anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
is no Letter or Syllable of a certaine forme of words as is usuall in Popery Seventhly Marke doth not say that the end and effect of this unction was that their sins might be blotted out and the snares of the Devill avoided in those that were about to dye but that by this externall symbole which then was usuall among the orientall people the gift of corporall healing might be administred Vers. 21. When a convenient day was come Not in respect of God to whom it so seemed comely to make the birth day of a wicked King lamentable by the death of a most holy man but in respect of Herod and Herodias who found not a fitter time of acting the murder long conceived and revolved within their minds Vers. 46. And when he had sent them away The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie simply to dismisse or send away but with tokens of singular good will as we take our leave of and wish well to our friends departing from us So this word is used Luk. 9.61 Acts 18.21 2 Cor. 2.13 CHAP. VII Verse 3. WAsh their hands oft Or diligently in the Originall with the fist Theophylact usque ad cubitum up to the elbow Holding That is studiously and with all their strength holding as the Greeke word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 4. And when they come from the market except they wash they eate not The market where they often happened to converse with sinners and feared lest by the touch of profane men and heathens they should contract impurity Also washing their hands they tooke heed of keeping their ring on their fingers lest any filth should lye under it whence all their washing would be vaine So they thought that their cups would be prophane unlesse they were first washed for it might come to passe that a dead flie might defile them if any one rose from the bed not besprinkled with water they thought him prophane since it might happen that a flea was killed in it from which he might be defiled But all those things were taken out of Numb 19.20 and Levit. 14.7 and 16.19 The Pharisees added these traditions or cautions to this Law by which they tooke heed lest the Precepts of God should be violated on the sudden Christ reprehends two things in the Jewish traditions 1. That they obtruded outward cleannesse on God instead of the purity of the heart 2. That they made the worship of God out of their humane Traditions See Grotius Vers. 7. In vaine do they worship mee teaching for doctrines the commandements of men In vaine either because they attaine not the end and fruit of divine worship or because the worship it selfe of it selfe was vaine and frivolous Polyc. Lyser Vers. 8. Laying aside the Commandement of God yee hold the tradition of men They preferred their humane traditions before the divine precepts and were so taken with them that they neglected yea made void the other Vers. 11. If a man shall say to his Father or his Mother it is Corban As if he should say I have given to the treasury therefore looke for no duty from mee this word is the Jews solemne oath Mr. Hildersam The Scribes and Pharisees taught that Parents might be freely neglected if the children had either consecrated any thing to holy uses or had vowed that they would not helpe their Parents See Dr. Rainolds his conference with Hart. c. 7. The Syriacke hath Corbani the Evangelist seemes therefore to have retained the Hebrew word because the Jews were wont commonly to use it for the forme either of a vow or an oath Vers. 17. His Disciples asked him concerning the Parable Matthew saith that Peter askt him Marke his Disciples that he would explaine this Parable unto them Therefore either Peter in the name of the rest asked him and after the rest of the Disciples also in the house asked him Christ answer sheweth that his Disciples asked him for not onely Peters ignorance but the ignorance of them all is blamed by him Vers. 18. Are yee so without understanding also Which words here are very emphatically put in respect of the Apostles as if he should say what you whom I have had so long time with mee to whom I have familiarly imparted the light of my doctrine which I have made partakers of all the secrets which I have received from my Father which I have made Doctors of the whole world and have long since often instructed in what things the true purity of man consisted that you ought to understand my doctrine before others yet are you so rude and unskilfull that you do not understand those things which are most plainely spoken Do ye not perceive that whatsoever thing from without entreth into the man it cannot defile him The words are to be understood according to the subject matter the matter of which Christ treates in the present is not properly meates considered in and by themselvs but the use of them whether they ought to be taken with washt or unwasht hands Besides Christ here speakes not of Leviticall impurity but of cleannesse before God which are most different among themselves Vers. 21. From within out of the heart of men proceed evill thoughts adulteries fornications murthers That is the heart corrupted with originall sinne as if the heart that is the whole were in a manner nothing else but sinne Vers. 22. Pride and folly are against the first Commandement blasphemies against the second and third by which men reproach the word or name of God of sinnes against the fifth Commandement he spake before and here are murders against the sixth adultery and fornication against the seventh thefts and covetousnesse against the eighth guile against the ninth evill thoughts against the tenth See Grotius An evill eye That is envy as Rom. 1.29 or niggardlinesse or both Vers. 33. and 34. By sprinkling spittle on his tongue he would note that the faculty of speaking was derived from him alone by putting his finger into their eares he taught that it was his proper gift to boare as it were the deafe eares for there is no need to flie to other allegories that he removed the deafe man aside from the multitude he did it partly for that purpose that he might cause the glory of his truth to appeare a farre off to rude and not yet fit witnesses partly that He might more freely and fervently poure out his prayers that he looked up to heaven and sighed it was a signe of his vehement affection whence we may perceive how singular his affection is toward men in whose miseries he condoled Calvin Ephphata The Evangelist retained the Syriacke word that he might shew how easie it was for Christ to heale this wretched man as he who using a familiar and ordinary word perfectly restored him but it is in the Imperative Moode be thou opened for all things are done at the command of this
Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
of the former as if she were one and the same Vers. 5. For this cause shall the man Meaning the husband he is here particularly mentioned 1. Because at the first making of this Law the woman was first brought to him to see how he could like her 2. Because of the preheminence that the man hath over his wife yet the woman is also tyed thereby for the nature and rule of relation requireth as much Cleave to his wife The Greek word importeth to be glewed unto whereby it signifieth that straight knot which is between man and wife as though they were glewed together To his wife not wives this is against Polygamy And they twaine not more shall be one flâ—sh God that in the Creation made two of one by marriage made one of two Vers. 11. All men cannot receive this Many persons mistake the help prepared of God Gen. 2.18 or do worse considering that some cannot abstaine Save they to whom it is given Continence is a gift of God whereof all men are not capable but those only to whom he giveth it when and as long as it pleaseth him It is given of God and that not unto all men as the gift of speech or reason nor unto all godly men as is the gift of faith but unto certaine only therefore Paul 1 Cor. 7.7 calls it a proper gift of God which some have and some have not Cartwright This saith Maldonate almost all expound as if the sense were all cannot performe what ye say that is want a wife because all have not the gift of Chastity Vers. 12. Christ nameth three kinds of men which are chaste First They that are chaste by nature borne Eunuches Or secondly which are made chaste by men those that are violently cut and so are forced because they lack those parts of a man Thirdly Others which have voluntarily repressed their lusts by abstinence temperance made themselves chaste that they might the better serve God These he setteth free from the necessity of marriage when by nature they are fit for marriage though they do abstaine they tempt not God because he granteth them liberty Vers. 16. What good thing shall I do Hilary saith he did intend to be legally just Vers. 17. Why callest thou me good there is none good but one that is God As if he should have said thou dost evill to call me good master except thou dost acknowledge me to come from God Christs purpose was to bring his Doctrine into credit He applies himself to the opinion of him to whom he spake who called Christ good in no other sense than he would have done another Master or Prophet and in this sense Christ rebuked him for calling him good that is legally taking him to be a meere man Vers. 18. He reckons up the Commandements of the second Table because in those of the First Hypocrites more easily conceale their impiety Vers. 19. Love thy neighbour Every man so Christ expounds it Luke 10.30 This answer was 1. suitable to the question what shall I do 2. The Law in it self is the way to life but for mans weakness Rom. 8.3 the godly keep it in Christ. Those that will be saved by works must keep the Commandements and no man shall be saved by the Law unless he performe all those things which are written as Paul teacheth Gal. 3.12 from Levit. 18.5 Vers. 20. All these things have I kept from my youth up A dreame of righteousness Calvin Jerome saith it was a lye so also Ambrose Austin Hilary from my youth as common people say I have had a good meaning ever since I could remember What lack I yet To perfection Vers. 21. If thou wilt be perfect go and sell that thou hast That is if thou wilt shew thy selfe to be such a one indeed as thou boastest thy selfe to be He desired to be an extraordinary man therefore he hath an extraordinary triall Relinquishing of all habitually in preparation of mind Aquinas saith perfection may â—e without actuall renunciation the want of habituall forsaking of all was notable in the young man as it may seem to be verified by Christs speech Treasure in heaven That is excellent bread that came down from heaven Our Father which art in heaven Heavenly things are 1. Absolutely good have a fulnesse in them earthly relatively 2. They are pure and immixed things earthly are mixed and imperfect 3. They are alwayes new and fresh these things have satiety in them and please only with their variety 4. Are lasting they sought a better and more induring substance Vers. 23. A rich man shall hardly enter into the kingdom of heaven Aquinas and Hilary say he that loves money Austen understands it of one that desires to be rich Polycarpus of one that trusts in riches so Mark expounds it 10.24 Take kingdom of heaven for kingdom of grace his riches choake the word and hinder holy counsell of kingdom or glory if it hinder him from the former it will from that Hardly A rare not impossible thing Marke and Luke express it with affection O how hardly can rich men be saved Vers. 24. It is easier for a camell to go through the eye of a needle There are three expositions of this The first is somewhat conceited Hugo Cardinall saith that there was a little Gate in Jerusalem called the needles eye it was impossible for a Camell to enter in at that â—ome think our Saviour alludes to this Secondly Theophylact interprets it of a Cable rope or Cord so Aristophanes Scholiast saith the word signifieth so Clemens Alexandrinus lib. 11. Strom. Arnobius Suidas Chrysostome or author operis imperfecti Hom. 33. in Mat. Austin Ierome Ambrose Hilary Calvin But Drusius and Caninius deny that the Word signifieth a Cable Thirdly these words are a Talmud Proverb when they would shew a thing to be unpossible they were used to say It was as hard as for an Elephant to go through a needles eye our Saviour useth the word Camell because he was better known to them That is such a rich man as sets his heart to get riches and honour not regarding the Religion of Christ. Perkins Such a one as trusts in his riches Mar. 10.24 Vers. 28. Ye also shall sit upon twelve thrones judging the twelve Tribes of Israel Although for the double portion of Iosephs children the Tribes were made thirteene yet for the most part they are wont to be named twelve Act. 26.7 Iam. 1.1 Grotius By giving his Disciples thrones wherein they should judge the twelve Tribes of Israel he compares them to Embassadors or to chiefe Counsellors and Presidents which have the chiefe seats in the Kingly Assembly All the Saints shall give their voice and approve of his righteous judgment 1 Cor. 6.3 but the Apostles above the rest shall fit as it were on the bench with him because Christ shall give judgment according to their doctrine preached in the world
my spirit upon all flesh Peter alleadging that place out of Ioel. 1.28 I will poure out my spirit thus explaineth it I will poure out of my Spirit that is the saving gifts and graces of my spirit and poure out that is they shall have abundance of my spirit Vers. 24. Whom God hath raised up having loosed the paines of death Some take these to be the sorrowes of the second death viz. the torments of hell because the loosing of no other sorrowes was necessary to the resurrection of Christ and it is impossible that any man should be held of the first death vide Bezam Vers. 27. My soule in hell That is either thou wilt not leave me as in the 31. v. following where the Greek Text saith his Soul was not left the old Latine hath he was not left or thou wilt not leave my body as that Gen. 24.26 Vers. 36. Both Lord and Christ That is God the Father hath given the Church to Christ and Christ again to the Church and made him Head and Saviour of it by his eternall decree Vers. 37. Pricked The word in the originall signifies to vex rent and wound punctually even every the least part and point of the heart if the sharpest points of many empoysoned daggers had been all at once fastened in their hearts in the cruellest manner could be devised they had not by the thousand part so tortured them as did now the sting of conscience for their sins and the sense of that horrible guilt of crucifying the Sonne of God Vers. 39. And to all that are a farre off That is the Gentles Ephes. 2.17 compared with 12. vers Vers. 42. And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayer These were notes of the primitive Church next after Christ. They continued in the Apostles doctrine Secondly in fellowship wherein the duties of love are comprehended Thirdly In breaking of bread That is the administration of the Sacraments for the celebration of the Supper is put for both Fourthly In prayer That is invocation of God with thankesgiving Vers. 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart See first their constancy they continued Secondly their fervency daily Thirdly Their unity with one accord Fourthly their audacity in the Temple Fifthly their charity in breaking bread from house to house Sixthly their familiarity did eat their meat Seventhly their alacrity with gladnesse Eightly their sincerity and singlenesse of heart CHAP. III. Vers. 2. BEautifull For the Prince onely did enter in thereat and not the people Ezek. 44.3 The people entred in at the North and South Gate Ezek. 46.9 Vers. 18. By the mouth of all his Prophets All the Prophets had one mouth Vers. 19. Repent yee To repent is to be wise after the fact and so to grieve for our errour that we desire and endeavour to mend it Be converted Returne for it is in the active in the Greek blotted out of Gods Book Dilher saith it is a metaphor taken from a munificent Creditor which remitting a debt presently blots it out of his book of Accounts as if he had received it Col. 2.14 or from a scribe which razeth out the errours of his Pen and the faults of his Writing with a Pen-knife or from a washer which rubs spots out of linnen Times of refreshing Tempora refrigerii times of Cooling By a most fit metaphor especially to the condition of those regions which were so hot in summer as we see by their custome of washing the feet of their guests Rainold de lib. Apoc. Vers. 21. Whom the heavens must receive It is questionable whether the Greeke words should be resolved that the Heavens received Christ or that Christ received the Heavens Locus à multis vexatissimus Times of restitution This is not meant of the last day See Barrh on Hos. 1.11 p. 184.185 Vers. 25. Ye are the children of the Covenant Or sonnes of the Covenant because they have a right to the Covenant as it were a birth-priviledge CHAP. IV. Vers. 13. IGnorant men The word used here is Idiots which being spoken in comparison had to a magistrate be tokeneth a private man but when we speak of sciences and studies it signifies one that is unlearned and in accompt of honour and estimation it importeth one of base degree Vers. 25. Who by the mouth of thy servant David hast said The Holy Ghost ascribeth here the second Psalme to David which ownes not its Author in the Title and seemeth by this very passage to give us close intimation that every Psalme which telleth not in its Title who was the Author and Penman of it is to be ascribed to David as the Penman Vers. 29. Grant unto thy servants that with boldnesse they may speake thy word i. e. Lord they would drive us from this worke whereto thou hast called us but doe thou furnish us with such a measure of courage that we may proceede faithfully in our calling notwithstanding any menaces of theirs Vers. 31. The place was shaken where they were assembled together It is reckoned by the Learned writing upon this place that God by this externall signe was pleased to declare how much he liked of the act of their devotion and withall that Gods shewing himselfe to approve thereof was a speciall favour Vers. 32. Of one heart and of one soule That is there was perfect union and unity among them They had all things common That communion was in such things onely as men had then freely given for the common good Vers. 36. The sonne of consolation For this he was called the Sonne of Consolation because is was a comfort to many in the Church in this time of affliction Vers. 37. And laid it at the Apostles feet To signifie as some thinke that we must rather trample upon and contemne this trash then to have over great admiration of it Greenham CHAP. V. Vers. 3. TO lie to the Holy Ghost Because all secret sinnes are said to be done in a speciall manner under the privity of the Holy Ghost who searcheth the heart or to lie to the Holy Ghost by tempting to see whether the Spirit of God could discover it And to keepe backe part of the Price Purloyning of the Price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate by stealing or purloining for so the word signifies our English which renders it Keeping backe of the price doth not sufficiently expresse the propriety thereof in this place In another place it doth Tit. 2.10 where it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purloyring The Vulgar in both places useth Fraudare defrauding The Syriacke and Arabicke expresse it by two words when they could not fitly by one cepit aliquid de pretio occultavit id est clam surripuit de
would not have their Gods knowne lest enemies by Magicke should get them away hence they chained their Gods Macrobius Vers. 25. Life and breath That is the breath of life as Gen. 2.7 see Iob. 3.5 It runs smoothly in the originall Vers. 28. And move Which is to be understood as well of the motions of the minde in thoughts and desires as of the body And have our being This is the meaning of it we have not onely had our being from him at the first but our being is in him We have our being in him as the beames in the Sun and an accident in the subject Vers. 30. God winked at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is lightly passing over God regarded not as the old translation he did looke over it he did not vouchsafe to looke or set his eyes upon it cared not what became of men that lived in those dayes for that that is the meaning of the phrase appeareth by the next words and by the contrary Psal. 34.5 Some thinke it notes the indulgence of God that is he did not deale severely or strictly with them when they sinned because they had no meanes or so little meanes to keepe them from sinne rather in those times wherein there was so much blindnesse in the world God let men goe on in their sinne God had no regard to the Heathens he dealt with them as with Cain had no regard to their sacrifices CHAP. XVIII Vers. 4. ANd perswaded the Iewes Exhorted so that he perswaded and so the word signifies Vers. 10. In this City That is many that are to be converted and brought unto the faith Vers. 12. Gallio So called from his milkie whitenesse Vers. 14. Lewdnesse The greeke word translated lewdnesse here doth elegantly set forth the disposition of a lewd man such a one as is easily drawne to any wicked way Lewd comes from Loedan an old Saxon word that is of a servile disposition Vers. 26. Expounded unto him the way of God more perfectly What if I should say he learned of them to mend the manner of his preaching I am sure there is nothing against it in the text Beza expounds it the way which leadeth to God CHAP. XIX Vers. 2. WE have not so much as heard whether there be any holy Ghost It is meant in respect of the miraculous gifts of the holy Ghost for it cannot be supposed that these being now entred into Johns Baptisme could be so grossely ignorant as not to know that there was a third person in the Trinity Vers. 3. Vnto what then were ye Baptized That is into what doctrine were ye initiated and instructed Vnto Iohns Baptisme into the doctrine which Iohn sealed by Baptisme This interpretation frees this hard Text from the false Collection of Anabaptists who hence would gather that those were by Paul rebaptized who were formerly Baptized by Iohn It cannot be proved that any which were once Baptized by John were ever Baptized againe But the contrary may easily be gathered for seeing our Saviour Christ Baptized none himselfe it will follow that the Apostles were either not Baptized at all or else Baptized onely with Johns Baptisme Vers. 4. Iohn Baptized with the Baptisme That is taught the doctrine of Repentance Vers. 5. When they heard That is by Iohns Ministery Baptized into the name viz. By Iohn not by Paul Vers. 19. Curious arts That is Magick as the Syriack and Arabicke rightly render it whence the proverbe Ephesiae literae fifty thousand pieces of Silver That is 6250. pound Sterling vide de Dieu Vers. 24 Silver shrines for Diana Shrines or Temples some say little houses or Caskets to put the idoll in others think the Temple Diana was engraven on their Coyne as Beza Imagunculae seu nummi quidam saith he qui a figura Templi quam repraesentabant Templa appellabantur The Arabicke and Aethiopicke translations saith de Dieu have Images of Silver Vers. 27. All Asia Vniversalitie a Cloake for errour but we must not follow a multitude to doe evill Vers. 32. The Assembly Vers. 33. And they drew Alexander out of the multitude the same Alexander as it is thought was after a persecuter of Paul 2 Tim. 4.14 Vers. 35. A worshipper Or the Temple Keeper CHAPTER XX. Vers. 4. SEcundus Vers. 7. Vpon the first day of the week This is a better Translation then that Some one day of the week The Hebrewes use often by one to signifie the first as Gen. 1.5 and 10.25 the Greek words are an Hebraisme That day of meeting was proper to Christians 1 Cor. 16.2 It is called the Lords day Rev. 1.10 Continued his speech untill midnight Perkins notes two things from this 1. That the night mentioned here was a part of the seventh day of Pauls abode at Troas for if it were not so then he had stayed at least a night longer and so more then seven dayes because he should have stayed part of another day 2. That this night was part of the Sabbath which they then kept for they kept it in manner of a Sabbath in the exercises of piety and viz. in preaching yea he continues there till the rest was fully ended Vers. 21 Testifying hath to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Iesus Christ Here is laid down the compleat duty of a Minister 1. To preach repentance which a man must perform to God whom by his sins hee hath grievously offended 2. To preach faith in Christ and free forgivenesse and perfect salvation through faith in Christ to all that shall truly beleeve in him and after to declare unto man his righteousnesse to shew that though a man in himselfe be evill yet in Christ he is righteous and just and by him so justified as he is no more a sinner in the presence of God Vers. 22. I goe bound in the Spirit There are three interpretations of that speech one is of Camerarius and Beza who interpret it of the Holy Ghost viz. That Paul should say he goes by his impulse 2. The other of Grotius to perceive things future as present which interpretation 1 Thes. 3.4 favours a like speech of the same Paul 3. Of Heinsius who saith that Paul was sadned in Spirit for the bonds he was to suffer the Greek speech seemes to him to signifie so much Vers. 24. Finish my course with joy There is 1. Cusus naturae 2. Nequitiae 3. Pietatis 4. Muneris the fourth course of every ones particular calling is principally here intended To finish ones course Is to take up all those duties which belong to us to performe the same with cordiall integrity and persevere even to the end of the goale To finish it with joy is so to live and worke as to meet with joy at the end of our work Vers. 27. All the
onely is the authour and worker of it Vers. 20. Srived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies an high ambition to Preach the Gospell Vers. 30. Strive together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul contendere The word signifies to strive to the shedding of bloud see Luke 22.44 Vers. 31. Them that doe not beleeve The word signifies both unbeleevers and disobedient CHAP. XVI Vers. 3. GReet Priscilla and Aquila Aquila and Priscilla his wife were Jewes and of the same Trade with Paul Tent-makers for the Souldiers Priscilla is here named first as she is Act. 18.18 2 Tim. 4.18 whence it appeares that she was a very vertuous woman and perhaps to be preferred before her husband for piety Vers. 5. Greet the Church that is in their house Sometimes it may be the whole Church was met together in some eminent mans family yet withall it includes that the Family it selfe was a Church of God Vers. 7. Who are of note among the Apostles The sence may be they were well known to the Apostles but it is more probable the word Apostles is to be taken in a large signification for such as were messengers of the Church Mr. Ball. Vers. 16. Salute one another with a holy kisse That is with such a kisse as becometh Saints as it is the fashion among us for men meeting with their friends to shake hands so was it among the Jewes as appeares by the many places in both Testaments for men to kisse men at meeting and parting In the Primitive times Christians before the receiving of the Communion kissed each other which fashion for some abuse was prudently layd down instead whereof is the superstitious kissing of the Pax in the Church of Rome Vers. 17. Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as a Watchman useth that standeth on a Towre to descry enemies he marketh diligently all commers and giveth notice accordingly for the saving of the City whence Episcopacy say some And avoyd them viz. After admonition and good means used for their reclaiming Titus 3 10. Vers. 19. Wise unto that which is good and simple or harmlesse concerning evill wise to procure good to your selves innocent in bringing evill on any Vers. 20 Bruise the Greek word signifies to break or crush a thing to pieces being applied to the feet it noteth that breaking or crushing which is by stamping upon a thing Vers. 25. Establish you Paul often attributes this Greek word to God as 1 Thess. 3.13 2 Thess. 2.17 3.3 1 Pet. 5.10 elswhere he useth the same word concerning men viz. in their degree and order which men do by word and example Kept secret say some from Jewes rather thus comparatively hidden being never so clearly made known to the sons of men Ephes. 3.5 ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to the CORINTHIANS CHAP. I. THe City of Corinth was a famous metropolis in Achaia notable for wisdom Periander one of the seven wise men is celebrated for a Corinthian and Tulle calleth it lumen Graeciae the light or eye of Greece The Corinthians were notedly infamous for lust and wantonnesse hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari Non cuivis homini contingit adire Corinthum Therefore Paul in his first Epistle writes much against it 1 Cor 5.1 9. 10.8 11.6 9. 18.7 Both these Epistles to the Corinthians saith à Lapide were written before that to the Romans This first Epistle to the Corinthians in weight of argument is far inferiour to the precedent Epistle to the Romans but in variety of things it ought to be judged equall and in order of time before the other Morton Vers. 10. Be perfectly joyned together The Greek word signifies such a joyning as when a bone out of joynt is perfectly set right again As Gal. 5.1 Restore set him in joynt Vers. 12. I am of Paul and I of Apollo and I of Cephas and I of Christ That is I am Pauls Disciple follower and so in the rest Chrysostome interprets the place so that the last words should be the Apostles own crossing the Corinthians shewing them in his own example who they must be called by Vers. 17. Christ sent me not to baptize but to preach the Gospell Paul doth not simply deny that he was sent to baptize for it was enjoyned to all the Apostles Matth. 20.19 to preach and baptize but comparatively q. d. he rather enjoyned me preaching then baptizing See Iohn 9.41 Vers. 18. The preaching of the Crosse That is the Gospell not onely because the crosse followed it but also in that it is the doctrine of Christ crucified Vers. 20. The Disputer Or Inquirer such as will receive no more in religion then they can see reason for See Beza Fullers Miscel. lib. 3. cap. 7. The Jewish Doctors that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not Thorndike Vers. 21. The foolishnesse of preaching an Hebraisme for foolish preaching that is preaching which the most men and wisest men in the world esteem contemptibly of 1 Cor. 1.23 for so he expounds himselfe vers 18. carnall men and those which shall perish account it so 2 The preaching of such men as have no shew with them in the world such as the Apostles were Acts 4 13. 3 Such a kinde of preaching as is plain without all ostentation and shew of humane gifts 1 Cor. 2.1 4. M. Hildersâ—m Vers. 23. Christ crucified That is we teach that life and salvation is come to the world by the crosse and death of Christ. Pareus He was crucified naked so he must be preached Vnto the Jewes a stumbling-block and unto the Greeks foolishnesse The one expected a glorious estate of the Messiah in the world the other deemed it a foolish and absurd thing to expect life out of death glory to issue out of such extream contempt The Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospell aven gilion that is a revelation of vanity and the Greeks traduce it for a doctrine of novelty yea for a doctrine of devils Acts 17.18 Vers. 26. Are called Is not the Word preacht to these as well as to the poore There is a twofold call 1 Externall by the word this the rich and mighty have more then the poore 2 Internall so few of them are called the word is not effectuall upon them Vers. 30. Wisdome that relates principally to the understanding all saving knowledge by which we are converted and all the wisdome and prudence we have in our practicall understanding which we receive at beginning in progresse and perfection hereafter we have from Christ. Secondly mark the phrase It is not said who by Gods appointment makes us wise but is made unto us wisdom in the abstract to shew that out of Christ we have nothing but folly Rom. 1.22 â— To let us know that in him we have an
all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent â—here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to refâ—r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apolloâ— taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard
unjust and unbelievers and bringing Christians before them vers 6. 2 Contending about small matters and meer trifles vers 2. 3 Too much forwardnesse to Law vers 5. 4 Doing wrong themselves vers 8. Vers. 9. Idolaters There were two kinds of them worshippers of Idols that is false gods as all the Heathens were Or secondly of the true God in an Idoll or Image as the Jews often were and as all the Papists are at this day Effeminate Or soft The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth soft-spirited men men of a kind of soft carriage apt to all wantonnesse Mollis erat facilisque viris Paeantius heros Abusers of themselves with mankind The Greek is but one compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paederastae Calvin Vers. 10. Revilers which dare call him with vile terms that offends them Extortioners that care not what they pill to themselves by hook or crook Vers. 11. And such were some of you The Apostle addes this word some saith Estius to moderate his speech least he should seem to accuse all the Corinthians of all the fore-mentioned vices to shew that some were guilty of some of those vices and others of other although the sinne of Idolatry was common to them all Calvin thinks this particle is superfluous after the usuall manner of the Grecians which often use it Ornatus gratia and not for restriction and that the Apostle intends onely that no man is free from these evils until he be renewed by the Spirit The plain meaning saith he is that before their regeneration some of the Corinthians were covetous some adulterers some extortioners some effeminate some revilers but now being freed by Christ they ceased to be such The Apostle puts them in mind of the sinnes they had repented of not to reproach them but 1. That they might be more able to mortifie their present corruptions Psal. 38. 2 That they might be more pitifull to others Titus 3.11 and more thankfull to God But ye are washed but ye are sanctified but ye are justified He useth three words saith Calvin to expresse one thing the more to deter them from falling into those sinnes againe which they had escaped Pareus saith we are to take washed generally for all the benefits of Christ remission of sinnes and regeneration by the Spirit and Blood of Christ the other two for the parts of his washing the first of which is Justification and the other Sanctification Vers. 13. Now the body is not for fornication but for the Lord and the Lord for the body The Apostle propoundeth six reasons why we should fly fornication 1. Our bodies are the Lords and must be serviceable unto him in this Verse the body for the Lord the body is ordained for the Lords use and ought to be imployed to his glory and the Lord for the body to redeem and sanctifie the body as well as the soule and consequently to rule and command it as well as the soule being Lord of both 2. We look they should be raised to glory in the last day vers 14. and therefore we must in the mean time keep them honourable 3. They are the members of Christ vers 15. we may not then make them the members of an Harlot 4. Whereas all other sinnes are without the body this directly is against the body vers 18. where he also bids them flee Fornication 5. The body is the Temple of the holy Ghost vers 19. and these sinnes make it the Devils stie and stews 6 Our bodies are bought with a price ver 20. and it is sacriledge not to glorifie God in the body as well as in the soule seeing they are both alike his Vers. 16. Know ye not that he which is joyned to a Harlot is one body Paul notes three sorts of conjunction 1. In the flesh onely as betwixt a man and a whore 2. In the Spirit onely as betwixt Christ and his members vers 19. 3 In the flesh and the Spirit when two faithfull are married together Vers. 17. Is one Spirit one spirituall body Pareus rather in respect of the bond Gods Spirit Beza Vers. 18. Sinneth against his own body not because the body is used as the instrument then it will hold also in stealing backbiting swearing rather as Peter Martyr more eminently against the body then other sins Or the body is not onely the instrument as in other outward sins but the object in this sin a man sinnes against his own body spoyling it of that excellent honour whereto God hath advanced it CHAP. VII Vers. 1. IT is good for a man not to touch a woman Good is opposed to that which is incommodious or inexpedient so Matth. 19.10 it is expedient Conducible to those who have the gift of continency and no setled abode and in times of persecution See vers 35. Obj. Gen. 2.11 It is not good for man to be alone Sol. Paul wrote in times of persecution which in all this Chapter he hath a speciall eye unto See Calvin Touch The Greek word often signifieth not to touch with the hand but to have any commerce with another therefore the meaning is bonum est abstinere ab uxore hoc est non ducere uxorem It is good to abstaine from a wife that is not to marrie Vers. 2. Neverthelesse to avoyd Fornication let every man viz. which hath not the gift of continency have his own wife Vers. 3. Due benevolence It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benevolence because it must be performed with good will and delight willingly readily and chearfully It is said also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due because it is a debt which the wife oweth to her husband and he to her 1 Cor. 7.4 Dr. Gouge Vers. 5. Give your selves to fasting and prayer He speaks here of solemn fasting and prayer these also are joyned together Matth. 17.21 Acts 13. Vers. 9. To burne That is to have within a continuall fervency of lust in the heart Earnest desires are meant Hos. 7.4 Rom. 1.27 Vritur infoelix Dido c. Virgilius 4 Aeneid Vers. 10. Vnto the married I command yet not I but the Lord The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage that is from the plain relation of God in the Old Testament Vers. 12. But to the rest speake I not the Lord Which hath reference to that before vers 10. To this doubt of remaining together where one is a believer the other an Infidell I say not the Lord not as though Paul did resolve any thing against the mind of God but he gave this resolution as an Apostle under the New Testament which was different from the dispensations of the Lord under the Law Vers. 14. Sanctified by the Husband But she shall never be saved but by her own faith he sanctifieth her marriage but not her person Vide Calvinum
word nature saith Vorstius to the boasting of the Jew as of their carnall generation from Abraham Vers. 5. Quickned Greeke made alive he repeates it againe in this verse what he had touched on in the first 1. In regard of the grammaticall construction to make the sensefull the sense being imperfect in the first verse in the originall he quickened is wanting and he varies the person in the first verse it is you the Ephesians to whom he wrote here we includes himselfe with the Jewes and repeats it to shew the generality of the condition all are dead in sinne 2. The certainty of it 3. The corruption of our nature that are unwilling to take notice of it By grace ye are saved And so verse 8. the Apostle brings in this sentence twice not onely to shew that the progresse of a Christian is by grace but the very first beginning and setting out t is all of grace Vers. 7. He might shew The originall is of greater force then our translation that he might shew forth by demonstration and evidence that so the world might see admire and applaud the bounty of his grace Vers. 10. For we are his workemanship 1. Hee workes the Saints off from their beloved sinnes 2. He workes them above the dearest of creatures and comforts 3. Workes them out of carnall selfe 4. Workes them in Christ. That we should walke in them Walking imports 1. Spontaniety in the principle moves from within if a man be drawne or driven he doth not walke Prov. 20.7 The Hebrew word in that conjugation signifies sets himselfe a going 2. Progresse in the motion he moves forward gets ground of corruption lives more in to and upon Christ. Vers. 12. That at that time ye were without Christ c. 1. They are without Christ the ground of hope 2. Out of the Church the place of hope 3. Without the Covenant the reason of all our hope and beleeving Without God Not onely without the true knowledge and worship of God and such as did neglect both but such as were neglected and not regarded of God and suffered to walke in their own wayes and sinnes See 19. v. Without God 1. In reconciliation 2. In Communion grace is tendentia animae in Deum Vide Bezam Vers. 14. He is our Peace 1. That of men with God was procured by him 2. Of men with men 3. Of men with themselves Vers. 17. And came and preached peace to you which were afarre off Christ preached peace to them that were afar off that is to the Gentiles in the persons of his Apostles Vers. 18. An accesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— leading by the hand it is used also 3 Chapter v. 12. An introduction or adduction it is an allusion saith Estius to the custome of Princes to whom there is no passage unlesse we be brought in by one of their favourites Vers. 19. The houshold of God Which words imply speciall care and government as a wife and good housholder hath a speciall care over them of his family Vers. 20. On the foundation of the Apostles and Prophets That is on the doctrine of the Scriptures of the Old and New Testament CHAP. III. Vers. 8 LEsse then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comparative made of a superlative The unsearchable riches of Christ Riches imply two things 1. Abundance 2. Abundance of such things as are of worth riches and riches of Christ unsearchable riches of Christ in Christ are riches of Justification Tit. 2.14 Sanctification Phil. 4.12 13. Consolation 2 Cor. 12.9 Glorification 1 Pet. 1.5 Vers. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdome of God That is if it had not beene for the Churches sake that God would reveale so glorious a Mystery the Angels in heaven must have been for ever ignorant of it By the Ministery of the Apostles the Mysteries of God concerning mans redemption have beene revealed to the Angels themselves See Iohn 20.21 Some say by way of information the Angels are edified by preaching others by contemplating of the Church seeing the manifold wisdome of God therein The Schoolemen distinguish of a threefold knowledge of Angels 1. A naturall knowledge concreated with them 2. Experimentall some thinke this is here meant the experience the Angels gather out of the observation of Gods dealing with his people 3. Cognitio revelata The manifâ—ld wisdome of God Multivarious wisdome The wisdom of God is simple and uncompounded it is pure and unmixed with any thing but it selfe yet it is manifold in degrees kinds and administrations vide Hieron in loc Vers. 12. In whom we have boldnesse and accesse The word translated boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies liberty of speech or speaking all or boldnesse of face in speaking A believer by faith hath boldnesse to goe to God by prayer and accesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall which signifies such an accesse as is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his fathers presence Vers. 15. Of whom the whole family That is the Church The Church triumphant in Heaven and militant on Earth make but one family Gal. 6.10 Vers. 17. Dwell in your heart By his Spirituall presence and gracious influence Being rooted and grounded in love That is have a strong and firm love to the things of Jesus Christ love is the great mover in the soule which carries it out in all its actions Vers. 18. May be able to comprehend with all Saints what is the â—â—edth and length and height and depth The Apostle sets out Christs love with heigth and depth length and bredth the four dimensions of the Crosse to put us in mind say the ancient Writers that upon the extent of the Tree was the most exact love with all the dimensions in this kind represented that ever was Vers. 19. To know the love of Christ which passeth knowledge Christ love is great 1. Because the love of all relations as a Head Lord Father King Husband meets in Christs love to his Church 2. It was the love of God and therefore infinite from everlasting 3 It hath no motive Christ loves because he loves He will have mercy on whom he will have mercy 4. He loves without measure it is not provoked by unkindnesse yet we may know more of this love of Christ though we cannot know it all Filled with all the fulnesse of God Desire 1. To be filled with knowledge of all the will of God Col. 1.9 2. To have a more full repaire of the Image of God in you 2 Pet. 1.4 3. In regard of your influences from God and enjoyment of him here we enjoy him in creatures ordinances in Heaven we shall enjoy him immediately Vers. 20. That
is rare in Princes Courts yet even in Neroes Court there were some Saints That which some imagine that Seneca is here designed among the rest hath no colour saith Calvin for he never by any signe saith he shewed himselfe a Christian neither was he of Caesars household but a Senatour See Estius ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the COLOSSIANS CHAP. I. THis Epistle was written by St. Paul when he was prisoner at Rome The occasion of the writing of it was a report brought unto him concerning the estate of the Church at Colosse that after they of the Church had been converted by Epaphras to the faith of Christ and instructed in the truth of Religion according to the doctrine of the Apostles they were in danger to be seduced by false Teachers raised up by Satan who sought to impose and thrust upon them the observation of circumcision and certaine rites of the ceremoniall Law abolished by Christ and to entangle them with many philosophicall speculations and to bring in the worship of Angels and many other sorts of will worship devised by themselves The Apostle hearing of this eminent danger like to fall upon them was induced to write this Epistle unto them as a remedy against these evils The summe and substance of this Epistle is that the Colossians ought to continue constant in the doctrine of the faith delivered unto them by Epaphras and to avoyd the corruption of flattering novelties and deceivers The materiall parts of it besides the Proem and conclusion are two The first is concerning Christian doctrine in the two first Chapters the second concerning Christian life and conversation in the two Chapters following Vers. 9. That you might be fulfilled with the knowledge of his will in all wisdome and spirituall understanding The words are better translated by Tremelius and Calvin wisdome and prudence To see truths and the reason of them this is wisdome to be cunning in practise that is prudence Ephes. 1.8 in wisdome and prudence The opposite to wisdome is folly the opposite to prudence is blockishnesse in a mans whole course Vers. 10. That ye might walk worthy of the Lord Walking is an ordinary metaphor in the Scripture for the conversation of Christians commonly used for the outward conversation here for outward and inward too because worthy and well pleasing is added Worthy is taken in a legall and strict sense so the Angels can do nothing which deserves Gods acceptance and regard 2. In an Evangelicall and comparative sense 2 Thess. 1.11 Of the Lord The word God alone ordinarily signifies the Father the word Lord alone usually Christ behave your selves answerably to his wisdome authority holinesse example Unto all pleasing Not in one thing onely but that whatever we doe may be acceptable to him there are divers notes of Universality vers 9. and twice here and vers 11. Unto all patience notes 1. totum subjecti the man all patient that is patient in tongue and in heart 2. Totum ipsius quantitatis a totality of the very grace of patience pure patience without mixture of passion 3. A totality in reference to condition a heart so principled so compos sui master of himselfe that no evill can make evill not the greatest evill the least impression of evill 4. A totality in reference to time totum temporis such a patience as dies not till the man die Vers. 12. Made us meet It is not said that he hath made us worthy as the Rhemists translate it but onely fit or meet as both the Greek signifies and the interlineall and Syriack have translated it therefore merit cannot be drawn hence Vers. 13. Who hath delivered us The word signifies by fine force to deliver or pluck away even as David pulled the Lambe out of the Beares mouth It signifies such a deliverance as in respect of them that are delivered is never deserved by them nor desired of them but is as it were a drawing and haling as the pulling of a beast or rather a dead wight out of a pit And in respect of the deliverer it signifies such a deliverante as is wrought by his Almighty power by the power of his Spirit Elton And hath translated us A word taken from those that plant Colonies and cause the people to goe out of their native soyle to inhabite a new Countrey Vers. 14. In whom we have redemption a full and perfect redemption It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through his blood So also it is Ephes. 1.7 These words are wanting in six ancient Copies and are not read by Chrysostome or his Epitimator Theophylact nor by the Vulgar and Syriack Vers. 15. Who is the Image of the invisible God Christ is called so because of his equality every way and likenesse to his Father by him God otherwise invisible is manifested to us The first-born of every creature The first-borne is used two waies 1. Properly for him that was born before all others like to himselfe so Christ is not the first-born so he should be a creature 2. Improperly for him who is Lord and heire of all his Fathers goods so here the first-born of every creature is the Lord of all creatures Vers. 16. Whether they be Thrones or Dominions or Principalities or powers The first two Thrones Dominions respect things in invisible or things in Heaven the latter two Principalities Powers things on earth for he seemeth to illustrate each part of the distribution by the particulars inferred as Ephes. 1.21 see Bayne Others interpret all these of the good Angels Augustine saith what difference there is between these four words let them tell us that are able so they prove what they tell us for my part saith he I confesse I know it not And for him That is to seve for his glory and praise M. Perkins Vers. 18. He is the head of the body The head for influence dominion direction The first borne from the dead He hath this dignity and priviledge to rise to eternall life and glory the first of all men Lazarus and others rose before him but to live a mortall life and to dye againe By vertue of his resurrection he is the cause of the resurrection of all his Members as the first borne among the Jewes did communicate his good things to his brethren See Rom. 8.29 For these two reasons he is called the first borne among the dead See 1 Cor. 15.20 Elton Vers. 20. And by him That is by Christ not as an Instrument as the Papists say but as a ministeriall and meritorious cause of reconciliation 2 Cor. 5.19 To reconcile all things unto himselfe To reconcile is to set at one and to make of enemies friends Both the things in earth That is the Elect living in this world And the things in heaven That is the holy and Elect Angels 1 Tim. 5.21 The Angels have need of a mediatour for
instructed to execute all the parts of his office Bellarmine and Andradius make themselves merry here and say that the word profitable never notes sufficiency but the same Greek word is used 1 Tim. 4.8 for sufficient The Scripture is so profitable that a Doctor of the Church may thence confirme the true doctrine and confute false may instruct and mend his manners and be made wise to obtaine salvation therefore it is perfect That which containes all things necessary containes a sufficient doctrine Classicus hic locus est ex quo Scripturae perfectio contra Pontificios demonstratur Gerh. in loc But Estius saith the Apostle here speakes onely of the old Testament for Timothy could not from his Child-hood know the Bookes of the New Testament since they were not then extant To that we answer with Calvin that for the substance there was nothing added for the Apostles writings are but an explication of the Law and Prophets together with an exhibition of the things And if the Old Testament alone were profitable for all these ends then much more now is the whole Scripture the new being also added CHAP. IV. Vers. 1. I Charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing As if he should say Thou canst never answer it unto God and unto Jesus Christ at the day of judgement if thou doe it not Vers. 2. When the Apostle foretelleth that in these latter times men should have itching eares he prescribeth to Timothy this remedy to cure it preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine as if he should say teach diligently zealously profitably using not onely doctrine but application grounding thy exhortations and reproofes substantially upon sound doctâ—ine Hildersam Preach the word It is not onely a toleration but a peremptory command Be instant The Greeke word signifies to stand to or over a businesse our English word expresseth it fully to be instant in a businesse imports two things earnestnesse and diligence In season May be understood two wayes 1. It may be taken for the ordinary set time appointed and set apart for this exercise the Lords day Marke 6.2 Luke 4.16 Act. 13 14. and 20.7 2. At such times and seasons when the word may be most acceptable most profitable unto the hearers Out of season Not in it selfe or in truth but in the opinion of men This duty of the Ministery is twice pressed upon them reprove rebuke See 58. Esay 1. Rebuke exhort with all long-suffering Titus 1.13 There is a precept to reprove sharply Some consider the persons to whom the Apostle writ these things the one was Timothy who they say was severe and austere and therefore is exhorted to patience and meekenesse the other Titus who was gentle and meek of nature and therefore spurred unto sharpnesse and severity Others draw the difference from the people over whom they were set the Cretians were hard and refractary full of bad qualities the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were to be mildly dealt withall Vers. 5. Do the work of an Evangelist That is which is worthy of an Evangelist therefore say some Timothy must needs be an Evangelist and so no Bishop Some by the name of an Evangelist signifie in generall a Preacher of the Gospell but these are rather meant saith Calvin which the Apostle used as companions in executing their office Act. 21.8 Eph. 4.11 As if he had said doe thou Timothy that which becomes thee in thy place and calling faithfully and with conscience for I have so done in my place and calling I have done my duty conscionably and faithfully and stood against all opposition to the contrary and now I am ready to be offered as a drinke offering Phil. 2.17 and to depart this life though Estius oppose this Immolor ac libor more sacrificii Metaphorae ratio à sacrificiis V. T. ducta quibus addebantur olim libamina Gerh. in loc Vide plura ibid. Vide Calvinum à Lapide Vers. 7. J have fought a good fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certamen illud praeclarum certavi Beza I have fought that excellent fight a fight by wrestling the Apostle useth this Metaphore also 1 Cor. 9.25 He addes this partly for his own comfort and partly to provoke Timothy to imitate him I have finished my course As the first Metaphore was taken from a stout Champion so this is taken from a strong runner He compares himselfe to those which run in a race which Metaphore he also useth and joynes it with the former 1 Cor 9 24.26 I have kept the faith This third Metaphore is taken from a brave Souldier he was faithâ—ull to his Generall 1 Cor. 4.2 Vers. 8. Henceforth is laid up for me a Crown of righteousnesse As if he had said I have finished my course and done my duty in my place and hereby I know and am assured that henceforth is laid up for me a Crown of righteousnesse Vers. 10. Having loved this present world The word signifies and so other translations render it he embraced this present world that is the affections of his heart had a sympathy with it as the Ive with the Elme he embraced it Vers. 13. The Cloake that I left at Troas with Carpus Ierome Chrysostome and Theophylact say it was a kind of garment for a journey which he used when it was raignie weather or the season cold Paul therefore being in prison and the weather cold and he unwilling to be burdensome being content with his poverty he caused that garment to be brought him which he wore in cold weather But especially the Parchments Which may appear to be Note-bookes of his own making the Syriacke translateth it falciculum voluminum the bundle of writings folded up together for they used then Parchment to write in as we doe Paper now So Gerhard and others Vers. 14. Alexander the Copper-smith did me much evill This Alexander is conceived to be the man of whom we read Act. 19.32 that stood to Paul when he was in that danger at Ephesuâ— there he had like to have lost his life for appearing on his side So Calvin Others doubt whether this Alexander be the same with him mentioned 1 Tim. 1.20 Vide Estium Vers. 15. For he hath greatly with-stood our word Not us but our words our Preaching for the one is but a personall persecution and against charity the other a doctrinall offence and against pietie and so more hainous Vers. 17. And I was delivered out of the mouth of the Lion That is out of the mouth of Nero say some so called for his power and cruelty because he horribly persecuted the Christians Or as some taking it for a proverbiall speech noting any eminent danger I was delivered from the
of earnest desire See 2. Tit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votis accelerantes Steph. God hath appointed when the day of judgement shall bee but we may be said to hast unto it 1. In our desires 2. In our preparation Vers. 13. Wherein dwelleth righteousnesse That is either perfect righteousnesse or men perfectly righteous Estius Vers. 16. In which are some things hard to be understood There are many things in the Scriptures hard to be understood yet whatsoever is necessary to be knowne is plainly set forth and easily to be understood of them that will reade diligently marke attentively pray heartily and judge humbly The Apostle would not by this hee saith here discourage or disswade the people from reading and studying the Scriptures For in the first Chapter he commended the faithfull for their diligent attention unto the Scriptures of the Old Testament which are more obscure in the chiefe mysteries of Salvation than these of the New Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor from torments lay them on the racke to make them speake otherwise than they meant See Gerhard Yet Paul exhorts Timothy 1 Tim 4. and others to reade the Scriptures even in the congregation 1 Thes. 5.27 Col. 4.16 ANNOTATIONS Vpon the first Epistle generall of JOHN CHAP. I. THIS Epistle is altogether worthy of the Spirit of that Disciple which was loved by Christ. He is much before others in urging brotherly love Calvin He exhorteth the faithfull First against Heretickes that they would preserve the true knowledge of Christ our Mediatour God and man the faith and the whole doctrine which they had learned of the Apostles and take heed of the doctrines of Heretickes Secondly against licentious men that they would study to avoid sinne to keep the Law of God and especially to performe the duties of brotherly love Zanchie Vers. 1. Which we have heard He alludes both to the Sermons which hee and the other Apostles heard with their owne eares from the mouth of Christ and also to the testimony which the Father gave twice from heaven to Christ the Apostles hearing saying this is my beloved Son Zanchius which we have seen with our eyes He alludes both to the Miracles wrought by Christ and to the glory which in the holy mountaine as Peter cals it 2 Pet. 1. Christ gave to Iohn Iames and Peter to see and also to Christs resurrection and visible ascension into the Heavens Which we have looked upon This is not a tautologie but this word signifies something more than the former thoroughly to behold And our hands have handled He alludes to the familiar conversation which the Apostles had with Christ for about three yeares and also to that touching when after the resurrection Christ offered himselfe to the Apostles that beleeved not in him to touch him Of the word of life Christ is life essentialiter causaliter Hee is a living word that is life it selfe and a quickning word bringing life and salvation to men Vers. 4. That your joy may be full Our fellowship with God and Christ brings full joy 1. Because he is a full good 2. A perpetuall good Psal. 16. vlt. 3. This union intitleth us alwayes to this good Vers. 5. God is light and in him is no darknesse at all There are many properties of light for which God is often in scripture compared to it 1. nothing is purer than light so God is most pure 2. All things are conspicuous to the light so to God 3. Without light nothing can be seen so without the beames of divine wisedome no heavenly things can be known of us 4. There is nothing more pleasant than the light so nothing more happy than God The maine property of light is to expell darknesse where it is and inlighten the place so God expels the darknesse of ignorance and infidelity and inlightens men with the true knowledge of himselfe Zanchius Vers. 7. Wee have fellowship one with another God with us and we with him And the bloud of Jesus Christ his Sonne cleanseth us from all sin Not hath cleansed or will cleanse but cleanseth viz. daily neither doth hee say simply from sin but from all sin Estius thinkes it is not improbable that Iohn saith this to meete with those heretickes the Ebionites who when they walked in darknesse did beleeve they should be cleansed from their sins by their frequent washings though they acknowledged not the mysterie of our redemption by Christ. Vers. 9. If we confesse our sinnes That is truely seriously and from our heart repent before God Hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse As if he should say God of his infinite mercy hath promised to all true penitents and confessours that he will forgive and never remember their sins any more he must stand to his promises or else he should be unfaithfull and he is just hee doth not say he is mercifull but just to forgive the sinnes of true beleevers because they are satisfied for and Gods justice will not let him demand the same debt twice of the Surety and of the debter CHAP. II. Vers. 1. MY little children Hee shewes that he delivered to us this doctrine concerning the study of avoyding sin and observing the law of God out of a Fatherly affection These things I write unto you that yee sinne not Hee teacheth that the study of holinesse and innocencie is the first study which a Christian should perpectually labour in If any man sinne we have an Advoâ—ate with the Father Advoâ—ate The Greek word is translated Comforter Iohn 14.16 and 15.26 The word Advocate is a law-terme quicunque adest alteri in causa officij gratia saith the Civill Law Vers. 2. Hee is the propitiation for our sinnes That is the propitiator by a metalepsis See Vorstius But also for the sinnes of the whole world That is of all the faithfull mundus ex mundo for he that is faithfull speakes to the faithfull saith Ludovicus de Dieu See Calvin and Beza Vers. 3. And hereby we doe know that we know him That is we beleeve in him and apply him with all his benefits unto our soules To know that we know is to be assured that we know If wee keep his Commandements The conscionable endeavour to frame our lives according to Gods will revealed in his word is a most certaine marke that wee are true beleevers and so the true Children of God and heires of glory They who have an upright desire an unfeigned purpose a sincere indeavour to walke in the obedience of all Gods Commandements are said to keepe them Vers. 4. He that saith I know him and keepeth not his Commandements is a lyer Such a one is called a lyer in a double respect both in that he sayes he hath that knowledge he hath not it not being true and because also he denies that indeed which hee affirmes in
Anti-Christ was to come of the Tribe of Dan as the Papists say for which opinion those places Gen. 49.17 and Ier. 8.16 are quoted rather as Spanhemius Mede Downame and Pareu◠say because that was the first tribe which fell from the true worship of God to idolatry and mingled themselves with the Gentiles and for the same cause as some thinke the genealogie of that Tribe is omitted in the 1 Chron. 7. Vers. 9. Cloathed with white Robes In signe of their innocencie and purity And palms in their hands In token of victory over the world the flesh and the Devill For palmes in ancient time were ensignes and badges of victory Therefore palmes were engraven in Solomons and Ezekiels Temple as declaring victory to those that entred in if they would contend stoutly for God and overcome Vers. 14. These are they which came out of great tribulation There is a double article in the Greek out of that tribulation that great one Matth. 24.21 Have washed their robes and made them white in the blood of the lambe Pareus acutely notes that it is not here said that the Saints do wash but have or had washed their garments for there is no washing in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many take whitenesse for an embleme of cleannesse or of glory but bloud defileth instead of cleansing and taketh away whitenesse in stead of giving it Some Interpreters say well that this passage alludeth to the habit of the Priests of the Law who entred not into the Temple but in white robes but it was not permitted the Priests to approach to the Altar or to exercise any office in the Tabernacle till they were first sprinkled with bloud both they and their garments Exod. 29.21 Levit. 8.30 As therefore the ancient Priests were consecrated by bloud and made capable to weare the Priestly habit in the house of God so in the vertue of the bloud of Christ we are reinvested of the quality of Priests represented by the white garment Vers. 15. Therefore are they before the throne of God Causall particles sometimes signifie any argument or reason whatsoever The rendring of any reason is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rendring of the cause though perhaps it is from the effect And serve him day and night in his Temple He alludes to the daily and nightly ministeries of the Levites otherwise there is no night in Heaven Day and Night that is alwayes or the whole day He mentions the night because the Priests did watch the whole night by turnes in the Temple and did by course lay the parts of the continuall sacrifice viz. the evening Lambe on the Altar for this was burned all the night See Levit. 6.9 à Lapide Vers. 17. And God shall wipe away all teares from their eyes A metaphore from tender Mothers which deale so with their little ones See 21.4 CHAP. VIII Vers. 1. THere was silence in heaven about the space of halfe an houre That is peace in the Church by Constantine Halfe an houre i.e. A little time Vers. 3. And another Angell came and stood at the alter That is Christ the Angell of the Covenant Mal. 3.5 so Augustine Primasius He offers our prayers The Altar is himselfe who sanctifieth our prayers as the Altar doth the gift Having a golden censer i.e. His holy body And there was given unto him much incense See 4. verse that is Christs intercession perfuming the prayers of the Saints of which incense of old was a type is it spoken of Christ after his ascension See Heb. 9.24 1 Pet. 2.5 Vpon the golden Altar which was before the Throne Under the law there was a brasen altar for the burnt offering and a golden altar for incense the incense came to God out of the Angels hand our prayers must bee offered up to God by Christ our High Priest Hereby is signified saith Gerhard that Christ as the onely Priest of the New-Testament doth execute his Priestly Office in heaven Heb. 7.22 Vers. 4. Which have not the seale of God in their foreheads Profession of the Christian faith is the outward marke of a Christian. Vers. 7. The first Angell sounded The Gospell was preached by the Apostles And there followed haile and fire mingled with bloud That is persecutions and perills contradiction exile and slaughter by the stubbornesse of the Jews against them And they were cast upon the Earth The lowest part of Christians being cold in Christianity they were hot in Emulation and contention And the third part of the trees was burnt up That is the Apostles and excellent teachers of the Church compared to fruitfull and flourishing trees for their greennesse shadow and fruits a great part of them were afflicted slaine put to deadly torments but not all the dragon could scorch but a third part And as it were a great Mountaine That is the Romane Tyrants so called for their height power and swelling pride Burning with fire That is of fury and fiercenesse against Christian Religion Was cast into the Sea That is many people of the world subject to the Romane power and Empire And the third part of the Sea became bloud That is many thousand Christians were oppressed and consumed with the fire of the burning mountaine but onely a third part Vers. 9. And the third part of the creatures dyed That is faithfull Christians slaughtered and murdered And the third part of ships were destroyed That is the Churches whose Pastors are her Pilots and these planted by the Apostles themselves oppressed and subdued Vers. 10. There fell a great starre from heaven That is the Romane Bishop for by starres are meant Teachers fell from purity of doctrine Burning like a Lampe Hee seemeth to describe a blazing Starre or comet amongst which Lampadias is one Mr Mede Vers. 11. And the name of the starre is called wormewood All interpreters grant this Starre was some eminent person in authority called wormewood because princeps amaritudinum a prince of bitternesse The third part of the waters became worme wood Many were infected with the heresie of Arrius Nestorius and Eutyches Vers. 12. The third part of the Sun was smitten and the third part of the Moone and the third of the Starres The Sun the Scriptures the Moone the doctrine borrowed thence the Starres the Ministers The day That is the joy and comfort of the Church in enjoying her happy Sun So that the third part of them was darkened and the day shone not for a third part of it and the night likewise A grievous night of darknesse either of Idolatry and superstition as some or of persecution as others darkned and obscured the chiefe ornaments of the purer Church of Christ. CHAP. IX Vers. 1. AND I saw a starre fall from heaven unto the earth i.e. The Pope not one man but that person and that seate that is the whole series of all Anti-christian Popes they casting
hours is called a watch hence the Scripture often speaks of the first second third or fourth watch Ch. 3. v. 1. Herod being Tetrarch of Galilee The word Tetrarch is a Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is properly so called who possesseth the fourth part of a Kingdom or other dominion as Herod possessed the fourth part of the jewish kingdome although it is sometimes simply taken and Tetrarcha is the same with Toparcha Hee that is Lord of some place or part of a Country whether it be the fourth part or a greater or lesser Chap. 7. v. 22. To the poore the Gospell is preached Some thinke that version is proper though I have something the other way in my Annotations because here is shewed Gods goodnesse in sending his Gospell the glad-tydings of salvation even to the poore Heb. 4.2 the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rightly rendred to us is the Gospell preached Chap. 10. v. 31. And by chance there came downe a certaine priest that way Some say one may use the word fortune and chance and urge this place and that Eccles. 9.11 for it but Dr Taylor is against it whom I should therefore in my booke have set at the end of my note on this place and not in the margent Austen in his retractations repented that he had so often used that wicked and execrable word fortune Cum extremis duobus significandis adhibeantur fatum fortuna sicut rem detestantur toto animo Catholici sic à vocabulis libenter abstinent Chamier us I dare not say saith Mr Wheatly it is a sinne for one to say by good chance such a thing fell out but unlesse when we name Chance our intention be to denote Gods secret providence and wee doe see and observe his hand in that thing which we say chanced then I doubt not but that we are guilty of finise Chap. 12. v. 35. Let your loynes be girded about viz. That you may readily serve your Master returning home see v. 37. Christ did so Iohn 13 4 Servants waited at Tables girt that they might be more fit for service left their long garments which they used should hinder their service Chap. 23. v. 40. In stead of those words in my Annotations it makes not for late penitents read thus this example is too much abused by those that put off their repentance though true repentance be never too late There is one example least any should despaire and but one left any should presume Chap. 17. v. 10. When ye shall have done all those things which are commanded you say wee are unprofitable servants we have done that which was our duty to doe This doth not assert a possibility of complete fulfilling the law as some Popish expositors abuse the text but Christ speakes it by way of concession Unprofitable not in that sense that he is spoken of Matth. 25.30 these here doe not hide their talents but two wayes 1. Because if they had done all this they could not have obliged God nor merited because they should have done but their duty we cannot make him a debter by performing our duty 2. You have not profited so much as you might have done JOHN Chap. 1. Verse 1. MY Annotations on that should run thus not onely because he is the internall word and after those words the word was with God there God is taken personally Chap. 3. v. 29. Those words in my Annotations there for so by an Hebrew phrase c. should be left out Chap. 4. v. 46. A certaine noble man A certaine Kingly man Regius quidam Calv. Beza Vir Regius Arabs either of a Kingly stocke or one of Herods courtiers and officers ACTS Chap. 2. Verse 3. AND there appeared unto them cloven tongues like as of fire and it sat upon each of them The Holy Ghost sate upon the Apostles in the forme of a tongue because he made the Apostles here preachers of the Gospell the tongue is the instrument of preaching by tongues therefore they received the gifts of tongues By fiery tongues the efficacy of the Apostles preaching is signified Vers. 44. And all that beleeved were together and had all things common Of the meaning of the first words were together see Beza Mr Lightfoote in loc Calvin interprets it not of dwelling together in one place but of being of one heart For the latter words the Papists say this community is a kind of perfection and thence lay a foundation for their Monasteries and Nunneries the Libertines also in Germany and others abuse this place 1. The property of things was distinct though they had all things common in the use they sold their lands therefore they had a right to alienate them they themselves gave to the necessities of the poore 2. There was no obligatory precept to bind professors to this 5. Acts v. 4. 3. There was no ordinance of the Apostles whereby men were bound to this community many precepts rather contradict it See 1 Cor. 16.2 1 Tim. 5.8 4. If men had not a propriety in their goods then stealing would be no sinne under the Gospell Ephes. 7.28 Chap. 3. v. 21. Whom the heaven must receive It is doubtfull saith Cajetane whether he means that Christ shall receive Heaven as a King his Kingdom or heaven shall receive Christ as a place receives the thing placed both senses are true and agree to this place but the latter is the more genume the Syriacke renders the words thus quem oportet Caelo Capi. Chap. 4. v. 13. Ignorant men Idiots so the Greeke and so Calvin Beza and the Vulgar render it The Apostles are so called 1. In respect of their state and kind of life they were private men not set in any publicke office 2. By reason of their doctrine illiterate men 3. By reason of their dignity and esteeme plebeians and of no account 4. By reason of their popular dialect but that they were not idiots in knowledge Peter and Iohn shew v. 19. and 27.28 Chap. 6.15 Saw his face as it had been the face of an Angell The face of an Angell signifies some excellent and heavenly thing in his countenance viz. an Angelicall shape and majesty God bestowed a new and wonderfull splendour on Steven and as it were the beames of a glorious body such as he gave to Moses Exod. 34.1 Chap. 7.14 The wives of Iacobs Sonnes which came downe with him into Egypt were but nine c. those words I have in my Annotations out of Langus but he had eleven brethren and they all had wives for ought appeares in Scripture Vers. 16. Ibid. Those words the Father of Sichem c. to James are misplaced they should follow the last words of that 16. v. Emor the father of Sichem and therefore bee set in the margent against the question and answer Chap. 9. v. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria Rest in the exercises of the
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To discover his sins that he may be kept low in his own eyes Vt â—estia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy