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
from kissing or dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogges by it is signified the gesture of low veneration when one casts himselfe at anothers feete as fawning dogges doe Lucas Brugensis Vers. 6. And thou Bethlehem in the land of Judah That is part of Iudah Art nor the least Object The Prophet Micah saith that Bethlehem is little that it should be accounted amongst the Governours in Judah Matthew on the other side extols its dignity as if it should be one of the chiefe not the least that is by a miosis the most excellent Answer The Prophet Christ being not yet borne called it least in respect of outward splendour and earthly riches yet he seemes to signifie that this towne otherwise but little obscure and base should be honoured and made famous by the birth of the Messias now Matthew looked to the event of the prophesie so it is not little in esteeme Vers. 10. They rejoyced with exceeding great joy There is a three fold emphasis 1. An Attick elegancie to rejoyce with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad ◠the Latines say servire servitutem 2. Great joy 3. Exceeding great joy Vers. 12. Being warned having beene warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They departed another way Greeke They passed secretly by another way as v. 14. and departed Greeke passed secretly Vers. 18. In Rama was there a voyce heard Rama was farre from Bethlehem which made St. Ierome make Rama an Appellative In excelso vox audita est The voyce of the dying children and the crying parents was heard on high reacht round about throughout all Ephrata Lamentation weeping and great mourning If we observe this place we shall confesse with Ierome that Matthew in relating this testimony neither exactly followed the Hebrew nor the Septuagint Drus. not in parallel Sac. Rachel weeping for her children That is the mothers which inhabited those parts where the sepulcher of Rachel was Vers. 22. He turned aside Greeke he passed secretly 23. That it might be fulfilled which was spoken by the Prophets By which of the Prophets was this name given to Christ for we find no such testimony Chrysostom and Theophylact because they cannot undoe this knot cut it thus saying that many of the bookes of the Prophets are lost Bucer thinketh that that place Judges 13.5 is here noted Sampson was a most excellent figure of Christ as he was a Redeemer and did most notably represent him in his death wherein he killed more than in his life and the booke of Judges was composed by divers Prophets Calvin Beza and Mr. Perkins doe incline to this opinion Causabon in his exercitat Iunius in his paralells and analys in Num. Piscator Dr. Tailor Mr. Dod say that Matthew hath respect to those places Esay 11.1 and Zach. 6.12 a branch in Hebrew Netzer therefore Weemes in his Christian Synagogue saith these words in Matthew should bee interpreted he shall be called a flower or branch He shall be called a Nazarene The Papists are of opinion that our Saviour wore long haire and so picture him because we read here he was a Nazarite or rather a Nazarene as with Beza our best Translators read it by education not by profession and institution in regard of the place where he was educated and conversed not any vow whereunto hee was bound Numb 6.4 He dranke wine and touched the dead He observed not the rites and orders of the Nazarites but he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order he was perfectly severed from all sin and pollution CHAP. III. Verse 1. IOhn signifieth the grace of God for he did preach the grace of God in Christ then exhibited The Baptist so named to distinguish him from Iohn the Apostle and because He first administred baptisme the Sacrament of the new Testament In the wildernesse A place wherein wee find six Cities with their villages Iohn 15.61 but called a wildernesse because thinly inhabited Vers. 2. For the Kingdome of Heaven is at hand That is the Church of the Old Testament is now abolished and the Church of the New Testament is ready to take place by Christs coming and therefore repent and amend Vers. 3. The voyce of one crying or bellowing like an Oxe Rollock observeth that Iohn Baptist entred upon his calling in the yeare of Jubilee which used to bee proclamed by a Cryer with the sound of a trumpet and he is called the voyce of a cryer in allusion thereunto Vers. 4. Locusts have their name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of the eares of Corne which they fed upon as they fled The question needes not to bee whether these be mans meate or no it is certaine that the Jewes might eat them by the law of Moses Levit. 11.22 Plinie l. 1. c. 29. speakes of them Matthiolus upon Dioscorides saith this was the reason why John Baptist made use of them as a strict observer of the Law they are eaten in the East and else where Vers. 4. Wild honey Vers. 6. Confessing their sins The confession of the Converts was voluntary not constrained 2. In general not of every particular sin 3 Publike not into the eares of a Priest Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme Two kinds of men which were of great authority among the Jewes with whom Christ had perpetuall enmity as also with the Scribes 5 Cha. 20. and 16.21 22.23 23.13 Generation of Vipers The whole body and corporation of them was full of deadly poison It is an allusion say some to Gen. 3.15 Where the wicked are called the seed of the Serpent Chemnit Others alleadge many properties of the Vipers 1. He hath his Teeth covered and buried in his gummes so that one would think it a harmlesse Beast and that it could not bite Viperae dentes gingivis conduntur Pliny l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse that one would take them of all others to be most innocent and to this appertaines the similitude of our Saviour Luke 11.44 Secondly The nature of Vipers is such that when they have bitten a man they presently run to the water but if they find not the water they die so Hee calls them Vipers who committing deadly sinnes did run to baptisme as Vipers to the water to avoyde the danger of death Thirdly it is the nature of Vipers to make themselves a passage through their mothers bowels though some denie this and therefore they are called Viperae quasi vi partae so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue Cant. 1.6 Fourthly The Viper is very specious and beautifull without as it were painted
Ceremoniall Law which the Pharisees not considering thought that the very eating of the things themselves had been sinfull and had polluted the Soule for if a man had then eaten upon necessity the thing it selfe had not defiled but alone the breach of the Law and the defilement had beene meerely Leviticall and ceremoniall not true and spirituall Vers. 22. Behold a woman of Canaan Her faith was such that this Evangelist reporteth it with an ecce behold a woman of Canaan She is by Marke said to be a Grecian and by nation a Syrophaenician It was the common manner of the Jewes to call all forreigne nations Graecians and therefore that Antithesis betweene the Graecians and Jewes is often found in Paul Being borne in the coasts of Tyre and Sydon she was called a Syrophaenician when as the Region had the name of Syria and Phaenicia was a part of Syria and it is to be supposed that the most part of them came of the people of Canaan who being banished out of their Country tooke the next place of refuge in their banishment And cryed unto him To shew her great affection Have mercy on me O Lord thou Son of David These words intimate Christs Office Nature and Person have mercy Shewes his Office for he came to bind up the broken heart to visite and redeeme his people the word Lord His divine Nature Son of David His humane both together one Christ. My daughter not a servant but a daughter and she not onely troubled but vexed and that not a little but piteously nor with a common evill but even with the very Devill Vers. 23. First Christ doth neglect her answering not a word then deny her v. 24. reproach her v. 26. Vers. 23. Send her away Some say they spake this out of commiseration rather from impatience Vers. 24. I am not sent but to the lost sheepe of the house of Israel Jesus Christ saith a Father speakes not like Jesus Christ in the eyes of a mortall man he that was to redeeme mankind to say he was not sent Object Christ was a Saviour not onely of the Jewes but Gentiles Esay 49.6 Answ. Christ here speakes of his propheticall Office in respect of which he was the Minister of Circumcision Rom. 15.8 He was first sent to Israel Jerome while hee was in forma servi untill he had consummated the worke of our Redemption he was sent onely to Israel Iunius He that knoweth himselfe not a wandring sheepe but quite lost even in the Lyons pawe ready to be devoured such doth Christ take upon his necke and like a good Shepheard bring back to his fold Vers. 26. The reason is taken ab absurditate the doctrine of salvation is bread and it is not meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit honest decent Maldonate to dogges Greek whelpes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catellis Beza Our Lord used the diminutive that he might seem to speak the more contemptuously Christ speakes after the manner of the Jewes who called the Gentiles as the Canaanitish-woman was dogs V. 27. Yet the dogges eat of the crumbs c. She answers by an ingenious inversion saith a Father with a witty retorting or turning back of our Saviours words upon himselfe I am a dogge true but dogges c. Reliquias canibus dari receptum ubique Grotius If I be a dog I am thy dog Origen Crummes belong to dogges jure quodam Luther Give me the portion of dogges She had one property of a dogge for she held fast Vers. 28. O woman great is thy faith Exclamat tanquam victus Brugensis He cryes out as conquered Exclamatio admirantis it is an interjection of marvelling non possum amplius repugnare precibus tuis I can no longer withstand thy requests Foure things are required to justifying faith knowledge assent confidence application In all these foure the faith of this woman was great 1. For knowledge she lived amongst blind people and those that were igâ—orant of the true God and yet she had exact knowledge of Christ that he was the Lord and true God that he was mercifull and bountifull that he could drive away the Devill and weaken his power She knew these things so exactly as if she had spent all the dayes of her life in the midst of Gods people 2. For assent she gave assent to none but to them which related that Jesus of Nazareth is that great Prophet of the Lord which can drive away all evills and adversities 3. For confidence she came with such confidence to the throne of grace that neither by silence nor by a harder answer given by the Disciples nor by the reproach of a dogge did she suffer her selfe to be deterred or driven away untill she had obtained mercy 4. For application she firmely beleeved if Christ at least would speake the word or consent by his becke that that should be so efficacious that her daughter would forthwith be delivered out of the power of the Devill Vers. 32. And I will not send them away fasting But the Apostles on the contrary allege 1. The inequality of proportion we have seven loaves but 4000. men one loafe then must be divided into 550. particles whence the portion of some will scarce arise to the bignesse of a Pea to satisfie him 2. The incommodity of the place here we are in the Wildernesse where nothing growes where you shall find more stones than loaves 3. The continuance of want they have continued with thee three dayes whence their hunger hath greatly increased that peradventure a whole loafe will scarce suffice for one man if it were given him This is a plaine evidence of a great weaknesse and unbeliefe in the heart of the Apostles which do derogate from Christ the honour of his divine omnipotence and they seeme to themselves to be very wise whilst by their infancie they go about to informe the divine wisedome Vers. 36. And gave to his Disciples He would use the Ministrie of these that they might be convinced by their own testimony that the Lord did that thing which they thought impossible to be done The principall scope of this as also of the former Miracle is that we may be admonished that nothing will be wanting to them who being inflamed with a holy desire of the kingdome of God follow Christ and faithfully worship him V. 37. And they tooke up of broken meat c. Although that was chiefely to recommend the Miracle yet our Saviour would have nothing lost Seven baskets full In a former Miracle there remained twelve baskets of fragments now seven then the number of the baskets answered to the number of Apostles now to the number of the loaves CHAP. XVI Verse 1. TEmpting That is that they might trie whether he could performe this thing which they asked but captiously A signe That is a miracle whereby he might signifie that God had sent him From heaven Like that of Elias 2 Kings 1.9 Piscator
the whole latitude of it others circumcision with all the Leviticall rites A wine-presse That is all holy dutyes And built a Tower That is the glorious Temple Mic. 4.8 Not so much in reference to the materiall structure as the Ministry of it the doctrine and discipline of it Ezek. 7.20 Let it out to husbandmen That is commended the Vineyard to the care and diligence primarily of the Church-governours the Priests and Levites and also of the civill magistrate And went into a farre country Some say this is spoken ornatus gratia to fill up the parable it is spoken saith Ambrose secundum opinionem colonorum according to the opinion of the wicked husbandmen Vers. 34. He sent his servants That is the Prophets God raised up in the Church of the Jewes from Samuels time till the comming of Iohn the Baptist. Vers. 25. Beate one Ieremie See 1 Kings 22.24 Ier. 20.2 And killed another The Greek word signifies to murder with cruelty as Esay And stoned another That is killed him with stones 2 Chron. 24.21 Zacharie the Son of Iehoiadab Vers. 38. Expressing plainely in this Parable Gods dealing with Jerusalem and theirs with him and what was the immediate cause of their destruction Vers. 42. By the stone is not meant any particular stone rejected in the building of Salomons materiall Temple as some conceit nor secondly the people of Israel who though contemned for a while yet were afterward advanced but David literally rejected by Saul and the Nobles of the kingdom and Christ typically who was refused by the Jewes but yet exalted and advanced by God to rule in the throne over his Church graciously and over his enemies terribly therefore compared to a Stone because he is the foundation and support of his Church The builders rejected He granteth the Priests this title of chiefe builders in respect of their calling though they sought the ruine and destruction of the Church The head of the corner That is Hee should be the chiefe stay of the building as the Corner-stone upholds the chiefe weight of it Some doe very curiously discourse of the word Corner that Christ was placed in a Corner that He might joyne together two divers walls viz. the Gentiles and Iewes And whosoever shall fall on this stone shall be broken That is saith Grotius he that shall stumble upon Christ yet living shall perceive his own weaknesse to his losse as an earthen vessel struck at a stone But on whosoever it shall fall it shall grind him to powder But he that shall persist in opposing him after he shall be exalted into his heavenly kingdome shall as utterly perish as an earthen vessell on which a great stone is cast from a high place This befell the Jewes when Titus beseeged Ierusalem and will much more befall them at the day of judgement CHAP. XXII Verse 1. HEre is a proposition whereby hee farther condemneth the malice of the Pharisees the summe of the proposition is the same with that which was laid downe before Chap. 20. that many are called and few chosen as is concluded in the 14 vers He illustrates this proposition by a similitude or parable the sence of which in briefe is this The kingdome of heaven That is the state of the Church A King that is God the Father so called to declare his divine Majestie and to set forth the magnificence of the Feast His Sonne that is Christ. The wedding Feast the glorious excellencies God tenders in the Gospel-ordinances The wedding garment put on by faith including in it conversion The Bride or Spouse the Church The Guests Jewes and Gentiles First servants sent to invite the Prophets The second the Apostles The Marriage eternall life or the Kingdome of Heaven Under this parable is threatned the Jewes destruction Chrysost. Calv. The Jewes have the honour to be first called This inviting to the Marriage feast signifieth our inviting to partake of Christ and his benefits in the Gospel See Esay 25.8.9 and Prov. 9. beg Because in a Feast there is first plentie secondly of dainties The Lord provides dainties for the soules of his people in the preaching of the Gospel 1 the dishes the love of God his free grace and mercy the body and blood of Christ with the merit of it 2. The spirit of God in all the gifts and graces of it is there abundantly powred out 1. This is foode for the soule will feede the inward man 2 pleasant foode 3 will satisfie the soule and answer all the desires of it Esay 55. because it puts it into the possession of that which is its most sutable good 4 It is medicine for the soule Revel 22.5 The refusers are such as come not to Gods Ordinances at all or doe not at all accept of Christ. The man without a wedding garment is one that comes carelesly and unduly to these ordinances and so does not in deede and truth partake of Christ which will breede life in a dead soule Iohn 5.25 It will nourish the soule up to everlasting life Iohn 6.31 to the end 2. To a Feast there is required not onely good fare but good company a voluptuous Roman said he did often eate good meate alone but he never feasted but in good company Heb. 12. All the Saints here and the blessed Trinity eate and drinke with them Thirdly Heartie welcome from the Feastmaker Prov. 23.1 Cant. 5.1 Fourthly All is free cost Esay 55.1 2. Fifthly The continuance of this Feast all the dayes of their life especially the great standing dishes faith in the blood of Christ and communion with God Vers. 2. The Kingdome of Heaven That is the Heavenly by an Hebrew phrase viz. Because it hath a heavenly King Christ sitting at the right hand of the Father in heaven heavenly law a doctrine brought from the bosome of the Heavenly Father the citizens of this kingdome seeke heavenly things and their conversation is in heaven Phil. 3.20 Col. 3â— 1. God reignes in them after a heavenly manner the promises given to them are heavenly Marriage It is prepared in this life consummate in the life to come Vers. 3. His servants The Prophets to call preach or prophesie them the Jewes Vers. 4. Other servants Evangelists Apostles they had a larger promise Dinner Knowledge of God and forgivenesse of sinnes Oxen Strong Fathers of the Old Testament Fatlings The sweet Gospel Killed The Greeke word here is commonly used in Sacrifices and is by translation used for other feasts also for feasts and banquets were wont to begin with Sacrifices Not come Cal'd by Preaching to sorrow obedience The marriage Gregory applyes it to Christs incarnation but it is a spiritual conjunction with Christ. Hilary Calvin Being invited they are guests being come they are brides Vers. 6. And intreated them spitefully As Peter and Iohn and Paul severall times And slew them As Stephen and both the Iames. Vers. 7. Sent forth his armies The Romans who spoyled
building cost Herod may be gathered by this that he had ten thousand workmen labouring about it for the space of eight yeares The Disciples might well wonder at these stones for they were goodly and faire and as Josephus writeth fifteen Cubits long twelve high and eight broad Vers. 1. There shall not be left one stone upon another that shall not be thrown down An hyperbole as if he should say it shall be utterly overthrown This was fulfilled forty yeares after Christs Ascension by Vespasian the Emperour and his Son Titus say Eusebius and Josephus Et patet exemplis oppida posse mori Vers. 3. When shall these things be They thought the Temple should stand as long as the world stood therefore as soon as Christ said the Temple should be destroyed they presently thought with themselves of the end of the world Which question of the Disciples having two parts when the Temple shall be destroyed and what shall be the sign of his comming and of the end of the world receiveth an answer to both To the former concerning the destruction of Jerusalem from the 4. ver to the 23. To the latter concerning the comming of Christ and the end of the world from thence to the 42. Vers. 6. See that ye be not troubled A metaphore taken from an allarm which disquieteth Souldiers Vers. 7. And there shall be famines and pestilences It is elegant in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famine and pestilence are wont often to be joyned together as being by the sound of the Greeke words and by a certaine naturall connexion coupled amongst themselves the old proverbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after famine the pestilence Vers. 14. In all the world Some object the Antipodes and other people far remote to whom not the least fame of Christ hath yet come this knot may be easily untied for Christ doth neither design the severall parts of the world specially neither doth he preâ—ixe a certaine time but only affirmes that the Gospell shall be propagated to the utmost ends of the earth before his last coming The end come The end of the Temple and City not of the world if Chrysostome or Luke may be credited Luke 21.20.24 Vers. 15. The abomination of desolation By the desolation which shall be executed by abominable men Idolaters the Prophet meaneth and after him our Saviour the destruction of Jerusalem by the Romane Armies Luke 21.20 therefore hath it When you shall see Ierusalem besiedged by an Army Vers. 19. And woe unto them that are with child and to them that give sucke in those daies Because they were not free and ready to flie Vers. 20. But pray ye that your flight be not in the winter neither on the Sabbath day Jerome saith that our Saviour bids them pray that their flight might not be in the winter nor on the Sabbath day because in the one extremity of cold forbids to go to the wildernesse and to lye hid in the mountaines and desarts In the other there is either the transgression of the Law if they be willing to flie or eminent death if they abide so the Ordinary glosse also Ne scilicet festinationem vel religio vel itineris asperitas brevitas dierum impediat ac moretur Calvin Vers. 21. For then shall be great tribulation Rev. 20.1 Dan. 12.11 He meanes the tribulation the Jews were to endure at the siege and suprisall of Ierusalem by Titus and Vespatian See Luk. 21.20 Vers. 22. And except those dayes should be shortned God did not make the daies of those troubles shorter than he had decreed but shorter than the enimie had determined or than any wise man who judgeth only by the rules of humane policy could have expected There should no flesh be saved That is with a temporall Salvation from the Romane Sword and devouring calamities which attended that terrible War Vers. 24. For there shall arise false Christs and false Prophets and shall shew great signs and wonders insomuch that if it were possible they shall deceive the very Elect The Fathers teach that this place is to be understood of Antichrist and his Ministers the Papists confess it It is not possible for any of Gods Elect to be so deceived by any false teachers as that they should fall into those errours that are fundamentall and persist in them One that is in the state of grace may for a time hold such errours in religion as do trench very neere upon the foundation For all the Elect Apostles did beleeve that Christ should be a worldly King Mark 10.37.41 yea after his Passion and Resurrection they held this errour Act. 1.6 The whole Church of the Galatians held for a time that a man could not be justified by faith in Christ only without the workes of the Law 3 4 and 5. Chapters Vers. 26. Secret Chambers As when Papists say he is in the Chappell in the Altar in the boxe beleeve it not Vers. 28. Wheresoever the Carkase is there will the Eagles be gathered together That is the Saints and Elect which now enjoy Christ. Irenaeus Hilary Chrysostome Euthymius and Beza Interpret it of the Angels which shall accompany Christ to judgement as the Eagles flie from far Countries through the clouds to the Carkasse so the godly shall be taken up into the clouds to meet Christ and shall be ever with him The Eagles flie high so the Saints are heavenly The Eagles are endued with quick sight can look upon the Sun so the godly on the Sun of righteousness Vers. 29. Immediately That must not be measured by our but the divine Computation in which a thousand daies are as one Psal. 90.4 2 Pet. 3.8 That whole time between Christs first and last comming is called by the Apostle the last comming yea the last houre Act. 2.17 1 Cor. 10.11 Phil. 4.5 Heb. 10.25 Iam. 5.8 1 Pet. 4.7 1 Ioh. 2.18 Starres shall fall from heaven Not indeed but in the opinion of men The meaning is there shall be so great a concussion of the frame of heaven that the Stars themselves may be thought to fall Calvin Shall be shaken In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth they shall be shaken as the Sea troubled by the waves and shall be in danger by shaking for it is used of a reed shaken by the wind Mat. 11.7 Luk. 7.24 Of measure shaken Luk. 6.38 Of the foundations of houses moved Luk. 6.48 Acts 4.31 16.26 And metaphorically of the instability and change of things Heb. 12.26 27. As also of the trouble of the mind Act. 2.25 2 Thes. 2.2 Vers. 30. Then shall appeare the sign of the Son of man Bellarmins mouth runs over exceedingly when he saith that the Ancient Fathers ad unum omnes interpret this sign to be the Crosse For Chrysostome thinketh it to be the Body of Christ it selfe
was initiall to the world so the day of the resurrection of our Lord is the beginning of our glorification as in that day light was produced so Christ rising the light of righteousnesse and joy is risen to us Gerh. in Harmon Evang. Vide Piscat mea Critica Sac. Graeca Vers. 3. Onely Marke expresseth this doubting but when the rest of the Evangelists say that the stone was rolled away by the Angell we may easily collect that they stucke perplexed doubtfull in counsell untill a passage was made by the hand of God Vers. 5. A young man sitting Marke here and Luke 4.4 Say they were men Matthew and Iohn they were Angells that appeared Matthew and Iohn shew what they were indeed the others declar'd what they seemed to be at the first appearance or in what shape they appeared Gen. 18.2 and 19.1 and 32.24 The Angells usually appeared unto men in the shape of men that their Message might be delivered more familiarly and received more comfortably Mr. Ball. Affrighted The Greeke word signifies to be sore amazed and astonished with feare the Septuagint use it Dan. 7.7 Vers. 7. Tell his Disciples and Peter Peter was specially named and severally from the rest of the Apostles not as Baronius thinkes because of his superiority above the rest but because he onely denyed Christ and so had of all other most need of comfort after his horrible fall yet is he set behind all the Disciples as inferiour unto them whereas they preferre the Pope to the whole Church and make him Lord over it That he goeth before you into Galilee These women followed Christ out of Galilee therefore the Angell foretels them that before they returned into Galilee Christ should go before them there and manifest himselfe unto them this promise of Christ is Matth. 26.32 Mark 14.28 But wherefore doth the Angell foretell that Christ should specially go before them in Galilee and that they should see him there when he was seen there neither onely nor the first both Christ and the Angell speake of that solemne and publike apparition in which Christ revealed himselfe to all the Disciples together in a Mountaine of Galilee 1 Cor. 15.6 Gerh. Vers. 9. First to Mary Magdalen Therefore not to the Virgin Mary as the Papists say It is very observable saith Iansenius that our Saviour after his regeneration in consolationem paenitentium for the comfort of true penitents appeared first to Mary Magdalen and Peter who had been grievous sinners Vers. 12. Into the Countrey Luke saith they went to the Castle of Emaus Marke expresseth the middle of the way Luke the terme or end Vers. 14. Vpbraided them with their unbeliefe Either because some of them did not yet believe as it also happened in the last apparition Matth. 28.17 and so their should be a synecdoche in the words by which that is attributed to the whole society which some of it did or because their faith was not yet free from all doubting but their mind was strucke with the mutuall waves of faith and doubting Gerh. Vers. 15. Every creature That is to all nations so Matthew and Luke by the name of creature as 1 Col. 23. is understood onely the reasonable creature they onely were capable and stood in need of the doctrine of the Gospell man is so called by an autonomasie because he is the chiefe of all creatures Gregory gives a more subtill than solide reason of it because man is a microcosme and hath some thing common with all creatures Being with stones life with plants sense with beasts reason with Angels The Monkes say St. Francis preacht to Birds and to Fish Beda to the very stones Eve is called the mother of all living that is of all men Preach the Gospell to the Jews and Gentiles to bond and free of what state degree or condition soever See Mat. 10.5 and 28. Matth. 19. Vers. 16. He that hath beleeved and hath been baptised shall be saved Qui credierit baptizatus fuerit c. that is shall have believed and shall have been baptised but he that hath not beleived That is shall not have believed shall be condemned Vers. 17. The promise was made by Christ unto his Church to be fulfilled immediately after his ascension It extends onely to the times of the primative Church and to such as then lived Perkins Vers. 21. Sat on the right hand of God The Apostle most plainely shewes 1 Cor. 15.25 what Christs sitting in the Heaven meanes that which David said sit at my right hand he saith it behoves him to reigne To sit therefore is to reigne and to governe the Church in the same phrase in which we are wont to say that such a Pope now sits at Rome Vide Estium ad Roman 8.34 ad Ephes. 1.20 ad Heb. 1.3 13. ANNOTATIONS UPON S. LVKE CHAP. I. LVke collected an Evangelicall History in the fiftieth year after Mark. See Grotius on ver 1. He was the perpetuall Companion of Paul in his travells 2 Tim. 4.11 Col. 4.17 Philem. 24. He only makes a preface before his Gospell that he may briefly shew the reason which induced him to write He was a Syrian by nation being born at Antioch the Metropolis of Syria and by his calling a Physitian His speech both in the Gospell and Acts is more elegant and savours of secular eloquence A Father said of Sains Lukes Gospell which he dedicated to Theophylus which signifieth a lover of God Si Deum diligis ad te scriptum est If thou beest one that lovest God this Gospell is written to thee Vers. 1. Many Either Matthew and Marke published before Luke as Chemnit or some false Apostles and Evangelists whereof there were many He calls in this proaemium the Gospell a narration or declaration which the Apostles viva voce delivered concerning the Person Life Office and Actions of Christ which the whole Apostolicall Church then received with a certaine faith and full assent Chemnit Most surely beleeved Or fully perswaded the word in the originall which signifieth to be fully perswaded is a metaphor borrowed from ships which are carried with full saile and it signifies a most certaine perswasion of the truth of things which have been sufficiently proved to us so Grotius Vers. 2. Even as they delivered them unto us c. The sense is that that is the true Doctrine of the Gospell which the Apostles as Embassadours being called by God and sent to preach delivered viva voce through the whole world as the rest or in writing as Matthew Vers. 3. Having had perfect understanding The Greeke word is metaphorically deduced from them which tread in others steps lest ought should escape them for Luke would declare unto us a diligent study and manner of learning From the very first He declares the cause why he writes after the other Evangelists because he enquired after the conception birth and education as well of John Baptist as
Old Testament and as many in the New Testament before Christ himselfe rose how then is he the first fruits of them that slept Sol. Christ rose first in an incorruptible and spirituall body v. 44. they in their naturall and corruptible bodies Iohn 11.39 He was the first of all those which rose from death to life to die no more but to live for ever others were raised from death to life not to live for ever but to die again He was first not in order of time but is the worthiest of all they were raised by the vertue and merits of his resurrection Vers. 22. For as in Adam all die even so in Christ shall all be made alive In the first part all simply in the latter all with limitation sc. that be in Christ must be understood shall be raised by him at the resurrection There are two roots out of which life and death spring as all that die receive their deaths wounds by the disobedience of Adam so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation so all live which are the sonnes of Christ through spirituall regeneration Non moriuntur omnes in Adamo sed ii tantum qui in Adamo permâ—nserunt neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt Cam. de Eccl. tomo 10. Estius gives two expositions of this place first as all which die die by Adam so all which shall be made alive shall be made alive by Christ. Or thus as by Adam all die which are Adams that is all men so by Christ shall all be made alive which are Christs that is all the elect Vers. 24. When he shall have delivered up the Kingdom to God even to the Father By Kingdom here two things are meant 1. The Church which Christ shall present to his Father without spot the Church is called a Kingdom also Matth. 13.4 So Chrysostome interprets it 2. The manner of administration of it the substance of the Kingdom is everlasting Heb. 1.8 The present manner of administration shall cease Christ shall govern no more by Magistrates Ministers Ordinances supplies of the Spirit This is meant by delivering up the Kingdom to the Father When he shall have put down all rule and all authority and power That is lawfull powers and ordained of God Tum in caelo principatus Angelici tum in Ecclesia cessabunt ministeria praefecture ut solus Deus per seipsum non per hominum vel angelorum manus potestatem suam principatumque exerceat Calvinus Vers. 28. Then shall the Sonne also himselfe be subject to him Can Christ be more subject then he hath been Things are said to be when they are publiquely manifested as Psal. 2.7 Saints and Angels shall be subject to Christ and he shall there professe that all the glory which he hath obtained he hath it as his Fathers servant That God may be all Wickerius and other Familists say that the union which the soul hath with Christ is not onely reall and Spirituall but transmutativa conversiva and that not in respect of qualities onely but the essence turns us into Christ the very essence of the body shall be turned into God say they se Christum esse Deum esse dicere non est veritus some such expressions there are in Plato and Photinus that we shall be swallowed up into God as a drop in the Sea but the humane nature of Christ was not turned into the essence of God but the meaning is He shall be all in all immediately now he conveighes himselfe to us by means and infinitely in full degrees Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are then they baptized for the dead Baptizing some living man in the behalfe of his dead friend Cerinthus held that Christ did not rise from the dead and so went about to weaken the doctrine of the resurrection yet it was their fashion that followed his heresie if one died unbaptized they baptized a living man for him Secondly others take it for washing away of sinne the effect of baptisme Calv. Beza It is in vaine to be outwardly baptized if there be no resurrection See Grotius If men desire baptisme when they are as good as halfe dead esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes men did ordinarily or very often deferre their baptism till their death-bed that so they might have their passage out of this world in the purity which Baptism restored them to without contracting any more sins after Baptism Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily That was an obtestation and not an oath for it is all one as if he had said Thus my sorrows and afflictions which I endure for Christ would testifie if they could speak that as certainly as I rejoyce in Christ so certainly I die daily Estius makes it an oath Vide Bezam Alardi Pathol. Die daily That is daily expose my selfe to the dangers of death for the Gospell and conversion of the Gentiles à Lapide Vers. 32. I have fought with the beasts at Ephesus See Burrh on Hos. 2.12 p. 472. Grotius in loc Because the men of Ephesus fought with him after the manner of beasts Mr. Cotton Savage men of beastly quality Baines vide Scult orat de conjung Philol. cum Theol. The Epicures of Ephesus Demetrius and his fellows Acts 19.9 So after Tertullian and Theophylact Beza expounds it Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1 Titus 1. Let us eat and drink for tomorrow we die This was a proverb familiar with Epicures as that of Sardinapalus shewes Ede bibe Iude post mortem nulla voluptas Paul took it out of Esay 22.13 Vers. 33. Evill communications corrupt good manners This is an Iambick verse out of Menanders Comedy Paul Acts 17 and Titus 1. brings testimonies from Heathen writers Some render it evill speaking or evill communication some evill conversings we may understand the word thus conversing with others in their evill speakings sayings or writings Verses 41 42. There is one glory of the Sunne another of the Moon and another glory of the Stars for one Star differeth from another in glory So also is the resurrection of the dead it is sown in corruption it is raised in incorruption The circumstances of the disputation which the Apostle handleth proveth that the comparison is of the difference between the bodies as they shall be in Heaven from those which are now upon earth and not of the difference of glorified bodies one with another for he addeth It is sown in corruption it is raised in incorruption Vers. 44. Raised a Spirituall body Spirituall is
that filling the Town with it Vers. 21. Bewaile In Pauls Language as a learned man observeth to bewaile and correct seemeth to have been all one Vncleanesse All impure words and behaviours fornication and wantonesse things of the same kinde CHAP. XIII Vers. 1. IN the mouth of two or three witnesses Himselfe and Timothy Vers. 5. Examine your selves prove your selves Doubling his phrase as it were his files thereby shewing that it is not a superficiall but a substantiall examination that is required in these weighty matters some say the first word signifies a curious search the other an approbation on triall Whether ye be in the faith That is whether the faith be in yee so Iohn saith he was in the Spirit 1 Rev. so one is said to be in the flesh Rom. 8.8 Except ye be reprobates In the state of reprobates unapproved counterfeit hee meanes not such as are opposed to the Elect as the word reprobates is usually taken by us in English therefore the translation is not so proper ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the GALATIANS CHAP. I. GAlatia was a most brave Province of lesser Asia neere Phrygia See Acts 18. The Apostle handleth the same argument here that he doth in the Romans this is as it were an Epitome of that and hath many the same sentences reasons and phrases with that Vers. 1. An Apostle That is called or designed to be an Apostle Paul in his salutations is wont to stile himselfe an Apostle that he may win authority to his dofrom his person Not of men as Princes send civill Ambassadors or as the Jewes sent false Apostles Neither by man as Timothy Titus Luke who were ordained by man or else not by the commendation paines or instruction of any man But by Iesus Christ and God the Father That is immediately by God Whosoever will take to him the place of teaching it behoves him to speake in the name of God or Christ. But because the Galatians did more doubt of Pauls calling therefore he expresseth more here then in his other Epistles to assert that He doth not barely affirme that he was called by God but on the contrary denies that he either received it from men or by men He speaks not of the common Offices of Pastors but of the Apostleship Vers. 4. From the present evill World From bondage under the custome of it from the fellowship with the men of it and from the plagues that belong unto it Vers. 6. I marvell that ye are so soon removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be transferred or transported from one place to another as Plants or Trees are wont to be transported Hos. 5.10 the Septuagint useth this word whence the Apostle borrows it He speaks here of the apostasie or seduction of the Galatians by false Apostles He alludes saith Ierome to the word Galal to roll as if he should say You are Galatians that is rolling and changing falling from the Gospell of Christ to the law of Moses Vers. 8. But though we or an Angell from Heaven preach any other Gospell to you Plainly implying that though the person which brings a doctrine were an Angell yet he must be tried He doth not say a contrary Gospell but any other Gospell That which is directly besides the Gospell is indirectly against the Gospell if we be justified by faith understanding it exclusively that is sola fide then we are not justified by works Vers. 10. Doe I seek to please men This interogation is a negation I do not seek For if I yet please men without respect to the pleasing of God 1 Cor. 10.33 q.d. It is true indeed once I did seek to please men but I am now otherwise then I was Vers. 18. I went up to Ierusalem to see Peter From this Greeke word rendred see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes historia in which things are set before our eyes as it were CHAP. II. Vers. 1. I Went up again to Ierusalem Or ascended because Ierusalem was placed and seated upon a mountain and compassed with mountains Psalm 125. Or in respect of the dignity and excellency of the place as we in England are said to go up to London from all the parts of the Land because it is the chief City Vers. 5. The truth of the Gospell That is the truth of God revealed in the Gospel concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith Vers. 6. In conference added nothing to me That is he had so full a measure of Divine revelation that when they came to talke together of the points of Christian Religion they could tell him nothing which he knew not before God accepteth no mans person That is for the outward appearance as the Greeke will beare it so he regards not the rich more then the poore Vers. 7. The Gospell of the uncircumcision was committed to me as the Gospell of circumcision was unto Peter The words Circumcision and uncircumcision signifie the Nation of the Jews and Gentiles the one circumcised the other uncircumcised Vers. 9. Iames Cephas Cephas is Peter so called by Christ Iohn 1.43 Iames named before Peter 1 Cor. 9. Iohn 1.44 Not Peter but Iames was the President of the Councell of Ierusalem because he spake the last and concluded all Acts 15.13 and 21.18 He names Iames in the first place saith Estius a Papist for the honour of our Lord whose brother he was and because he was Bishop of Ierusalem where these things were done and also was much respected of the Jews for the opinion they had of his sanctity Vers. 11. I withstood him to the face Ierome and others would have it a shadow-sight simulatè non verè but face is not opposed to withstanding cordially but secretly behind his back Paul resisted him in truth and good earnest this appears because in the words following he sets down a weighty and urgent cause of his reproofe Vers. 15. And not sinners of the Gentiles The Gentiles were not greater sinners by nature then the Jewes but the Apostle speaks here according to the opinion of the Jewes who thought the Gentiles greater sinners then themselves That is not sinners of the people of the Gentiles to whom the law was not given they wanting the rule of Gods law ran head-long into every sinne Vers. 20. I live yet not I but Christ liveth in me shewing that he had life whereby he did live but had not life in himselfe to give to others as Christ Iohn 5.26 Austen CHAP. III. Vers. 1. O Foolish Galathians The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are stupide and which understand not what they ought it is used also Luke 24.15 Foolish and slow of heart the latter interprets the former Who hath bewitched you That is who hath deluded your eyes and caused you to
Unto God as the end They are not onely strangers to it for so all men are naturally but estranged that is an enemy thereunto as the Apostle expounds it Col. 2.21 Vers. 22. According to the deceitfull lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the lusts of deceitfulnesse because lust hath a deceit in it it draws us from God Vers. 23. In the Spirit of your mind in the most pure and Spirituall part of the soule Vers. 26. Be angry and sinne not Let us seek matter of anger in our selves rather then others be angry with our own faults Let not the Sunne go down upon your wrath He seems there to allude to that Law recorded by Moses whereby it was provided that the malefactor which had been hangd before the Sunne should be taken down from the Tree before the Sunne went down so wrath anger must be dismist and not suffered to lie down with us Vers. 27. Neither give place to the Divell Therefore the Divell doth stirre up anger Vers. 28. Working with his hands in the thing which is good In some lawfull and Christian calling A good thing must be honestum utile an honest and profitable good thing Vers. 29. No corrupt communication The Greek word properly signifieth that which is rotten Col. 4.6 the Apostle exhorteth to the contrary Let your speech be alwaies with grace seasoned with Salt Salt is a preservative against rottennesse Vers. 30. And grieve not the holy Spirit of God The holy Ghosts person is set forth in the Greek with very great energy such as our tongue is not able to expresse it fully three words have three articles every word his severall Article by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit not a Spirit and not holy but the holy nor of God but of that God The holy Ghost is compared to a guest and our bodies and soules unto Innes and as men use their guests friendly and corteously so should we such a guest not grieve him Delicata res est Spiritus Dei muchlesse resist quench or vex him 1 Thess. 5.19 20. Acts 7.51 Esay 63.10 This phrase is not to be understood properly but tropically because the holy Ghost is uncapable of griefe or passion we grieve the Spirit when by sinne we hinder the powerfull working of it Sealed unto the day of redemption A metaphor saith Zanchy from Merchants who having bought such goods seale them as their own that so they may transport them Glory is here called redemption there is a twofold redemption 1. From our sinnes 2. From our imperfections Heb. 9.28 Vers. 32. Be ye kind This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of things and persons Being used of things it signifies both facilitie Matth. 11.30 and utility Luke 5.39 Being used of persons it signifies one that is desirous to doe well and ready to gratifie It is given to God Luke 6.35 1 Pet. 2.3 and to men in this place Tender-hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well of bowels The first word is opposed to anger this to bitternesse CHAP. V. Vers. 1. BE you therefore followers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitaters of God As deare children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as beloved children ut filii dilecti Beza viz of God Vers. 2. Walk in love A Christian should be so moulded into a loving temper as all his actions should savour of love his counsels punishments As Christ also hath loved us 1 By way of motive Christ hath loved us 2. By way of pattern as he hath loved us And hath given himselfe for us He doth not say hath redeemed us but given himselfe for us and for our sinnes as Gal. 4. to shew how he gave himselfe for us quatenus sinners An offering and sacrifice to God for a sweet smelling savour An offering and sacrifice to shew the compleatnesse of it wherein God was well pleased and satisfied The first word comprehends all Sacrifices the latter signifies a bloody one They used Incense called suffiâ—us in burning their sacrifices To this the Apostle alludes here Vers. 3. But fornication and all uncleanesse or covetousnesse let it not be once named amongst you as becommeth Saints Fornication uncleanesse and covetousnesse are 1. Contrary to the very disposition and Spirit of a Saint his new nature 2. Pet. 1.4.2 To the dignity and priviledge of a Saint his body is a Temple for the holy Spirit to dwell in and all things are his 1 Cor. 3.21 A Covetous man above other sinners is called an Idolater here vers 5. And in the Colos. though there bee Idolatry in other sinnes in a peculiar way 1. In regard of the object he sets up his Gold instead of God 2. Bestowes the disposition and affection of his soule which are proper to God he loves it rejoyceth in and trusteth in it Not named With allowance with any extenuation but with some detestation Vers. 4. Jesting Scurrility or scurrilous jesting unworthy of a grave man The Greeke word signifies the handsome turning or changing of a word and is made a morall virtue by Aristotle but because men are apt to exceed in jesting it is here taken in an evill sense Vers. 15. See then that ye walke circumspectly The Apostle meanes in a spirituall sense the whole course of our life here are foure things 1. A living man having a locomotive faculty one alive to God 2. Terminus à quo sinne 3. Terminus ad quem to God Christ Heaven 4. Medium or the path to walk in the will of God Vers. 16. Redeeming the time because the dayes are evill Seeing what is past cannot be recalled then recompence the losse of it by the well bestowing of time to come Redeeme Improve to the best advantage of glorifying God and getting good to our selves and others The time Greek the opportunity or season any opportunity for doing any businesse more peculiarly the fitnesse of opportunity in regard of the Gospell shining Because the dayes are evill That is full of troubles and afflictions Vers. 18. And be not drunke with wine wherein is excesse Doe not take in too much of the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred excesse signifies two things excesse in expences opposite to frugality and excesse in delights whether it be in meats or drinkes or the like opposite unto temperance and it signifies these vices in an extremity But be filled with the Spirit q. d. drinke as liberally and largely of this as you will here is no excesse to be feared Spirit viz. the holy spirit so the vulgar Spiritu Sancto though as Erasmus noteth none of the Ancients read it so besides yet the sense is rightly expressed that is with the gifts and graces of the Spirit one is said to be full of that which he possesseth in great measure as full of wealth wit See Rom. 15.14 and Acts 6.3.5 Vers. 19. Speaking to your selves in Psalmes and hymnes and spirituall songs Our Songs must be spirituall 1. For
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
are also here compared to chrystall Foure beasts full of eyes before and behind Beasts is a barbarous translation foure wights living Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men full of knowledge of Lions courage of Oxes patience to sacrifice of mans quiet and humanity and Eagles high flight Martyrs Polycarpus was a Lyon for courage an Oxe for patience a man indeed for wit an Eagle for high flight proclaming the Gospell Broughtons Require of Consent By foure severall formes of beasts is meant saith Pareus the collection of the Church of Christ in the foure quarters of the World and divers Nations People and Tongues The Beasts represent the people he alludes to the incamping of the People of Israel the wildernesse round about the Tabernacle The twelve Tribes which encamped round about the Tabernacle had some Beasts in their Scutchions The 24. Elders in the fourth verse represent the Ministers which were cast by David into the 24. Orders Vers. 8. And the foure Beasts had each of them sixe wings about him and they were full of eyes within These Beasts are described full of eyes having also sixe wings about and those full of eyes within So many eyes do set forth the multitude of sharpe-sighted men and full of knowledge of the mysteries of God such as are in the Beasts that is the Church which the beasts do represent The wings signifie agility and alacrity to put in execution the Commandements of God The wings full of eyes zeale joyned with knowledge and faith Holy holy holy Some originall Copies have it 9. times over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerhard saith t is better thrice onely as Esay 6.3 Vers. 11. Thou art worthy O Lord to receive glory and honour For what for his power as followeth and power that is saith Piscator potentiae laudem the praise of power which is as much as to say he deserves to be glorified and honoured by the acknowledgement of his eternall power for as much as he created all things out of nothing CHAP V. Vers. 1. ANd I saw in the right hand of him that sat one the throne a Book That is say some the Bible others the Revelation Gods Counsels are resembled to a Book for their certainty and stability the Revelation hereby understood say Pareus à Lapide and Dent is a Book of Gods eternall Decree concerning the Church and his enemies Written within and on the back side Because much was written Ezek. 2.10 He speaketh say Beza Pareus Brightman à Lapide according to the ancient manner of wrighting in long Parchments which were afterwards rolled together about some round piece of wood whence Books were called Volumes or Scroles and Christ is said to have unfolded and enwrapped the Booke Luke 4.17 The outside did commonly abide cleane and unwritten unlesse the inside were not able to containe the whole writing for then they filled the outward part with Letters which kind of writings were called backeside writings Scriptus in tergo needum finitus Orestes Juven Satyr 1. Sealed with seven Seales to note the great secrecie and severall degrees of discovery of Gods Counsels Vers. 2. And I saw a strong Angell That is Gabriel saith Gerhard which name signifieth the power of God Crying with a loud voice Like a Crier Who is worthy That is fit To open the booke By which is understood a manifestation of the Decrees of God Vers. 5. And one of the Elders Without doubt saith Gerhard one of those who rose with Christ and ascended into heaven Mat. 27.52 It seemes to be the Patriarke Iames saith he because from his Prophecie the name of Lion is given to Christ. Gen. 49.9 Behold the Lion of the Tribe of Iudah the root of David hath prevailed to open the Booke and to loose the seven Seales thereof Iohn 1.18 Christ is able to make known these hidden secrets therefore he is called the Counseller Esay 9.5 of the Tribe of Iudah because he was borne of this Kingly Tribe Heb. 7.14 this Tribe had the figure of a Lion in its Ensigne Gen. 49.9 Vers. 6. In the midst of the Throne and of the Beasts That is the middle between God and the Church triumphant by which it is signified that the Lambe is the Mediatour between God and men And in the midst of the Elders stood a Lambe as it had been slaine Not Christ as God but as a Lambe slaine the discovery of the secrets of God in his Word are the fruit of Christ slaine and ascended Stands because 1. Prepared to perfect the worke of Redemption 2. To helpe 3. To judge 4. To intercede Having seven hornes and seven eyes The Lambe wanted neither power Lament 2.3 nor wisdome Zach. 3.9 and 4.10 to open the seven Seales Which are the seven Spirits of God sent forth into all the earth This is taken out of Zach. 4.10 that is the manifold graces of the Spirit which he gives unto his Church Vers. 8. The foure beasts That is all the Ministers of the Word And foure and twenty Elders That is the whole Church Fell down before the Lambe having every one of them Harpes and golden vials full of Odours which are the Prayers of Saints It is an allusion to the manner under the Law wherein they had pots or vials for Incense Musicke of Harpes and violls that is all kind of heavenly melody and harmony such as the sweetest musick may not be compared unto Dr. Taylor These golden Vialls are their sincere hearts these odours glorious apprehensions and fervent affections As gold excells in purity so Prayers proceeding from a pure heart are precious to God Their daily prayers and hymnes of praises are noted by the Harpe and Incense The prayers of the Godly are called odours 1. In respect of themselves because they yeeld a sweet savour and unspeakable comfort unto their own hearts John 16.24 but chiefly in respect of the Lord to him they are the sweetest odours even such as themselves feele small delight in Vers. 9. And they sung a new song A song which should never waxe old which should be of perpetuall use in the Church of God whiles she receives perpetuall blessings from God in Christ Psal. 33.3 and 10. And hast redeemed us to God That is to Gods favour grace and glory Vers. 11. Round about the throne An expression according to the manner of the encamping of the People of God in the wildernesse Numb 2. all about the Tabernacle which had for their Ensignes foure Beasts CHAP. VI. IN this Chapter the seales are against Pagane Rome in the eighth Chapter the Trumpets are against Christian Rome in the 16. Chapter the vialls are poured on Rome Antichristian Vers. 2. And I saw and behold a white horse This figureth the Virgin primitive Church upholding the purity of doctrine and discipline of faith and workes as appointed by the Apostles And he that sat on him had a bow Christ riding on his
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
meant the true militant Church and the members of it here upon earth v. 4. Starres of heaven Are Ministers of the Church v. 12. rejoyce yee heavens that is beleevers and members of the true Church on earth so v. 3. 7. A woman The woman is the Church resembled to a woman partly for her weaknesse but chiefly because the Scripture sets it forth by the Spouse of Christ Cant. 4.10 Clothed with the Sun That is Christ Psal. 84.11 Mal. 4.3 He resembleth it in its properties and effects Frst properties 1. In unity there is but one Sun in the world and but one sun of righteousnesse in the Church Ioh. 1.14 1 Tim. 2.5 2. Light Rev. 1.16 3. Purity 4. Power and sufficiency Secondly Effects 1. Illuminates 2. Directs 3. Refresheth The righteousnesse of Christ is imputed to the Church See Cant. 6 10. Shee is cloathed with it cloathes serve for 1. Covering 2. Shelter 3. Ornament so Christs righteousnesse and the Moon under her feet The Moon signifieth either Temporary and Transitory things as Dr. Tailor and others it being both the cause and embleme of change or the ceremoniall rights because the Jews festivals were ordered by the motions of the Moon as Mr. Burrh on Esay 66.10 from Mr Mede And upâ—n her head a crowne of twelve starres That is The shining doctrine of the twelve Apostles Vnder feete For subjection and contempt Vers. 2. And she being with childe cryed Cryed Two wayes in her prayers to God and her apologies to men Mr. Arrowsmith Ver. 3. And there appeared another wonder in heaven and behold a great red Dragon c. Here wee have a description of the Churches adversary under the name and type of a Dragon By the Dragon is meant 1. The Devill for so it is expounded v. 9. to be that old Serpent called the Devill and Satan The Devill is called metaphorically a Serpent or Dragon 1. In allusion to that story Gen. 3. Because under this forme and representation hee deceived mankind 2. For his poison and malice whereof hee is full 3. For his exceeding strength and power to hurt and destroy 4. For his slighnesse subtiltie and craft Gen. 3.1 See 9. v. of this Chapter This his nature is couched in his name draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutè cernere to see piercingly for he is subtile acute and quicke sighted to discerne a farre off his prey and advantage against us The Greeke word here used translated red is emphaticall noting him to be a fiery Dragon fiery red set on fire and all enflamed with an hellish flame of wrath and cruelty against the Church of God 2. By the Dragon is also meant the instruments of Satans fury Ier. 51.34 Ezek. 29.3 Psal. 74.13 3. Some more speciall instruments the Heathen persecuting Emperours of Rome Having seven heads The head is the seate of prudence and policie the number of seven heads notes the manifold subtilties of the Devill and his instruments Others by seven heads understand the seven hilles of Rome where the Dragon lived or the seven kinds of governments in the Romane Monarchie And ten hornes The Dragons power and strength is here called ten hornes Horne in Scripture is commonly taken metaphorically and signifies strength might power kingdome glory The number ten is here taken indefinitely for all those Kings Princes and Captaines under them who banded themselves against the woman which by the perfect number of ten are noted to bee exceeding many See 13.1 And seven Crownes upon his heads By which is meant the supremacie of the Romane Empire subduing under it the Princes Provinces Nations by innumerable victories but especially prevailing against the Church and primitive Christians as so many Conquerors Vers. 4. And his taile drew the third part of the Starres of heaven By Starres are meant the Ministers of the Gospell because 1. They are set in their severall stations as the starres in their orbes by God 2. Because they give light to the Church by doctrine and holy example Matth. 5.14 3. They are eminent and in high place Of heaven Mysticall they were removed from their holy doctrine and heavenly hope His taile That is the power and policie of the Devill And the Dragon stood before the woman which was ready to be delivered The Text hath reference both to the Serpents standing before Eve the woman that is the Mother of the world and Church to seduce her and to Pharaoh called the Dragon of Aegypt watching the destruction of the male children of the Church so soone as the Mothers should be delivered of them This standing before the woman implieth 1. His readinesse and nearnesse 2. His instance and diligence Vers. 5. And shee brought forth a man child Some understand it of Christ. See Psal. 2.9 and Rev. 2.27 and 19.15 Dr Tailor gives good reasons against this exposition Others of Luther many of Constantine the great a godly Christian Emperour Dr. Tailor understands by it not one singular person but some potent Princes or speciall deliverers whom God stirred up to succour and relieve the Church against those Tyrannicall Romish Emperours and persecutors By whom the Dragon was defeated and disappointed whose aime was to devour all the seed of the woman for these were 1. Sonnes of the Church 2. A man child stout strong valiant 3. Ruled over the Nations with a rod of Iron viz. an unresistible power and over-ruling the nations and Princes that were enemies to the Church 4. Was taken into the throne of God That is advanced into chiefe government for the refreshing and defence of the Church and curbing the rage of those imperiall Dragons Vers. 6. And the woman fled into the wildernesse This verse is here inserted by the Spirit of God by anticipation it was done after though it be here mentioned it properly belongs to the 13. and 14. verses It seemes to be an allusion unto Israels flying into the wildernesse from Pharoah that red and bloudy Dragon pursuing them even to destruction The wildernesse is nothing else but an afflicted and solitary condition of the woman excluded from her former glory forced now to hide her face from the world and to live in poverty and exile and in a private and solitary condition Where there is a place prepared of God that they should feed her Alluding to the feeding of the Church of the Jews in the wildernesse The word They standeth in relation to some persons spoken of before viz. 11. ch 2. The two witnesses shall feed her for the time of both fitly agreeth A thousand two hundred and threescore dayes By these dayes are meant so many yeares for all things almost in the Revelation are expressed according to the manner of ancient Types It is the same with times time and halfe a time 14. v. and 42. moneths 11.2 Vers. 7. And there was a battell in Heaven That is in the Church militant Some speciall and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may bee referred to the thing as if he should say paululum quid a little deale and to the time so it shall be the same with paulisper a little while If it be referred to the time he saith that Christ for a short space of time was lesse then the Angels viz. so long as hee had his mortall body But if it be referred to the thing that is the dignity the meaning is in this thing onely he was lesse then the Angels that he could suffer and dye Chap. 3.11 So I sware in my wrath they shall not enter into my rest The decrees of God respect mens everlasting estate his oath his dealing and treating with men that is his Spirit shall no more strive with men Chap. 7. v. 26. Holy harmelesse undefiled separate from sinners Here are foure emphaticall words 1. Holy either generally comprizeth all goodnesse or set apart of God 2. Harmelesse This hath relation to his outward carriage Christ never did wrong to God or man was free from actuall sinne 3. Vndefiled this goes to the inward parts he was free from corruption of nature holy in his conception 4. Separate from sinners All sorts of men are guilty of Adams sinne but Christ was not though he came from Adam yet he came not by Adam Chap. 9. v. 14. Purge your Conscience from dead workes to serve the living God Sinfull workes are called dead workes not onely because they merit death but because they come from a dead nature to serve the living God that is we must serve God with livelinesse the Attributes of God are suited to the matters in hand Chap. 11 v. 6. For he that commeth to God Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is comming that hath put himselfe on the way See John 6.37 JAMES Chap. 2. Vers. 3. AAnd if ye have respect to him The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies saith Menochius Cum affectu quodam benignè aspicere To behold favorably with affection 1 PET. Chap. 5. verse 8. BEcause your adversary the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he qui in causa lite nobis adversatur so Menochius and others He that opposeth us in a suit such a one is Satan who strives with us about the salvation of our soules Walketh about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumambulat scilicet assiduè continuò The Devill is that great Peripateticke Iob 1.7 Chap. 5. v. 10. The God of all grace make you perfect stablish strengthen settle you The Apostle heapes up many words to shew that God preserves all graces if it be weake he protects it he stablisheth it against opposition gives new supplies of the spirit and so excites and strengthens it and keepes from wavering settles us 2 PET. Chap. 1. verse 21. AS they were moved by the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried in the armes of the Holy Ghost Chap. 2. v. 7. Vexed with the filthy conversation of the wicked The Greeke runnes thus opprest under the conversation of the ungodly in wantonnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. An heart exercised with covetous practises Greeke exercised in covetousnesse not onely with the practises but principles Chap. 3. v. 12. The Elements shall melt Like mettall in a furnace so the Greeke word signifies 1 JOHN Chap. 2. verse 20. BVt ye have a unction from the holy one and ye know all things By this unction He meanes the gifts and graces of the Spirit the holy one that is Christ. It is an allusion to the pretious ointment in the Old Law that was powred first on the head of the High Priest and so ran downe Chap. 3. v. 20. For if our heart condemne us God is greater then our heart and knoweth all things That is our conscience Davids heart smote him condemne notes a decisive and finall judgement concerning our State God is greater two waies 1 in point of judgeing God is the Supreme the heart the Deputy-Judge 2 In witnessing he knowes all things therefore our owne hearts Heb. 3.8 We are blind Gods witnesse is more impartiall and severe Verse 21. Beloved if our hearts condemne us not That is reproach us not for the evill of our States then have we confidence towards God That is we may have a holy libertie and confidence to approach into Gods presence Chap. 5. vers 7. For there are three that beare record in heaven the Father the VVord and the Holy Ghost and these three are one Three witnesses to the Godhead of Christ the Father by audible voyce in Christs Baptisme and transfiguration Mat. 3.17 and 17.5 Christ beares witnesse of himselfe by his Doctrine and Miracles Rom. 1.3 The Spirit by descending on Christ Mat. 3.11 and on the Apostles Act. 2.3 So Menochius In heaven that is they gave witnesse in a glorious manner John 5.31 and these three are one in essence as the other three in testimonie Verse 8. And there are three that beare witnesse in earth the Spirit and the water and the blood and these three agree in one Water and blood holinesse and satisfaction He alludes to the ablution and oblation of the Old Law and to the water and blood that came out of Christs side John 19.34.35 And these three agree in one that is to prove that we beleeve in Christ and that he in whom we beleeve is the son of God REVELATION Chap. 1. vers 1. THe Revelation of Jesus Christ That is received by Jesus Christ. When God in old time revealed his will to his Church two waies viz. by vision or Dreames Numb 12.6 Job 7.14 the former manner viz. vision is noted by the common name of Revelation For all the things that follow in this book were revealed to John waking by visions but not sleeping by dreames There are two parts of this booke of the Revelation first a description of the present state of the Church as it was then in the three first chapters 2. a prophesie of the future State of the Church even to the end of the world from the fourth chapter to the end of that booke VVhich must shortly come to passe That is which shall soone begin to be done although they shall not soone end By his Angel unto his servant John Therefore the whole Trinity revealed this revelation to Christ according to his manhood Christ to the Angel the Angel to John Iohn to the Church Verse 13. And in the midst of the seven Candlesticks That is of the Church it signifies that Christ is alwaies present in the midst of the whole Catholike and every particular Church as he promised Mat. 18.20 and 28.20 Clothed with a garment downe to the foote As were the Priests under the Law Exod. 28.4 therefore he signifies that Christ is our Priest And girt about the paps with a golden girdle As the Priests were girt Exod. 28.4 The meaning is that
Christ our High Priest stands ready and is prepared to undergoe what remaines of the Priestly Office for us that is to intercede with God for us and to offer the incense of our prayers continually to the Father See Revel 15.6 and Dan. 10.5 Verse 20. The seven starres are the Angels of the seven Churches That is the Pastors or Bishops of the Churches for Prophets in the Old Testament were called Angels Esay 44.21 Hag. 1.13 and Priests also Mal. 2.7 Esay 42.19 and in the New Testament Iohn is called an Angel Mat. 11.10 and the Apostles of Christ Luke 9.52 Chap. 2. v. 9. I know thy poverty That is in the world outward poverty because tribulation is joyned with it or if we interpret it of spirituall poverty that is thou hast not high thoughts of thy selfe in spirituall things But thou art rich in grace and holinesse Chap. 4. v. 7. And the first beast was like a Lion c. These are the qualities of the Angels The first is likened to a Lion for his courage and power the second to a Calfe for his servile ministry and unwearied labour the third to a man for his prudence the fourth to an Eagle for his swiftnesse in executing his Office One of these living creatures was not like to a Lion another to a man the third to a Calfe the last to an Eagle but every one of these foure living creatures was indued with those foure qualities and that must be understood of each which is spoken of them all viz. each of them had great power diligence wisedome and speed in executing the commandements of God Almighty Chap. 5. v. 6. A Lambe Christ John 1.29 who for his courage a little before was called a Lion here for his sacrificing meekenesse and innocencie is called a lambe And seven eyes These words may be expounded three waies first of the Holy Ghost as the words following seeme to intimate secondly of the infinite providence of God as Zach. 3.9 and 4.10 Lastly of the Angels ministring to Christ as Zach. 1.10 11. Psal. 77.7 Heb. 1.6 This last interpretation Mr. Foord likes best Chap. 9. v. 11. The Angel of the bottomlesse pit The Devill because he is condemned thither reserved there and seekes to draw men thither Verse 14. Loose the foure Angels That is the Saracens Turkes and Tartars for although these be three yet they make foure Kingdomes Joannes de Vado Chap. 10. v. 2. A little Book A little little booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellulum it is a diminutive of a diminutive Chap. 11. v. 1. Measure the Temple of God and the Altar The Temple signifies the Holy Catholick Church 2 Cor. 6.16 Ephes. 2.19 20 21.22 1 Tim. 3.5 Heb. 3.6 The Altar signifies the pure worship of God 1 Cor. 9.13 and 10 11. Heb. 7.13 Verse 2. But the court which is without the Temple c. It is an allusion say some to the manner of the worship of God among the Jewes an atrium Iudaeorum Gentium where the Church of God promiscuously received all then troden downe Chap. 13. v. 16. To receive a marke in their right hand or in their foreheads Those that professe approve and defend the Popish Religion and the decrees of the Pope they have received the marke of the Beast in their forehead those which live according to the Antichristian decrees and doe what the Pope of Rome shall command have received the marke of the Beast in their hand To receive the marke of the Beast is Legem vel mente sequi vel lingua profiteri Cocceus Chap. 20. v. 8. Gog and Magog Ierome interprets Gog tectum Magog de tecto some Expositors therefore mistaking his meaning interpret this place of the Pope and Turke because the one is an open enemy the other a secret one to Christ. September 14th 1649. Imprimatur JOSEPH CARYL FINIS AN ALPHABETICALL TABLE Of the chiefe Heads contained in these ANNOTATIONS A ABba Faâ—her 92 217 271 In the daies of Abiathar the high Priest cleared 79 80 Abrahams bosome why the glory of Heaven so called 127 Acts an History of 28 yeeres 185 what therein set forth ib. Doubts solved Acts 7. viz. Intreat them ill 400 yeeres 190 Threescore and fifteen soules 190 Carried over into Sichem 190 Acts 19.2 3 4 5. cleared against the Anabaptists 199 Accuser why the Divell so called 598 Outward Adorning how condemned 558 Satan an Adversary to whom 598 Affliction cleanses from corruption 554 The Churches Affliction called Christs affliction 303 And after three daies rise again cleared 86 Agree with thine Adversary c. expounded 13 Amen 17 Anathema Maranatha 255 Angariation 14 Angels how they ministred to Christ 9 Matthew Marke and Luke reconciled concerning the appearing to the women at the Sepulchre 138 Because of the Angels 1 Cor. 11.10 explained 243 Angels not to be worshipped and why 612 Angels need a mediator 303 Annas and Caiphas being high Priests 102 Why Christ Answered not 74 Jesus Answered and said 618 Antichrist who 569 Apostles Signification of their names 26.81 Apostles Sent two and two why 26 83 113 Apostles their mission twofold 27 Christians compleat Armour 290 No man hath Ascended into Heaven 144 Assurance gives an entrance into the Kingdom of glory 563 Assurance of our calling and election twofold 562 Means to attain this Assurance 562 Now is the Ax layd to the root of the Tree 7 B BAbes in Christ who 233 To Baptize with the Holy Ghost and with fire what 7 8 Baptisme what it is a sign of 213 Christs passion called Baptism why 120 Christ why Baptized 79 Baptized for the dead what 253 Baskets whence the Jewes had them in the Wildernesse 147 The reason of their constant carrying these ib. Beame in thy brothers eye what 19 Fought with Beasts 254 This day I have Begotten thee 195 Behold â—he severall exceptions thereof 33 True Believer who 568 Bethany what it signifies 55 Why at Bethesda Christ cured onely one 146 and why he 's bid to take up his bed and walk 147 Bethlehem what it signifies 4.100 Two Bethlehems 100 And thou Bethlehem c. art not the least the words plainly explained and Micah with Matthew then reconciled 5 To Bind what 44 how this power is exercised ib. Bound in spirit what 200 We were never in bondage 150 Birthday solemnization thereof lawfull 39 Blessing applied to God what it signifies 277 Blessing applied to man what it signifies 277 Blessings said to be spirituall why ib. Spirituall Blessings the chiefest ib. If ye were blind you should have no sin 152 Blind men doubts concerning them Mat. 20. resolved 54 James and John why named Boanerges 81 This is my Body 135 245 Book a Catalogue or reckoning up 2 The Books were opened and the dead judged what books 613 Where is he that is Born King of the Jews 4 5 The Bosom of the Father what 142 How Reprobates can be said to be bought
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of