discovered to be such as holds forth a dead Christ and dead ordinances to any spirituall life And every thing living in that Sea dyed that is every soul that had no other life but what was bred and fed in that Religon had no other Christian life but what he sucked and derived from that Religion they all perished everlastingly The Angell who powred out this viall
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
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
That is one generation shall not passe untill the destruction of Jerusalem be accomplished which was effected about forty yeares after so it is likely that after all the signs aforesaid before one age shall pass the day of Judgment shall come Cartw. See my Greeke Critica The scope and drift of this Parable is effectually to stirre us up to prepare our selves for the coming of Christ and to shew it is not enough once to be prepared for our duty unlesse we continue to the end Calvin Certè sine veteris Historiae luce Simile de decem virginibus nemo satis probè intellexerit Nuptiarum solemne celebrabatur noctu quod persuadent verba Plutarchi in Problematibus ille ait Romanos noctu nupsisse Et verba Lucae Evangelistae c. 12. v. 35. Adhibebantur lucernae faces Virgines cantaturae epithalamium domi per multas horas exspectabant lampadibus accensis Accidit autem ut dum ita exspectarent dormitarent nonnunquam Cum jam sponsus cum sponsa veniens limen domus tetigit sese cum sponso in cubiculo repentè abdit Scultet observat in Matth. Virgines quae in thalamum ingressae clauserunt ostium ita ut paucissimi non nisi advigilantes possint ingredi cubiculum Vide plura ibid. Hoc loco per lampades non intelliguntur faces seu funalia quae apud Graecos lampadum nomine intelliguntur sed ejusmodi lucernae quae vasculis imposito ellichnio foventur in hac significatione vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari videtur Iohn 18. 3. Act. 20.8 Gerh. Harm Vide Bezam in v. 1. Traditio Judaeorum Christum media nocte venturum in similitudinem Aegyptij temporis quando pascha celebratum est unde reor traditionem Apostolicam permansisse ut in die vigiliarum paschae ante noctis dimidium populos dimittere non liceat expectantes adventum Christi Hieron in loc See Ezek. 34.17 Dextra symbolum est faelicitatis gloriae regni victoriae triumphi sinistra verò infaelicitatis opprobrij servitutis miseriae à Lapidè Vide Grotium Cartwright Praeter l. 1. in v. 41. See Weemes his Christian Synagogue Electos comparat ovibus ob innocentiam humilitatem simplicitatem modestiam obedientiam reprobos haedis quia hoc animal faetet est asperum immundum petulcum lascivum rixosum à Lapide See 34. of Ezek. Olevian Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his libris non est qui mendicando victum quaerit ut multis alijs in locis tum praecipuè 1 Cor. 8.9 Videre est sed qui de suo vix habet unde vivat egentem rectius quam pauperem verteris Grotius * Travels of the Patriarkes p. 391. Vide Daven Animad p. 100. and Dr. Twiss vind l. 1. part 2. Sect. 4. Grot. Buxtorf in Lex Talmud Gomarus Bux in Lex Talmud New That is excellent as Psa. 33.3 Rev. 3.9 Pollio ipse amat nova carmina Vide Pisc. in loc Laetitia immortalis quae per vinum adumbrata intelligebatur Grot. Drus. observat Sac. l. 7. c. 15. Vide Cornel. à Lap. in loc Dilher Elect. l. 2. c. 20. Buxt in Lex Talm. Sed sicut ad veterem gratiarum actionem Christus novam addidit suo instituto congruentem ita de hymno fecisse credibile est Grotius Graece significantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abnegabis à Lap. Gethsemani à torcularibus vini atque olei sic dicitur cum enim in vicino monte Oliveti magna copia creverint oleae atque in vicinia illa cultissimae fuerunt vineae ideo in praedijs illis habebant torcularia in quibus uvas oleas exprimebant Geth Vide Capell Spicileg de Dieu à Lap. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here and Mark. 14.32 signifies not only to sit but also to remaine and expect as it is used Luke 2.49 Act. 18.11 The LXX use it for Iashab to dwell and remaine Judges 9.41 and 11.16 Alardi pathologia N.T. Tristitia undique obsessa non tristis tantum ut vertit latinus interpres nimis molliter sed undique tristis ut rectè Beza vim expressit compositi vocabuli Chamierus He desired not to shun death as satisfactory for sin but as it destroyed life Ideo vigiliaris praecipuè meminit quod nox esset tempus quiescendi Cart. in Harm Grotius In primitiva ecclesia preces potissimum orationem Dominicam osculo Christiani claudebant Diâ—h Elect. l. 2. c. 4. Vide plura ibid. Quod Petro dictum est continet quidem prohibitionem utendi gladio sed non in defensionis causa neque enim se opus habebat defendere jam enim dixerat Christus de discipulis Sinite hos abire c. Joan. 18.8 9. Neque Christum nam defendi nolebat Ver. 54. Vlciscendi ergo animo Petrus ut erat fervidus non defendendi ferebatur adde quod arma sumebat in eos qui nomine publicarum potestatum adventabant Grotius de jure Belli ac Pacis l. 1. c. 3. Vox est assentientis atque vel modestè respondentis Beza See Esa. 50.6 He alluded ad alapas servorum manumittendorum Casaubone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est devovere detestari maledicere dirissima pessima quaeque imprecari praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addita augere significationem videtur Significatur igitur Petrus extremis diris seipsum devovisse Dei maledictionem sibi ipsi imprecatus esse Beza Lucas Brugensis comment in 401 Evangelia Corpus animam suam exitio devovet sibi enim maledictionem Dei imprecatur si Christum noverit atque perinde hoc valet ac si dixisset male peream si quid mihi commune est cum salute Dei. Calvinus comment in Harmon Evang. Cornel à Lap. Dr. Hals Paraphrase of all the hard Texts of Scripture Vide Iansen concord Evang. Omnes tres paenitentiae partes attigit Iansenins * Vide de Dieu Heinsium Grotium Pricaeum in loc See my Treatise of Divinity Booke 1. ch 6. Clarum est Testimonium hoc in Ieremia nusquam extare Quin Interpretes quos secutus sum ex Zacharia illud depromunt utrum igitur memoria fefellit cum haec scriberet evangelistam Quidam ita censent quod neque confirmare argumentis neque refellere animo est Sed erit fortasse qui culpam eom in librarios conferet Quod mihi non improbatur ut quemadmodum Theodorus notat error sit ex compendio scribendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scire autem licet legi apud interpretem Matthaei Syrum simpliciter quod dictum est per prophetam Drus. in Paralel Sac. Vide Grotium in loc Brugens notat in Biblia Mr. Bayly on Zeph. 3.1 Vide Grotium Dr. Taylor of the life and death of Christ who quotes Elias Levita in Tisbi Arias Montanus in diction Syro-Chaldaic * Crucem Christo optant quia id ignominiosissimumerat supplicium
simpliciter qualitatem significat rei vel personae sed cum emphasi quadam admirationis ut Matth. 8.27 Marc. 13.1 Luc. 7.39 Estius Vide Gerhardum in loc Numerus pluralis excellentiam magnitudinem rei denotat Iustitiam pro justis accipio abstractum pro concreto Aret. Vide De Prid. in loc Fulke on the Rhem. Testam Locus hic evidens est adversus sectarios docentes Scripturam sacram ubique facilem esse omnibus intellectu perviam Estius Loquitur de magnitudine rerum divinarum non obscuritate Scripturae Res in Scripturis sunt difficiles non in se sed propter nostram coecitatem Deinde non loquitur de omnibus sed tantum de quibusdam qualia sunt oracula de futuris temporibus de Antichristi adventu Pareus Beatus Ioannes Evangelista cum Ephesi moraretur usque ad ulâ—jmam senectutem vix inter Discipulorum manus ad ecclesiam deferretur nec posset in plura verba vocem contexere nihil aliud per singulas solebat proferre collectas nisi hoc filioli diligite alterutrum Tandem discipuli fratres qui aderant taedio affecti quod eadem semper qudirent dixerunt Magister quaâ—e semper hoc loqueris Qui respondit dignam Ioanne sententiam Quia praeceptum Domini est â— solum fiat sufficit Hieron in c. 6. Epist. ad Galat. Oculis vidisse non est pleonasmus sed major expressio amplificationis câ—usa Imo non contentus simplici aspectu addit contemplati sumus Calv. Luc. 24. Negatio contrarij auget vim affirmationis 1 Reg. â—o 1. Deut. 33.6 Prov. 30.11 1 Sam. 1.11 Iob. 20.27 Id est purissima est lux Vide Bezam Haec loquendi form a valde est Ioanni familiaris ut quod affirmavit contraria negatione amplificet Ergo sensus est Deum ejusmodi lucem esse ut nullas tenebrat admittat Calvinus Zanchius Vide Bezam Dr Taylor Vox est blandissimè monontis quo Christus ad discipulos suos usus fuit Marci 10. Ioan. 13. Paulus ad Galatas cap. 4. Ipse verò Iohannes in hac Epistola frequentius utitur Estius * Propitiatio actionem denotat qua Deus ex irato judice propitius redditus hominibus in gratiam eos recipit ut in novi foederis promissione Heb. 8.12 Vsitatum est Hebraeis totum mundum dicere pro certa universitate quorundam de quibus in subjecta materia agitur Ludov. de Dieu in loc A lyer That is a hypocrite whose love is not sincere but feigned and counterfeit Mandatum vetus novum diverso respectu vetus ratione substantiae praecepti rei traditae novum ratione modi tradendi Spanhem Dub. Evang. Vide Bezam Senes se ut plurimum subducunt quasi excesserint discendi aetatem pueri quasi nondum maturuerint recusant audire mediae aetatis homines quoniam aliis studiis occupantur non adijciunt huc animum ergo ne qui se eximant Evangelium ad singulorum usus accomodat Defignat autem tres aetates quae magis recepta est hunae vitae partitio Calvinus Videmus quam diabolica sit tyrannis Popae quae minaciter ab evangelij doctrina aetates omnes arcet quas Spiritus Dei tam studiosè provocat Calv. Senibus competit notitia congruum est ut antiqui cognoscant antiquum dierum Estius What is more commendable in fulnesse of age than fulnesse of knowledge and what is more fit to bee knowne of ancient men than the Ancient of dayes Dr Hals Paraphrase Dr. Tailor on Titus Dr. Tailor on Titus The worlds Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novissima hora est Vulg. We hold Antichrist to be the whole body of Hereticks in the last Age of the world who under the name and profession of Christ advance themselves against Christ. Bishop Down of Anrich l. 2. c. 1. * Ex ecclesia fidelium seu Christianorum per haeresin egressi sunt Estius Augustin Est auteÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VnguentuÌ„ porius quam unctio oleum laetitiae Heb. 1.9 Spiritus nimirum ille qui sancta dogmata magis magisque imprimit animo Rom. 5.5 8 15 16. Ephes. 1.13 14. 4.30 Grotius Christus per eminentiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus ille Acts 3.14 Apoc. 3.7 Opponit autem spiritum Christi spiritui Antichristiano ut qui ex adverso pugnent inter se. Grotius Hildersam ubi supra Mr. Perkins and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrinque appositus articulus declarat veram esse definitionem hanc in qua verè definitum definitio reciprocantur Beza in loc Non dicit Peccavit sed Peccat Nam in eo assiduè perseverat sicut ipsius filii Beza Rutherf Triall and triumph of Faith That is sinneth not totally and finally Hee sinneth not 1. Studiously he purposeth not sin 2. Willingly viz. with his whole will and full consent 3. Not affectionately he loves not sin 4. Not deadly Or not unto death Dr. Tailor Vide Calvinum He doth not sin as the wicked man doth of whom he had spoken vers 8. with the full sway of his soule Hildersam on Psal. 51. Bellarmine saith this is the hardest place in all the Scripture urged for perseverance Quia verbum Dei quod quasi semen est quo divina natura in nobis gignitur in ipso vegetum existir Verbum evangelij semen dicitur passim Mar. 4.14 Mat. 13.19 1 Pet. 1.23 Hoc verbo regignimur Jacobi 1.18 Grotius Seminis nomine significatur Spiritus Sanctus ab effectu quod ejus vi efficacia regeneremur spiritualiter quemadmodum ex carne semine generamur Rainold de lib. Apoc. Vide Bezam Perkins Dr. Down of Justificat l. 6. cap. 12. Nomen spiritus metonymice accipio pro eo qui spiritus dono sepraeditum esse jactat ad obeundum Prophetae munus Calvinus Spiritus nomine intelligit Prophetiam sive veram sive falsam ut 1 Cor. 12. to mox v. 6 Grotius Perkins Magnam hic quidem diligentiam requirit metaphora ducta à fabris metallicis trapezitis ac nummulariis qui aurum argentumque ut habeant defaecatum à scoria qua nunquam prorsus vacatcum è terra effoditur purgatumque à sordibus aeris atque alioruÌ„ omnium metallorum quibus permiscetur adulteratur aliquando quando moneta cuditur igne aliisque rebus illud expurgant ita verbum hoc à Xenophonâ—e Scriptoribus Ethnicis ab Apostolo Petro usurpatur 1. Pet. 1.7 Rainold de lib. Apoc. Tomo secundo Praelect 214. Hic Charitas Dei erga nos intelligenda est Calvinus Elton Mr. Reynolds The meaning is to him that loveth God his Commandements are not grievous but he delighteth in them according to the inward man * Dr Fulke Water and bloud issuing from Christs side prefigured both these Dr. Taylor Multa sunt loca in quibus Syrus cum Vulgato concinit plurima tamen