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
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
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
iniquity who had the keeping of the Church-Courts And the holy City shall they tread under foot Tread down or tread it under foot The originall word may be rendred somewhat more mildly it may expresse their walking upon it Vers. 3. And I will give power unto my two witnesses They are called witnesses because they beare witnesse to truth and holinesse against all the errours and unholinesse of Antichrist so is Christ severall times called the faithfull witnesse by way of eminence ch 1. v. 5. and 3.14 because he beares witnesse to all truth against all errours and impieties whatsoever Two they are partly for their paucity and in allusion unto the Prophecie Zach. 4.11 from whence the expression is taken Some interpret these two of two men and of the time of Antichrist but who those two men were there is a threefold difference amongst them 1. Victorinus interprets it of Jeremy and Elisha 2. Hilary Catharinus Gagnaeus with Jansenius and Maldonate on Mat. 17. would have Moses and Eliah here meant 3. Ribera Zuarez Vegas Pererius Bellarmine Barradius Malvenda interpret it of Enoch and Eliah Secondly others would not have it restrained to Antichrists times of which some interpret it of Christ and John the Baptist some of Saint Francis and Dominick Thirdly Others interpret it of all the Defenders of the truth as Pannonius or the faithfull in all Ages as Arius Montanus and Zegerus There are two more famous opinions of the Orthodox concerning this matter the first holds that the witnesses are the Old and New Testament according to that John 5.39.2 That this notes the Preachers of the Word for those are more fitly said to oppose themselves against the Beast to be killed not to be buried to revive in their successors to ascend by themselves to heaven But those two opinions do fitly agree in one since the testimony of these and the Testament is but one Dr Prid. de duobus testibus And they shall prophesie That is instruct the people in the good way A thousand two hundred and threescore dayes In their severall times and ages successively Cloathed in sackcloth They mourne and sigh to see Antichristianisme so spread 2. King 6.30 Amos 8.10 Sackcloth is opposed to the splendour and luxury of Antichrist and his Followers Vers. 4. These are the two olive trees 1. The olive tree keepes its greenesse withers not in winter 2. Is fertile And the two Candlesticks Hold out the light of it to others See Zach. 11.14 and Exod. 25.31 Vers. 5. Fire proceedeth out of their mouth 1. By their prayers 2. By their prophecying See Gerhard Vers. 6. These have power to shut heaven that it raine not in the daies of their prophecie and have power over waters to turne them to bloud This is spoken in allusion to Elias and Moses whereof the one by his prayer shut the heavens the other by his rod turned the waters into bloud The faithfull Ministers of the Gospell should not worke such outward miracles as they did but they should be furnished with spirituall power which is far greater Vers. 7. And when they have finished their testimony Cum finituri sint when they shall be about to finish their testimony for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be translated And kill them Not a reall but a mysticall killing the Resurrection ver 11. is mysticall for of no resurrection properly so called do we read before the 20.5 of this Prophecie therefore the killing is a throwing them from place out of Office some civill death Mr Mede Vers. 8. And their dead bodies shall lye in the streets of the great City That is Rome so called not so much for the quantitie as because she had been Queen of all other as 17.18 Mede Which spiritually is called Sodome and Aegypt Rome is here for her pride and filthinesse called Sodome and for her Idolatry and cruelty Aegypt and also in this Book Babylon because of its sorcery and witchcraft as if the wickednesse of them all were concentred in her Where our Lord also was crucified In respect of the place our Lord Jesus was crucified at Jerusalem but if we respect the power and authority that put him to death he was crucified at Rome For Christ was put to death by a Romane Judge by Romane Laws by Romane Authority by a kind of death proper only to the Romans and in a place which then was within the Romane Empire Even in Rome it selfe Christ hath been crucified in his members and hee was not crucified within Jerusalem Heb. 13.12 Vers. 13. And the same houre was there a great Earthquake A mysticall not a naturall Earth-quake when there are great stirrs and commotions in Kingdomes and States and by these the formes of government changed Such earth-quakes are those mentioned at the 8. ch v. 5. 16.18 and all along in this booke Vers. 15. The kingdomes of this world That is the principall State power and persons governing in all the parts of the world the maine ruling power of States World here is taken in opposition to some particular climate or Region so it notes the whole universe Some referre this to heaven but it must have accomplishment on earth Are become That is manifested to be the kingdomes of our Lord Lord properly notes God the Father in the primitive acception of it so here and of his Christ Christ the name of God manifested in the flesh signifies Annointed That is set apart to be the peculiar King Priest and Prophet of his people here recorded emphatically as Luke 2.29 And he shall reigne for ever and ever Greeke unto ages of ages according to the Hebrew unto generation and generation Vers. 16. And the foure and twenty Elders That is the Church See 19.4 Which sat before God on their seates Their sitting on seates notes two things 1. Their rest 2. Their quiet and peaceable estate Bish. Cowper Vers. 19. The arke That is the secret mysteries of God He persists in the allegory of the old Temple in whose secret place was the Arke of the Covenant of God seene by none but the High Priest once a yeare CHAP. XII THis twelfth Chapter sets forth clearely the State of the Church as the sixth did that of the Empire It hath six principall parts 1. A lively description of the true Church v. 1 2. 2. A description of the Devill her chiefe and furious assailant v. 3 4 5. 3. The fierce battaile between these two parties v. 7. 4. The victory of the Church and the Dragons overthrow v. 8 9. 5. The triumph of the godly for that victory v. 10 11 12. 6. The fury of Satan renewing the assault v. 13. to the end of the Chapter Vers. 1. And there appeared a great wonder in heaven By wonder or signe is meant a new vision or an unusuall type of a strange battell and marvellously to be wondred at By Heaven commonly in this Booke is
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
Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
say in this businesse I am not to be advised by you neither will I He reprehends this in her viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred Matth. 12.48 Luke 11.17 See Rolloc Mine houre is not yet come That is fit and opportune time Rom. 13.11 Rev. 14.15 Iohn 13.1 Luke 22.53 When the wine was quite spent when all took notice of the want lest water should have seemed to have been mixt with wine when all things were almost desperate then is Christs houre by this meanes the miracle is made more famous than if he had prevented the defect of wine Vers. 8. Draw out now and bear unto the Governour of the feast Because this belonged to his office who was the taster and who could judge of the goodnesse of the wine Vers. 10. Every man at the beginning doth set forth good wine and when men have well drunke then that which is worse It was a custome in the beginning of their feasts to give the best wine and to reserve the worser unto the last to which Custome our Saviour alludes Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee The Evangelist twice names the place where this miracle was first shewed for the certainty of the miracle and distinctly names it Cana of Galilee That is the miracles which Jesus shewed in the time of his ministry had such a beginning so that this which was done in Cana of Galilee was the first Admirable revelations were made in the birth and Baptism of Christ but the Evangelist speakes of those things which Christ himself being incarnate properly did And manifested forth his glory Viz. That this Jesus is the Son of God and the Messiah And his Disciples beleeved on him Beleeved that his doctrine which he was about to deliver was true divine and heavenly 2. They trusted beleeving that they should have eternall life through his name Vers. 12. He went down to Capernaum Which is a daies journey distant from Cana Iohn 4.52 It was a principall City a famous mart Town and as is were the Metropolis of Galilee thither therefore presently he went after he had shewed this miracle that his glory there might be manifested to many and might be farther spread for the celebrity of the place and frequent commerce and would prevent him about to go to Ierusalem and therefore he brought thither the Disciples that were his kinsmen with him who might testifie of that miracle which they saw Vers. 16. My Fathers house My Father not our Father therefore he shews that he is the only begotten Son of God and that the purging of the Temple belongs to him He calls the Temple the house of God because God promised that he would dwell there and hear his people by exercising his power Vers. 19. Destroy this Temple By the Temple he understands his body ver 21. That is his humane nature being figured by the materiall Temple that is if ye shall destroy as Prov. 25.4 and Ephes. 4.26 Ver. 20. The Jewes presently as if they had gotten the occasion of calumniating which they sought for crie out forty six years was this Temple in building and repeat also that calumny after three dayes in the history of the Passion forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it Ver. 22. And they beleeved the Scripture and the word which Iesus had said That is they understood the Scripture and that speech of Christ in his death and resurrection being fulfilled Ver. 24. Did not commit himself unto them He did not acknowledge them for true Beleevers CHAP. III. Verse 1. NIcodemus His name signifies the victory of the people Ver. 2. Came to Iesus by night Both out of shame for he was ashamed openly to come to Jesus who was poore and to be his Disciple when he was a Master in Israel ver 10. This seemed unworthy of his authority and gravity and that he might not incur the hatred of the Pharisees This is three times mentioned ch 7.50 and 19.39 Rabbi He acknowledgeth him not to be the Messias nor the Son of God but a singular Doctor and a famous Prophet Polyc. Lyser Ver. 3. Verily verily See 5. and 8. verses No Evangelist but Iohn useth this double asseveration and that in matters of weight nineteene times in this Gospell See Mat. 5.18 and Cornel à Lap. Except a man be borne He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated because their very nature is so depraved Again The Greek word again is significant it imports saith Beza we must go over all that is past and reject it as unprofitable and begin a new The Syriack interprets it here again and so the Greek word is taken Gal. 4.9 Cannot see the kingdom of God Iohn 12.42 and 7.48 Cannot be a partaker of life eternall as Ver. 5. Polyc. Lyser Rather spirituall life is here meant Calvin Ver. 4. How can a man be borne when he is old Hee names an old man because he speakes especially of himself as if he should say I am an old man and desire to enter into the kingdom of heaven how can it be that I which am an old man should be born anew Vers. 5. Except a man be borne of water and of the Spirit he cannot enter into the kingdom of heaven Those words must be understood of inward regeneration in this sence that is by water which is the Holy Ghost as Mat. 3.2 for to be born from above and of water and the Holy Ghost is in our Saviours Phrase all one thing It is spoken to Nicodemus a Pharisee who came not to Christ as the rest of the Pharisees with a bitter Spirit he though a Jew a Doctor in Israel one that had good thoughts of Christ vers 2. yet he must be born again 2. Must not be new dressed but borne again wholly new 3. A man not a heathen but one that lived in the Church 4. Cannot else see the kingdom of God Of grace Calvin He can neither be a true and living member of the Church here nor shall have a share in glory 5. The manner of expression verily verily shews the earnestnesse of Christs Spirit in him and the importance of the matter It is a great question whether he meaneth Baptism here for then it was not instituted though some did baptize others think it to be like that phrase Baptized with the Holy Ghost and fire but if it be meant of Baptism it implyeth only a contempt of it when there is an opportunity and who can think that if a Parent should wilfully contemn Baptism his Child should
is not meant an externall eating and drinking with the mouth and throat of the body as the Jewes then and the Romanists more grossely since have imagined but internall and spirituall by a lively faith Bishop Vsher. Vers. 53. Except ye eate the flesh of the Son of God and drink his bloud ye have no life in you We may ask a Papist whether the Eucharist be here spoken of if it be not why doe they allege this Chapter to establish their transubstantiation if it be why doe they deprive the people of that life in taking the Cup from them It doth not serve the turne to say that the people receive the bloud together with the host by a concomitancy for he that so receives the bloud doth not drink Pet. du Moulin Vers. 54. Who so eateth my flesh and drinketh my bloud hath eternall life To give us to understand that his manhood hath quickning vertue in it yet not of it selfe as by it self but as it is the manhood of the Son of God Mr. Perkins Vers. 55. For my flesh is meat indeed and my bloud is drink indeed It is as much as if he had said reall meat and drink yet meaneth he not corporall but spirituall meat and drink v. 65. Spirituall and corporall are opposite one to the other not spirituall and reall That is reall which is not imaginary or in conceit only but in deed and truth Vers. 56. My flesh and drinketh my bloud That is not only Christs body but person all his merits his passions and priviledges which flow from them He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Christ in this Chapter is oft resembled to food the Spirit of God delights in this metaphor not only because they of Capernaum followed him for the loaves but because the resemblance is suitable in five particulars First in regard of the necessity of Christ for the soule as of food for the body 1 Tim. 6.8 Gen. 28. Food and raiment food is more needfull Adam in Paradise and many Nations subsist without raiment but none can without foode Secondly in respect of its complacency and delight Thirdly its efficacy it continues and strengthens life so Christ. Fourthly because of the union between the meat that nourisheth and the body that is to be nourished Fifthly there is a unity 1 Cor. 6.17 Vers. 62. What and if ye shall see the son of man ascend up where he was before It is necessary to understand it one of these two wayes either then you shall not be scandalized when you shall see c. or contrarily then you shall be more scandalized Many follow the former sense Chrysostome Augustine Cyrill Theophylact Beda Rupertus I can hardly perswade my selfe saith Maldonate that it is to be understood then you shall cease to be scandalized or then you shall understand believe as all the authors which I have read interpret it What will you doe when you shall see me ascending into heaven how much more will you be scandalized how much lesse will you believe I deny not saith he that I have none the author of this interpretation but I approve of this more than the other of Augustine the most probable of the others otherwise because this is more repugnant to the sense of the Calvinists which to me is a great argument of probability Vers. 63. The flesh profiteth nothing That is the fleshly eating of Christ for in no other sense can the flesh be said to profit nothing for Christs flesh was as necessary to the worke of our redemption as his Godhead The Godhead supported but the flesh suffered The words that I speak unto you are Spirit and life Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life Perkins As Christ when he raised up dead men did only speak the word and they were made alive and at the day of Judgement by his very voyce when the trumpet shall blow all that are dead shall rise againe The flesh is his humane nature wherein by death he is become our bread the Spirit his divine nature which maketh his flesh to live and which gives a quickning vertue to this bread Vers. 70. I have chosen you twelve To the Apostolicall function Calvin Vers. 71. When he was one of the twelve Yet we doe not reade that he was moved so stupid are hypocrites that they feele not their owne wound CHAP. VII Verse 5. NEither did his brethren believe in him That is they did not know nor believe that he was the Messiah and the Son of the living God but they thought that he was only a man like to themselves It belongs to a witnesse ingenuously to utter that which he knowes to be true not to doe any thing for any mans favour or hatred which may oppose truth Polyc. Lyser Vers. 17. If any man will doe his will That is beleeve it and subject himselfe to it He shall know Viz. by that comfort which he shall feele upon his subjection Vers. 20. Thou hast a Devill It is all one as if they had said thou art mad It was an ancient saying among the Jewes that men are troubled by the Devill when they were in a fury or when their mind and reason was taken away Vers. 24. According to appearance The originall is as the vulgar rightly secundum faciem because the face only appears the rest is hid Vers. 35. The dispersed among the Gentiles By the Gentiles he here understands the Hellenists that is dispersed Jews so called because they spake the Greek tongue and used the translation of the Septuagint which was made in Aegypt in their Synagogues Vers. 37. Jesus stood When otherwise the custome of that age carried it that the teachers sate even as Christ also often did but here he stood that he might signifie that he would seriously execute the great Office of Teaching Cried Both for the multitude of the company that he might be heard of all and that he might declare that he would speake of those things which it belonged all to heare and know and also that he might shew an undaunted mind and that he feared no man If any man thirst The metaphor of thirsting was suitable because it was hot weather A thirst in Scripture in generall meanes a vehement desire but here more it is the same in the soule that thirst in the body Three things meet in bodily thirst 1. A failing of moysture 2. A sense of unnaturall heat therefore it is said in Scripture burnt up with thirst dried with thirst 3. A vehement desire after moisture which may coole this heat and supply this want That is finds himself empty of grace is sensible of his corruption and of the wrath of God and then vehemently desires Christ. Vers. 38. As the Scripture saith That is as the Scripture is wont to expresse it for otherwise there
the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour
world that they might have my joy fulfilled in themselves That is I have made this prayer in the world and left a record and pattern of it in the Church that they feeling the same heavenly desires kindled in their owne hearts may be comforted in the workings of that Spirit of prayer in them which testifieth to their soules the quality of that intercession which I shall make for them in heaven Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5 6. p. 491. Vers. 19. I sanctifie my selfe In this Chapter where he refused to pray for all hee professeth that he sanctified himselfe for their sakes for whom he prayed now this sanctifying of himselfe was unto his death and passion by the unanimous consent of all the Fathers as Maldonate acknowledgeth therefore Christ died not for all and every man CHAP. XVIII Vers. 1. WHere was a Garden into which he entred and his Disciples Peccatum in horto primùm admissum in horto coepit expiari Brugensis Sin being committed first in the garden began to be expiated in a garden Vers. 2. For Iesus of times resorted thither with his Disciples Christ was wont alwayes to seek solitary places to pray in These festivall dayes he was alwayes wont to continue there in the night Luke 21.37 and 22.39 Christ by this deed did shew that he shunned not his enemies but made choice of fit place and time for the executing of his Fathers and his owne purpose He chose rather to be taken in the place of prayer than of supper and in the night that the feare of his enemies might be shewd who durst not take him in the day time Vers. 14. It was expedient that one man should die for the people He meant it was better that Christ being but one should die than that the whole people whose destruction he thought unavoidable if Christ were suffered to live should perish and come to nothing It was the will of God for the honour of the Priesthood that hee should utter that he meant ill in such words as might have a good sense though not meant nor intended by him wherefore he is said to have prophesied Vers. 15. And so did another Disciple that Disciple was knowne unto the High Priest Some thinke this was John who perhaps might serve the High Priest with fish but because after three yeares conversation in the Schoole of Christ familiarity with the High Priest Christs sworne enemie would be no good signe and because John could not without imminent danger enter into the High Priests hall therefore Austen and the ordinary glosse say rightly who that Disciple was because it is here concealed it should not bee rashly determined Grotius thinks it was not John because he being a Galilean would have been questioned by those that stood by as well as Peter nor any of the twelve but rather him in whose house Christ supped for that Matthew 26.18 Brugensis likewise thinks it was not Joâ—n because he was familiarly knowne to the High Priest nor any publique and open Disciple of Christ but a secret one as there were many then Some thinke saith he that it was some honorable Citizen of Ierusalem what if it was hee at whose house Jesus supped for he was rich and magnificent Mar. 14.15 and also a secret Disciple of Christ Mat. 26.18 Vers. 31. It is not lawfull for us to put any man to death The Jewes say some spake only of a certaine kinde of punishment viz. as crucifying with which they would have Christ suffer for the greater ignominie But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way when wee reade that they would sometimes have throwne him downe headlong and sometimes have stoned him Therefore their opinion seemes to be most probable who understand these words of the Jewes not as spoken simply and absolutely but with the respect had of the time viz. For the feast of the passeover which was then kept that it was not lawfull for them to put any to death see vers 28. So Bellarmine saith many of the fathers interpret those words Those things which follow favour this exposition That the saying of Jesus might be fulfilled Beza saith the cause why the Jewes expressely required that Christ should be crucified was not onely because this was a most bitter and shamefull death but because this punishment was appointed by the lawes of the Romans for the authors of sedition See Acts 6.12 and 7.58 and 24.6 7. against this exposition Vers. 38. Pilate saith unto him What is truth And when he had said this hee went out againe unto the Jewes and saith unto them I finde in him no fault at all Pilate speakes roughly to Christ but well of him to the people he used foure meanes to deliver him First Loquendo by speaking for him when al the world was silent Secondly mittendo by sending Christ to Herod Thirdly jungendo by joyning Christ Barrabas together thinking they would rather have chose Christ than such a vile fellow Fourthly flagellando by whipping of Christ. Two things made him condemne him 1 The importunity of the Jewes Crucifie him crucifie him and his willingnesse to content them Marke 15.15 2 The feare of losing Caesars favour Iohn 19.13 Vers. 39. But ye have a custome that I should release unto you one at the Passeover Some say they used this custome in remembrance of Jonathans deliverance by the people others in remembrance of their deliverance out of Egypt a third not in relation to either of those but in solemnity of the feast at the Passeover a malefactor was to bee set free not an innocent condemned CHAP. XIX Vers. 1. ANd scourged him It was established by the Romane Lawes that he which was crucified should be first beaten with rods Vers. 5. Behold the man That is if there be any mercy yet in you looke on him set him free Vers. 13. In a place that is called the pavement but in the Hebrew Gabbatha Within the Court of the Temple in a house called the Paved Chamber because of the curious cut stones it was paved with See Piscator In Hebrew That is Syriacke that is the speech of the Jews Grotius Vox est ejus linguae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur Vers. 14. About the sixt houre Then began his hanging on the Crosse say some Mark 15.25 saith And it was the the third houre and they crucified him so Mat. Luke Cornel à Lap. allegeth seven interpretations for the reconciling of these places but approves of this best Christ is said to be crucified the third houre because at that houre Pilate publikely assented to the Jewes crying crucifie him that he might avoyd the tumult of the people whence he commanded him to be whipt as fitting him for the Crosse for the guiltie
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
strangenesse between our Soules and God Vers. 8. Pitifull The Greek word signifies rightly bowelled or such as have true or right bowells Quasi diceret honorum viscerum It is a word proper to the Scripture and taken from the custome of the Hebrews which use bowels for affections One whose bowels are moved with the misery of others There is the same Etymologie almost of the Latine word misericordia Vers. 18. That he might bring us to God In reconciliation and communion Put to death in the flesh but quickened by the Spirit When he dyed according to the humane nature yet by the vertue of the divine nature and by force of the Spirit he was raised from death Verses 19 20 These verses and the former should be thus translated saith Broughton Christ suffered being made dead in the flesh made alive by the Spirit in which Spirit he had gone and preached to them that now are spirits in prison because they disobeyed when the time was when the patience of God once waited in the daies of Noe. The Papists urge this place for the limbus patrum preacht there to the Patriarcks 2. For Christs descent into hell but 1. Peter speaks of Noahs time they hold it of all the Patriarcks 2. He speaks not of the Fathers that were obedient but of those that were disobedient 3. Here he did not deliver them The meaning is He That is Christ. Went That is in the Ministery of Noah preacht in Noahs time to those that are now in hell Spirits That is the soules departed not men but Spirits to keep an Analogy to the 18. 2. This place speaketh not of triumphing but of preaching now there is no preaching in hell to convert Vers. 21. But the answer of a good conscience That is the answer of a beleeving heart acknowledging these sacraments to be seales and pledges of the righteousness of faith and that inward baptisme which indeed saveth Dr Tailor on Titus The Apostle alludes to the custome that was in the Primitive Church those who were catechized were demanded of the Catechist thus credisne beleevest thou abrenunciasne dost thou not renounce the devill And they answered abrenuncio I do renounce him CHAP. IV. Ver. 3. BAnquettings Compotationibus drinkings because as Lyra noteth there be other waies and meanes to drunkenness besides by wine Vers. 4. Wherein they think it strange that you run not with them to the same excesse of riot They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians who are troubled with admiration at a new unusuall or strange thing Vers. 6. For for this cause was the Gospell preached also to them that are dead That is unto those who are now dead or were then dead when Peter wrote this who then lived when the Gospell was preached unto them as he saith in the fifth verse according to that we have in our Creed the quick and the dead that is those which before were dead but then shall not be dead but living when they shall be judged Vers. 7. But the end of all things is at hand Not the end of the world but of the Jewish Church and State So Luke 21.9 1 John 2.18 Be ye therefore sober and watch unto prayer He doth not forbid zeale and fervency but to have due respect to God and his will to submit our will to the will of God that is to be sober in prayer Vers. 11. If any man speake let him speake as the oracles of God Oracles That is the sacred writings the Scriptures as Rom. 3.2 So called because God did inspire the Prophets to utter and write them As if he had said with that feare and reverence with that preparation with that judgment and discretion with that zeale and affection as it becommeth the oracles of God to be spoken with Mr Hildersam Vers. 13. But rejoyce in as much as ye are partakers of Christs sufferings They are called the sufferings of Christ 1. In respect of the originall because they are for his names sake Matth. 5.11 2. Because of his sharing in them though not affectu patientis yet compatientis though not with a sense of paine as in his naturall body yet with a sence of pitty 3. In regard of the order and issue Luke 24.26 Vers. 14. For the spirit of glory and of God resteth upon you In regard of their present glorious condition by reason of the value and excellency of grace to be preferred before worldly prosperity and the Spirit of God In that they are assured by divine revelation and the comfortable influence of Gods Spirit that God will adde a gracious event to their sufferings Vers. 15. But let none of you suffer as a Murderer or as a Theefe or as an evill doer Turne not thieves nor so carry your selves as thieves A busie-body in other mens matters It is but one word in the originall and costs us a whole sentence as Bishops in anothers diocesse as priers into other mens matters Vers. 18. And if the righteous scarcely be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those things which with much labour are brought about Act. 14.18 and 27.7 Vers. 19. Wherefore let them suffer according to the will of God These words note not onely righteousnesse that it must be a good cause we suffer for but the spring whence suffering comes ex voluntate Dei each circumstance A faithfull Creatour That is God did not onely make heaven and earth and so leave them as Masons and Carpenters leave houses when they are built but by his providence doth most wisely governe the same CHAP. V. Vers. 5. BEE cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word comes of a primitive which signifieth a knot because humility ties the graces together that none of them be lost quasi dicat arctè vobis astringite Estius For God resisteth the proud Or as the originall speaketh more emphatically seteth himselfe in battell array against him Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time This verse is an inference upon that which went before thus God is no way to be resisted but to be sued unto for grace this is done by humility humble your selves therefore the Greeke word is not so rightly rendred passively by the Vulgar be ye humble as by others and our latter translation actively humble your selves Vers. 7. Casting all your care upon him All the care of the end is to be cast upon God we are to be carefull in the use of the meanes Vers. 8. Bee sober be vigilant because your adversary the Devill as a roaring lyon walketh about seeking whom he may devoure Sobriety makes a man fit to watch be sober in body and watch with your minds His name Devill and that which he seeketh to devour sheweth his malice the beast whereunto he is resembled Lyon sheweth his power and
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
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