as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
taken Matth. 24.32 Marke 3.23 It is used for any thing uttered more obscurely and figuratively Matth. 15.15 For a proverb Luke 4.23 For a type of the Old Testament prefiguring something in the New Testament Heb. 9.9 and 11.19 But properly and strictly it is taken for the artificiall narration of a thing as it were done to signifie another thing so it is taken here Our Saviour used Parables and similitudes Matth. 13.3.24.31.33.41.45 Marke 4.33.34 Christ alwayes observed this in Parables saith Chemnitius either he himselfe interpreted them or at least in the beginning or end of the Parable he added some sentence which is as a key to open the true sense of the Parable that thence the genuine interpretation may be taken There are many reasons given why Christ speakes so often in similitudes either because the people of the East were accustomed of old to propound their doctrine under such representations as we see in many passages of the Old Testament or because the divine oracles had foretold that the Messiah should open his mouth in Parables or because supernaturall objects insinuate themselves more easily into the Spirit and make more lively impressions there being conveighed by those things which are obvious to the senses Vers. 13. To catch him in his words In Greeke a metaphore from hunters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut scilicet venator captat feram Piscat Matthew useth another metaphore from the hunting after birds Vide Bezam Vers. 14. For thou regardest not the person of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regarding of mens persons is where we more favour this man than another not for difference in the cause but of the person I am the God I am that God ego sum Deus ille it is an emphaticall article noting an excellent thing and known to the common people as if he should say that God which appeared to those holy Fathers and gave them certaine promises making a Covenant of grace with them Piscat Vers. 29. The first of all the commandements is The first not of order in the Decalogue but by reason of weight and dignity because it is the speciall commandement and most momentous Capell Spicileg Vers. 34. Discreetly The word is significant as one having a reasonable soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi dicas Habendo mentem id est cum mente Piscat Vide Bezam Vers. 37. And the common people heard him gladly Libenter willingly Beza and the Vulgar Because that which is done with pleasure is done willingly Vers. 44. Even all her being When a poore man offers any thing hee seemes to offer his soule or certainely it is as gratefull to God as if he offered his soule that is his life Life is put for foode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her life so Luke 8.43 CHAP. XIII Vers. 1. WHat manner of stones Interrogatio admirantis as if he should say these stones viz. of the Temple what and how great are they how faire and how great Luke expresly mentions their fairenesse Marke their greatnesse in the answer of Christ. Vers. 11. Take no thought before hand what ye shall speake neither do ye premeditate Our Saviour forbiddeth his Apostles both to take care and to take thought before hand when they were to appeare before great persons both to forecast with themselves what to speak when they come before them and to forethink how that they shall speak will be taken when they have spoken it Vers. 30. This generation shall not passe The word signifieth the space of an hundred yeares albeit this came to passe before fifty yeares Vers. 32. But of that day and houre knoweth no man no not the Angels which are in heaven neither the Son but the Father To know here is the same with to teach what soever things he might teach he did but it did not agree to his office to declare the day of his comming as 1 Cor. 2.2 to know is taken for to teach as it is commonly said in French Vn ministre ne doit scavoir que sa Bible He knew it not as he was man or in his state of humiliation he did not precisely know it although he knew it as he was God or he knoweth for himself although he will not reveale it unto us CHAP. XIV Verse 5. IT might have been sold for more than three hundred pence Which amounts to above nine pounds seven shillings and sixe pence of our money Mary Magdalene saith à Lapide was more liberall in annointing Christ than Judas in betraying him Vers 8. She is come before hand to annoint my body to the burying The Greeke word signifieth to annoint with sweet aromaticall ointments Kings bodies were annointed with pretious oyntments the piety of Mary Magdalene perswaded her to annoint Christ with such who was more worthy than all Kings Vers. 21. The Son of man indeed goeth as it is written of him The Greeke word rendred goeth signifies properly se subducere to withdraw himself Christ used the same word John 8.22 when he spake of his going to heaven as if the Crosse was as much desired by Christ as heaven it selfe Vers. 23. When he had given thankes The Greeke word is to blesse which is here taken only to give thanks as Luke and Paul interpret it and Marke also speaking of the Cup. Vers. 24. And he said unto them This is my bloud of the new Testament which is shed for many That is a sign and seale of it to all penitent Beleevers The word Testament signifieth properly the last will of a man by which he disposeth of his estate It is used here to signifie the Covenant of God made with mankind in Christ concerning the remission of their sins sanctifying of their hearts and saving of their soules for his sake which is called a Testament because it was made good ratified and confirmed by the death of Jesus Christ and a new Testament in opposition to the old Covenant of workes made with Adam or to the old Covenant shadowed with Ceremonies unto the Jewes for God made two Covenants with men one with Adam in his Innocency in which he required of him perfect obedience to all his Commandements and promised him life everlasting as a reward of his obedience This is called the Covenant of works The other was made with Adam faln in Christ wherein God undertooke to give unto Adam for Christs sake the pardon of his sins and life eternall notwithstanding his sins and required of him faith in Christ and repentance for his sins consisting in sorrow for them and carefull amendment of them This was delivered to the Fathers with divers Ceremonies of the bloud of Bulls and Goates signifying Christs Bloud and this is called the old Covenant It is delivered to us without shadow and sealed by the bloud of Christ which all those Sacrifices represented and it is called the new Covenant Vers. 33. And began to be sore amazed That
from kissing or dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogges by it is signified the gesture of low veneration when one casts himselfe at anothers feete as fawning dogges doe Lucas Brugensis Vers. 6. And thou Bethlehem in the land of Judah That is part of Iudah Art nor the least Object The Prophet Micah saith that Bethlehem is little that it should be accounted amongst the Governours in Judah Matthew on the other side extols its dignity as if it should be one of the chiefe not the least that is by a miosis the most excellent Answer The Prophet Christ being not yet borne called it least in respect of outward splendour and earthly riches yet he seemes to signifie that this towne otherwise but little obscure and base should be honoured and made famous by the birth of the Messias now Matthew looked to the event of the prophesie so it is not little in esteeme Vers. 10. They rejoyced with exceeding great joy There is a three fold emphasis 1. An Attick elegancie to rejoyce with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad ◠the Latines say servire servitutem 2. Great joy 3. Exceeding great joy Vers. 12. Being warned having beene warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They departed another way Greeke They passed secretly by another way as v. 14. and departed Greeke passed secretly Vers. 18. In Rama was there a voyce heard Rama was farre from Bethlehem which made St. Ierome make Rama an Appellative In excelso vox audita est The voyce of the dying children and the crying parents was heard on high reacht round about throughout all Ephrata Lamentation weeping and great mourning If we observe this place we shall confesse with Ierome that Matthew in relating this testimony neither exactly followed the Hebrew nor the Septuagint Drus. not in parallel Sac. Rachel weeping for her children That is the mothers which inhabited those parts where the sepulcher of Rachel was Vers. 22. He turned aside Greeke he passed secretly 23. That it might be fulfilled which was spoken by the Prophets By which of the Prophets was this name given to Christ for we find no such testimony Chrysostom and Theophylact because they cannot undoe this knot cut it thus saying that many of the bookes of the Prophets are lost Bucer thinketh that that place Judges 13.5 is here noted Sampson was a most excellent figure of Christ as he was a Redeemer and did most notably represent him in his death wherein he killed more than in his life and the booke of Judges was composed by divers Prophets Calvin Beza and Mr. Perkins doe incline to this opinion Causabon in his exercitat Iunius in his paralells and analys in Num. Piscator Dr. Tailor Mr. Dod say that Matthew hath respect to those places Esay 11.1 and Zach. 6.12 a branch in Hebrew Netzer therefore Weemes in his Christian Synagogue saith these words in Matthew should bee interpreted he shall be called a flower or branch He shall be called a Nazarene The Papists are of opinion that our Saviour wore long haire and so picture him because we read here he was a Nazarite or rather a Nazarene as with Beza our best Translators read it by education not by profession and institution in regard of the place where he was educated and conversed not any vow whereunto hee was bound Numb 6.4 He dranke wine and touched the dead He observed not the rites and orders of the Nazarites but he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order he was perfectly severed from all sin and pollution CHAP. III. Verse 1. IOhn signifieth the grace of God for he did preach the grace of God in Christ then exhibited The Baptist so named to distinguish him from Iohn the Apostle and because He first administred baptisme the Sacrament of the new Testament In the wildernesse A place wherein wee find six Cities with their villages Iohn 15.61 but called a wildernesse because thinly inhabited Vers. 2. For the Kingdome of Heaven is at hand That is the Church of the Old Testament is now abolished and the Church of the New Testament is ready to take place by Christs coming and therefore repent and amend Vers. 3. The voyce of one crying or bellowing like an Oxe Rollock observeth that Iohn Baptist entred upon his calling in the yeare of Jubilee which used to bee proclamed by a Cryer with the sound of a trumpet and he is called the voyce of a cryer in allusion thereunto Vers. 4. Locusts have their name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of the eares of Corne which they fed upon as they fled The question needes not to bee whether these be mans meate or no it is certaine that the Jewes might eat them by the law of Moses Levit. 11.22 Plinie l. 1. c. 29. speakes of them Matthiolus upon Dioscorides saith this was the reason why John Baptist made use of them as a strict observer of the Law they are eaten in the East and else where Vers. 4. Wild honey Vers. 6. Confessing their sins The confession of the Converts was voluntary not constrained 2. In general not of every particular sin 3 Publike not into the eares of a Priest Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme Two kinds of men which were of great authority among the Jewes with whom Christ had perpetuall enmity as also with the Scribes 5 Cha. 20. and 16.21 22.23 23.13 Generation of Vipers The whole body and corporation of them was full of deadly poison It is an allusion say some to Gen. 3.15 Where the wicked are called the seed of the Serpent Chemnit Others alleadge many properties of the Vipers 1. He hath his Teeth covered and buried in his gummes so that one would think it a harmlesse Beast and that it could not bite Viperae dentes gingivis conduntur Pliny l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse that one would take them of all others to be most innocent and to this appertaines the similitude of our Saviour Luke 11.44 Secondly The nature of Vipers is such that when they have bitten a man they presently run to the water but if they find not the water they die so Hee calls them Vipers who committing deadly sinnes did run to baptisme as Vipers to the water to avoyde the danger of death Thirdly it is the nature of Vipers to make themselves a passage through their mothers bowels though some denie this and therefore they are called Viperae quasi vi partae so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue Cant. 1.6 Fourthly The Viper is very specious and beautifull without as it were painted
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
and actions I adjure thee by God Who by his just judgement hath suffered me to be in these men for their sin do not torment nor expell me out of this Country It was a great torment to the devill to cease from tormenting the man whom â—e had possessed saith Novarinus Vers. 9. And he asked him what is thy name He askes not as if he were ignorant but that from the devils answer the multitude of the devils dwelling in him might be discovered to those that were present that so they might perceive the cause of that strange cruelty described and the greatnesse of the miracle in which by Christs power the man was afterward free from so great a number of devils and might know that Christs power was greater than that of many devills joyned together A Legion was a terme among the Romans for Souldiers as we say a Regiment it was 6666. saith Hesychius Vers. 10. He would not send them away out of the country Because saith Cajetane they have severall regions where they most haunt and they that are in such a region are loath to be put out of it but would faine keep their place Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding Luke saith this heard was in the mountaine Austen saith this heard of Swine was so great that some of it was neere the mountaine in the fields some in the mountaine or they were in the lower part of the mountaine which began to spread into the fields Vers. 15. And cloathed Ingenuous modestie whom formerly the furies of the Devill had deprived of cloathes he fits now cloathed and in his right mind not only indued with a right mind and carrying himself modesty which are the usuall significations of this word but also rightly judging of the Doctrine and miracles of Christ for it is evident out of Zenophon that this also is the use of this word Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him turned him about in the presse and said who touched my cloathes Christ would have this miracle discovered First In relation to the woman 1. To prevent a temptation which might have fastened upon her afterward if she had not sought to Christ and returned thanks to him for this cure 2. To maintaine his farther grace to her he commends her faith bids her go in peace 3. That he might cure some infirmity in her Secondly In regard of himself 1. To glorifie his divine knowledge that he is able to discover so secret a thing 2. His divine power that by this touch only he was able to cure so deep and difficult a disease 3. For the confirmation of their faith that were about him and likewise to assure Iairus that he would recover his daughter Vers. 33. And fell down before him Those that prayed fervently were wont to fall upon their knees Act. 7.60 This was used not only by the Christians but by heathens It was a signe of humility with both but the Heathens intimate something more when they fall upon their knees They thinke that those who would obtaine mercy should fall upon their knees because the knees were consecrated to mercy Vers. 37. He suffered no man to follow him Either because they were unworthy to be witnesses to the miracle he hindered them from comming in or because he would not have the miracle overwhelmed with the company clamouring about him Calvin Vers. 40. When he had put them all out He tooke so many witnesses as sufficed for proving the thing to admit more might have a shew of ostentation Vers. 42. Were astonished with a great astonishment An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths revealed to it Acts 10.10 and 22.17 It is taken here and Luke 5.26 for astonishment through admiration CHAP. VI. Verse 3. IS not this the Carpenâ—â—r or that Carpenter The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generall word rendred Faber and it is questioned by some whether should be meant by it Faber serrarius or Faber lignarius a Smith or a Carpenter Hilary and Ambrose thinke Christ was a Smith The common opinion is that he was a Carpenter Some hold that the Greeke word is so taken when it is put absolutely and without addition besides the Arabick version is for that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe builder comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber Hence Christ in his preaching saith à Lapide drew similitudes from the yoake Mat. 11.29 and plow Luk. 9.62 Vers. 7. And he called unto him the Twelve and began to send them forth two by two Our Saviour sent out his twelve Apostles two by two and so the seventy Disciples two and two before him Luk. 10.1 both to make the message of more authority the things being confirmed by the testimony of two witnesses and for the mutuall comfort and aide which they might have of each other both in their journey and business See Mat. 10.1 And gave them power over uncleane spirits Christ furnished his Embassadours with the gift of miracles which was to them in stead of publique testimony or as they speake commonly in stead of letters of credence Vers. 8. See Mat. 10.10 God would in this first embassage give them a manifest document of the divine providence Vers. 13. And annointed with oyle many that were sicke and healed them Whence the Papists would ground their extreme unction which they hold to be such a Sacrament of the Church as is here insinuated by Marke But first the Evangelist saith not that the Apostles annointed those who were in the pangs of death upon this opinion that in that Unction they might have the last and firmest savegard against Sin the Devill and Death but only describes the gift of healing the power of which the Lord said he had granted them for that Embassage in the former Chapter Secondly The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world but describes the gift of healing which as also other gifts of miracles was temporall and ceased after the Gospell was propagated through the whole world Thirdly We read not that the Apostles annointed them of which they might probably presume that they would presently dye but they annointed those sicke lest they should then dye with that weakeness Fourthly We read here nothing of the command of Christ nor of the fact of the Apostles that the oyle of that unction ought first by expresse words to be consecrated and exorcised Fifthly Neither do we read that it was either commanded by Christ or that the Apostles practised it viz. the annointing of the Organs of the Senses Sixthly There
he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in
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
died and cancelled the bond on the Crosse. But in his resurrection he received an acquittance as it were a discharge was given then 53 Esay 8. CHAPTER V. Vers. 1. BEeing justified by faith That is Christs righteousnesse made ours by faith Vers. 2. In hope of the glory God That is that we shall partake one day of his glory Vers. 5. The love of God That is the sense and feeling of Gods love to us See 8. verse shed abroad in our hearts the Greek word signifies powred out a speech borrowed from one licour infused into another as hot water powred into Beere changeth not onely the colour but nature of it It notes the abundant manifestation of Gods love toward us Vers. 7. For scarcely for a righteous man will one dye That is an innocent godly man Peradventure for a good man some would even dare to dye Would and peradventure and even dare he speakes warily A good man That is a usefull serviceable man a man whose life and labour benefits many or one that hath shewed a great deale of goodnesse to us Vers. 8. Commendeth That is maketh known Vers. 12. By one man That is Adam sinne entred into the world and death by sinne Sinne brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the Law to conferre life passed upon all men as the murraine infects the whole flock sinne and the curse seizeth upon all the whole world as well as Adam and Eve For that all have sinned Or in whom as Beza viz. That one man as the stock of mankind the sense comes all to one in Adam legally as they stood under his Covenant in him naturally as they bear his Image Vers. 13. Sinne is not imputed where there is no Law Sinne was imputed before the Law of Moses was given all were not righteous before but either it was not imputed by God eomparativè because men sin'd against a lower light or rather man did not impute sinne to himselfe till the Law came Vers. 14. Neverthelesse death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression There is a twofold interpretation of this place 1 Some understand it of Infants which never committed actuall sinne as Adam did Others say it is spoken of the Heathens which had not a clear knowledge of Gods law and will as Adam had But this proves not the Apostles intent which is to shew that the guilt of the first sinne was imputed to the world The former exposition is the better As the second Adam conveys not onely grace by regeneration but righteousnesse by imputation so the first Adam sinne not onely by propagation but imputation Who is the figure of him that was to come That is the first Adam of Christ the second Adam Vers. 15. But not as the offence so also is the free gift In this verse and 16 17 18 verses Christ is called the gift of God and the free gift of God five times See Esay 9.6 He is called the gift of God by an excellency John 4 10. Hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit was plentifully powred out a metaphor from waters over-flowing Vers. 18 As by the offence of one judgement came upon all Judgement reatus Beza Pareus Calvin but the judgement of God supposeth a guilt Vers. 20. Where sinne aboundeth that is the knowledge and feeling of sinne Grace the free imputation of Christs righteousnesse CHAP. VI. Vers. 4. BVried with him by baptisme into death Baptisme is an instrument not onely of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding under that death He alludes to the manner in which baptisme was then administred which was to strip them naked whom they baptized and plunge them in the water after which they put on new garments Whence those manners of speaking used in Scripture to put on Christ to put off the old man and put on the new Vers. 6. Might be destroyed or weakned and the strength of it broken made fruitlesse and uneffectuall for so the word signifieth Vers. 11. Reckon ye make account conclude thus so the same word is used Rom. 3.28 Vers. 12. Raigne It is the observation of Chrysostome and Theodoret upon the words the Apostle did not say Let not sin tyrannize for that is sinnes own work and not ours Rom. 7.20 All the service which is done to a tyrant is out of violence and not out of obedience But he saies Let it not Reigne in you for when a King reignes the Subjects do actively obey and embrace his command whereas they are rather patients then agents in a tyranny In the lusts thereof By lusts here are meant the flames and motions of lust springing from the fountain of originall sin Verse 13. But yeild your selves unto God The Greek signifies properly to present our selves unto God or to tender our service and duty unto him In which words he alludes to the manner of the Old Testament when a man offered any Sacrifice for himselfe he brought the beast into the Temple or the Tabernacle and set it before the Altar in token that he did resigne it unto God Vers. 14. For ye are not under the law As a Covenant whether we understand it of its condemning or irritating power Ye are not under the law irritating corruption and compelling to duty but under the law subduing sinne and sweetly leading you on in all the waies of God Vers. 17. That form of doctrine which was delivered you or into which ye were delivered so the Greek imports The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it Vers. 19. I speak after the manner of men So Beza and we I speak some humane thing Humanum quiddam dico Erasmus And to iniquity unto iniquity By the former iniquity is meant originall and habituall sinne by the latter actuall sinne as the fruit of the former Vers 20 The servants of sinne A servant hath two properties 1 He is subject the master is above him orders him appoints him his work 2 He dwels in the house with him Vers. 21. For the end of those things is death That is the reward because it is the end of the work And in this sense this word is used 2 Cor. 11.15 Phil. 3.19 1 Pet. 1.9 Vers. 22. I delight in the law of God after the inward man That is so far as I am regenerate and have a new principle of grace within me Vers. 23. For the wages of sinne is death The word in the originall signifieth properly victuals because victuals was that which the Roman Emperours gave their Souldiers
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
command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the
is able to doe exceeding abundantly in the Greek it is to doe above all super abundantly Vers. 21. Unto him be glory in the Church by Christ Jesus c. Christ is a Mediator to us two waies 1. As in him God the Father loved us elected us redeemed us Lastly in and by him he bestows all good things upon us 2. As we by him have accesse to the Father therefore the Church was ever wont to conclude her prayers per Christum Dominum nostrum by Christ our Lord. As it was the custome in the Church to pray so also to give thanks to God by Christ Rom. 1.8 7.25 CHAP. IV. Vers. 1. PRisoner of the Lord Or in the Lord in the cause of the Lord. See Ch. 3 v. 1. He was an Apostle thirty five or thirty six yeers for the last eight or ten he was a prisoner and wrote severall Epistles That ye walk worthy of the vocation Sutable to the purity and dignity of it It is a holy and high calling 1 Thess. 2.2 Called 1. To holinesse to act it 1 Thess. 4.7 2. To glory to enjoy it 1 Pet. 5.10 3. Peace Col. 3.15 Vers. 3. Endeavouring Studentes Beza Soliciti Junius Calvin and Vulg. using all possible carefulnesse It is therefore first a difficult matter secondly of great concernment Verses 4 5 6. There is one body and one Spirit even as ye are called in one hope of your Calling One Lord one faith one baptisme one God and one Father of all c. Here are seven ones together in two or three lines to be an argument of unity This is one of the most famous Scriptures for the union of Saints that we have in all the book of God Sith they have all one Father and so are brethren sith they have all one head which is Christ and so are fellow members of the same body sith they are led all by one Spirit sith they hope all for one Heaven bear all one badge of baptism are knit all by one bond of faith to Christ and one another therefore they should be at peace among themselves Vers. 5. One faith By one faith is there meant one Religion and Doctrine of salvation 1 Tim. 1.19 The faith of the elect is but one 1. In respect of the kind of it being a justifying fath 2. The object of it which is one Christ. 3. The end salvation Iude 3. Vers. 6. Who is above all and through all and in you all That is the Lord is in all his Saints by his speciall grace he passeth through every thing by his common providence his eyes run through the earth and he is above all looking what secrets are in mans heart one that stands on high and looks over all that is below can easily see whatsoever is done Vers. 8. Lead captivity captive By captivity is meant sinne and Satan which did and doe lead men captive into perdition 2. Death and the grave which held him captive and in bondage for the space of three daies he leads them all captive 1. in himselfe triumphing over them 2. In his members subduing and weakning their power Gave gifts unto men It is he received gifts Psal. 67. the Apostle sheweth wherefore Christ received gifts viz. to bestow them on his Church or else Christ gave of his own and received none and so the Apostle shewes the excellency of the truth above the figure Christ above David what those gifts are is expressed in the eleventh verse not bare qualifications of men but officers Singular and speciall gifts as tokens of his favour such as Princes bestow upon the day of their solemne Inauguration Vers. 9. What is it but that he also descended first into the lower parts of the earth Some interpret it of Christs incarnation in allusion to that of the Psalme lower parts of the earth meaning the wombe so they say Christ descended to take our nature of the Virgins womb but seeing that the descending into the lower parts of the earth is opposed unto his ascending into Heaven some conceive by the lowest parts of the earth is meant hell as the lowest degree of Christs abasement set against the highest degree of his glory Vers. 10. Far above all Heavens That is all visible Heavens Extra mundum hunc creatum Calvin Vers. 11. And some Pastors and Teachers Pastors to instruct in righteousnesse for the maintenance of purity in manners and Teachers to maintaine the purity of doctrine in soundnesse of judgement So Mr. Perkins Jerome Augustine Chrysostome Theodoret thinks the Apostle expressed one office by two names to shew what thing belonged to the Pastorall charge Implying that the scope of the ministery is to bring and preserve all the members of the Church in this unity of faith and knowledge Vers. 14. That we henceforth be no more tossed about with every wind of doctrine Their instability is expressed in two metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tossed to and fro the former is drawn from a wave of the Sea for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave and so it denotes an uncertain man which fluctuates in opinion and is explained to the full Iames 1.6 The latter from a light cloud swimming in the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and carried about in a circle having no weight in it and may well be expressed by that of Iude 12. The slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cogging with a Die such slights as they use at Dice Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch all advantages Lie in waight to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of consenage Paul hath heapes of words to expresse this Serpentine quality of sinne by cogging and cheating Vers. 15. Speaking the truth So it is used Gal. 4.16 Others doing or following the truth Iohn 4.21 Vers. 16. Fitly joyned together that phrase importeth that the erroneous are like a bone out of joynt it will cost many an hearty groan before they be reduced to their right place Vers. 17. Walk not as other Gentiles walke viz. Unconverted Gentiles doe not imitate them from whom you have made so happy a departure In the vanity of their mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind is the seat of principles of supreame primitive and undenied truths but saith he their minds are destitute of all Divine and Spirituall truths Vers. 18. Having the understanding darkned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasoning and discursive faculty the understanding is the seat of conclusions and that is unable to deduce from Spirituall principles if there were any in their minds such sound and divine conclusions as they are apt to beget Being alienated from the life of God That is the life which God allows of and which his children live by Grace is called the life of God or a godly life 1. Because it is from God as the Authour 2. It is according to God as the pattern 3.
make a great spoile among the flockes where they are let loose Ezech. 22.25 Acts 20.29 Secondly they are fawning crouching creatures they come in a specious way pretending much humility and in offensivenesse 2 Tim. 3 4.5 Rom. 16.18 Thirdly in respect of their indefatigable industry the dogge will compasse much ground in the prosecution of his prey so these Sea and Land to make a Proselyte The Apostle termes such Jewes here dogges which revolted from Christianity to Circumcision Beware of the circumcision By this word beware thrice repeated the Apostle signifies that he would have the Philippians diligently know and distinguish false teachers from true and to take heed of the one and highly esteeme the others Zanchie Concision By an allusion to the circumcision of which they boasted when they did nothing else but rend the Church Calvin Vers. 3. We are the circumcision That is truly circumcision viz. in heart not those which yet continue in the externall circumcision now abolisht See Rom. 2.19 Rejoyce in Christ Jesus That is Place the whole confidence of Salvation in Christ and confesse this openly when there is need Vers 5. An Hebrew of the Hebrewes That is excellent or famous among the Hebrewes Vide Drusn observat l. 4. c. 20. Of those first most laudable and ancienâ— Hebrewes Abraham Jsaac and Iacob à Lapide See Zanchius Verses 8. and 9. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom J have suffered the losse of all things and doe account them but dung that J may win Christ And be found in him not having c. That is not barely to know these things or to beleeve them by faith but to have the experience of the vertue of his resurrection in raising him from the death of sinne to holinesse and newnesse of life giving him a full conquest over his corruptions and spirituall life and strength to serve God in some perfection The Apostle speaketh of two kindes of righteousnesse the one which is a mans own not having mine own righteousnesse the other which is anothers and that is Gods or Christs The former he calleth the righteousnesse of the Law viz. Whereby a man through observation of the Law is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be judged by them they being in comparison of the Lawes purity and perfection a stained Clout the latter in which Paul would be found that he might find acceptation in the sight of God is not his own but anothers 2 Not obtained by any even the best workes but apprehended by faith which cannot be said to lay hold on any thing within us but something without us 3. It is of God through faith that is such a one as God freely through his Christ giveth us and maketh ours not by putting it into us as other graces but by imputing it into us and by this meanes acquitting us and secondly of such a person that is God as well as man Vers. 10. That I may know him Two things are comprized in it 1. Have the experience within himselfe of the things he knew 2. A further degree of knowledge both Theoreticall and Practicall And the power of his resurrection That is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a new life Perkins Being made conformable Or as Beza reads it whiles I am made conformable Vnto his death that is unto Christ being dead Vers. 11. Vnto the resurrection of the dead That is by a Metonymie of the subject for the adjunct that perfection of holinesse which accompanieth the Estate of the resurrection Vers. 13. Forgetting those things which are behind viz. The former part of his care in the way of godlinesse as Caesar in warlike matters proceeding still forward Nilque putans factum dum quid superesset agendum And reaching forth Greek bending or stretching forward as if he threw himselfe forward like a dart v. 13. After that Christian perfection unto which he had not yet attained See Doctor Airay in loc Vers. 14. I follow hard or presse wieh an eager pursuite for so doth the word emphatically import after the mark as by levelling at the mark for or unto that is to attaine unto The price of the high calling That is to the heavenly glory to which God calls all his Elect in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies praemium certantibus propositum V. 16. Let us walke by the sâ—me rule Or as some not unfitly translate it let us proceed by one rule for the word properly signifies to goe on in order it is a Military word borrowed from the marching of Souldiers unto the Battell whose manner it is to keep their rancke and without any outraying to march along after the prescript rule of their Generall or Leader Incedamus quasi milities in acie ordine gradu nostro Gal. 5.25 6.16 à Lapide Let us minde the same thing The phrase of speech here used signifies to be of one minde of one judgement of one affection one toward another so that nothing be done through contention amongst us See 2. Chap. 2. v. and 4. Chap. 2. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere id est sapiamus as the words before in the Greek are to walke in the same rule The Infinitives are put for the Imperative after the manner of the Hebrewes à Lapide Unlesse it be an Elliptick phrase in which some word is to be understood See Vorstius Vers. 20. For our conversation is in Heaven Our City conversation our trading and trafficking The Greeke word comprehends two things 1. The State of a corporation City or body Politique and the Lawes whereby they that are so embodied are regulated 2. The wayes indeavours and aimes of such in relation to such a State In the first sense the meaning is we are free of the City of God naturalized in the second sense the meaning is we live as those of the City of God our actions and wayes savour of heaven Vers 21. Who shall change our vile body An allusion to those who changing old and broken vessels desire to have them wrought in the best and newest fashion CHAP. IV. Vers. 1. MY brethren dearly beloved and longed for with fair compellations he insinuates into their affections which yet come not from flattery but sincere love Vers. 2 Of the same mind in the Lord That is of one mind and one judgement in the things of the Lord betwixt themselves and with the Church Vers. 3. True yoak-fellow some speciall man that preached the Gospell purely and sincerely there with him at Philippi Calvin will not determine whether he speaks to a man or a woman See Beza Which laboured with me That
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
a suitable disposition into the heart to what the Law requireth 3. In Conversion the Lord puts the whole Law into the heart there is a conformity to the Law in all things 4. The Lord so puts it there that he writes it by which expression he signifies that it shall for ever ever abide there It is an allusion saith Estius unto the two Tables of the Law They were first written by the finger of God and then put into the Arke so God first writes the Law in our hearts and then puts it in our minds Vers. 11. And they shall not teach every man his neighbour The teaching of men shall not be laid aside but they must not depend on it the teaching of God shall make it effectuall to them See Estius All Gods people little and great weake and strong shall know him by knowing is not meant a bare apprehension and notion of his being and nature but a knowledge of acquaintance a knowing him to be ones God reconciled to him in Christ so Hos. 2.20 Vers. 12. For J will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Here are two things 1. There conciliation of God with his people I will be mercifull to their unrighteousnesse He will be mercifull or propitious appeased and pacified toward them which hath respect to the ransome and satisfaction of Christ. 2. He will pardon them completely here are three words unrighteousnesse sinnes and iniquities to shew that he will forgive all kinds and degrees of their sinnes 1. The number of words implies the number of sinnes 2. Some of these words are of a higher nature God will pardon the most haynous sinnes God himselfe undertakes all in the Covenant of Grace as we may see in the 10 11. and this 12. v. He will put his Law into our mind he will be to us a God he will teach us and pardon our sinnes Christ is the Mediatour and surety of this Covenant he undertakes with God that we shall be his people and with us that God shall be our God He had three Offices to make good this all implyed in these three verses Vers. 12. I will be mercifull Or pacified by that propitiation the High Priest shall make there is his Priestly office v. 11. He teacheth his Church outwardly by his word inwardly by his spirit there is his propheticall office v. 10. He saith he will put his Lawes in their minds there is his Kingly office he is as King to see that we shall be obedient to God CHAP. IX Vers. 4. WHerein or in which was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant He saith that there were three things laid up in the Arke the Pot of Manna Aarons Rod and the Tables of the Covenant They conceit it well that say the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline Ob. 1 Kings 8 9. and 2 Chron. 5.10 It is said there was nothing in the Arke save the two Tables of Stone Paul saith besides these there was Aarons Rod and the golden Pot having Manna Sol. 1. Which here hath relation say some to the remote antecedent which Tabernacle not Arke Pareus saith this is a forced construction 2. Others say that they were not included in the body of the Ark but conveniently placed about it this seemes most probable for may be interpreted not onely in but with neer about as Iudges 18.12 Luke 9.31 and 13.33 and so it may be rendred with or about which Pareus gives this answer God Commanded the two Tables to be placed in the Arke Exodus 25.21 Deut. 10.5 He commanded the Pot of Manna to be kept before the Arke of the Testimony and there Aaron is said to have put it v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Rebels Numb 17.10 And it is unquestionable that these three were kept in or neer the Ark as long as the Tabernacle continued But the Temple being built by Salomon onely the Tables are said to have been kept in the Ark the other things being fitly disposed in the holy place â—he Apostle therefore having respect to the first disposition which was in the Tabernacle before the Temple was built relates nothing strange from the History Vers. 7. But into the second went the High Priest alone once every yeer not without bloud which be offered for himselfe and the errours of the people The High Priest onely once a yeare viz. on the day of expiation might enter into the Sanctum Sanctorum and that not without incense and pretious sacrifices See Levit. 16.2.29.33 That by this meanes both the High Priest and people might be struck with a reverence of the place and God dwelling there saith Menochius This bloud here mentioned was a type of the bloud of Christ wherewith the Church is to be cleansed as the High Priest himself was a type of Christ saith Eslius Vers. 10. And carnall Ordinances Such as carnall men might easily performe and as were very suitable to the disposition of a carnall heart Mr. Hildersam Vntill the time of reformation Greek the time of correction that is the time of Christs revealing who was the body of all those shadowes Vers. 14. Through the eternall Spirit That is the divine power of his Godhead Purge your conscience That is free you 1. from the guilt and punishment of sinnes the guilt of sinne lies heavy on the conscience 2. the dominion of sinne to serve it in the lusts thereof From dead works Sinnes are called dead works 1. Workes because the soule is busie about sinne as a man about his work So Eph 5.11 1 Iohn 3.8 2 Dead partly to make the comparison more compleat they were ceremonially dead by touching dead carcasses so inwardly by sinne and as a dead carcasse is loathsome and odious so sinne Ezek. 36.31.2 In respect of the effects they bring forth death Rom. 6.21 they leave a sentence of death upon the conscience till the vertue of Christs blood be applied To serve the living God Here is the end of their purging we are not washed by Christ that we should defile our selves again but our purity must serve to Gods glory and nothing can come from us which will be acceptable to God untill we be purged with the blood of Christ and it is an elegant between dead works and the living God Vers. 23. With better Sacrifices then these Then those of the old Testament not in substance but in manner of exhibiting Christ was then slain onely in types and figures in the new Testament there is a reall and personall offering up of Christ himselfe Bulkley on the Covenant Vers. 24. Now to appeare in the presence of God Verbum forense an expression borrowed from the custome of humane courts for
it maketh to the triall of your faith and increase of your grace Dr. Taylor on Titus Vers. 4. But let patience have her perfect work Patience is perfect 1. when it puts forth perfect acts 2. when it continues in those acts There are five acts of patience in Scripture 1. An universall resignation of our selves unto Gods will as to the rule of goodnesse 2 Sam. 25. 2. A silent submission patience keeps under all risings of the heart Levit. 10.3 My soule keeps silence unto God saith David 3. An acceptation of the punishment Levit. 26.41 looking on it as proceeding from mercy a fathers hand and done in measure 4. It makes the soule cheerfull under the burden as in the second verse of this Chapter 5. It makes a man thankfull Iob 1. ult Secondly patience must continue if the burden continue See vers 12. and Iames 5.11 There are two motives here 1. By this means you shall be perfect grace perfects the man and the perfect worke of every grace perfects the grace acts intend habits 2. Wanting nothing The Greek word signifies possessing your whole portion Vers. 5. If any of you lack wisdome That is to suffer to carry a mans selfe in affliction If here is not of one doubting but opposing it as a thing certaine q.d. if any want wisdome as you certainly all want behold I shew you how to get it And upbraideth not Hitteth none in the teeth either with present defects or former failings Vers. 6. But let him aske in faith That is affiance as the other word wavering shews for he that wavereth is like an arme of the Sea driven with the wind And tossed He is off and on to day he will aske to morrow he will not Vers. 8. A double minded man Not one that pretends one thing and intends another though the word be sometime so taken but when the mind is divided between two objects that it knoweth not which to choose but stands as one in bivio that hath two waies before him and knows not whither to goe this way or that way Dr. Preston Vnstable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man that stands upon one leg wavereth and is unsteady and easily overturned Vers. 9. Let the brother of low degree rejoyce in that be is exalted viz. In Christ to be equall with the greatest Prince in the world yea to be above him if he be out of Christ. Dike on Philemon Vers. 10. But the rich in that he is made low Even in this that in Christ he hath made equall with himselfe the meanest not in his outward preheminence over them Vers. 12. He shall receive the Crown of life That Crown of life that is eternall life as a Crown as there was a Crown to him that overcame in their exercises among the Grecians The word Crown representeth unto us 1. The perpetuity of that life for a Crown hath neither beginning nor ending therefore it is called an immarcessible immortall Crown 2. Plenty because as the Crown compasseth on every side so there is nothing wanting in this life 3. The dignity eternall life is a Coronation-day Which the Lord hath promised to them that love him Such promises there are Matth. 10.22 19.28 29. Iohn 16.22 Vers. 13. For God cannot be tempted Greek is impenetrable no sinne can pierce him Vers. 14. When he is drawn away of his own lust The whole corruption of the heart or originall sinne is called lust because it principally shews it selfe in those lusts And enticed as a fish that is drawn aside into the deep water and after caught by the bayt Vers. 14 15. By five degrees the lusts of the heart rise unto a raigne and regiment in the heart of every wicked man First Lust tempteth and that two waies 1. By withdrawing the mind from God 2. By enticing and entangling the mind with some delight of sinne Secondly lust conceiveth when it causeth the will to consent and resolve upon the wickednesse thought upon Thirdly it bringeth forth when it forceth a man to put in execution the things consented unto and resolved upon Fourthly it perfecteth the birth of sinne urging a man to adde sinne unto sinne untill he come unto a custome which is ripenesse and perfection in sinning Fifthly it bringeth forth death that is everlasting vengeance and destruction In all which he alludeth unto the beginning proceedings and end of man who after he is past his full strength decays againe and dieth Vers. 17. Every good gift Temporall and smaller and every perfect gift Spirituall and greater blessings of grace and glory is from above and commeth down from the father of lights with whom is no variablenesse neither shadow of turning God is here compared to the Sunne and is therefore called the Father of lights but yet is preferred before it because it hath sometimes clouds cast over it and sometimes is in ecclipse but there is no change or shadow of change with him All these words are astronomicall God is compared to the Sunne and his light is much perfecter The Sunne hath its parallaxes in the East it looks one way in the South and West another way and his turnings yeerely departures from us which we call Solstices God neither riseth nor sets nor departs but is alwaies neer to those that call upon him That we should be a kind of first-fruits of his â—reatures The Saints are called the first-fruits of the creatures 1. The first-fruits are the choycest fruits Mich. 7.12 2. They were dedicated to God Vers. 19. Quick to heare This implies a readinesse to the duty and of the spirit to close with the mind of God Therefore Philosophers say we have two eares and but one tongue and eares open but the tongue hedged in with teeth Slow to speake That is not to presume of our own gifts thinking our selves better able to teach others then to be taught by them Vers. 20. For the wrath of man worketh not the righteousnesse of God As if he had said in time of wrathfull anger thou canst doe nothing that is good and pleasing to God Vers. 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse That is cut off as much as in you lieth all corruptions both of heart and life Filthinesse This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used onely here and properly signifies the filthinesse adhering to the body but translated to the mind it signifies covetousnesse as sordes in Latine but here any kind of sinne Estius Cornel à Lapide Vide Grotium Superfluity of naughtinesse Excrementum malitiae Beza All kind of evill thoughts and affections more then needs all naughtinesse is supersfluous but he means such naughtinesse as doth abound doth superfluere float at top Engrafted word Because it should abide in our hearts like a Syence in the stock and never be removed but there grow and fructifie unto life eternall
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
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
simpliciter qualitatem significat rei vel personae sed cum emphasi quadam admirationis ut Matth. 8.27 Marc. 13.1 Luc. 7.39 Estius Vide Gerhardum in loc Numerus pluralis excellentiam magnitudinem rei denotat Iustitiam pro justis accipio abstractum pro concreto Aret. Vide De Prid. in loc Fulke on the Rhem. Testam Locus hic evidens est adversus sectarios docentes Scripturam sacram ubique facilem esse omnibus intellectu perviam Estius Loquitur de magnitudine rerum divinarum non obscuritate Scripturae Res in Scripturis sunt difficiles non in se sed propter nostram coecitatem Deinde non loquitur de omnibus sed tantum de quibusdam qualia sunt oracula de futuris temporibus de Antichristi adventu Pareus Beatus Ioannes Evangelista cum Ephesi moraretur usque ad ulâ—jmam senectutem vix inter Discipulorum manus ad ecclesiam deferretur nec posset in plura verba vocem contexere nihil aliud per singulas solebat proferre collectas nisi hoc filioli diligite alterutrum Tandem discipuli fratres qui aderant taedio affecti quod eadem semper qudirent dixerunt Magister quaâ—e semper hoc loqueris Qui respondit dignam Ioanne sententiam Quia praeceptum Domini est â— solum fiat sufficit Hieron in c. 6. Epist. ad Galat. Oculis vidisse non est pleonasmus sed major expressio amplificationis câ—usa Imo non contentus simplici aspectu addit contemplati sumus Calv. Luc. 24. Negatio contrarij auget vim affirmationis 1 Reg. â—o 1. Deut. 33.6 Prov. 30.11 1 Sam. 1.11 Iob. 20.27 Id est purissima est lux Vide Bezam Haec loquendi form a valde est Ioanni familiaris ut quod affirmavit contraria negatione amplificet Ergo sensus est Deum ejusmodi lucem esse ut nullas tenebrat admittat Calvinus Zanchius Vide Bezam Dr Taylor Vox est blandissimè monontis quo Christus ad discipulos suos usus fuit Marci 10. Ioan. 13. Paulus ad Galatas cap. 4. Ipse verò Iohannes in hac Epistola frequentius utitur Estius * Propitiatio actionem denotat qua Deus ex irato judice propitius redditus hominibus in gratiam eos recipit ut in novi foederis promissione Heb. 8.12 Vsitatum est Hebraeis totum mundum dicere pro certa universitate quorundam de quibus in subjecta materia agitur Ludov. de Dieu in loc A lyer That is a hypocrite whose love is not sincere but feigned and counterfeit Mandatum vetus novum diverso respectu vetus ratione substantiae praecepti rei traditae novum ratione modi tradendi Spanhem Dub. Evang. Vide Bezam Senes se ut plurimum subducunt quasi excesserint discendi aetatem pueri quasi nondum maturuerint recusant audire mediae aetatis homines quoniam aliis studiis occupantur non adijciunt huc animum ergo ne qui se eximant Evangelium ad singulorum usus accomodat Defignat autem tres aetates quae magis recepta est hunae vitae partitio Calvinus Videmus quam diabolica sit tyrannis Popae quae minaciter ab evangelij doctrina aetates omnes arcet quas Spiritus Dei tam studiosè provocat Calv. Senibus competit notitia congruum est ut antiqui cognoscant antiquum dierum Estius What is more commendable in fulnesse of age than fulnesse of knowledge and what is more fit to bee knowne of ancient men than the Ancient of dayes Dr Hals Paraphrase Dr. Tailor on Titus Dr. Tailor on Titus The worlds Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novissima hora est Vulg. We hold Antichrist to be the whole body of Hereticks in the last Age of the world who under the name and profession of Christ advance themselves against Christ. Bishop Down of Anrich l. 2. c. 1. * Ex ecclesia fidelium seu Christianorum per haeresin egressi sunt Estius Augustin Est auteÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VnguentuÌ„ porius quam unctio oleum laetitiae Heb. 1.9 Spiritus nimirum ille qui sancta dogmata magis magisque imprimit animo Rom. 5.5 8 15 16. Ephes. 1.13 14. 4.30 Grotius Christus per eminentiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus ille Acts 3.14 Apoc. 3.7 Opponit autem spiritum Christi spiritui Antichristiano ut qui ex adverso pugnent inter se. Grotius Hildersam ubi supra Mr. Perkins and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrinque appositus articulus declarat veram esse definitionem hanc in qua verè definitum definitio reciprocantur Beza in loc Non dicit Peccavit sed Peccat Nam in eo assiduè perseverat sicut ipsius filii Beza Rutherf Triall and triumph of Faith That is sinneth not totally and finally Hee sinneth not 1. Studiously he purposeth not sin 2. Willingly viz. with his whole will and full consent 3. Not affectionately he loves not sin 4. Not deadly Or not unto death Dr. Tailor Vide Calvinum He doth not sin as the wicked man doth of whom he had spoken vers 8. with the full sway of his soule Hildersam on Psal. 51. Bellarmine saith this is the hardest place in all the Scripture urged for perseverance Quia verbum Dei quod quasi semen est quo divina natura in nobis gignitur in ipso vegetum existir Verbum evangelij semen dicitur passim Mar. 4.14 Mat. 13.19 1 Pet. 1.23 Hoc verbo regignimur Jacobi 1.18 Grotius Seminis nomine significatur Spiritus Sanctus ab effectu quod ejus vi efficacia regeneremur spiritualiter quemadmodum ex carne semine generamur Rainold de lib. Apoc. Vide Bezam Perkins Dr. Down of Justificat l. 6. cap. 12. Nomen spiritus metonymice accipio pro eo qui spiritus dono sepraeditum esse jactat ad obeundum Prophetae munus Calvinus Spiritus nomine intelligit Prophetiam sive veram sive falsam ut 1 Cor. 12. to mox v. 6 Grotius Perkins Magnam hic quidem diligentiam requirit metaphora ducta à fabris metallicis trapezitis ac nummulariis qui aurum argentumque ut habeant defaecatum à scoria qua nunquam prorsus vacatcum è terra effoditur purgatumque à sordibus aeris atque alioruÌ„ omnium metallorum quibus permiscetur adulteratur aliquando quando moneta cuditur igne aliisque rebus illud expurgant ita verbum hoc à Xenophonâ—e Scriptoribus Ethnicis ab Apostolo Petro usurpatur 1. Pet. 1.7 Rainold de lib. Apoc. Tomo secundo Praelect 214. Hic Charitas Dei erga nos intelligenda est Calvinus Elton Mr. Reynolds The meaning is to him that loveth God his Commandements are not grievous but he delighteth in them according to the inward man * Dr Fulke Water and bloud issuing from Christs side prefigured both these Dr. Taylor Multa sunt loca in quibus Syrus cum Vulgato concinit plurima tamen