profaned and abused the Sacrament how and in what manner it is not so cleare but so that the Apostle tels them in this Verse they came together not for the better but for the worse and vers 20. This is not to eate the Lords Supper We commonly say that is not done which is not rightly done saith Calvin Illegitime edere non est edere Pareus And therefore the Apostle saith twice Vers. 22. I praise you not a Miosis I dispraise I blame you Then having blamed them for doing amisse he instrusts them and useth very strong perswasions to make them reform and do aright He rehearseth unto them Christs institution and explaines it he lets them know how hainous a thing in its own nature and how dangerous in respect of the consequence it is to communicate unworthily Consider three thing in generall 1. The rehearsall of Christs institution of the Sacrament Vers. 23 24 25. Then the Apostles explication of it Vers. 26. And 3. his application Vers. 27 28 29 30. Vers. 18. For first of all when you come together in the Church c. Some take Church here per coetu fidelium Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting See v. 22. Divisiâ—ns Or Schismes Schisme is a difference about rites or externall discipline heresie is a difference about doctrine and faith Schismes many times degenerate into Heresies Vers. 19. For there must be also heresies among you There is not any need of them for any good in themselves they are the diseases of the Church but there are sufficient causes alwaies in blind and corrupt judgements He saith not it is possible but necessary that heresies be as fire to try and purge the Gold It behoves that there be heresies in the Church as it is necessary there should be poyson and venomous creatures in the world because out of them God will worke medicines See Matth. 18.7 That they which are approved sincere in the faith may be made manifest among you That is known to be sincere by their constancy Vers. 20. The Lords Supper so called partly from the Authour and partly from the free circumstance of the evening time 1 Cor. 10.21 11.23 See Grotius Eate The Papists goe about to establish their administration of the Lords Supper under one kind from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that word is used generally for the whole action of the Sacrament viz. the distribution of the bread and Wine and the Syriack propounds it more distinctly rendring it Comedentes vos bibentes Waltherus in officina Biblica Vers. 22. Despise ye the Church of God That is the place where Gods people come together for his service Vers. 23. For I have received of the Lord that which also I delivered unto you And as he received what he delivered so he delivered what he received he kept nothing back Acts 20.27 That the Lord Iesus Onely he is sufficient to institute the Sacrament who can conferre the grace of it If we either respect Christ as Lord or Jesus if either our duty to him or safety by him then let us also respect this Sacrament The same night Christ did institute the Sacrament at night because immediately after the Passeover Matth. 26.19 20 26. and by the Law the Passeover was to be eaten at night Exod. 21.6 8. In which he was betrayed Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him The word is often used of Iudas who did it treacherously and so betrayed him Matth. 27.3 Marke 14.21 Luke 22.22 Iohn 18.2 but sometimes it is used of God himselfe Rom. 8.32 sometimes indefinitely Rom. 4. ult so here it may be taken Took bread off the Table setting it apart for a holy use Exod. 12.5 6 21. This signifies that Christ by the eternall purpose and decree of God was separated and set a part to be made a sacrifice and offering for us Here and in the 26 27 28 verses the Apostles cals it Bread after consecration therefore the substance of Bread doth remain after the words of consecration Vers. 24. And when he had given thanks He gave thanks to God for his mercy towards mankind and the inestimable benefit of redemption by his death the Sacrament whereof he was instituting This teacheth us to come with thanksgiving to the Lords Table hence the Sacrament is termed the Eucharist Calvin This is my body a figure signe and representation of my body the signe put for the thing signified because of the analogy between them See Gen. 7.10 Exod. 2.11 1 Cor. 10.4 Tit. 3.5 The Fathers generally expound it the Sacrament of his body Cornelius a Lapide on Esay saith if Christ had not been incarnate the Priests pronouncing of these words hoc est corpus meum would have incarnated him and on this place he saith Sanè in hora mortis in die illa terribili cum sistemur tribunali Christi de fide vita examinandi si me roget Christus cur credidisti corpus meum in Eucharistia fidenter dicam Domine credidi quod in dixisti quod me docuisti tu verba tua per tropum non explicuisti nec ego per tropum explicare ausus sum This doe in remembrance of me By vertue of these words not onely power and authority is given Ministers but a necessity is imposed upon them to celebrate the Sacrament The words are not permissive but mandatory Vers. 25. After the same manner also he took the Cup After the same manner and to the same end he tooke the cup into his hands that he had formerly taken the Bread When he had supped Or after having supped This Cup is the New Testament in my blood Here are two metonymies 1 A metonymie of the subject Cup for the Wine contained in the cup and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament made and confirmed by the blood of Christ. Is That is sealeth and confirmeth Vers. 26. Eat this Bread Still bread even after consecration bread though not ordinary and common but this bread yet bread And drink this cup Drink this as well as eat that Ye do shew forth the Lords death Hence the Sacrament was termed by the Ancients a Sacrifice viz. representative and commemorative but not properly Till he come This shews the perpetuity of the Sacrament the Passover remained till Christs first comming his death this must remain till his second comming unto judgement Vers. 27. Vnworthily Ignorantly unreverently or prophanely He that comes unto the Sacrament and receives it in an unfit manner without that due regard which belongs unto such an holy action Vers. 28. Let Not spoken by way of permission but injunction not here as 1 Cor. 7.6 36. A necessity is laid upon us necessitas praecepti for it is a plain and peremptory
sinners In every one of the Parables the Hypocrite is confident and thinkes well of himselfe but the true Christian fearfull Vers. 1. Then shall the kingdom of heaven be likened unto ten Virgins The kingdome of heaven sometimes is taken for the doctrine of the grace of the Gospell the kingdom of heaven is like to a graine of mustard-seed 2. Sometimes for the glorious State above 3. For the state of the Church of Christ under the New Testament where God manifests himselfe which is a heaven on earth so here which kingdome is described by the King and subjects The Head and King of this kingdom is described by his comming He comes 1. As a Bride-groome 2. Apparently not hiddenly as in the dayes of his flesh 3. Suddenly in the darkest time at midnight The Parable of the ten Virgins is borrowed from the manner of the Country where our Saviour taught where she that was given to marriage had her maidens and the Bridegroome his young men which gave attedance on them fetching the Bride from her friends to his house which was done in the night Iudg. 14.11 Matth. 9.15 By the Bridegroome is signified our Saviour Christ himselfe so He is called often of Paul Rom. 7.4 and Ephes. 5. whose Spouse is the Church under the name of Virgins all are comprehended who by profession and promise of faith and baptisme have undertaken to be Virgins that is entire and faithfull unto Christ. Virgins not tainted with the grosse pollutions of the world Ten Virgins five wise and five foolish non quod numero sint pares not that they are equall in number All were Virgins in opinion all had lampes to betoken their profession all waited for the Bridegroome which shewes their joynt hope and expectation all slumbered and slept bewraying their common corruption all had fellowship one with another The wisedome of the wise Virgins consisteth in this in that before their slumber that is before the day of their death or before their change at the latter day they labour to provide themselves of such graces as shall not forsake them when they come to judgement the folly of the foolish in that their light died with them they having not the graces of true faith sanctification and repentance so that when they were to be changed or raised in the latter day they have no saving grace at all found in them whereby they might with boldnesse appeare before the Judge of all the world By the lampe is imported that outward profession to men the oyle signifies true faith and a good conscience inwardly to God Howsoever the lampes of foolish Virgins of idle and empty professours gave them credit with men so that they were not barred from the company and conversation of the wise yet in the sleepe of death they shall go out and shall not serve to light them to go to God Our Saviour expounds himselfe ver 13. where by prepared Lampes he shewes to be meant watchfull mns alwayes lifted up in attendance for the comming of our Saviour Christ. Vers. 6. At midnight there was a cry made This cry saith à Lapide signifies the Trumpet of the Arch-angell raising the dead out of their graves Vers. 14. to 31. This Parable of the Talents is the same in effect with that of the Virgins for as there was in the other a Bridegroome and a Bride Virgins wise and foolish the wise received the others rejected so here is a Master and his Servants of whom some be faithfull and some unfaithfull the faithfull plentifully rewarded the unfaithfull justly punished yet this doth more effectually prepare us to his coming than the former because it hath more arguments than the former 1. In that they received their Masters goods whereof they were to give an account 2. In that their just reward is more lively declared The Parable is a certaine householder about to go into a strange Country gave to each of his servants a portion of his goods answerable to their estate and ability to occupy till his returne and as they gained by employing the same so they received their reward Christ is the Housholder the heavens are the strange Country in regard of us Luk. 19.11 12. whither when Christ ascended he distributed his gifts and graces to his Church 1 Cor. 12.7 Ephes. 4.8 that we might use them in this life and render a just account of them unto him at his next coming Vers. 12. I know you not That is like you not so to know is to approve 1 Psal. ult 2. Tim. 2.19 Vers. 15. To every man according to his severall ability Therefore say the Papists there is some prerequisite disposition in us Answer That is not to be understood of an active but a passive capacity men are not like stones 2. Though the Lord may regard some dispositions before yet they also were the gift of God and bestowed upon us freely Vers. 21. Enter thou into the joy of thy Lord It is a great joy 1. Because our Masters 2. He saith not let it enter into thee but enter thou into it shewing that the joyes of heaven are so many that they cannot be contained in the soule of man Such a joy as Christ provided and which he himselfe injoyes Vers. 32. And he shall separate them one from another as a Shepheard divided his sheepe from the Goates In what manner all men shall be ranked and ordered at the resurrection is set forth by a Parable of the Shepheard and the Sheep for as the Shepheard when evening commeth gathereth his flocke and separateth the Sheep from the Goates so in the evening of the world our Saviour Christ shall gather all nations by the ministerie of Angels and then there shall be a full separation the godly being set on the right hand and the wicked on the left which separation the Angels can most easily make in discerning between them as otherwise so even by their cheerefull or fearefull countenances Vers. 33. And he shall set the sheepe on the right hand but the Goate on the left Drusius thinkes he had reference to the Jews custome of judgement who had two notaries one on the right hand to set downe the words of those which did absolve another on the left to write the sentence of condemnation some say he alludes to Deut. 27.11 This discovers truely the spirits of those men that shall be tried the Saints are the Lords Sheepe the wicked are Goats The Saints and Sheep resemble one another in these particulars 1. Sheep are meeke mild innocent and harmelesse creatures patient so the Saints 2. They heare the voyce of the Shepheard so do the Saints what God saith his counsell swayes them 3. The Sheep follow the Shepheard that is follow his Commandement his example counsell a whistle will fetch in the Sheep Christs call inclines them to come 4. Sheep are sociable 5. Sheep are the profitablest creatures to their Master that any one can keepe
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
Lord. CHAP. VIII Vers. 2. AND have nothing to eate It is very observable that our Saviour had a continuall care that none who followed him should want Vers. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Erroneous corrupt doctrine is like Leaven 1. In regard of the commonnesse 2. In regard of the quantitie little 3. In regard of the quality like as that to dough 4. In regard of its spreading property 5. In regard of the effects Leaven 1. Sowreth 2. Heareth 3. Swelleth Vers. 25. He was restored This word notes such a restoring as is not inferiour to the first integrety for so it is used Exod. 4.7 Gen. 29.3 and 40.21 Ier. 15.19 and 5.19 Therefore the third of the Act. 21. The last day is called the day of restitution of all things And saw every man clearly The Greek word rendred clearly is a compound word and signifies a farre of and clearly Vers. 31. And after three dayes rise againe Matthew saith the Son of man must bee raised againe the third day Marke that he must rise againe after three dayes Here Interpreters much trouble themselves wherefore Marke should say after three dayes especially because the history of the resurrection shewes that it cannot be extended beyond the third day It agrees with the Hebrew Michzeb which according to the Rabbines notes the extremitie either of the beginning or end Deut. 14.28 Not after three yeares but it signifieth in every third yeare in which a peculiar tithe was to be gathered There are like examples in prophane Authours in Lucian Euripides Homer from all which it is evident that Marke doth not differ from the rest of the Evangelists in sense though he use a different phrase Vers. 37. What shall a man give in exchange for his soule The meaning indeed is that nothing in the world can answer the worth of it Vers. 38. In this adulterous and sinfull generation adulterous Not such as are borne in adultery they are generatio adulterina rather than adultera rather such as were given to adultery themselves and Spirituall Adulterers Iames. 4.4 Sinfull That is notoriously sinfull as Mary Magdalen is called a sinner CHAP. IX Vers. 1. AND he said unto them to Peter Iames and Iohn There be some of them stand here here which shall not taste of death till they have seene the kingdome of God come with power That which some feigne of Iohn is ridiculous Iohn himself will refute this fabulous opinion John 21.2 3. Besides it is folly to refer that in the singular number to John which Christ speakes in the plurall number of some Polyc. Lyser By the comming of Gods kingdom understand the manifestation of the heavenly glory which Christ began from his resurrection Calvin Very many and those most rightly understand these words of the following glorious transformation and transfiguration of Christ on the Mount For the three Evangelists immediately annexe that as an accomplishment of what Christ here promised Vers. 2. And after sixe dayes Matthew and Marke number sixe dayes Luke eight dayes Mathew and Marke reckon the sixe whole daies which flowed between Luke comprehends as well that day in which Christ spake as that in which he was transfigured That is in the seventh day Christ tooke to himself Peter James and John being withdrawn from the company of the Apostles and on the eighth day being accompanied with them he ascended into the Mountaine prayed and was transfigured before them Vers. 6. They were sore afraid This Greeke word is used of such a feare which makes one withdraw himself from the presence of another of whose company he acknowledgeth himselfe unworthy as Deut. 9.19 It is used Heb. 12.21 of the terrible vision which God shewed upon mount Sinai Vers. 12. Elias verily commeth first and restoreth all things That is all things which according to the prophecie of Malachy he was to restore Mal. 4.5 6. By Elias in Malachy is understood John Baptist Luk. 1.17 Mat. 11.14 Vers. 13. But I say unto you that Elias is indeed come The Jews beleeved that Eliah was to be sent before the Messiah began his kingdom Christ confesseth that to be true and saith he was already come Vers. 18. Teareth him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teare and rent as the dog doth This tearing saith Beza is to be referred to the inward griefe of the bowels because the Spirit invading him as it happens in the Cholick he was troubled as much as if he had indeed perceived his bowels to be torne asunder Vers. 24. I beleeve help thou mine unbeliefe There is faith and unbelife in the soule at one time in one action upon one subject Mr. Perkins Vers. 31. The Son of man of man is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Using the present tense he signifies that the thing shall be shortly for Christ did so hasten to death and so seriously think of it that it might seeme present to him which was to come Novarinus Epiphanius saith Christ called himselfe the Son of man that he might shew that he is that Person which the Prophets foretold should take the nature of man and amongst them Daniel by name calls him the Son of man Vers. 37. Whosoever shall receive one of such children in my name Christ respects the childish quality not the individuum Polyc. Lyser Vers. 43. The fire that shall never be quenched O that word never said a poore despairing creature on his death bed breakes my heart Vers. 44. Esay 66. ult Marke addeth thrice Where the worme dyeth not and the fire is not quenched By which words metaphorically the twofold punishment in hell one of the body another of the soule is thought to be noted saith Polycarpus Lyserus By the worme is declared the continuall remorse of conscience and the dayly meditation of the sins committed By fire a sensible punishment and most exquisite torments in the body So Lyserus Rather by these two is meant the poena sensus in hell the privation of all good is commonly called poena damni the punishment of losse this is one part of hell torments The everlasting absence of all good from God or the Creatures The second part is a presence of all evill comprehended here under the worme that dyeth not and the fire that is not quenched The worme is the Spirit of God by the coactive power of the Law holding a mans sins before his eyes filling him with self convictions and perfect feare and despaire for ever the furious reflection of the soule upon it self for all its neglected opportunities and the irrecoverable misery it is in The fire is the wrath of the great God let in upon the whole soule to eternity but especially on the conscience Heb. 12. ult The fire is the essentiall part the worme but the accidentall From Carkasses slaine in battell and putrifying wormes are begotten but the carkasses of the wicked shall not be
12.35 Christ is a help against darknesse of sin ignorance misery death Gods wrath He alludes here saith Grotius to Esay 9.2 Vers. 6. A man Mans Ministry Sent Must have a calling from God Rom. 10.15 John Iehochanan Preacher of the grace of God Luk. 1.13 This shews that Christ is author of the light in man Vers. 8. He was not that light Ob. Iohn 5.35 Ans. It speaks not of the same light Iohn Baptist was not the Sun of righteousnesse the Messias the light that brings light into the world but he was a light and gave a notable testimony to the light See Grotius Was sent Is not in the originall Mat. 5.15 Iohn 5.35 Vers. 9. True Truly heavenly See Iohn 6.32 and 15.1 Lighteth Luce rationis the soule of a man is called a Candle in Proverbs See Cameron Every man Jew and Gentile without respect of persons all that are enlightned cannot say they have light from any other commeth Viz. borne Mark 16.15 Mat. 20.19 The world was ignorant before his Incarnation Luk. 1.79 world is taken First for things created Secondly Per synecdochen integri for men in the world both are here meant Some understand this of the light of grace but it will be more universally and necessarily true of the light of Reason which is in Infants radically though not actually Vers. 11. His own Some say all men are here meant because he made all the Jews were his people in a speciall manner Psal. 85.1 Received him not Beleeved not Calvin That is they obeyed not his word they would not be taught and directed by him Iohn 3.32 Ver. 12. As many Either Jews or Gentiles Calvin Bond or free Chrysostome Power Therefore the Papists say power is in man See ver 13. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies possibility but as in other places it is translated power or authority so here as also 1 Cor. 8.9 and 9.12 right or privilege or as Iansen Concord Evang. c. 1. interpreteth authoritatem dignitatem jus To become Viz. made Mat. 5.45 Sons Gal. 4.5 Ephes. 1.5 Rom. 8.17 His name Gospell preached Acts 4.12 Vers. 13. VVhich were borne not of bloud nor of the will of the flesh nor of the will of man but of God Faith comes not by naturall generation Bloud Enallage numeri genitale semen The flesh Gal. 5. opposite to the Spirit Man The same with flesh Calvin Some by flesh would have the woman to be meant Augustine Not of the will of man Not by any naturall power vertue or strength which is naturally inherent in them But of God That is of the Spirit of God Vers. 14. The word was made flesh Viz. incarnate man by Synechdoche Heb 2.16 Flesh signifies contemptuous man And dwelt among us As in a tabernacle or tent that is for a short time The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many Authors of best note he was conversant with us Zach. 2.10 Heavens are his home here was his pilgrimage Beheld his glory Saw it in his doctrine miracles life passions which agreed only to the only begotten Full Acts 6.8 All things in the Law were fulfilled in him Grace favour Ephes. 1.6 Truth All Christs were true and not fallacious true knowledge Col. 2.3 See Piscat Vers. 15. And cried Alia clara voce Esay 58. For he was before me So we read it but in Greek it is He was my first preferred before me for he was my first Vers. 16. Of his fulnesse The greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for abundance Psal. 24.1 there is not only plenitudo abundantiae but plenitudo redundantiae an overflowing of fulnesse in Jesus Christ. Secondly for fulfilling and perfecting of a thing So love is said to be the fulfilling of the Law Properly it is given to vessells that are brim full of liquor and metaphorically here applyed unto Christ. Grace for grace Interpreters all agree in this that the scope of the words is to set out the abundance of grace we have from Christ a kind of Hebraisme say some and notes the cumulation of grace grace upon grace grace answerable to the grace in Christ say others or the grace in Christ which we partake of answers the grace in all Moses rites and Ceremonies See 14.17 verses and de Dieu in loc That is as one sweetly expounds it as a child in generation receiveth from his parents member for member or as the paper from the Presse receiveth Letter for Letter the waxe from the Seale print for print or as the glasse from the Image receiveth face for face so doe we from Jesus Christ receive grace for grace that is for every grace that is in Christ there is a grace in us in some measure and proportion answerable and agreeable to the same in him Grace for grace That is whatsoever Grace there is in Christ there is the like stamp upon the heart of every Christian like unto that expression Matth. 5.38 Grace The word Grace is sometimes taken for the love and favour of God Ephes. 2.5 2. For holinesse Col. 3.16 3. For excellency or ability as Ephes. 4.7 In all these respects there is a fulnesse of grace in Christ. Vers. 17. Grace In opposition to the curse of the Morall Law truth in opposition to the figures of the Ceremoniall Law Dr. Reynolds Grace comprehends all the perfections of the will truth all the vertues of the understanding Dr. Preston Vide Fulleri Miscell sac lib. 1. c. 8. de Dieu in loc Vers. 18. Seen Known fully as he is or now shall be revealed by Christ. Exod. 33.20 The bosome of the Father That is the seat of love and secrecy Who is intirely loved with such affection as is due only to her who is to be laid in the bosome Deut. 13.6 Men admit those into their bosomes with whom they impart all their secrets the breast is the place of counsells Calv. That is Christ revealeth the secret and mysterious Counsels and the tender and compassionate affections of the Father unto the world Dr. Reynolds declared exposuit discovered a secret 41. Gen. 25. Matth. 11.27 The originall word signifies to conduct and direct and lead a man as it were by the hand to the finding out of something that was hid before No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation Vers. 20. And he confessed and denyed not See third verse It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confirmation Esay 39.4 Ier. 42.4 See 1 Iohn 1.5 Vers. 21. And they asked him What then Art thou Elias And he saith I am not Art thou that Prophet And he answered no. Iohn so denyed that he was Eliah as he denyed he was
but the Sacrament doth not so 2. This eating of Christ is perpetuall and that without which no man can have life in him ver 53. But the eating of the Sacrament is not perpetuall nor that without which a man cannot have life in him Vers. 9. There is a lad here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Lad puerulus Two small fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two small fishes Small they must needs be as the word in the originall signifies otherwise how could the little boy have tugged them thither The multiplying is thought to have been first in the hands of our Saviour as Augustine notes with St Hierome then to have continued under the hands of the Apostles as Chrysostome and lastly to have its complement in the hands and mouths of the eaters as St. Ambrosa concludes with St. Hilary Vers. 12. Gather up the fragments That is forget not the least benefits Vers. 13. And filled twelve baskets with the fragments of the five barley loaves It is demanded whence the Jews being so poore and in the wildernesse remote from the society of men had baskets so quickly to keep so many fragments reserved Some think that baskets and hay was their houshold stuffe and that they never went without them Delubra locantur Judaeis quorum Cophinus foenumque suppellox But they give no reasons of this their opinion They still carried these with them both because in Aegypt they carried their clay in their baskets and because they used hay or straw to make bricks that by these monuments they might remember their great slavery in Aegypt Tolet saith it is likely that so great a multitude of people had many baskets with them in which they carried things necessary for themselves Vers. 14. The miracle that Jesus did Although Christ to illustrate the miracle commands the baskets to be filled yet also he exhorts his to frugality Calvin Vers. 27 Labour not The greek word is work not take no paines for and it signifieth also the work of the soule study not care not take no thought for Matth. 6.3 It must be understood comparatively rather for the food that lasts to everlasting life The Son of man is come That is the Messiah a title known to the Jewes Dan. 7. ver 3. Him hath God the Father That is the heavenly Father Sealed That is made his Commission authenticall as men doe their deeds by their seale It is a metaphor taken from them who ratifie their authorie whom they send that is approve of them as it were by setting to their seale Vers. 29. This is the work of God That which he esteemeth in stead of all works That ye believe on him whom he hath sent Vers. 35. He that cometh to me shall never hunger and he that believeth on mee shall never thirst Shall a believer that partakes of Christ be so satisfied as never to hunger more we are subject to wants and commanded to hunger and thirst againe Iohn 4.14 First our Lord may speak this in opposition to outward food grace is an everlasting spring he shall never have a totall drouth Secondly it may be meant of corrupt motions to these outward objects he shall never long more after them with that eagernesse or impatience Thirdly it may be spoken in regard of the full content that the soule may take by reflecting on its interest in Christ. Fourthly they shall not thirst with an utter despairing thirst accompanied with a totall privation of Gods grace and love to them Vers. 37. All The greek word is neuter that is the whole body of the Church giveth That is electeth shall come to mee by faith and love I will in no wayes cast out An emphasis in the originall two negatives in no wise by no meanes cast out He that believes in me shall certainly have everlastingly life 47. ver Vers. 40. And I will raise him up at the last day He repeats this foure times in the same words that we may be certaine about this hope Vers. 44. No man can come to me There is a double cannot saith a reverend Divine one of meere weaknesse shewing that he which cannot doe the thing wants power to doe it Another of malignity or willing aversenesse which shewes a violent bent of the will to the contrary that he will not use the power he hath I will not undertake the maintaining of this distinction Except the Father which hath sent me draw him That is incline and turne mans will unto his aime and make it of an unwilling will a willing will the reason hereof is Rom. 8.7 In the calling of men by the word there is a Trabere and a venire The Father draweth and the man commeth that notes the efficacy of Grace and this the sweetnesse of Grace Grace works strongly and therefore God is said to draw and it worketh sweetly too and therefore man is said to come Dr. Reynolds on Psal. 110. ver 1. Vers. 45. In the Prophets It is only in Esay 54.13 but because it is contained in that part of the bible which they called the Prophets it is rightly so said Calvin They shall be all taught of God Non singula generum sed genera singulorum Cajetane that is men of any nation condition sex all that will shall be docible say Chrysostome and Theophylact all which shall be worthy Cyrill All Because none is taught but of God as he that only teacheth the children in a City teacheth all not because all learne but because whosoever learnes learnes of him rather all the sons of the Church Austen Commeth unto me That is beleeveth in me Vers. 47. He that believeth on mee hath everlasting life Sanctification is the beginning of glorification therefore Saint Paul omitteth it Rom. 8.30 Vers. 48. I am that bread of life What ever was in the Manna formally and really was in Christ transcendently there was infinitely more in him to the soule than could be in that to the body It was admirable in many things yet it was but a creature Christ is the Creator Secondly it was wholly an instrument in the hand of Christ he fed them with that Manna often in this chapter Thirdly though it was used to preserve life by the blessing of God yet it self was without life but Christ here tells them he is the manna that living bread It could not preserve from death 49. ver but Christ doth v. 51. Vers. 51. I am the living bread Or quickning bread according to other translations The person of Christ incarnate is meant under the metaphor of bread and our beliefe is signified by eating Christs flesh is living bread both formaliter in se effectivè in nobis makes them that eat it live for ever 57. ver My flesh Or my body this place and that Heb. 10.10 is to be synechdocally understood under one kind comprehending all his sufferings Vers. 52. Give us his flesh to eate Here
sin 2. Makes discoveries where it comes 3. Quickens the Sun brings heate as well as light Ver. 41. When he saw his gllory In that vision Esay 6.1 2 3. Ver. 49. What I should say and what I should speake Between saying and speaking saith à Lapide there is this difference that to say is to teach and publish a thing gravely to speake is familiarly to utter a thing CHAP. XIII Verse 1. BEfore the feast of the Passeover The other three Evangelists say Christ celebrated the Passeover and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe Therefore this here is to be understood that he did it in the 14. day at the evening which preceded the Feast of the Passeover which was the fifteenth day Vers. 3. And went to God A Deo exivit non eum deserens ad Deum vadit non nos derelinquens Bernard He came from God not leaving him and he goeth to God not leaving us Vers. 4. Laid aside his garments Only his upper garment not his cloake for the Orientall people used long garments Vers. 5. Began to wash the Disciples feet He chose to wash their feet rather than their head that he might have the opportunity of a more humble posture and a more apt signification of his Charity This washing of their feet which was an accustomed civility and intertainment of honoured strangers at the begining of their meale Christ deferred to the end of the Paschall Supper that it might be preparatory to the second which he intended should be festivall to all the world If he had washed Judas he had washed a Blackamore Calvin saith he did wash him and shewed his patience therein Vers. 6. Lord dost thou wash my feet Oratio est abominantis rem absurdam indignam It is the speech of one abominating it as a thing absurd and unworthy Vers. 7. Thou knowest not That is thou knowest not what moves me to do this for his eye taught him what he did But thou shalt know hereafter That is in due time this shall be interpreted to thee and thou shalt know the reason why I did this Vers. 8. If I wash thee not thou hast no part with me The word wash signifieth a free pardon of sins and newness of life Calvin Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God also when he abolisheth the wicked and vitious desires of the flesh by his Spirit Vers. 10. Needeth not save to wash his feet Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper especially after travell Our Saviour refuteth Peter from the common custome of the Jews as Casaubone observeth those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet His feet His affections say some rather the defilements he contracts by his daily walking The reliques of corruption must be purged away by little and little an allusion to the Easterne Countries which went in Sandales and defiled their feet they must repent every day But is cleane every whit The faithfull are cleane not that they are wholy pure so that no blot sticks in them but because in their chiefe part they are cleane Calvin Vers. 14. If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet Now he opens the reason of his deed viz. that he who is the Master and Lord of all delivered an example which all godly men may follow lest any thinke much to performe an office though meane for his Brethren Vers. 14. Have washed your feet Argumentum à majori ad minus Vers. 18. To lift up the heele Metaphorically signifieth under a pretence of friendship treacherously to deceive one Vers. 23. Now there was leaning on Jesus bosome one of his Disciples They did not sit as we at the Table but putting off their shoes and leaning upon pillows did lye upon beds Wâ—om Jesus loved More than others Vers. 27. After the sop Austen falsely thought that this sop was a sign of Christs body since it was reached when they were not at supper That thou dost do quickly Vox est detestantis Calvin Vers. 33. Little Children Note here the tenderness of Christs affection and love toward his faithfull and Apostles for he doth not say Children but little Children and because the Apostles were little in the faith and love of Christ for they received the fulness of it from the Holy Ghost in the day of Pentecost Vers. 34. A new Commandement I give unto you that ye love one another c. Those that are going away are wont to command their Inferiours Love is new because 1. Renewed in the Gospell Christs Example and his last Will and Testament 2. Excellent so new as Mat. 9.17 Rev. 5.9 Maldonate resolveth it to be an Hebraisme in which language new rare and most excellent are synonima's A new name Apoc. 2. A most honourable name a new song Ps. 69. A most excellent song New wine Mat. 26.29 The best wine so a new Command that is a rare choice speciall remarkable one one above all others Maldonate varies little from Calvin New As it were a Law newly enacted not continually practised Calvin So called saith Austen from the effect because it renews us because it ought alwaies to be fresh in our mind and memory As I loved you Calls both for the manner and measure of our love both intensivè and extensivè 1. Intensivè as our Saviours was 1 John 3.16 2. Entensive Rom. 5.8 See Mat. 5.44 As Is not a note of Equality here but of similitude as Christ loved us freely Iohn 15.16 greatly Ibid. verse 13. and constantly Iohn 13.1 so should we love our Neighbour CHAP. XIIII Verse 1. LEt not your heart be troubled For my departure It signifies such a trouble as is in water when the mud is stirred up or when the waves and surges are raised by some tempest or storme such a trouble as is in an Armie when the Souldiers are disranked and routed or disordered Ye beleeve in God beleeve also in me That is as ye beleeve in God the Father so beleeve also in me ye beleeve that God the Father is able to provide for you beleeve in me that I am able to satisfie for you Vers. 2. In my Fathers house He calls Heaven which is the kingdom of glory and eternall blessednesse the house of his Father to which Christ by his deaâ—h and passion contended in it he saith there are many mansions the word signifies a place of abiding that he may shew the perpetuity of heavenly felicity and blessednesse opposed to the shortnesse of our pilgrimage in this world Psal. 39.13 Heb. 13.14 Vers. 6. I am the way the truth and the
think you see that which you see not He useth a word borrowed from the practise of witches and sorcerers who use to cast a myst as it were before the eyes that is dazle them and make things to appeare unto them which indeed they doe not see Some say to bewitch is to hurt with the eyes Nescio quis teneros oculus mihi fascinat agnos Virgil. So the Greek word seems to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before whose eyes Iesus Christ hath been evidently set forth As if he had said to whom I have preached the doctrine of the Gospell in such evidence and plainnesse as if Christ had been crucified among you and you had seen his blood distilling from his hands and side So Calvin Pareus Estius a Papist and others Vers. 2. By the works of the law or by the hearing of faith By works is meant the doctrine of justification by the works of the law and by the hearing of faith is meant the doctrine of the Gospell hearing being put for the thing heard and faith for the doctrine believed Vers. 6. It was imputed unto him for righteousnesse To impute properly is a speech borrowed from Merchants and it signifies to reckon or to keep reckoning of expences and receits so Ebilem 18. impute it to me that is set it on my reckoning that is the thing which his faith believed was imputed to him by God Vers. 13. Being made a curse for us He saith not Christ was cursed but a curse which is more it shews that the curse of all did lie upon him Calvin Cursed is every one that hangeth on a tree The death on the Tree was accursed above all kinds of death as the Serpent was accursed above all beasts of the field Both for the first transgression whereof the Serpent was the instrument the tree the occasion This is taken out of Deut. 27.26 the Apostle here and elsewhere alledgeth the old Testament according to the Septuagint interpretation commonly then known and received among the Grecians Therefore though he was most skilfull in the Hebrew Tongue yet he thought it enough to expresse the sense of the Law Vers. 16. Promises By the promises are meant the covenant of grace made with Abraham so called for two reasons 1. Because the main of the covenant consists in promises 2 Because the covenant was revealed to the Fathers in promises but not performed And to thy seed which is Christ Christ personall and mysticall both his person primarily and principally his Church mystically Vers. 17. The promise So called because all the promises are for substance one in the Lord Christ and meet in him as lines in the center Vers. 19. Tiâ—â— the seed should come that seed that is Christ vers 16. therefore he being come the subserviency of the Law to the Gospell should seem to cease Some expound this onely of the Ceremoniall law as Beza and some others when Christ came the Ceremoniall law was taken away but in the 12 and 13 Verses he speaks of the Law whose sanction was He that doth them shall live in them therefore the morall â—aw is chiefly meant Christ both personall and mysticall is here meant the Law was given to the Jews to prepare them for Christ personall and given to the Church till all be fulfilled In the hand of a Mediator That is by the ministery of a Mediator Typicall Moses reall Christ. Vers. 20. But God is one God is said to be one and the same constant and unchangeable like himself Vers. 22. All Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men lest some women might be exempted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all women lest some man might be exempted but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is both men and women as if Paul would purposely prevent all cavils Vers. 23. But before Faith came That is Christ saith Paraeus Faith being taken metonymically for its principall object The revelation of faith in Jesus Christ. Fides significat revelationem plenam eorum quae tunc latebant sub obscuritate umbrarum legis neque enim fidem adimit patribus qui sub lege vixerunt Calvin Vers. 24. The Law was our Schoolmaster to bring us unto Christ As without a Schoolmaster first had and used for entrance in rudiments children come not to the University so without the Law we cannot be sufficiently taught to be preferred unto Christ he that changeth from a Countrey Schoole to the University changeth his Tutor so we are not under the law but under grace Vers. 27. For as many of you as have been baptized unto Christ have put on Christ A speech borrowed from the custome used in the Primitive Church for those that were Adulti or come to age when they were baptized came to the Church the Sunday before the Pascha and put upon them white clothes therefore the day was called Dominica in albis and they were called Candidati Vers. 28. There is neither Iew nor Greek He saith this to take down the pride of the Jews and lift up the heart of the Gentiles There is neither bond nor free To take away the great carnall difference among professors There is neither male nor female To take away the base difference that the Turkish Mahomet puts between the two Sexes when he saith the weaker hath no soul to save Vers. 29. Heires according to the promise That is we who are Gentiles must receive the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heir by promise and not by nature and so must we CHAP. IV. Vers. 4 THe fulnesse of time 1. Fulnesse of grace 1 Iohn 10. 2. Of fulfilling promises 2 Cor. 1.20 3. Of fulfilling the Law Rom. 10.4 and Prophets Luke 1.70 4. End of the world after him 1 Cor. 10.11 Made under the Law Not onely under the ceremoniall Law as he was a Jew but under the morall as a man for it is under the Law under which we were and from which we are redeemed See Gal. 3.13 Vers. 5. To redeeme them that were under the Law 1. On the Lawes part it rigorously exacted perfect obedience under paine of eternall death 2. On our part we doe what the Law injoynes out of a slavish Spirit That we might receive the adoption of Sonnes The Greeke word for adoption shewes the nature of it to put one in the place of a Sonne Vers. 6 Crying Abba Father That is causing you to cry as we call it a merry day which makes men merry Aug. de dono perseverantiae c. 23. The gemination notes siduciall filiall and vehement affection The first is an Hebrew or Syriack word The second a Greek whereby is signified the union of the Hebrewes and Grecians or Jewes and Gentiles in one Church Vers. 9. Weake and beggerly
office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought
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
that intendeth a time yet to come and so the day of generall judgement is his 1 Thes. 5.2 but by consecration choice and institution And heard behind me a great voice as of a Trumpet That is full of Majesty and power which also God added unto it to further attention in Iohn Vers. 13. Cloathed with a garment down to the foot and girt about the paps with a golden girdle Christ is here described in his Priestly Robes Iohn wrote the Revelation long after his ascension His girding about the pappes and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Esay 11.5 Or it may shew his readinesse to help his people Vers. 16. And be bad in his right hand seven stars 1. In regard of his disposition of Ministers here and there at his pleasure 2. Of his protection of them in their labours Vers. 18. And have the keyes of hell and of death The phrase seemes to be borrowed from great Commanders and Conquerours who having won and entred any City presently have the keyes delivered to them in token of that authority which of right belongeth to them it shews that Christ vanquished hell and death and obtained full power over them Dr Taylor Vers. 20. The seven stars are the angells of the seven Churches By the seven Angells to whom the seven Epistles are in generall directed Alcazar saith the Bishops are meant Pererius with some other Ancients thinke rather the people St. Ambrose Haymo and Beda joyne both together and this saith Dr Prideaux is the best approved of our reformed Interpreters Foxe Fulke Bullenger for though the Inscriptions be to the Angels only that is the Pastors of those Churches yet the Contents concerne their flocks as neere as themselves ch 1. vers 11. CHAP. II. Vers. 1. UNto the angell Exprest in the singular number to note the union and combination in a body and society He that boldeth That is Christ. The seven stars By stars are here meant the Ministers of the Word In his right hand That is strongly keeps them to shew 1. His affection 2. His care and protection The Stars 1. are heavenly bodies which shine with a borrowed light so Ministers should shine as lights but with a borrowed light 2. Stars are in continuall motion for the good of the world so should the Ministers be for the good of the Church 3. They differ from one another in glory 1 Cor. 15. There are Stars of the first second and third magnitude so Ministers differ from Apostles and among themselves Vers. 4. Because thou hast left thy first love Christ speakes not of the grace of Charity wholly but of that degree and measure wherewith hee had been formerly adorned he commends him for two notable fruits of faith and love which he did still exercise v. 2.3 patience and constancie Vers. 5. And doe the first workes That is use your former diligence And will remove thy candlesticke out of his place The Candlesticke is the Church 1. Rev. vlt. That is owne them no more for a visible Church It is spoken of those that are of the carnall seed and externally graffed in onely Vers. 10. Behold the Devill shall cast some of you into prison That ye may bee tryed and ye shall have tribulation ten dayes Though the Devill be malicious yet he is bounded by God 1. For persons hee shall cast onely some of you into prison he would all 2. For quality cast them into prison not take away their lives 3. For the end Satan wils the undoing of Gods people but God their triall onely 4. The time that is set downe ten dayes and no longer God reckons not onely the yeares but dayes of our sufferings 5. The event or wages Ten dayes That is a long time ten in Scripture is numerus plenitudinis thou hast changed my wages this ten times saith Iacob to Laban and they have provoked mee ten times that is often or propheticall dayes that is ten yeares so in Daniel others take it indefinitely as Pareus numerus certus pro incerto Be thou faithfull unto death and I will give thee a crowne of life The reward of life given to Saints in heaven when they have striven as they ought to doe and gotten the victorie is called a Crowne 2 Tim. 2.5 or a Garland by allusion to a custome that was among the Grecians For such as got the masterie in their games of wrastling or running or the like were crowned with a garland in token of victorie See 1 Cor. 9.25 1 Pet. 5.4 It is called the Crowne of life 1. to shew that the Saints who laid downe their life for Christ did not lose it but change it for a better 2. Because their glory and joy shall alwayes live 1 Pet. 1.4 1 Cor. 9.25 3. Because life includes delights glory wisdome and all good they come from this life Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans They thought 1. That wives ought to be common 2. That it is lawfull to eate of the sacrifices of the Gentiles 3. That whoredome is lawfull Vers. 17. To him that overcometh will I give to eate of the hidden manna Manna had dew under it and dew over it as we may conjecture by comparing Exod. 16.12 with Numb 11.9 Whereunto the Holy Ghost seemeth to allude though it may likewise referre unto the pot of Manna which was kept in the Tabernacle Exod. 16.32.33 Heb. 9.4 As our life is said to bee hid with Christ now he is in heaven Col. 3.3 And will give him a white stone White stones were in great use among the Romanes and served 1. To declare the victour or conquerer in proving masteries 2. To acquit the accused in courts of justice Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa 3. To deliver suffrages in the election of Magistrates Upon all these senses this allegory toucheth For this white stone is given in token of victory vincenti dabo 2. It is an evidence of our Iustification 3. An assurance of our election to the kingdome of heaven And in the stone a new name written which no man knoweth saving he that receiveth it Beza Bullenger Pererius and other Expositors generally concurre upon filius Dei which opinion they illustrate by other texts viz. Rom. 8.15.16 and 1 Iohn 3.1 The benefit of adoption is not known but by experience Vers. 24. And which have not knowne the depths of Satan That is the darke opinions and false doctrines of seducers These called their opinions depths or profundities and the Holy Ghost addeth an epithete depths of Satan As if he had said you call your opinions depths and so they are but they are such depths as Satan hath
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the