and carnall things as the dominion of one is bounded so the subjection of the other With feare and trembling Feare signifies a reverend respect of one it is that which was required of wives 5. Chap. 33. v. trembling is more proper to servants it is a dread of punishment Vers. 9. Yee Masters doe the same things unto them A strange speech but the meaning is that they also in their carriage toward their servants in doing the duties of masters must doe it as unto the Lord as 5. v. that is both the servants and Masters care in their mutuall duties one to another must chiefely be this to please and approve themselves unto God Mr. Hilderson Vers. 11. Against the wiles of the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagemes of the Devill for it signifies properly an ambushment or stratageme of warre whereby the Enemy sets upon a man ex insidijs at unawares denoting the specious and faire pretences of false teachers Vers. 12. Darknesse Some expound it of unregenerate men some of sinne Spirituall wickednesse Or spiritualls of wickednesse as it is in the originall most monstrous vile malitious wicked spirits In high places The originall word signifies heavenly in heavenly things or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is translated heavenly things 1. Ch. 3. or places the Devills have their abode in the ayre Vers. 13. Evill day That is The time of temptation because then Satan tempts us to evill and because it is a time of trouble or affliction And having done all to stand Or having overcome all brake the strength of your enemies Vers. 14. Having your loynes girt about with truth In the Loynes is strength Job 40.16 In them also is the power of generation Gen. 35.11 This metaphore applied to the minde denotes strength steadinesse and constancy Truth is compared to a girdle or a Souldiers belt whereby they knit together and close unto their middle the upper and lower pieces of their Armour these belts as they were strong so they were set with studs being faire This girdle hath these uses 1. It doth adorne for this was the use of the studded belt which Souldiers did were to hide the gaping joynts of their armour which would have beene unseemely for sincerity adorneth the soule 1 Iohn 4.7 2. A girdle doth keep the severall pieces of armour fast and close together so the girdle of truth containes and holds together all other graces 3. It strengthens a man by trussing up the loynes moderately Esay 23.10 and 22.21 Prov. 31.17 whence that frequent exhortation gird up thy loynes Ier. 1.17 Iob. 38.3.20 and 40.7 2 Kings 4.29 and 2 Kings 9.1 So this grace addeth great strength to the Inner man Iob. 27.5.4 In the Eastern Countries they us'd to gird up themselves close to the body when they had any journey combate or labour in hand least their long garments should be an impediment to them 1 Kings 18.46 So to have their loynes girt is to be fitted and prepared for any service travell or conflict as Luke 12.35 1 Pet. 1.13 Act. 12.8 So Christians girded with truth are in readinesse for any spirituall duty and to encounter with any adversary power Brest-plate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies the part of the body wherein are contained the vitall parts the heart lungs liver which being wounded there 's no hope of life His meaning is that when once wee are assured of our peace and reconciliation with God which is wrought by the Gospell then are wee prepared to follow Christ through the most hard and stony the most sharp and thorny way of any trouble whatsoever This preparation is that furniture which the Gospell of peace prescribes unto us and which it works in us viz. a heart settled and resolved to goe boldly thorow all troubles Vers 16. Above all The originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated in all as if he had said in all things whatsoever you doe use the shield of faith to all as if he had said to all other graces adde this above all as we translate it All these in effect imply one and the same thing onely this latter is some what more emphaticall and as proper as any of the rest it is somewhat like to that Hebrew phrase Prov. 14.23 The shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some a door or gate it signifieth a long broad large shield wherewith the whole body was covered Bochartus saith it is a barbarous word 1 Because no Graecian used it before Polybius who lived long among the Carthaginians 2. The Graecians reckon it among the Armes of the Barbarous The Apostle alludes to the custome of old for when they dipped the heads of their in poison and shot them at their enemies they fired their flesh but souldiers then had shields made of raw Neats Leather as Polybius and Vegetius testifie and when the fiery darts lighted upon them they were presently quenched so these fiery tentations of Satan when they hit the shield of Faith are presently quenched Vers. 17. The Sword of the Spirit Because it is directed immediately by the Spirit and because this Sword pierceth to the heart Vers. 18. Praying alwaies not by fits and starts be alwaies in a praying frame and actually pray on occasion With all prayer and supplication According as our own and the Churches various necessities shall require In the Spirit fervently and not formally and with lip-labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at first Watching The Greek word is a metaphor taken from hunting-dogges that never leave following the sent till they have gotten the game Vers. 20. In Bonds Or word for word in a chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Rome where Paul was a prisoner such prisoners as had liberty to goe abroad had a long chaine the one end whereof was fastned to their right hand and the other end was tied to a Souldiers left hand so as a prisoner could goe no whether without a Souldier who was to be a keeper to him Thus it is likely that St. Paul was chained for he mentions here but one chain in the singular number Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ The Apostle prayes that they may have faith with both peace and love from the Father and Christ that is from God as an efficient cause thereof and from Christ as a meritorious cause ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it saith Estius See Acts 16.12 Vers. 1. The Servants of Jesus Christ The name servant here is a Title of honour
entertained him but this is spoken by way of caution lest the Scrib should expect an ample and rich reward from him as a rich Lord since he himselfe lived precariò in others houses Calvin Ver. 22. As if he should say if thou wilt be my follower thou must totally addict thy self to me Ver. 24. He was in a fast and dead sleep for so much the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo Verê soporatus aut demersus somno profundo his senses were well and fast bound as if he had had no operation of life and therefore the Disciples are said to raise him as it were from the dead suscitaverunt the same Greek word is used in many places where mention is made of the resurrection Joh. 2.19 Mat. 27.52 1 Cor. 15.12 Stulte quid est somnus c. Ver. 25. The three Evangelists use three severall titles to our Saviour in this compendious forme of prayer all which though the Latine and our English express not are significant and emphatical in their original proprieties That here importeth power or might answerable to Jehova Markes title signifies a teacher of letters or any art Lukes is englished Defender a present helper and he to express the Disciples zealous devotion ingeminates the title with a double appellation They stucke too much to the carnall presence of their Master for as it appeareth by Marke they doe not simply intreat him but they expostulate the matter with him Master carest thou not that we perish Luke also noteth an amazed trembling Master Master Vers. 26. Rebuked Restrained and stopped Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour from the sad sight of death as if being exempted from the number of men hee now conversed with the dead Calvin Vers. 29. Torment The word in the originall is very significant to cast us into the torments of hell so the same word is expresly used by Luke 16.23 and 28. verses Before the time Either before we expected or before the last day of judgement So Gotius See Aug. de civitate Dei l. 8. c. 23. They who scorne the day of judgement are worse than the Devils those who deny the Deity of Christ are worse than the devils are Piscat Vers. 31. The Devils desire to goe into the Swine being the most uncleane of all Beasts and having his name porcus quasi spurcus delighting in filthinesse as the Devill with sin given to devouring as he himselfe is 2. That doing so much hurt they might stirre up the inhabitants against Christ and cause them to curse him for the losse of their Swine CHAP. IX Verse 1. AND came into his own City viz. Capernaum Mark 2.1 There are three Cityes of Christ rehearsed The first was Bethlehem in which he was borne Micha 5.7 Secondly Nazareth in which he was educated whence hee was called a Nazarene Thirdly Capernaum in which he sometimes dwelt Matth. 4.13 Hence Theophylact. Bethlehem genuit Nazareth educavit Capernaum incolam habuit Vers. 2. To him viz. Sitting and teaching Luke 5.17 and that at his House Marke 2.1 The glory of this Miracle was wonderfull that a man taken in all the parts of his body whom they had let downe in a Bed by cordes Mark 2. Luke 5. Sodainely arose both sound nimble Although they neither said nor askt any thing God saw and knew their faith lurking in their hearts Psal. 37.10 Rom. 8.27 by the painfull endeavour of those that carried him the patience of him that was sicke of the palsie Yet he saith not hee seeing the patience of him that was sicke of the Palsie the desire of charity in them that carried him but seeing their faith when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone although other vertues also be present is that instrument by which the benefits of Christ especially remission of sinnes is received 2. That other workes are approved of God and accepted of him if they proceede from and bee done in faith Vers. 3. The other two Evangelists adde who can forgive sinnes but God alone The Scribes accused him of blasphemie the Pharisees of eating with Publicans and sinners 11. v. the Scribes accusation was a breach of the Law the Pharisees a breach of traditions Vers. 5. This interrogation hath the force of a negation that is neither is more easie than the other but both equally difficult and to God alone possible He applieth his speech to their capacity who being unregenerate were more moved with outward signes than all the spirituall power of Christ. Ver. 6. The Son of man hath power to forgive sins but Luk. 23.34 saith Father forgive them Answ. Though all the persons in the Trinnity forgive sinnes yet not in the same manner the Father bestowes the Sonne merits the Holy Ghost sealeth up and applieth remission of sinnes This clause in earth meaneth that Christ for this cause came downe to the earth that he might offer to men the present grace of God Take up thy bed That that which was a witnesse of thy infirmity may now be a witnesse of thy health restored Brugensis Vers. 9. A man named Matthew The Evangelist speakes of himselfe in the third person He is called of Marke and Luke Levi therefore he had two names He was at first called Levi after his calling Matthew and so he is stiled after though Grotius seeme to differ from this opinion Luke saith He made him a feast Our Saviour invites him to a Discipleship Matthew invites him to a feast Vers. 10. At Jesus sate at meate in the House viz. of Matthew as it is plaine in Marke and Luke especially for Matthew in modestie conceales his owne name Many publicans and sinners Publicans and sinners will flocke together the one hatefull for their trade the other for their vitious life These two publicans and sinners are often joyned together Luke 7.34 and 15.7 Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ where they should have admired his mercy they cavill at his holinesse when these Censurers thought the Disciples had offended they spake not to them but to their Master Why doe thy Disciples that which is not lawfull Now when they thought Christ offended they spake not to him but to the Disciples Vers. 13. I will have mercy and not sacrifice That is rather than sacrifice By sacrifice all externall worship of God is understood Call the righteous but sinners Those who acknowledge themselves to be sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnesse Vers. 16 17. No man putteth new wine into old bottles That is exacteth rigid and heavy
Jerusalem they were the executioners of Gods wrath therefore called his Armies Vers. 8. Servants Apostles Disciples Ministers Ephes. 4. They which were bidden were not worthy The Jewes unworthiness was the cause of our graffing in Rom. 11. Acts 13.46 Vers. 9. High wayes The Gentiles called by the Apostles faeces populi Cartw. See 1 Cor. 1.22 23. Vers. 10. And gathered all as many as they found The Twelve Apostles were scattered in all Countries and gathered together all as many as they found the Gentiles came willingly first in that they withstood hindrances and dangers secondly they came by troopes as in the Acts. Vers. 11. The King In respect 1. of his Power Ier. 10.7 2 his Majesty 3. his Dominion King in Heaven in respect of his Glory in earth in respect of his Grace in hell in respect of his Justice Man taken collectively for all Origen in loc A wedding garment Righteousnesse imputed and inherent Revel 19.7 8. Vers. 12. First the examination Friend secondly the conviction from his owne mouth qui tacet consentire videtur hence we may inferre that the wicked shall be speechlesse and have nothing to say at the last day thirdly the verdict ver 13. this punishment is hell-fire Vers. 13. There shall be weeping and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter Vers. 14. Few are chosen This is the application of the Parable few of those that are called and invited by the Ministrie are chosen Vers. 15. Then went the Pharisees and tooke counsell c. There was a great question then amongst the Jewes concerning Tribute for when as the Romans had translated to them the tribute which God in the Law of Moses commanded to be paid to himselfe the Jewes were offended therefore the Pharisees devise this subtilty to catch Christ by so that he should insnare himselfe which way soever he should answer if he should denie to pay it he should be guiltie of sedition but if he should grant it to be due hee shall be accounted as an enemie to his owne nation and a betrayer of the liberty of their Country Vers. 16. True That is a faithfull interpreter of God In truth Without any corruption Vers. 17. To give Tribute The word here used signifieth a valuing and rating of mans substance according to the proportion whereof they paid tribute in these provinces which were subject to tribute Vers. 20. Whose is this image and superscription The Roman Caesars imprinted their image upon their gold and silver too As to make lawes so to coyne money is a signe of the chiefest dominion The very money having its valew from Caesars edict and bearing his name and image did witnesse that he bore the chiefest rule over the Jewes and that they acknowledged in their money Vers. 21. Render unto Caesar the things that are Caesars The money declared the subejection of their nation as if hee should have said if you think it absurd to pay tribute be not subject to the Roman Empire but the monie declareth that Caesar reigneth over you and your owne secret allowance declareth that the libertie which you pretend is lost and taken away It is observable in this place the article is twice repeated in the Greeke text when he speakes of God more than when he speakes of Caesar shewing that our speciall care should be to give God his due Vers. 23. The Sadduces Some derive the word from Sedek justitia justitiaries such as would justifie themselves before Gods tribunall others from Sadoc the first author of the heresie as the Arrians from Arrius they said there were no spirits neither Angels nor humane soules separated from the body Luke 20.27 Acts 23.8 The Sadduces say some rejected the Prophets and all other Scripture save onely the five bookes of Moses therefore our Saviour here confuting their error concerning the resurrection of the dead proves it not out of the Prophets but out of Exod. 3.6 But this of their rejecting all save the five bookes of Moses is denied by other learned men Vers. 32. God is not the God of the dead but of the living Our Saviour Christ denieth not but that the godly departed are dead for so he himselfe calleth them in the verse before and it is of necessity that either they bee dead or translated onely hee denieth them to bee dead in the sense of the Sadduces which esteemed that there was no other life after this but that death made a man equall with a beast As if should say God is not the God of such dead as you surmise shall never rise againe but because they are intended to rise againe God is their God Among all the arguments brought to prove the immortalitie of the Soule none seemes fitter to me to move mens mindes saith Grotius than that which Clement the Bishop of Rome was wont to urge having received it from Peter the Apostle If God be just the soule is immortall a like speech to which Paul hath 1 Cor. 15.19 for if we make any difference of things well or ill done if we acknowledge a divine providence and justice which the Sadduces durst not denie for wee see it is worse with many good men here than with the wicked it followes there will be another judgement and therefore that also which may receive a reward or punishment This also proves the resurrection of the bodies as Grotius further sheweth Vers. 34. Put the Sadduces to silence The word is remarkable it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bridled their mouthes which is a phrase borrowed from fierce and stomachfull horses which are impatient of the rider yet are they held in by a strong bit and so subjected to the will of the rider by force not out of their owne tractablenesse Psal. 32.9 Vers. 35. Then one of them which was a Lawyer asked him a question As many plotted the question so there was but one that did propose it Chrysostome and others of the Fathers observe a policie therein For the Pharisees had reason to doubt of the successe upon their former proofe therfore they handle the matter so that but one should speak and if he prevailed they would all triumph because he was of their Sect but if he were foiled then they would put it off and say it was but his private conceit Bish. Lake Vers. 30. The great Commandement Great for greatest for the Hebrewes have not superlatives Marke calleth it primum omnium the chiefest of the Commandements Hee askes saith Chrysostome about the greatest Commandement which had not fulfilled the least Vers. 37. All thy heart Not that fleshie part of the body but the will the commaning elective facultie and the directive the minde or understanding with all thy heart soule mind that is with thy will with thy affection with thy understanding All the heart is the same with a pure heart 1 Tim.
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
Psal. 37.4 Subditae sint Hieron Vet. Transl. Eras. Subjicite vos Beza The husband is called the vaile of his wife which as it implies subjection on her part so protection on his Gen. 20.16 1 Cor. 11.10 * Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat similitudinem non aequalitatem compararem cum re non autem modum cum modo quia alio praestantiori modo Christus est caput Ecclesiae quam vir uxoris suae Zanchius Gave himselfe That is his life and bloud and purged it with water through the word Sicuti formae elegantia in uxore causa est amoris ita Christus Ecclesiam sponsom suam ornat sanctitate ut sit hoc benevolentiae pignus Calvinus * Proprie dicitur de gallina fovente ova quum illis incubat The metaphore is taken from Birds which hover their wings over their young ones or that sit upon their Egges They doe it tenderly Agglutinabitur Firmissimè adhaere bit ut quae sunt glutine compacta conjuncta Matth. 19.5 Drus. in Parallel Sac. Quam vocem vulgatus interpres tum hic tum alibi vertit Sacramentum Sed propriè arcanum vel secretum reddere debuit juxta propriam ac nativam ejus vocabuli significationem ac proinde manifesta inscitia est ex maia versione velle hic novuÌ„ SacramentuÌ„ cudere quin ergo etiam ipsam incarnationem Christi atque ipsam quoque praedestinationem Dei dicant esse Sacramenta propriè dicta â— nam utrumque similiter Apostolus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in utroque loco vocem illam per Sacramentum vertit interpres vulgatus 1 Tim. 3. Ephes. 1. Adde quod totum illud de Sacramento sive mysterio in hoc loco ad Ephesios 5. non intelligit Apostolus de matrimonio corporali sed de Ecclesia 32. v. Laurentius Jd est cum magna solicitudine Sic enim alibi utitur hac phrasi ut 1 Cor. 2. 2 Cor. 7. Phil. 2. Estius Eadem dicit non opere aut officio sed modo proportione Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat afluta hominum stratagemata quibus adversarios aggrediuntur ex ea porte qua minimè pertimescendum erat Methodici enim sunt ingenioso Alardi Pathologia N. T. Beza translates it tempore adverso See 41. Psal. 1. A foure sold truth is here meant 1. Of judgement and opinion 2. Of heart and affection 3. Of words 4. Of deeds and actions a Alludes to Esay 59.17 It is used also for that piece of the armour which covereth this part The use of a Brest-plate is to keep the vitall parts from being mortally wounded that a man be not stricken down without recovery so righteousnesse the soule Hieron In omnibus Beza insuper super omnia Erasmus * Geograph Sac l. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every season as any just occasion is offered we must pray That is either the soule of a man to pray with the heart or else by the holy Ghost as Jude that is prayer must be the worke of Gods Spirit stirring holy desires Beza Grotius in loc Dr. Gouge Vide Grotium in Act. 28.16 Est haec Epistola quanquam ipsa Romae in vinculis scripta laetior alacriorque blandior caeteris ideo quod Philippis quae urbs praecipua est Macedoniae Colonia his fuisset Paulus Act. 16. 20. bene successisset ibi Pauli praedicatio Grotius a Plus certè est esse servum alicujus quam ministrum ministri vocantur etiam illi qui ad certum tempus in certo officio pro certa mercede alicui ministrant serviunt ut ministri principum sed servi illi propriè dicebantur qui toti quanti quanti erant alicuterant obstricti corpore in perpetuum in quos Domini jus habebant vitae necis quicquid lucrabantur totum illud reddebant dominis tanquam illorum non suum quorum denique erat nihil agere nisi ex praescripto voluntate Dominorum Hoc igitur epithecon docet speciatim ministros verbi quid sui sit officii Peculiari quadam ratione toti sunt obstricti Christo ut ab ejus ore semper sit illis pendendum Et non quae sua sunt sed tantum quae Iesu Christi in suo ministerio quaerant ut de Timotheo praedicat Apostolus c. 2. Zanchius Vide Conel à Lap. Viscera pro intimo cerdis affectu amore posuit hic Apostolus sensus est se ex intimo cordis affectu illos amare desiderare significat qualitatem sui amoris eam esse spiritualem fundatam in Christo. Zanchius * In Christo posuit pro in negotio vel in causa Christi significat enim illustria fuisse sua vincula ad provebendum Christi honorem Calvinus Id est prout expecto spero Vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non qualemcunque expectationem significat sed intensam vehementem Rom. 8.19 Estius Desperati ad mortem confugiunt taedio vitae fideles ad eam libenter properant quia liberatio est à servitio peccati transitus in regnum coelorum Calvinus Multo magis melius Vulg. Valet multo melius Beza Multò longéque melius Erasmus Apostolus non simpliciter dixit multo melius sed multo magis melius Videlicet comparativum duplicans ut vehementem excessum significaret q.d. multò longéque melius aut infinitis partibus melius quam permanere in carne ut hoc illius respectu ne desiderandum quidem sit Estius Mr. Burroughs in lec Id est si quod solatium ex charitate profectum à vobis expectari potest Estius Vide Zanchium Nemo studeat privatis commodis sed omnium saluti Estius Vide Grotium in loc Causabone Of Christs exinanition Ex obscurissimis sacrae scripturae locis hic merito locus censeatur vix alius in disceptationibus cum Photinianis imò Luthâ—ranis nobilior aut magis decantatus locus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam eadem esse nemo dubitat haud rarò Graecis pro praeda aut spolus quae parta victoria aut expugnata urbe victoribus cedunt Christus homo cum in terris ageret non duxit sibi facieâ—dum ut numine suo ad óstentationem uteretur sed contrà exinanitionis statum praetulit Causab de verborum usu Diatrib * Ne perderet obedientiam perdedit vitam Bernard Perkins The meaning is that Jesus is the true God and all creatures should be subject to him as to the Father name is put for person bowing of the knee a bodily ceremony to expresse inward subjection Estey * Non dicit Apostolus nudè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quit Chrysostomus sâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ut ipse interpretatur accuratè magnoque cum studio operamini Syrus magis operamini opus vitae
to Pharoah Paul and Barnabas by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Marke speakes from the idiome of the Hebrewes ch 6. v. 7. as we by interposing the copulation say in english two and two Vers. 2. The harvest truely is great but the labourers are few This is the force of the speech a great harvest requires many workemen the doctrine of the Gospell hitherto expounded by me in all Palaestina hath the reason of a great harvest therefore it requires many Ministers And Christ saith this for the consolation of these his Embassadours that they may hopewell Vers. 3. As Lambes Here we must not scrupulously inquire why Christ names his Disciples here lambes when he had called his Apostles before sheepe for the sense is the same in both places and the Syriacke useth the same word in both places by this name He admonished the Disciples of chastitie simplicity and publicke profit Among wolves So he calls the Priests and Pharisees partly for their rage against Christ and his Apostles and partly for their power with which they were furnished to hurt Vers. 4. Carry neither purse nor scrip nor shoes This he saith not onely to warne them that they ought to be quicke in this journie that they may returne speedily to him but also that he might shew his divine power that he can provide for them and all others following their lawfull vocation though they be destitute of these things Salute no man by the way He would warne them to make speed so 2 Kings 4.29 Those salutations saith Grotius among the people of the East were not done with a light gesture or word but with many bendings of the body kisses embraces Vers. 6. The son of peace be there He cals him so who doth not disdaine the doctrine of peace or the Gospell hears that attentively and receives it into an honest heart one worthy of peace as 2 Sam. 12.5 saith Drusius It shall turne to you againe Christ would teach them that they lost nothing by discharging their duty by reason of the others incredulity Vers. 7. Eating and drinking He implies that necessary food shall not be wanting to them although he send them without purse and scrip Go not from house to house He would not have them rashly change their Inne which is signe of an inconstant and mutable mind or is joyned with a contempt of the first Host as if he by his inhumanity or basenesse had driven away his guest Vers. 8. Eat such things as are set before you That is be content with any meane provision Vers. 11. Even the very dust of your City By which symbole the Jews did witnesse that those men against whom they did shake off their dust were so execrable to them that they would not communicate with them in their dust This shaking off the dust ought also to admonish us that we have nothing common with wicked men so that their dust may not cleave to us Vers. 13. Wo unto thee Chorazin wo unto thee Bethsaida Which is thought to bee the country of five Apostles Peter Andrew Philip Iames and Iohn Iohn 1.44 Vers. 15. And thou Capernam Where Christ besides many excellent Sermons wrought so many Miracles that the Nazarites his Country-men objected it to him Luke 4.23 Vers. 16. He that heareth you viz. Teaching and prescribing what is right Vers. 17. Through thy name Christ wrought Miracles by his own power the Disciples by Christs whose name they also called upon as we may see in the Acts and Books of the Jews as before the Devils yielded to the name of the God of Israel so now to the name of Jesus of Nazareth Vers. 18. I beheld Satan as lightening fall from heaven From the degrees of knowledge power and dominion he had in the hearts of men as Capernaum exalted to heaven as sodainly as lightning is wont to shine from heaven this prediction is to be referred to the incredible swiftnesse of propagating the Gospell to the destroying of false religions and all the workes of the Devill Vers. 19. He alludes to the 91. Psal. 13. alhough there he speakes of the protection of divine providence here of a wonderfull power Vers. 20. Rather rejoyce because your names are written in heaven A metaphoricall speech for to be counted sons and heires by God as if they had been noted downe in a catalogue It is better to have that which is proper to Saints than what is communicated also to others Calvin Vers. 21. Rejoyced He witnessed his joy not only in words but also in his gesture and countenance so the Greek word signifieth Vers. 26. What is written in the law how readest thou Taking it for granted that men must read the Scriptures privately As if he had said In the written law of God and there onely thou shalt find what those good workes are that God will reward in heaven Vers. 27. Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind By the heart is understood all the affections desires and inclinations by the soule the will purpose and resolution by the mind the reason understanding discourse and memory and by the might or strength all the facultyes of the soule and parts of the body with all their functions actions and operations both internall and externall And thy neighbour as thy selfe By the name of neighbour all men of what condition sex or nation soever are understood As thy selfe 1. Truely 2. Ardently 3. Constantly Vers. 28. This do and thou shalt live Object Life is promised to the worker yet Rom. 4.3 It is said Abraham believed God and it was counted unto him for righteousnesse Ans. Both speake of the word but not of the same part of the word the Law promiseth life to the worker and the Gospell life to the believer Vers. 30. Wounded With his sins and the sting for them One glosseth well on it not from Jericho to Jerusalem but the contrary Jericho was a type of hell Jerusalem of heaven a man that forsakes God and turnes to the Devill is like to be wounded Vers. 31. By chance Therefore say some one may use the word chance It is a parable and being uttered in the common received tearms cannot be stretched so farre beyond the scope of it 2. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly it fell out or came to passe viz. by the providence of God overruling the matter 3. It fell out casually to the Priest who expected no such event Vers. 34. Pouring in oyle and wine Wine serves to cleanse and ease the paine within oyle to mollifie the flesh and allay the paine without Wine and oyle That is the doctrine of Salvation Ambrose Stella Calv. Chemnit Wine the Law to eate out the corruption and oyle the Gospell to heale it Vers. 35. He took
able to abstain from revenge so oft but if thou wilt increase our faith we shall be able to conquer even this sin Mr. Hildersam The more faith the more mercy for if you believe your owne ten thousands forgiven you will forgive others tens Vers. 6. If ye had faith as a graine of Mustard-seed yee might say unto this Sycamine tree c. He shewes that he doth not require a great quantity of faith but is content with a little faith which is like a grain of Mustard-seed lively sharp fervent Proverbiale de re minima Drusius Our Saviour Christ useth this and the like expression of removing a Sycamine tree and the Mountaines upon three severall occasions 1. Upon occasion that the Disciples could not cast out the Devill Matth. 17.19 20. There he speakes of the faith of Miracles 2. Upon an occasion of the drying up of the fig-tree Matth. 11.20 Both justifying faith and the faith of Miracles are there intended one primarily the other secondarily Se Luke 17.3 Where a saving justifying faith is intended Vers. 7. But which of you having a servant plowing c. As if he had said if a servant that hath been toyling all the day long in following the plow or the like labour at the night when he comes home weary and hungry be commanded by his Master a further service he is not to refuse to do it he is still to do what his Master commands him Vers. 8. Gird thy selfe It was the fashion in those Easterne parts for men to go in long garments downe to their feet And therefore when men were to go about any worke they used to gird and take up their garments that they might not trouble them in their worke by hanging loose about their heeles Vers. 10. All that yee can To the utmost extent of naturall or gracious abilityes We are unprofitable servants Christ speakes here with the Apostles now justified and renewed Vers. 14. Go shew your selves unto the Priests The Papists fondly hence build their aucicular confession The leprous men are I confesse sent by Christ to the Priest but not to whisper into his eares their sinnes but rather that they might offer sacrifice according to the prescript of the Law neither were they sent to cleanse themselves as with the Papists confession makes men cleane but that they might shew themselves to the Priests they were cleane before Vers. 15. With a loud voyce glorified God Which is a signe of a very cheerfull and thankfull mind Vers. 17. Were there not teâ— cleansed but where are the nine He askes not because hee was ignorant but that by this meanes he might reprove their ingratitude and make it known to others he meanes it is certaine that all the ten received the same benefit of cleansing and yet onely one acknowledgeth that with a thankfull mind Vers. 19. Thy faith hath made thee whole It is an excellent sentence which Christ often useth in the Gospell Matth. 9.22 Luke 17.29 vlt. and in many other places For Christ observed this custome when he had a doctrine in which there was much contained which he would commend to his hearers and deeply imprint on their hearts then he included it in some famous sentence which he afterward often repeated Faith is the meanes and instrument by which Salvation is received from God Vers. 20. The kingdom of God commeth not with observation That is not with a worldly splendour which the Pharisees lookt for with observation with a splendour obvious to mens eyes and which might be observed Vers. 2â— The kingdome of God is within you That is it was brought unto them by the ministery of Iohn Baptist of himselfe and of his Disciples although indeed it was without profit to many of them Vers. 22. The dayes of the Son of man By this he understands that outward conversation which he used in the time of his ministrie familiarly with his Apostles by admonishing comforting nourishing and defending them Vers. 23. See here or see there Is the Messias for about those times Josephus witnesseth that there was great store of seducers some of which called them out into the desert others into the Mountaine of Olives and professed that they would be their deliverers amonst whom also was that Egyptian Act. 21.38 Vers. 24. So shall also the Son of man be in his day He shall come to judgement with great light and in the majestie of the Father Vers. 32. Remember Lots wife She was turned into a Pillar of Salt ut te suo exemplo condiret Augustine Remember 1. Her going out of Sodome a type of hell or the world to Zoar heaven or the Church 2. How in the way she lookt backe 3. Her punishment Vers. 37. Wheresoever the body is thither will the Eagles be gathered together Gregory and Austen by bâ—dy understand heaven by Saints Eagles lift up your hearts thither Origen by body understands the Church by Eagles Doctors gathering that is consent Ierome Theophylact. Body Christs sufferings Eagles Saints Chrysost. Stella Maldonate By body others understand last judgement by Eagles Saints gathering together brought generally to judgement The Saints are Eagles 1. They molter off old feathers 2. Renew Psal. 103.5 3. Looke on the Sun 4. Are heavenly Ioh. 39.27 Wheresoever shewes Christs body is not every where he saith not ubique corpus but ubicunque CHAP. XVIII Verse 1. THat men ought alwayes to pray and not to faint Most firm Arguments are drawn from the scope of a Parable although not from the parts of it For which very cause in all the Parables of Christ we see the scope is signified either in the precedent or subsequent words as in this Parable in the precedent words in Luke 16.9 In the following words Rainold de lib. Apoc. praelect 163. Christ propounds this Parable to tâ—ach us to be constant and earnest in Prayer saith Mr. Perkins see v. 5. To pray alwayes here is not to faint in prayer see Grotius Vers. 3. Avenge me of mine adversary Or free and defend me from mine adversary which either hath taken away mine iâ—heritance or some of my goods or otherwise injured mee The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not properly signifie saith Novarinus to revenge but to free and deliver from evill which may be done without any revenge Vers. 4.5 He beares the widdow not from feare of God nor out of commiseration toward her afflicted nor because she had a just cause which a just Judge ought to regard But there are other reasons 1. Because she is troublesome to mee as if he should say I would be freed from the clamours of that importunate woman 2ly Lest by her continuall comming she weary him weary mee word for word beate me down with her blowes and it is a metaphore taken from Wrestlers who beate their adversaries with their fists or clubs so do they that are importunate beate the Judges eares with their
for life also Tolot Vers. 3. To him the porter openeth Openly and in the sight of all he enters in by the dore Vide Bezam He declares five marks which are necessary to a true Shepheard of the Church First he enters in at the dore that is hath a lawfull calling non prece vel precio much lesse by force is he obtruded on the hearers Secondly the dore-keeper opens to him by whom we understand the Holy Ghost Thirdly being let in into the sheepfold he is not mute toward the sheep but calls them and that by name that is he studies to know the dispositions and manners of all his hearers that he may afterward know according to the diversity of their tempers to speak to them admonish and handle them Fourthly leads them out of a dark dungeon of the world into the light of heavenly doctrine from the love of earthly things to the hope and desire of heavenly Fifthly he goes before them with his voice and also with his example invites them that they may follow him to the lively food of the word of God To which may be added this sixth out of the following explication of the parable that a good Shepheard seeks not his owne profit from the sheep but the good of the sheep and so seeks it that he is also ready to give his life for them These things are to be considered in this parable First the Shepheard Christ in Greek it hath a singular emphasis the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that Shepheard that good one promised by God Esay 40.10 Ezech. 34. He proves this first from his fidelity he defends his sheep layes down his life for them Secondly he feeds his sheep ver 9. The pastures of the sheep are the doctrine of the Gospel To goe in and out in the Hebrew phrase signifies to doe prosperously in all the actions of his life 1 Kings 18.6 to conclude Christ so feeds his sheep that they have life and have it more abundantly they have life entring into the Church and have it more abundantly going out of this world to eternall life Austen Secondly from his care for his sheep therefore he saith 14. ver he knoweth his sheep the word know signifies not a bare knowledge but also comprehends a diligent care and custody notes not only the affection but the effect as 15. ver the Father knoweth the Son that is acknowledgeth him for his naturall Sonne embraceth him loves him and intimately cares and approves of all things that belong to him I lay down my life That is being crucified he expires his soule and is buried also the Sonne knowes the Father he acknowledgeth that he hath all things and hath received them from him and he is dear to him and honours him though all the world persecuted him Thirdly from his diligence whereby he increaseth his sheepfold he speaks properly of the calling of the Gentiles which then were as yet strangers not of the sheepfold or Congregation of believers out of the Jewes This may also be applyed to the sheep wandring from the Shepheard Christ is very diligent in reducing these Luke 15.4 Secondly Christ compares his followers to sheep 1. They easily wander from the Shepheard and the flock and having once gone astray depart aside more and more 2. They have exactly known their shepheard Thirdly they love the voice of their Shepheard and willingly hear it especially when they ought to be led to pastures and fountaines Fourthly they follow the Shepheard when he goes before them Vers. 4. And the sheepe follow him In the Scripture both is said of the Shepheards that they go before the flock and lead it Psal. 80. and that they follow it Psal. 78.71 2 Sam. 7.8 That is for love this for custody sake Paulus Tarnovius Vers. 5. A stranger One that brings new and strange doctrine other doctrine than such as their Shepheard doth teach they will not follow but flee from him Lest they should be seduced and misled by him Vers. 8. They are Theeves Though they were dead yet he saith not they were but in the present tense they are Theeves because 〈◊〉 the impenitent sinne cleaveth to them no lesse after the committing of the sinne than if still they were in the very act of doing of it Vers. 9. And shall go in and out By going in and out the Scripture doth often signifie unto us all the actions of life as they say in French aller et venir for to bee conversant 1. They shall go safely withersoever they have need 2. They shall bee fed to the full Calv. Harm Or he shall go out and in that is shall live securely for so this proverbe as it were is taken among the Hebrews as Deut. 28.6 Psal. 121.8 Yet here it seemes to bee a peculiar allusion to the office of Shepheards whose sheepe are daily lead out to the pastures and thence backe to the sheepefold Vers. 12. The Wolfe That is false Teachers Matth. 7.15 Scattereth the sheepe That is the Church of the New-Testament Vers. 14. Know my sheepe and am known of mine As the Sun casts down beames upon us by meanes whereof we againe see the body of the Sun even so the knowledge of God whereby hee knowes us for his worketh in our hearts a knowledge of God in us whereby we know him for our God Mr Perkins Vers. 16. One Shepheard The Papists say if by the name of Shepheard Christ should understand himselfe why should he say there shall be one Shepheard and not speake it plainely and I am that one Shepheard Christ alluded to Ezek 33.37 and 23. ch As if he should say it shall be fulfilled which was foretold by the Prophets there shall be one Shepheard Besides it is usuall with Christ also when he speakes of himselfe to use the third person as when he saith VVhen the Son of man shall come be will scarce find faith on earth Cameron de ecclesia Vers. 27. My sheepe heare my voyce That is the elect and such as are predestinated of my Father Heare That is beleeve and obey it And I Know them Take care of them as my sheepe Follow mee As their Shepheard Vers. 30. I and my Father are one In consent will essence power and dominion One Frees thee from Arrius who denyes the eternall Divinity of Christ. Are Frees thee from Sabellius who denyes the distinction of the persons in the Deitie Vers. 34. Is it not written in your law That Christ saith to the Iewes it is written in your Law and yet Cites the saying out of the Psalme that hath troubled some because the Old Testament is sometimes divided into the Law of Moses the Psalmes and Prophets Luke 24.44 Therefore some here allege Moses Exod. 21.6 and 22.28 that so that saying may be cited out of the Law but by the word Law is understood the Scripture of the
measure of his love answered onely concerning the truth being asked of the quantity he answered only of the quality Vers. 18. Thou shalt stretch forth thy hand As captives are wont to doe by the same figurative speech Pauls death was signified when Agabus taking a girdle bound his feete and hands And carry thee whither thou wouldest not That is in malam crucem Grotius Vers. 19. This spake hee signifying by what death he should glorifie God viz. By a violent and cruell death a magnificent description of martyrdome it is a glorifying of God See Iohn 13.31 Follow mee Not in respect of changing his place as when he said to Matthew follow mee but it is meant metaphorically of imitation and obedience as Mat. 16. Chamier Vers. 22. Till I come Some understand Christs comming at the end of the world and that hath been the ground of a vulgar but sencelesse errour viz. that Iohn the Evangelist is yet alive Austen tract in Iohn saith that the place where he was buried bubleth like water to testifie his breathing and that he is not dead but sleepeth but Beda sheweth that he died in peace the 98. yeare of his life at Ephesus Till I come Not in person but in power in the promulgation of the Gospell and conversion of sinners Follow thou mee Non corpore sed corde not with his body but heart ANNOTATIONS VPON THE ACTS of the APOSTLES CHAPTER I. LVke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their suffering A History of 28. yeares is described in the Acts saith Quistorpius Vers. 1. Of all that Iesus began both to do and teach Understand those things which are necessary to be known for salvation as Chrysostome Cyrill and Austine rightly expound it The sense is which Jesus did and taught while he continued on earth The Evangelists propound two things to themselves viz. to set forth dicta sacta the sayings and deeds of Christ. Vers. 3. By many infallible proofes By many Signes say the Syrian and Arabick But the word includes Signes of undoubted truth and accordingly hath our English well expressed it Mr. Lightfoot in loc Being seene of them 40 dayes and speaking of the things pertaining to the things of God see Iohn 20.20 21. he would converse a long time with his Disciples to assure them of his resurrection and that hee might more fully informe them of his will Vers. 4. And being assembled together with them Some render it eating with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communi mensa utor ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sal whence the Proverbe multos modios salis cum aliquo consumpsisse to have eaten many bushells of Salt with one is long to have lived together with him Vers. 6. Wilt thou at this time restore again the Kingdome to Israel Dreaming still of a temporall Kingdome for which Christ rebukes them Vers. 7. Jt is not for you to know the times or seasons As if he should say the Father hath kept times and seasons in his own power and therefore it is not for you to know them Perkins With the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season is sometime used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time but not contrarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is the space of time in generall as an age yeare moneth day houre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opportunity of doing a thing Ver. 10. And while they looked stedfastly toward heaven looked with fixed eyes like lovers Vers. 12. A Sabbath dayes journey One mile saith Tremellius on the Syriack Testament about two miles say the Latines 2000 Cubites say the Hebrewes which are rather to be beleeved See Weemes his Christian Synagogue p. 75. and Doctor Willet on Levit. 23. quest 5. pag. 567. A Sabbath dayes journey was 2000 Cubits which the Hebrewes make a mile as appeares by their bookes de Dien in loc Vers. 18. And falling headlong he burst asunder in the midst and all his bowels gushed out The Greeke word signifies thus much that Judas fell down flat and was rent in sunder in the midst with a marvellous huge noise The Syriack Aethiopick and Arabick translates it and he fell upon his face upon the ground and that place Matth. 27.5 doth not oppose it saith de Dieu because the Greek word there is not to be rendred hanged himself but was suffocated or strangled Therefore Heinsius de Dieu and Doctor Price think that Judas died of the Squinancie Vers. 19. That field is called in their proper tongue Aceldama that is to say the field of blood The word is Syriacke it was bought with a price of bloud Matth 27.7 and sprinkled with his blood that took that price See Drusius and Quistorpius Vers. 26. And he was numbred The originall is more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communibus calculis annumeratus est he was by common assent or common voyces reckoned with the eleven See Beza CHAPTER II. Vers. 1. WIth one accord Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind or heart This Greek word is often used in the Acts. It is used in reference to the twelve Apostles alone Chap. 1.15 Here in reference to the whole hundred and twenty and Chap. 2.4.6 in reference to the whole number of beleevers It is used also 5.12 Vers. 3. And there appeared unto them cloven tongues like as of fire In the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were seene for it was not a delusion of sense but a true and reall apparition Tongues because they were to convert the world to Christ by the power of speech and perswasion Secondly Fierie to consume the drosse of errour in men Thirdly Cloven because they could tell how to divide the word of truth aright and apply it to persons and occasions Ministers must be ardentes loquentes fiery ergo ardentes tongues ergo loquentes saith Chrysostome on this place Vers. 4. As the Spirit gave them utterance In Apothegmes or wise sentences as the Greeke signifies Vers. 5. Dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather sojourning for they were not proper dwellers but such as came to worship at Jerusalem from these far countries at the Feasts of the Passeover and Pentecost and so had been continuing there some good time Vers. 6. Heard them speak in his own language that is they spake to every man in his own language not that the hearers heard that in divers languages which they spake but in one as some have conjectured for then as Calvin upon the place well observes the miracle had been in the hearers not in the speakers whereas the cloven tongues rested upon the Apostles not upon the People Vers. 15. It is but the third houre of the day That is nine of the clock tertia viz. ab orto sole Beza Vers. 17. J will poure out of
of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
Vers. 6. When we might have been burdensome or as the Apostles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a twofold signification one to be burdensome viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians but he would not This signification agrees with that which goes before Vers. 5. nor a cloak of covetousnesse and with that which follows Vers. 9. Beza and others 2. To be in authority viz. Paul as an Apostle of Christ could have shewed more gravity and authority but he would not this agrees with what went before I sought not the glory of men Chrysostome the Syriack Calvin and others follow this signification vide Bezam The Hebrew Cabad signifies tam onerare quam honorare Exod. 20.12 honor est onus quoddam Vers 7. Even as a nurse cherisheth her children That is the mother which is a nurse tenderly handleth them but suffereth them not to harm or mischiefe themselves See Esay 49 33. Num. 4.12 Vers. 8. Being affectionately desirous of you Covetously or lustfully desirous as the originall words signifie which note the most swaying heart-passion Were willing to have imparted unto you our own soules That phrase signifies the effectuall affection say some wherewithall he delivered the word unto them By an usuall Metonymie our lives whether by pains in preaching or persecution the latter is resolved by interpreters Dr. Sclater Vers. 9. Our labour and travell The first Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simple labour but labour joyned with greatest care and solicitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travell addes something more for it is a labour not onely having solicitude but also wearinesse joyned with it for when one hath wrought long and much he is wont being oppressed with the burden of the labour to be wearied The Apostle therefore by these two words signifies that he did not lightly but diligently labour among them even to wearinesse and that day and night Zanchy Vide Bezam Vers. 16. VVrath is come upon them to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end wrath is come upon them finally so as it shall never be removed so some interpret it Vers 18. But Satan hindered us By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens Vers 19. For what is our hope our joy or crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his comming Paul tels the Thessalonians that they are his hope that is the thing hoped for joy that is the thing wherein he shall joy and crown that is the thing for which he shall be crowned CHAP. III. Vers. 1. WHerefore when I could no longer forbeare As if he had said my love toward you was such and so strong within me that it was like a fire in my breast I could no longer keep it and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith Vers. 5. No longer forbear A desire both of knowing your faith and affaires Vers. 8. We live That is lead a merry life so the Hebrewes use this word Psal. 22.27 and the Greekes and Latines also so use it Jf yee stand fâ—st in the Lord A Speech borrowed from them that stand upon their guard or watch or in their ranck wherein they are set See Rom. 5.2 1 Cor. 16.13 1 Phil. 27. and 4.1 CHAP. IV. Vers. 4. KNow how There is a peculiar mystery in every branch of Christianitie I have learned saith the Apostle how to want and abound to possesse his vessell in sanctification and honour That is his body which is the instrument of the soule and containing it as in a vessell The Hebrewes call all Instruments vessells As if he had said that is indeed true sanctification agreeable to the will of God and pleasing to him that is throughout outwardly in the body keeping that pure and undefiled and inwardly in the heart rooting from thence the lust of concupiscence Vers. 5. Not in the lust of concupiscence That is not in the inward burning lust stirring up to filthinesse comming from inward concupiscence Vers. 11. And that ye study The Greeke signifies to contend as it were for honour To be quiet the Greeke word signifies to rest and live in silence and to doe your own businesse That is doe the necessary workes of your callings that belong to you Perkins He forbids two vices which for the most part goe together idlenesse and curiosity Vers. 12. And that ye may have lack of nothing Or of no man that is not need reliefe and help of any man or of any thing Vers. 13. Sorrow not as those that have no hope As if he had said sorrow if you will but do not sorrow as they that have no hope That is a sorrow with nothing but sorrow from which they have no hope of inlargement or freedome Vers. 16. With a shout The word which the Apostle useth here signifies properly the encouragement which Marriners use one to another when they all together with one shout put forth their Oares and row together It is called a clamour a vociferation a shout and varied by our Translators and Expositors according to the originall of the word to be clamor hortatorius suasorius and jussorius The voyce of the Archangell is added saith Calvin by way of exposition shewing what that shout shall be the Archangell shall exercise the office of a cryer to cite the living and dead to Christs Tribunall à Lapide saith that these words with those following And with the trump of God are a figure called Hendyadis With the voyce of the Archangell which is the Trump of God so called 1. By an Hebraisme that is great and loud so as to be heard throughout the world Secondly because it shall goe before God the Judge 3. Because it shall be terrible such as becomes the divine Majesty CHAP. V. Vers. 1. TImes The Greeke word signifies space of time in generall Seasons The opportunities of doing things See Acts 1.7 Touching the yeere or moneth or age when the Sonne of man shall come it is as much unrevealed as the season Vers. 3. As travaile upon a woman with Childe The Scripture useth this similitude Psal. 48.6 Ier 6.24 and 49.24 and 50.43 He signifies that the evill is 1. Certaine 2. Sodaine 3. Inevitable Vers. 9. But to obtaine salvation Or to the purchased possession so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14 Vers. 12. Know them which labour among you That is both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers Which labour among you That is which painefully and earnestly labour among you till they be weary Ministers must be labourers not loyterers Vers. 13. And to esteeme them very highly in love Have them in singular