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
at mutuall concord among themselves Any consolation in Christ So Chrysostome Calvin Beza and others Ambrose exhortation it signifies both but the first is most received here Any comfort of love That is if you so love me as you desire to bring any comfort to me in my afflictions Any fellowship of the Spirit As if he had said you professe a communion and fellowship I adjure you by this fellowship which you professe to perform these duties of love Bowels and mercies Bowels are any affections mercies are affections toward those that are in any calamity Grotius Vers. 2. Fulfill ye my joy And your own joy and the joy of the Angels in Heaven and the joy of the Bride and Bridegroom That you may be like minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimous as the Vulgar and Beza read of one accord or mind yea una anima as Iunius translates out of the Syriack one soule or as informed with one soule that is as one man in the matters of Gods worship Vers. 3. Through strife or vain-glory out of a desire to crosse or excell another Those two are most hurtfull to the peace of the Church In lowlinesse of mind To both diseases he applies one remedy That which the Apostle here commends the morall Philosophers reckon as one of the most contemptible vices but the Spirit of God here crosseth them the word plainly signifies base-mindednesse when a man is low base vile and abject in his own conceit Let each esteem other better then themselves Non minus verè quà m humiliter as Bernard glosseth because in some gift or other at least in the measure or use another may be better then us Vers. 4. Look not every man on his own things but evey man also on the things of others What will be for my profit or advantage and not what will be for the publike and common good and benefit of others also Vers. 6. Who being in the forme of God There is not a little contestation with Arrians and Socinians who deny the deitie and eternity of Christ about the true meaning of those words who being in the forme of God and a great controversie concerning the right sense of those words thought it not robbery the Greek words import He made it not a matter of triumph or ostentation by which interpretation the Orthodoxe sense of the former words is much confirmed where saith Calvin is there an equality with God without robbery but in the onely essence of God mihi certe saith he ne omnes quidem diaboli hunc locum extor queant Vers. 7. But made himselfe of no reputation Gr. he emptied himselfe se exinanivit Beza ex omni seipsum ad nibil redegit is learned Beza's exposition He did disrobe himselfe of his glory even emptied himselfe as it were of his divine dignity to undertake a base and humble condition for our sakes Verses 7. and 8. And took upon him the forme of a Servant and was made in the likenesse of men and being found in fashion as a man Here is likâ—nesse fashion and forme by likenesse man is described by fashion or shape a man is pictured and by forme a man is defined to be a perfect man Vers. 8 He became obedient unto death even the death of the Crosse Vers. 10. That at the name of Iesus every knee should bow That is at the consideration of the great Majesty whereto he is now exalted every heart even of the greatest Monarch should be touched with submission and reverence This is taken out of Esay 45.23 Shall give that glory to Christ in our humane nature which is due to Iehovah See Iohn 5.20 21 22 23. Every Knee That is the whole man shall be subject to the authority of Christ the heart to beleeve in him the affections to close with him Vers. 11. Every tongue shall confesse That is avow him openly every tongue shall speake out together as the Greek word notes V. 12. Work out your own salvation with fear and trembling Greek work till you get the work thorow Timor tremor Feare and trembling thus differ that timor sit cordis tremor corporis feare is of the heart trembling of the body as Haymo and the ordinary glosse and trembling is wont to be an effect of more vehement feare but when they are joyned together they signifie a solicitude of working with a feare of offending as 1 Cor. 2 3. 2 Cor. 7.15 Ephes. 6.5 Austen rightly observes that the Apostle here alludes to the words of the Psalmist 2. Psal. 11. Vers. 13 Both to will and to due If both be his own workes the desire as well as the deed he must needs love and like both Vers. 14. Without murmuring and disputings That is grudging that he must pay this or doe that muttering and arguing why he should not doe it murmurings are secret complaints one of another like to the grunting of hogges disputings are open contentious and quarrells Vers. 15. That ye may be blamelesse and barmelesse the Sons of God without rebuke That ye may be the spotlesse sons of God Greek that is without all such spots as are inconsistent with your Sonnership Vers. 17. Yea and if I be offered Yea and though I be offered as a drinke offering upon or for the sacrifice Vers. 21. For all seeke their own not the things which are Iesus Christs All not collectively that is all individuals but distributively all of all sorts Christians of all sorts or the generality most Christians as 2 Tim. 4.16 Seeke their own 1. Honour and advancement 2. Gaine 3. Pleasures 4. Ease and safety 5. Satisfaction Their own Not properly Hag. 2.8 Hos. 12.9 but first because they have a civill right unto them secondly because in the opinion of the world they are their own Not the things which are Iesus Christs That is the things of the Church First because the Church is the Spouse of Christ. Secondly because he hath purchased it with his bloud 3. Because of the love he beares to it They seeke not the preservation and propagation of Christs Kingdome more particularly First the pure preaching of the word and right administration of the Sacraments Secondly the truths of Christ. Thirdly the worship of Christ. Fourthly the government of Christ. Fifthly the Ministers of Christ. Vers. 24. But I trust in the Lord The word signifies an assured confidence and is seldome or never used but when the thing followeth which thus is trusted Vers. 29. Hold such in reputation Have them in high honour and estimation for so the word here used in the originall signifieth Vers. 30. Not regarding his life yriacke explaines it thus despised his own soule Calvin exposing his soule to danger CHAP. III. Vers. 2. BEware of Dogs The Greek word signifies to see so 2 Col. 8. so the Latines use video pro caveo Seducers and false Teachers are called dogges First because they
as the fountaine of all Christian Religion presently the whole fabrique of Christian Religion falls to the ground 1 Cor. 15.13 Vers. 19. Neverthelesse the foundation of God standeth sure c. That is the decree of Gods election stands firm and sure so as those who are elected by him shall never fall away This he declareth by a double similitude he saith the election of God is like the foundation of a house which standeth fast though all the building be shaken The Church of God is compared to a building election to the foundation A foundation is first in order of the building 2. Highest in honour Christ is called the foundation of foundations Esay 28.16 3. Is the stability of a whole building Secondly he saith that election hath the seale of God and therefore may not be changed Having this seale the Lord knoweth them that be his Or who are his not onely how many are elected but who they are who be the very numericall persons A seale is for two ends secresie and safety things which are sealed are made sure and authenticall this seale hath two parts the first concernes God in that every mans salvation is written in the book of life and God knoweth who are his Secondly a second part of the seale which concerns man and is imprinted in his heart and conscience which also hath two branches the gift of invocation and a watchfull care to make conscience of all and every sinne in these words And let every one that nameth the name of Christ depart from iniquity whereby he signifieth that those which can call upon God and give him thanks for his benefits and withall in their lives make conscience of sinne have the seale of Gods election imprinted in their hearts and may assure themselves they are the Lords Mr. Perkins Vers. 21. He shall be a vessell unto honour That is known or declared that he is so And prepared unto every good worke The word in the originall signifieth when a man is fashioned as a Vessell is fashioned and the meaning is that then a man is good when his heart is fitted to good works Vers. 22. Flee also youthfull lusts There are lusts peculiar to that time of life sensuality abuse of selfe creatures headstrongnesse Vers. 24. But be gentle unto all men apt to teach Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meek disposition Patient The Greek word properly signifies Tolerantem majorum one that beares evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill persons rather then evill things Estius Gerh. Vers. 26. And that they may recover Or awake themselves Syriack that they may be mindfull of themselves Out of the snares of the divell Greek snare of the divell that is pleasures which make men as it were drunke we are freed from these by Christ Esay 42.7 Who are taken captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken alive as souldiers in the warres or beasts in a toyle The Greek word is properly a warlike word but is more largely used as we may see Luke 5.10 CHAP. III. Vers. 1. IN the last daies That is all the time from Christs first to his second comming Perilous times Vulg. tempora periculosa The Greek is properly difficult times in which it is hard to consult or to carry ones self Vers. 2. For men shall be lovers of their own selves Self-love is the root of these 19 vices here mentioned The Apostle begins with self-love and concludes with love of pleasures men alwaies abound with self-love but it shall then prevaile more then in times past Truce-breakers Or promise-breakers for it needs not be confined to the leaving of those Covenants of Cessation from Armes betwixt enemies which we call truces but may be understood generally of any promise or compact whatsoever Vers. 4. Traytors Such as betray those who put their confidence in them Heady Such as flye before they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High-minded Such as are puffed up with pride shew it outwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more then lovers of God There is an elegant paronomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 6. For of this sort are they which creep into houses Syriacke creepe like Ferrets or Weesils Vers. 8. As Iannes and Iambres withstood Moses so doe these also resist the truth The series of the speech seemed to require that he should say as Iannes and Iambres resisted Moses so doe these also resist us But he alters his stile and saith more emphatically they resist the truth that he may shew that their opposition is not so much against men preaching the truth of the Gospell as against truth it selfe and therefore against God who is the first truth Estius and Gerh. in loc It is likely they were therefore two saith Calvin because as God raised up Moses and Aaron as two Captaines for his people so Pharaoh would have so many Magicians to oppose them Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution There is a kind of godlinesse which may be free from persecution but if one will live godly up to the rule and principles which Christ hath given he shall be subject to persecution Vers. 13. But evill men and seducers shall wax worse and worse That is evill men who are seducers or among all evill men especially seducers Vers. 15. And that from a Childe thou hast known the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Child-hood yea from his infancy as the word properly signifies from thine infancie say the Rhemists who yet cannot endure that Children should be put to the reading of the Scriptures See Estius Here is a large praise of the knowledge of God in the commendation we have 1. Of whom Timothie a Child 2. For what 1 Act knowledge 2. Subject Scripture set out by the adjunct holy effect make wise to salvation Vers. 16. All Scripture is given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he had exhorted Timothy to the reading of the Scripture therefore he here commends it 1. From the authority 2. From the profit of it not onely the sentences but the severall words and the order and the whole disposition of them is from God as speaking or writing by himselfe this is to be divinely inspired saith Estius Is profitable Shewing that the word of God must never be medled withall but for some profit Then particularly he sheweth wherein the profit consists For doctrine That is to teach men what to know and beleeve Reproofe Of errour and false opinions Correction Of ill behaviour And instruction In good behaviour Vers. 17. That the man of God Meaning not any man but the Minister 1 Tim. 6.11 1 Cor. 4.1 Yet not one particular person but the whole calling May be perfect thoroughly furnished That is sufficiently
word Vers. 7. An old Commandement Because it had been long agoe The Gospell came from God and is his eternall truth Vers. 8. A new Commandement I write unto you It is so called because it was renewed by the Lord after it had beene as it were antiquated and almost extinguished 2. Because it was commanded to such men as were new or renewed 3. Because it was an excellent Commandement Vers. 12. I write unto you little children A child is he in whom grace is weake and corruption strong not one particular vertue but the generall body of the new man as Nicodemus Ioseph of Arimathea the Apostles themselves while Christ lived with them because ye have known him that is from the beginning That is with a knowledge of acquaintance whereby they conceived him to be their Father such as little children have of their Fathers and Mothers Vers. 13. Fathers Or old men are they in whom the body of corruption is weake and the whole inward man strong to which perfection all the people of God must aspire as all men doe follow after old age Abraham Isaac and Iacob and the Apostles were such toward the end of their dayes and old Simeon and Anna the prophetesse He gives a reason suitable to old men I write unto you Fathers because yee have known him which was from the beginning As if he had said wisdome and knowledge are amongst old men amongst the Fathers I take it for granted that you are knowing men therefore I write unto you about these depths of knowledge Iob. 12.12 I write unto you young men A young man is he in whom the generall body of grace is strong but some one or other corruption as anger lust worldlinesse is still strong as Ionah Sampson Because you have overcome the wicked one The strong Christian is of the winning side his corruption decaies grows lesse and lesse he falls lesse often lesse grosly with lesse delight riseth sooner out of sin humbleth himselfe sooner and more for it and is made more wary carefull and fearefull Vers. 14. I have written to ye young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Young men are called out to beare the heate of the day because they are in their strength and are chiefe Champions either for good or evill Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life Every Creature is an occasion to draw out lust whatever you see or heare Lust of the flesh That is to fare deliciously every day pleasures and delights The lust of the eyes The covetous and craving eye which can see nothing but it wisheth it And the pride of life Ambition thirst after Preferments State Credit Popularity which three Mantuan hath exprest in an elegant distich Ambitiosus honor opes foeda voluptas Haec tria pro trino Numine mundus habet Vers. 18. It is the last time Greeke the last houre it refers not to the day of judgement and end of the world but to the desolation of the Jewish Church and State now that there are many Antichrists which teach Doctrines contrary to Christ. And as ye have heard that Antichrist shall come even now there are many Antichrists The word Antichrist is only used in the Epistles of John and not elsewhere in the Scriptures See ver 22. and 4.3 and 2. Epist. 7. By which places it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the head of the Antichristian body which is not one singular man but is continued in a succession of many but also sometimes any Heretick that oppugneth the Natures or Offices of Christ and sometimes the whole body or company of Hereticks opposed unto Christ. For John affirmeth that those many Hereticks and Deceivers of his time are the Antichrist Vers. 19. They went out from us viz. By embracing Antichristian Doctrines But they were not of us That is even when they seemed to be among us they were not of us He speakes of Ebion Cerinthus and such like Antichristian Hereticks who Apopostatizing from Christ and his truth departed from the Church They were once in the Church in regard of outward profession but never truly of the Church for then they would have persevered Vers. 20. But ye have an unction from the holy One and ye know all things The Holy Ghost is compared to oyle his work in teaching us to annointing 1. Because there is a refreshing in the teaching of the Holy Ghost it makes us glad 2. His teaching is oyly sweet and soft That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the Salvation of your soules for you to know and be instructed in Mr. Hild. on Psal. 51. Vers. 22. Who is a lyer A grand lyer or that lyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that denieth that Iesus is the Christ He is Antichrist that denyeth the Father and the Son John here speaketh neither of the body of Antichrist in generall as elsewhere in his Epistles the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor of the head of the body in particular who is most worthily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist but of some other members of the body that is of those Antichrists or Hereticks of the time as Cerinthus and others who denyed the Divinity of Christ and denying the Son did consequently also deny the Father for he is the Father of the Son That is Those which worship the Father without the Son as the Jews and Turkes 2. Those which do not beleeve that they are reconciled to the Father by the Son as the Papists those have not the Father neither Pareus Vers. 27. As the same annointing teacheth you of all things That is the Spirit of God teacheth you of all things that are necessary for you to know And is truth and is no lye This teaching of the Spirit is cleare certaine And even as it hath taught you ye shall abide in him As if he should say ye shall abide in Christ and in the profession of every truth of his because ye have been taught by his holy Spirit CHAP. III. Vers. 2. BVt we know that when he shall appeare we shall be like him Not alone we know that he is ours but we know that he will hold and keep us in that estate till he cause us to inherit eternall glory with him our Head Vers. 3. And every man that hath this hope in him purifieth himselfe even as he is pure That is he which hath hope to raigne with Christ in heaven useth the meanes whereby he may purifie and keep himselfe from sin that he may be in some measure pure as Christ is pure Vers. 4. For sin That is every sin Is a transgression
1.5 as we say in Latine Totus in hoc sum Soule 1. Concupiscible faculty whereby the soule pursues after a thing and minde the irascible whereby it incounters with that which hinders it in its pursuite Moses Deut. 6. and out of him Mark 12. and Luke 10. adde a fourth which is strength Bernard thinkes that these 3. words heart soule and minde were intimated in Christs question tripled to Peter lovest thou mee affectuosè prudenter fortiter Vers. 38. This is the first viz. In nature and order And great Commandement viz. In excellency and dignity Great Because the true understanding and use thereof is of great importance 2. Because it is one of the hardest to be kept Vers. 39. Our Saviour answereth ex abundanti first tels him of the love of God then addeth the love to his neighbour He saith it is like to the first yet so as it yeelds to it in dignity 1. In the efficient cause God that hath commanded thee to love himselfe commands also this love of another as thy selfe 2. In the matter it is love that is required in both 3. In the quality if it be sincere and unfeigned even as we do our selves 4. In the generality of it containeth all those offices that belong to our neighbour 5. In the end for as God is the scope of the Law in the first Table so man is to be loved for God and in reference to him 6. In time they shall alwayes indure 7. In necessity as a man cannot be saved without this so neither without the love of our neighbour 8. In difficultie in the spirituall amplitude of it Vers. 40. Hang It seemes to be a metaphor saith de Dieu from things hung up which sticke in that thing to which they are hung till they be taken away and there have their firmnesse and consistence which metaphor is in Esay 22.24 In those two commandements the whole Law and Prophets have a firmnesse and consistence are hanged on them and sticke in them that they cannot thence be severed See Grotius CHAP. XXIII OUR Saviour in this Chapter describes a hypocrite by his signes 1. They say but do not v. 3. He is nothing but leaves shewes he talkes but does not 2. He is unmercifull v. 4. severe in prescribing to other men but partiall to himselfe 3. He is ambitious seekes the setting up of himself not God v. 5. 4. Hee must be the teacher rule the roast v. 6. 5. He perverts all religion and hath an aime at his private gaine v. 14. 6. Hee is most medling where he should not v. 15. 7. Hee is partiall in his obedience v. 16. 8. Preposterous in his obedience lighter matters most busie him v. 23. 9. He is still for the outside 25 and 27. verses 10. He cannot brooke a faithfull Ministry especially the present Ministry v. 30. Vers. 2. Sit in Moses chaire That is shew out the Law of God Their conjecture saith Calvin is probable which referre it to the Pulpit which Esdras set up when the Law was read Nehem. 8.4 Christ exhorted the people so farre to obey the Scribes as they continued in the simple and pure interpretation of the Law Moses signifies the old Testament here and his Chaire is the Chaire in which the Law was explained Acts 15.1 2 Cor. 3.15 to sit in Moses chaire is not to succeed Moses for the Scribes and Pharisees were not his successors but to deliver the doctrine he delivered Cameron Vers. 3. They are ready enough to command but slow and remisse in doing Vers. 4. Heavy burdens Not ceremonies for the Pharisees did abound in them but justification by workes looking for Christ a temporall King and not a remitter of sinnes Vers. 5. Make broad their phylacteries Purple-studs woven on garments Epiphan schrolles of parchment for the head or frontlets or on garments on which were written the Ten Commandements The Pharisees carried them about their head and arms that they might perpetually set the Law of God before their eyes so understanding that place Deut. 6.8 See Scult observat in Matth. c. 61. And enlarge the borders of their garments Num. 15.38 39 40. and Deut. 22.12 The Jewes were commanded to hang fringes upon the foure quarters of their garments which when they saw they might remember the Commandements of God For since men are apt to forget the Law God would often put his people in mind of it that which way soever they turned their eyes they might meete presently with some pious admonition The Scribes and Pharisees did weare these borders thicker and longer than others as a certaine argument of piety being desirous to be esteemed more mindfull of the Commandements of God than others and being content with the good esteeme of men for these things Vers. 7. Rabbi Rabbi A Master or Doctour eminently gifted with variety of knowledge Every Rabbi had his Disciple Matth. 26.49 Iohn 3.26 1 Iohn 38. The chiefe Rabbies sate in reserved Chaires these are the chiefe seates in the Synagogues which the Scribes and Pharisees so affected Their companions sate upon benches or lower formes their Schollers on the ground at the feete of the Teachers Act. 22.3 Luke 10.39 Godwins Jewish Antiqu. Vide Grotium Cameron in loc Ambition is here condemned by Christ saith Theophylact. Vers. 9. The scope of the place is 1. To condemne the ambitious seeking and boasting in the titles of Father Doctor 2. To teach that no man should depend upon any other as God to put their trust in him and make him the authour and preserver of our life Some make this distinction to no purpose that men which beget children are Fathers according to the flesh but God onely is the Father of Spirits but the meaning is the honour of Father is given wrongfully to men if the glory of God be thereby darkned Calvin See Cameron Vers. 12. And whosoever shall exalt himselfe shall be abased A sentence often used by Christ and famous without doubt among the Jewes we say pride will have a fall And he that shall humble himselfe shall be exalted Salomon saith more than once before honour humility Aesope being asked what God did answered that he abased the proud and exalted the humble Vers. 15. Compasse Sea and Land It is a kind of proverb and is like that omnem movere lapidem that is you use all meanes to make a Proselyte In the Greeke it is Sea and drie Land The earth is called dry Gen. 7.22 Ionah 1.9 by an excellency from the predominant quality in it for it is as Philosophers teach a most drie element The Heathen people are called Proselytes when they were call'd to the Church of the Jews and embraced their Religion as if he should say Adventitij as the Eunuch Act. 8. There were two sorts of Proselytes or converted Gentiles 1. Proselytes of the Covenant these were such as were circumcised and submitted to the whole
profitable living and when they are dead so the Saints they live and dye to the Lord. The Goate on the other side is refractary wanders up and downe and is not for the Shepheards voyce 2. Is a noisome stinking uncleane creature Vers. 34. Blessed viz. In Christ who was made a curse for us Gal. 3.13 inherit or possesse by lot therefore because adopted he doth not merit Kingdom prepared for you from the beginning of the world What then could they deserve these are the causes of salvation that which he addes Vers. 35. I was a hungred c. Are the signes of true faith Christ chooseth workes of the second Table because they are most manifest to the world and pronounceth sentence according to them because they are more visible than faith The causall conjunction for implies the meritoriousnesse of workes saith Bellarmine Answer It is note of consequence and order not of the cause as we say Summer is come for flowers do spring and it is a good tree for it bringeth forth good fruit See Luke 7.47 1 Iohn 3.14 Bellarmine urgeth that go you cursed for you have done so and so there is a great deale of difference between the evill and good we do our evills are truely ours and fully evill but our good things are not ours and but imperfectly good Vers. 41. Depart from mee There 's rejection Yee cursed There is malediction Into fire There is the vengeance of that element And everlasting fire There is the continuance of it therefore they dreame that say the Devill shall be delivered at last No naturall but metaphoricall fire that is sharpe punishment for the worme which Esay joynes with it is metaphoricall Esay 66.24 and the Prophet declareth it to be a metaphoricall speech 30. and 33. verses when he compares the Spirit of God to a paire of bellowes wherewith the fire is kindled and addeth also brimstone CHAP. XXVI Verse 2. YE know that after two dayes is the feast of the passeover and the Son of man is betrayed to be crucified Gods will was that his Sonne should be offered on the day of the pasover that the old figure might give place to the onely sacrifice of eternall redemption and that all Israel might be witnesse to it Act. 2.23 and 4.22 Vers. 11. The poore you have alwaies with you The world abounds with such therefore you may alwayes do good to them but I am to dye shortly and you can never after performe any such office to mee Vers. 12. She did it for my buriall By this Christ would declare that the precious ointment was accepted not for the savour of it but only in respect of buriall and shew that his grave should yeeld forth a pleasant savour Vers. 13. Wheresoever this Gospell shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her She shall enjoy the honour of it in all the Churches for ever so long as the Gospell shall continue in the world which will be as long as the world it self continues By this Sentence the calling of the Gentiles is testified Vers. 14. Iudas Iscariot Iudas signifyeth a Confessor Iscariot either of the village where he was born or of the Tribe of Issachar Iachar signifies wages or hire noting unto us Iudas nature by his name Vers. 15. Thirty peeces of silver Zach. 11.12.3 pound 15 shillings as some suppose the price of a servant Vers. 21. And as they did eate he said verily I say unto you that one of you shall betray me That he might make the trayterousness of Iudas the more to be detested he setteth forth the vilenesse of the same by this circumstance that when he sate together with him at the Table he devised treason Vers. 24. It had been good for that man if he had not been borne That is not been A temporall miserable being at the worst is better than a not being but an eternall miserable being is worse than a not being in a Theologicall notion what ever it be in Metaphysickes or Philosophy Vers. 26. As they did eate Word for word they eating which we must interpret out of the words of St Paul 1 Cor. 11. that saith after supper so Luke the Sacrament succeeded the Passover This is my body A Sacramentall phrase the sign for the thing signified as Circumcision is called the Covenant Gen. 17. And the Lambe the Passeover Exod. 12. Baptism the Laver of Regeneration Tit. 3.5 Vers. 27. And he tooke the cup and gave thanks and gave it to them saying drinke ye all of it Christ in this seemes to have reference to the custome of the Jews for it is an expresse Law among them that of foure Cups all that are present at the Passeover should drink whether they be men or women of perfect age or children especially of the fourth and last Cup. Vers. 28. My bloud of the New Testament That is a Sacrament or Signe in remembrance of his bloud powred out Vers. 29. I will not drink henceforth of the fruit of the vine untill that day when I drink it new with you in my Fathers kingdom Christ seems to have taken occasion of this from the custome of the Jews in which it was forbidden the Cup being drank up to taste any more wine that night Christ therefore saith that in this he will do nothing against their traditions but so that not only he will drinke no more wine that night but all that time that he is to continue in the world Expositors interpret that of drinking wine new in his Fathers kingdom two waies Chrysostome and some others understand by the kingdom of the Father Christs Resurrection and by the new wine that corporall eating and drinking of Christ with his Apostles after his Resurrection Luk 24.43 Acts 10.40 41. 2. More probably by the kingdom of the Father is meant the kingdom of glory after this life and by the wine he would drink with them that celestiall liquor of sweet joy and eternall comfort which the Saints partake therein with Christ. Vers. 30. When they had sung a hymme c. A hymme is a verse sung for the praise of God Their opinion doth not seeme to be vaine who think that the Apostles at that time sung a great hymme which consists of sixe Psalmes 113 114 115 116 117 and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten Paulus Burgensis thinks that the Apostles rehearsed this hymme according to the custome of the Jews after the Passeover and that this place is to be understood of that which is very probable for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover it is not unlikely that he might follow them in this also Grotius saith learned men think that the hymmes were sung by Christ which were wont to be sung at
for life also Tolot Vers. 3. To him the porter openeth Openly and in the sight of all he enters in by the dore Vide Bezam He declares five marks which are necessary to a true Shepheard of the Church First he enters in at the dore that is hath a lawfull calling non prece vel precio much lesse by force is he obtruded on the hearers Secondly the dore-keeper opens to him by whom we understand the Holy Ghost Thirdly being let in into the sheepfold he is not mute toward the sheep but calls them and that by name that is he studies to know the dispositions and manners of all his hearers that he may afterward know according to the diversity of their tempers to speak to them admonish and handle them Fourthly leads them out of a dark dungeon of the world into the light of heavenly doctrine from the love of earthly things to the hope and desire of heavenly Fifthly he goes before them with his voice and also with his example invites them that they may follow him to the lively food of the word of God To which may be added this sixth out of the following explication of the parable that a good Shepheard seeks not his owne profit from the sheep but the good of the sheep and so seeks it that he is also ready to give his life for them These things are to be considered in this parable First the Shepheard Christ in Greek it hath a singular emphasis the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that Shepheard that good one promised by God Esay 40.10 Ezech. 34. He proves this first from his fidelity he defends his sheep layes down his life for them Secondly he feeds his sheep ver 9. The pastures of the sheep are the doctrine of the Gospel To goe in and out in the Hebrew phrase signifies to doe prosperously in all the actions of his life 1 Kings 18.6 to conclude Christ so feeds his sheep that they have life and have it more abundantly they have life entring into the Church and have it more abundantly going out of this world to eternall life Austen Secondly from his care for his sheep therefore he saith 14. ver he knoweth his sheep the word know signifies not a bare knowledge but also comprehends a diligent care and custody notes not only the affection but the effect as 15. ver the Father knoweth the Son that is acknowledgeth him for his naturall Sonne embraceth him loves him and intimately cares and approves of all things that belong to him I lay down my life That is being crucified he expires his soule and is buried also the Sonne knowes the Father he acknowledgeth that he hath all things and hath received them from him and he is dear to him and honours him though all the world persecuted him Thirdly from his diligence whereby he increaseth his sheepfold he speaks properly of the calling of the Gentiles which then were as yet strangers not of the sheepfold or Congregation of believers out of the Jewes This may also be applyed to the sheep wandring from the Shepheard Christ is very diligent in reducing these Luke 15.4 Secondly Christ compares his followers to sheep 1. They easily wander from the Shepheard and the flock and having once gone astray depart aside more and more 2. They have exactly known their shepheard Thirdly they love the voice of their Shepheard and willingly hear it especially when they ought to be led to pastures and fountaines Fourthly they follow the Shepheard when he goes before them Vers. 4. And the sheepe follow him In the Scripture both is said of the Shepheards that they go before the flock and lead it Psal. 80. and that they follow it Psal. 78.71 2 Sam. 7.8 That is for love this for custody sake Paulus Tarnovius Vers. 5. A stranger One that brings new and strange doctrine other doctrine than such as their Shepheard doth teach they will not follow but flee from him Lest they should be seduced and misled by him Vers. 8. They are Theeves Though they were dead yet he saith not they were but in the present tense they are Theeves because 〈◊〉 the impenitent sinne cleaveth to them no lesse after the committing of the sinne than if still they were in the very act of doing of it Vers. 9. And shall go in and out By going in and out the Scripture doth often signifie unto us all the actions of life as they say in French aller et venir for to bee conversant 1. They shall go safely withersoever they have need 2. They shall bee fed to the full Calv. Harm Or he shall go out and in that is shall live securely for so this proverbe as it were is taken among the Hebrews as Deut. 28.6 Psal. 121.8 Yet here it seemes to bee a peculiar allusion to the office of Shepheards whose sheepe are daily lead out to the pastures and thence backe to the sheepefold Vers. 12. The Wolfe That is false Teachers Matth. 7.15 Scattereth the sheepe That is the Church of the New-Testament Vers. 14. Know my sheepe and am known of mine As the Sun casts down beames upon us by meanes whereof we againe see the body of the Sun even so the knowledge of God whereby hee knowes us for his worketh in our hearts a knowledge of God in us whereby we know him for our God Mr Perkins Vers. 16. One Shepheard The Papists say if by the name of Shepheard Christ should understand himselfe why should he say there shall be one Shepheard and not speake it plainely and I am that one Shepheard Christ alluded to Ezek 33.37 and 23. ch As if he should say it shall be fulfilled which was foretold by the Prophets there shall be one Shepheard Besides it is usuall with Christ also when he speakes of himselfe to use the third person as when he saith VVhen the Son of man shall come be will scarce find faith on earth Cameron de ecclesia Vers. 27. My sheepe heare my voyce That is the elect and such as are predestinated of my Father Heare That is beleeve and obey it And I Know them Take care of them as my sheepe Follow mee As their Shepheard Vers. 30. I and my Father are one In consent will essence power and dominion One Frees thee from Arrius who denyes the eternall Divinity of Christ. Are Frees thee from Sabellius who denyes the distinction of the persons in the Deitie Vers. 34. Is it not written in your law That Christ saith to the Iewes it is written in your Law and yet Cites the saying out of the Psalme that hath troubled some because the Old Testament is sometimes divided into the Law of Moses the Psalmes and Prophets Luke 24.44 Therefore some here allege Moses Exod. 21.6 and 22.28 that so that saying may be cited out of the Law but by the word Law is understood the Scripture of the
the boaster of that which he hath not Oecumen Vers. 32. Who knowing the judgement of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here judgement signifies properly Law Constitution Ordinance and in the Greeke version of the Old Testament where it is very often used it is ordinarily taken in this sense By it here is signified the just will law and ordinance of God They which commit such things are worthy of death that is thou considerest that Hell and damnation is the issue and desert of sinne and yet committest it But have pleasure in them that do them or consent with them so the Vulgar but corruptly To sinne is of it selfe wicked and worthy of eternall punishment but to approve and defend his own and other mens sinnes and to judge them well done to applaud them in mind and judgement and to be delighted with them is a high degree of ungodlinesse CHAP. II. Vers. 5. TReasurest up wrath that is punishments and judgements the effects of it alludes to Iob 36.13 the Greeke word signifies to lay up for to morrow Day of wrath that is of judgement See vers 16. Vers. 6. Render to every man according to his deeds The Papists infer merit of works from hence but 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render signifies not onely a just retribution but a gift of favour as in that place Matth. 20.8 2. The Apostle saith secundum opera non propter opera which notes the quality not the proportion of their works that is good works shall be rewarded with glory and evill with punishment Vers. 7. The best reading of these words is this To them which by perseverance in wel-doing seek glory honour immortality eternall life that is shall render eternall life to such so divers interpret it The word here used doth as well signifie perseverance and continuance 〈…〉 the meaning is they which persevere and continue in good works So Luke 21 19 Matth. 24.13 and the Apostle to the same purpose Heb. 10 36. where he useth the same word And in this sence Jerome taketh patience here Vers. 9. Tribulation and anguish The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies compression à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used of the active pressing of the shoe of the passive pressing of Grapes metaphorically of affliction especially in the books of the New Testament and in Ecclesiasticall writers The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a straightnesse of spirit such as is wont to happen in diseases and terrours Here it is taken metaphorically Vpon every soule of man Here is a double Hebraisme 1. Every soule of man is put for the soule of every man as in Chap. 1.18 Against all ungodlinesse and unâ—ighteousnesse of men put for the ungodlinesse and unrighteousnesse of all men 2. The word soule is put for person as Gen. 12.5 14.21 17.14 36.6 46.26 Vers. 12. Perish without Law That is without a Law formally published not materially enacted he speakes of the Gentiles who had the Law witten in their hearts Vers. 14. Doe by nature the things contained in the Law That is by naturall strength Vers. 18. And approvest the things that are more excellent So the Greek word is taken Matth. 6.26 and Heb. 1.4 Some render it triest the things that differ ex ploras quae discrepant Beza Pareus Acording to the former version some think that the Apostle hath regard to the writings of the Rabbins and Doctors of the Jewes which disputed exactly and curiously not onely of things lawfull and unlawfull according to the Law but also of those things which according to it were better and more excellent Vers. 21. Thou therefore which teachest another teachest not thou thy selfe That is dost not thou live as thou teachest Turpe est doctori cum culpa redarguit ipsum Vers. 22. Thou that abhorrest idols dâ—est thou commit sacriledge Sacriledge is if not worse yet as bad as idolatry as if Paul held as good a false religion as a spoiling religion CHAP. III. Vers. 2. CHiefely This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus taketh to signifie the order of the Apostles speech as before cap. 1.8 But there the Apostle beginneth his Epistle which he doth not here this word first here signifies chiefe that this was the chiefe priviledge and immuity which the Jewes had the oracles of God so the Lxx. calls the word of God Psal. 11.7 and 17.31 and 106.11 Vers. 3. The faith of God That is his constancy and fidelity in keeping his promises Psal. 33.4 fides quia fit quod dictum est See 23. Matth. 2.3 Vers. 4. Let God be true First let him be acknowledged such a one he is true not onely effectivè because he performed his promises which he made to Abraham concerning the land of promise Christ but essentialiter he is true and constant in himselfe And maist overcome when thou are judged Psal. 51.4 here the Apostle followeth the LXX and changeth the testimony for illustration for they who are pure overcome in judgement Vers. 5. J speak as a man q.d. Every naturall man is apt to thinke and speak so Vers. 9. We have before proved We have pleaded it at the Judges Barre and have convicted them Vers. 12. They are altogether become unprofitable viz. to good that is they are wholly alienated from good and made incapable to doe it this is taken out of the 14. Psal. 3. where the Hebrew word signifies they are become stinking but the Apostle followed the Greek version and a stinking thing is also odious and unprofitable for any service Vers. 13. Their throat is an open sepulchre Throats like a sepulchre sending out rotten and unsavoury communication or words tending to devoure When the grave is shut up we see nothing but green grasse but when rotten bones appear a filthy stink comes out With their tongues they have used deceit flattering fauning and dissembling the poyson of aspes is under their lips First it stings and wonderfully torments a man 2. Is incurable Vers. 14. Cursing and bitternesse That is sharp and furious inprecations and revilings Vers. 15. Their feet are swift to shed bloud In aptnesse to oppresse hurt and grind all one hath to deale with Vers. 16. Destruction and misery are in their wayes That is their designes and actions tend to destruction and misery and produce it to themselves and their neighbour Vers. 19. Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God It is a speech taken from a malefactor arraigned when the Judge objecteth what say you this and this treason is witnessed against you the poore man standeth speechlesse and dumbe his mouth is stopped Vers. 20. Therefore by the deeds of the Law there shall no flesh be justified
Esay 55.11 for it either softens or hardens saves or destroyes 2 Cor. 2.13 The Word is by most received in vain in respect of the proper and intended effect many come not up neither in proportion to what they have received Vers. 10. As sorrowfull As notes not a counterfeiting of sorrow but the overcomming of sorrow As having nothing and yet possessing all things In Greek there is a pleasant Paranomasia in the words having and possessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines cannot expresse Vers. 24. Be ye not unequally yoaked with unbelievers This Verse condemnes unequall yoaking of believers with Infidels whether in familiar society as Calvin Estius Or rather in marriage as others take it 1. For the inequality of such yoaking 2. For the unavoydable perill of contagion Vers. 15. What concord hath Christ with Belial Not Beliar As the Grecians corruptly read it That is with the Devill so the Syriack cum Satana one that is profitable to none or without yoake as the etymology of the word signifies Vers. 16. I will dwell in them The words are very significant in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwell in them so the words are The are two in s in the originall as if God could never have enough communion with them And touch not the unclean thing This exhortation is taken out of Esay 52.12 To touch an unclean thing is no more in figurative speech but that which in plainer terms the Apostle delivers thus Have no fellowship with the unfruitfull works of darknesse that is joyn with no man in a bad action The unclean thing not to be touched is not the man with whom we joyn in any action but the action it selfe in which we joyn with them CHAP. VII Vers. 1. HAving therefore these promises Mentioned in the former Chapter v. 16 18. Not onely having them made but entertaining them Dearly beloved So Phil. 4.1 we have this epithite twice He doth not say of whom of God Christ the Angels and Saints Vers. 4. I am exceeding joyfull Over-abound exceedingly with joy Vers. 6. Comforteth those that be cast down made low and be so in their own eyes Vers. 7. Your fervent mind it is in the originall your zeale Vers. 11. For behold this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what clearing of your selves yea what indignation yea what feare yea what vebement desire yea what zeale yea what revenge The Holy Ghost hath set down seven fruits or signes of godly sorrow 1. Care to leave all our sinnes 2. Apologie whereby a man is moved to accuse and condemn himselfe for his sinnes past both before God and man 3. Indignation whereby a man is exceedingly angry with himself for his offences 4. Feare least he should fall into his former sinnes again 5. Desire whereby he craveth strength and assistance against sinne 6. Zeale in the performance of all good duties contrary to his speciall sinnes 7 Revenge whereby he subdues his body that it may not be an instrument of sinne CHAP. VIII Vers. 9. MIght be rich That is that we might have the pardon of sinne and be received into Gods favour Vers. 18. The brother Silas saith Estius Luke the Evangelist say some Others say it was Barnabas because he was by the Churches suffrage made Pauls companion In the Gospell Not the book which was not then as yet published but the very Office which Luke had faithfully performed in many places in Pauls turn or the very preaching of the Gospell as Ch. 10.14 CHAP. IX Vers. 5. BOunty Beracah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing in Scripture signifies a gift or present bounty or beneficence the present which Iacob provided for his brother Esau when he went to meet him is in all the story through called his blessing So 1 Sam. 30.26 5.27 and here the collection at Corinth for the poor Saints at Ierusalem is twice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their blessing which we translate bounty Increasing and multiplying is so naturall unto blessing that in the originall Tongues of the old and new Testament plenty is put for blessing M. Bridge on Heb. 2.17 Vers. 6. He which soweth bountifully with blessing as it is in the originall shall reap bountifully with blessing Vers. 7. According as he purposeth in his heart That is freely and of his own accord determineth with himselfe Downame Not grudgingly When we performe good duties heavily and with grudging Or of necessity When we doe them indeed but against our will onely because we must do so to save our credit 1 Pet. 5.2 Vers. 8. God is able to make all grace abound toward you that ye alwayes having all sufficiency in all things may abound in every good worke He prevents a secret objection of such as might fear poverty to themselves if they should give abundantly and shewes that whatsoever they shall give shall returne to them with usury The Apostle in the originall is emphaticall he triplicates the word First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in one but in every necessity Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sometimes but at every time Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not some sufficiency but a sufficiency of every grace Vers. 10. Your seed sowne Almesdeeds are called seed here and 6. v. we shall gather the crop in heaven These words and the following are taken out of the 55. Esay 10. CHAP. X. Vers. 3. THough wee walke in the flesh That is though we be weake so some though we doe indeed live in the flesh Doctor Halls Paraphrase Vers. 4. Warfare First Ministry as 1 Tim. 1.18 That is discharge the duty of the Ministery as thou oughtst The Hebrew Saba is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warfare sometimes Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not carnall See 3. v. and followes But mighty through God Or to God by an Hebraisme exceeding mighty mighty through God by divine power not humane strength So Estius Vers. 18. Approved That is fit for life eternall CHAP. XI Vers. 5. FOr J suppose J was not a whit behind the very chiefest Apostles A modest expression that is he was even with the chiefest Apostles Apostleship as an Office was of equall honour in all the Apostles but even amongst them some had more excellent gifts and greater enlargements Vers. 6. But though I be rude in speech This is spoken not simply but partly by way of supposition as if he had said many may and doe take me to be rude in speech yet none can imagine that I am so in knowledge and partly by way of comparison in regard of the vaine rhetoricall flourish and shew of eloquence which other false teachers and many heathen oratours made 1 Cor. 2.1.4 Verse 9. I was chargeable to no man That is received nothing from any which carnall men count a burden
Vers. 6. When we might have been burdensome or as the Apostles of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a twofold signification one to be burdensome viz. that Paul as an Apostle could have demanded necessaries from the Thessalonians but he would not This signification agrees with that which goes before Vers. 5. nor a cloak of covetousnesse and with that which follows Vers. 9. Beza and others 2. To be in authority viz. Paul as an Apostle of Christ could have shewed more gravity and authority but he would not this agrees with what went before I sought not the glory of men Chrysostome the Syriack Calvin and others follow this signification vide Bezam The Hebrew Cabad signifies tam onerare quam honorare Exod. 20.12 honor est onus quoddam Vers 7. Even as a nurse cherisheth her children That is the mother which is a nurse tenderly handleth them but suffereth them not to harm or mischiefe themselves See Esay 49 33. Num. 4.12 Vers. 8. Being affectionately desirous of you Covetously or lustfully desirous as the originall words signifie which note the most swaying heart-passion Were willing to have imparted unto you our own soules That phrase signifies the effectuall affection say some wherewithall he delivered the word unto them By an usuall Metonymie our lives whether by pains in preaching or persecution the latter is resolved by interpreters Dr. Sclater Vers. 9. Our labour and travell The first Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not simple labour but labour joyned with greatest care and solicitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travell addes something more for it is a labour not onely having solicitude but also wearinesse joyned with it for when one hath wrought long and much he is wont being oppressed with the burden of the labour to be wearied The Apostle therefore by these two words signifies that he did not lightly but diligently labour among them even to wearinesse and that day and night Zanchy Vide Bezam Vers. 16. VVrath is come upon them to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end wrath is come upon them finally so as it shall never be removed so some interpret it Vers 18. But Satan hindered us By casting a necessity on him of disputing often with the Stoicks and Epicures which were at Athens Vers 19. For what is our hope our joy or crown of rejoycing Are not even ye in the presence of our Lord Jesus Christ at his comming Paul tels the Thessalonians that they are his hope that is the thing hoped for joy that is the thing wherein he shall joy and crown that is the thing for which he shall be crowned CHAP. III. Vers. 1. WHerefore when I could no longer forbeare As if he had said my love toward you was such and so strong within me that it was like a fire in my breast I could no longer keep it and from thence it was that I sent Timotheus our brother to establish and comfort you touching your faith Vers. 5. No longer forbear A desire both of knowing your faith and affaires Vers. 8. We live That is lead a merry life so the Hebrewes use this word Psal. 22.27 and the Greekes and Latines also so use it Jf yee stand fâ—st in the Lord A Speech borrowed from them that stand upon their guard or watch or in their ranck wherein they are set See Rom. 5.2 1 Cor. 16.13 1 Phil. 27. and 4.1 CHAP. IV. Vers. 4. KNow how There is a peculiar mystery in every branch of Christianitie I have learned saith the Apostle how to want and abound to possesse his vessell in sanctification and honour That is his body which is the instrument of the soule and containing it as in a vessell The Hebrewes call all Instruments vessells As if he had said that is indeed true sanctification agreeable to the will of God and pleasing to him that is throughout outwardly in the body keeping that pure and undefiled and inwardly in the heart rooting from thence the lust of concupiscence Vers. 5. Not in the lust of concupiscence That is not in the inward burning lust stirring up to filthinesse comming from inward concupiscence Vers. 11. And that ye study The Greeke signifies to contend as it were for honour To be quiet the Greeke word signifies to rest and live in silence and to doe your own businesse That is doe the necessary workes of your callings that belong to you Perkins He forbids two vices which for the most part goe together idlenesse and curiosity Vers. 12. And that ye may have lack of nothing Or of no man that is not need reliefe and help of any man or of any thing Vers. 13. Sorrow not as those that have no hope As if he had said sorrow if you will but do not sorrow as they that have no hope That is a sorrow with nothing but sorrow from which they have no hope of inlargement or freedome Vers. 16. With a shout The word which the Apostle useth here signifies properly the encouragement which Marriners use one to another when they all together with one shout put forth their Oares and row together It is called a clamour a vociferation a shout and varied by our Translators and Expositors according to the originall of the word to be clamor hortatorius suasorius and jussorius The voyce of the Archangell is added saith Calvin by way of exposition shewing what that shout shall be the Archangell shall exercise the office of a cryer to cite the living and dead to Christs Tribunall à Lapide saith that these words with those following And with the trump of God are a figure called Hendyadis With the voyce of the Archangell which is the Trump of God so called 1. By an Hebraisme that is great and loud so as to be heard throughout the world Secondly because it shall goe before God the Judge 3. Because it shall be terrible such as becomes the divine Majesty CHAP. V. Vers. 1. TImes The Greeke word signifies space of time in generall Seasons The opportunities of doing things See Acts 1.7 Touching the yeere or moneth or age when the Sonne of man shall come it is as much unrevealed as the season Vers. 3. As travaile upon a woman with Childe The Scripture useth this similitude Psal. 48.6 Ier 6.24 and 49.24 and 50.43 He signifies that the evill is 1. Certaine 2. Sodaine 3. Inevitable Vers. 9. But to obtaine salvation Or to the purchased possession so the same word is rendred 1 Ephes. 13. and so it may be rendred 2 Thes. 2.14 Vers. 12. Know them which labour among you That is both in heart acknowledge them the Ministers of Christ and in affection love them as his Ministers Which labour among you That is which painefully and earnestly labour among you till they be weary Ministers must be labourers not loyterers Vers. 13. And to esteeme them very highly in love Have them in singular
office to be so 4 By truth here is meant all necessary to salvation not all profitable truth absolutely and simply All. Vers. 16. Great is the mystery of godlinesse The Gospell is so called because as it is a doctrine made for the honour dignity and promotion of godlinesse so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought reasons and understandings of men CHAP. IV. Vers. 1. EXpressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè Beza apertè significat Grotius in so many words In the latter times viz. Under Antichrist The Scripture speakes of the latter times the times of Antichrists rise and discovery when the Apostasie shall overspread all the Christian Churches 2 Thess. 2.8 10. and the last times 2 Tim. 3.1 the times of Antichrists destruction Rev. 106. Some shall depart from the faith That is from the doctrine of faith which in generall is the holy Scripture in speciall the Gospell called therefore the word of faith Rom. 10.8 and the law of faith Rom. 3.27 Vers. 2. Having their consciences seared with is hot Iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cauterize to seare with an hot Iron or cut off with searing as Chirurgeons doe rotten Members Now that which is seared becomes more hard and brawny and so more dull and not so sensible in feeling as otherwise in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those who have a hard and brawny conscience which hath no feeling in it in the other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to cut off by searing it must signifie those who have no conscience left there is not much difference but I follow the first a hard and unfeeling conscience vide Estitum Vers. 3. Forbidding to marry and commanding to abstaine from meats which God hath created to be received with thanksgiving It was the very purpose and intent of else Creatour of all things when he made the food wherewith we sustaine our selves that the use of it should be joyned with giving of thanks whereof we have example in Christ and Paul Who forbid marriage and meats but the Papists They forbid marriage to some men at all times and certain meats to all men at some times and that for religions sake esteeming of marriage in their Clergy worse then adultery or Sodomy and eating of flesh in Lent or other forbidden times as a mortall sinne Downam of Antichrist l 1. c. 4. Which believe and know the truth As if those that wanted faith and saving knowlede did but usurpe the bread they eat Vers. 4. And nothing to be refused viz. Out of religious respect of conscience to Gods word Vers. 5. For it is sanctified by the Word and prayer Sanctified that is made holy and lawfull for us to use By the Word Certifying us of Gods will that we may use them And prayer Whereby we crave his particular good liking for our use of the creatures with praising him Vers. 8. Having promise of the life that now is That is of earthly blessings and riches Eternall blessings onely are promised absolutely and temporall with restraint viz. if they serve for Gods glory and the good of his children Vers. 10. Who is the Saviour of all men specially of those that believe It is meant of Gods generall providence or if of his speciall mercies that they are offered to all Vers. 12. Let no man despise thy youth Though young yet so carry thy selfe in thy ministery that they may reverence and feare thee for thy gravity therein In word That from his mouth they might be instructed in the wholsome word of truth And in conversation That in his life they might see that integrity which becommeth Saints It is all one saith Calvin as if he had said Dictis factis adeoque tota vita Vers. 13. Till I come give attendance to reading to exhortation to doctrine As if he should say that thou mayst be able to exhort and teach study hard Marke the order he preposeth reading for the Scripture is the fountaine of all wisdome whence Pastors ought to fetch what they utter to their flock Vers. 14. Neglect not the gift that is in thee which was given thee by Prophesie As if he should say suffer it not by idlenesse to decay but stir it up nourish and increase it Vers. 15. Give thy selfe wholy to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them which phrase implies much intention and Industry in our studies Sic Horatius totus in illis That thy profiting may appeare to all As if he should say strive so to teach as it may appeare thy gifts increase daily Vers. 16. Take heed unto thy selfe and unto thy doctrine Luke 14.7 Take heed unto thy selfe how thou sinnest and to thy doctrine what thou teachest See Acts 20.28 CHAP. V. Vers. 1. REbuke not an Elden Doe not handle him roughly and as it were strike him as the Greek word signifies Vers. 3. Honour widdows that are widdows indeed He alludes say Calvin Estius à Lapidè to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived Those widdows which were destitute of humane help and comfor the would have sustained at the publique charge of the Church which is termed honour because they terrified thereby the vertues of those so sustained Vers. 4. Any widdow Any mother or father Have children That is those which come immediately from their own bodies Nephews Grandchildren or great-grandchildren Shew piety To perform duty to parents is pious And to requite That is doe one good turn for another For it is good That is morally a commendable vertue And acceptable before God pleaseth God wonderfully Vers 6. But she that liveth in pleasure That makes it her element all her businesse is to take delight so Iames 5. Is dead while she liveth That is unprofitable a life led in pleasures is a death The Ancients call idlenesse a buriall of a living man Vers. 8. He hath denied the faith He takes not faith in a full latitude in that particular he shews himselfe to be no believer And is worse then an Infidell He that is worse then an Infidell is neere to the divell there is no worse thing then an Infidell But the Apostles meaning is he commits a sinne greater in some respect then they doe which remain in infidelity He is worse then an Infidell in this point because he by the very light of nature knows this to be a duty Hac parte fidelis si curam suorum non habeat infideli deterior est absolute deteriorem esse non est necesse Estius Gerhard Vers. 9. The wife of one man A woman which hath not had two husbands at once having so been wife of one husband as that she hath not upon his repudiation married to another Dr. Halls Paraphrase Vers. 10. If she have brought
where they are Paul hath reference to the place Gen. 23.4 See 47. Gen. 9. On the earth Theophylact and Oecumenius following Chrysostome say that not onely Canaan or Palestina is understood but the whole earth Vers. 17. Offered up Isaac Either because he presented him unto God upon the Altar which was an offering of him up or rather because he had fully purposed to have perfected the offering by his sonnes death had not God himselfe interposed from heaven to restraine him Vers. 19. Accounting Or reasoning Ratiocinatus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ratione apud se subducta cùm secum perpendisset considerasset ratiocinatus esset suaque ratione conclusisset Estius The argument that prevailed with him was that which followes From whence also he received him in a figure That is say Erasmus and others in the type of the resurrection viz. Of Christ whose humane nature like a Ram was truly slaine and after raised again by the power of the Deity and freed from death as Isaac Pareus interprets it thus non secut atque si Deus eum ex mortuis suscitasset as if God had raised him up from the dead The neerenesse of death wherein Isaac was was a similitude of death Vers. 21. And worshipped leaning upon the top of his staffe Lifting up his body to do reverence unto God thereby testifying his humility faith and hope Vers. 25. Then to enjoy the pleasures of sin for a season Greek then to have the momentany fruition of sin so Chrysostom Theophylact and Oecumenius read it Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are occasions and instruments of sin and are seldome had or held without some sin or other Vers. 26. For he had respect unto The Greek word signifies to look up in admiration curiously which is translated in Latine suspicere The recompence of the reward That is to the blessing promised to Abraham Vers. 35. Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympanizatì sunt Their bodies were racked out as a Drum What they suffered hath exercised all our Grammarians Philologers and Antiquaries that have enquired into the racks and tortures of those times we translate it roundly they were tortured Saint Pauls word implies a torture of that kind that their bodies were extended and rack't as upon a Drum and then beaten with staves what the torture intended in that word was we know not The Lxx use this word 1 Sam. 29.13 See my Greeke Gritica Not accepting deliverance From death viz. On persecutors termes and conditions cum nollent recipere conditionem oblatae redemptionis Estius See more there That they might obtaine a better resurrection It is usuall in Scripture sometimes to put a comparative for a positive or superlative that is a good or the best resurrection if we take it comparatively it is meant of a better resurrection then the persecutors offered them they were at their enemies disposall and as dead men but if they would have turned from the faith they should have beene restored to life therefore it is elegantly called a resurrection because they were as dead men being in their power yet they hoped to obtaine a better resurrection viz. From an inflicted death to eternall life Vers. 37. Were tempted Beza saith it is much this should come in after the recitall of most sharp Capitall punishments and which he mentions also after and the Syriack interpreter hath it not Beza therefore would rather have it read were burned But the word tempted may well be retained when they saw they could do no good with violence they made them great promises and tried whether they could prevaile that way as appeares in the Martyrologie Vers. 38. Of whom the world was not worthy They have that excellency as the world is not worthy to enjoy them they are not worthy of their presence that they should so much as live amongst them they are rather fit to be set as Stars in heaven and be before the Lord in his glory Vers. 39. They received not the promises viz. In their reall exhibition Vers. 40. That they without us should not be made perfect Not that they were not taken to heaven but before Christ they had not that perfect State in heaven which now we and they are presently possessed of For they expected in heaven their Redeemer even as soules now expect the resurrection of the body CHAP. XII Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion for as the cloud did guide the Israelites through the wildernesse to the Land of Canaan so the faithfull now are to be guided to the heavenly Canaan by the examples of good men Perkins In their life and conversation they witnessed by word and deed to Gods Church 2. In their death many of them witnessed by their bloud 3. Hereafter they shall witnesse for or against us Doctor Taylor Let us lay aside every weight That presseth down that is all earthly affections and what ever may hinder us in our spirituall course See Beza And the sin which doth so easily beset us The similitude saith Deodate seemes to be taken from such long and large garments as were wont to be laid off in races to be so much the freer The Greeke work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nomen composâ—ium signifying well that is easily besetting And let us run with Patience the race that is set before us This race is the course it selfe wherein we strive by running for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race whereby is signified all kind of strife in this manner whether it be by running wrestling hurling or any other way but here he speaks of running To run the race is to strive by running he meanes especially the false of our faith 1 Tim. 6.12 See 2 Tim. 4.7 Vide Grotium Vers. 2. Looking unto Iesus the Author and finisher of our faith Faith here is taken for all grace it is a compleat work at first as Christ is the author of it but he is the finisher also that is upholds and maintaines it Vers. 4. Striving against sinne That is as interpreters of good note observe either against the wickednesse of the enemies of the Gospell which by cruell and bloody courses strive to force men from the faith or against sinne that is against sinners v. 3. Or against sinne in your selves Vers. 5. My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him The Greeke word translated Despise Imports the littling or thinking of them little doe not little or slight the chastenings of God in thy thoughts nor doe not thinke thy afflictions so great that thou must
when he saith the Angells themselves desire with bowed heads to peepe They stoope downe as it were for the same word is used Iohn 20.5 of the Disciple that came and stooped to looke into that part of the Sepulchre where Jesus was laid The Septuagint use it Cant. 2.9 Gen. 26.8 1 Chron. 15.29 Prov. 7.6 Vers. 13. VVherefore gird up the loynes of your minde Even as the Jews and easterne people at this day tuck up their long Garments to make them more expedite and free to a journey or businesse so Christians journeying towards heaven must take short their minds from earthly delights Dr. Taylor on Titus Vide Bezam The maine strength of the body is in the loines therefore some say the strong purpose and resolutions of the soule are here meant At the revelation of Iesus Christ That is when Christ is revealed that is gloriously at the last day or when Christ revealeth himselfe by his word or Spirit now in this life Some interpret it thus Looke for the glory that shall shortly bee brought unto you at the glorious appearing of Jesus Christ others thus Trust on the present grace that now is brought unto you by Jesus Christ himselfe revealing and opening the same Both are good and agreeable to Scripture and each hath the countenance of learned men the latter is the better 1. Because it more agreeth with the plainnesse of the words 2. Grace is rarely not twice that I know put for glory 3. Peter having mentioned the last end before v. 4 5. It is most likely that here he should set downe the way and meanes thereunto 4. If the former should be meant then must the Apostle say that here which he had set downe v. 7.5 The latter is fuller a man may looke for glory and have little grace and we are to take Scripture in the largest meaning Vers. 14. Not fashioning your selves according to the former lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. as a player was framed and fashioned to the gesture and words either of drunkennesse or adultery when he played them on the Scaffold of the Theater Vers. 19. As of a lambe Christ is like a lambe 1. For harmelesnesse 2. For patience and silence in affliction Esay 53.7 Ier. 11.19 3. For meeknesse and humility 4. For sacrifice Without blemish and without spot That is free from all sinne either actuall that is without blemish or originall that is spotlesse saith Aquinas By unspotted is meant right in the outward parts by without blemish sound within See Exodus 12.5 A lambe may be without blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is not without spot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that therefore the most absolute and perfect purity of Christ prefigured in the lambes of the Old Testament that were to be sacrificed might be better expressed the Apostle calls him a lambe without blemish and without spot See Eph. 5.27 Vers. 24 25. These Verses hold out two things in a speciall manner 1. The vanity of things Temporall 2. The glory of things Spirituall and eternall The vanity of carnall excellencies is set forth under an allegorie Vers. 24. For all flesh Caro hominem denotat cum omnibus donis naturalibus Luther By flesh is meant all mankind and all the creatures since the fall given for mans use Gen. 6.13 Grasse This word is used three wayes 1. To note a multitude Ioh. 5.25 2. Glory a flourishing estate Psal. 72.16 3. A fading of that glory Psal. 90.6 and Psal. 103.15 16. All flesh is grasse That is all carnall excellencies of the outward and inward man have a flourishing estate but they fade Vers. 25. But the word of the Lord Not that in the booke but written in the heart turned to grace as the former ver shewes CHAP. II. Vers. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies â—nd evill speakings There are five things we should lay aside when we come into Gods presence to heare his word Malice Guile Hypocrisie Envy and evill speaking 2. Note the extent of it all Malice all Guile and all evill speaking He saith Hypocrisies and Envies and evill speakings in the plurall number to note that we should not tollerate in our selves any kind of these evills Bifield Vers. 2. As new borne babes desire the sincere milke of the word that ye may grow thereby The new man desires 1. The milke of the word when a Child is new borne nothing can give him content but milke he desires it as his livelihood afterward he is more playfull and every small matter makes him neglect the breast so the new Creature esteemes the Word as his appointed food he cannot live without it 2. The sincere milke unsophisticated not compounded the Child desires the mothers milke as it is of it self without sugar so the new Creature desires the word for the Words sake for its naturall sweetness loves to hear the downright naked truth without any mixture another man may desire to heare a Sermon for the neat composition for the Learning that is shewed in it but not for the sincerity of it 3. Therefore he desires it that he may grow thereby in saving goodnesse Faith Zeale Mercy Another man may desire the Word that he may get more knowledge The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred desire signifies a vehement desire of learning which he compares with the earnest desire of the babe after the mothers milke which comparison is certainly taken out of Psal. 131.2 that this Greek word signifies so may appeare by Rom. 1.11 2 Cor. 5.2 and 9.14 Phil. 1.8 and 2.16 where it is also used Vers. 5. Ye also as lively stones The godly are called lively stones stones because of their solidnesse lively because of their activenesse Vers. 6. Behold I lay in Sion a chiefe corner stone Greek ground stone that is Christ who is primus in fundamento Esay 28.16 2. The glory of the building The Pope saith Bellarmine in his Preface to the Controversie de Romano Pontifice but Paul and Peter teach that this stone can be meant of none but Christ. Estius here interprets it of Christ. Vers. 7. He is precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honor He is an honour the more of Christ any one hath the more he is honoured Laurentius thinks the abstract is put for the concrete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour for honourable and precious Vers. 9. That ye should shew forth The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publikely to set forth and so to excite others to glorifie God The LXX use it for Saphar to reherse to number orderly Psal. 9.14 and 55.8 which word the Syriack useth here Vers. 12. Shall behold With a narrow circumspection it is not only seeing but with a narrow circumspection Vers. 13. Submit your selves to every ordinance of man It is not humane in regard of the Author it was not
difficilis videretur Maldonatus in loc In signum contradictionis vel contentionis ut vertunt Syrus Arabicus Tertullianus de carne Christi cap. 23. vertit In signum contradicibile Maldonatus Franciscus Lucas Christus inquiunt positus in signum id est in scopum sagittariorum in quom Judaei Scribae increduli non tantum lingua verba maledica sed manu tela malefica conjecerunt Basilius Beda Theophilactus intelligunt signum Crucis ut alludat ad Isaiae 11.10 Ita Toletus Cornel à Lap. in loc Dr Clerke See Mr Reynolds in the life of Christ. p. 423. An nesciebatis oportere me in ijs esse quae Patris mei sunt Vide Seldenum de Successione in Pontificatum Hebraeorum l. 1. c. 12. Chemnit Sacerdotij honor dimidia exparte apud Annam Pontificis socerum residebat Calvinus Scriptura summo Pontifici suum substituit non semel vicarium ut rectè Theodorus Beza observavit Marci primo Summus Sacerdos dicebatur Pontifex primus vel magnus Alter Pontifex secundus sive vicarius ut 2 Reg. 25.18 Sic 2 Paraelipom 24. Nadab Ahihu conjunguntur item Eleazar Ithamar sic alibi alij ut rectè vir Clarisimus adnotavit Casaub. exercit 13. ad Annal. Eccles. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant non sola stipendia sed omnia milìtiae merita in quibus est annonae praebitio alia commoda quae sub imperio Romano erant non invidenda si laborum militarium justa habeatur ratio Grotius Chemnit Christ was almust thirty years old ferè triginta annorum for he wanted above two months See à Lapide in loc and Mr Lightfoot on Acts 1.9 Gen. 11.12 1 Chro. 1.10 24. River Isag. ad Script Sac. c. 10. Bocharri Geograph Sac. parte priore l. 2. cap. 13. Vide pluâ—â— ib. Vide Grotium Chemnit Multis modis quorum praecipui hic referuntur Grotius See Matth. 4.3 Chemnit Cuivis horum lapidum quod pluraliter exprimit Matthaeus ut alibi sâ—pe Grotius Cornel à Lap. in 4. Mat. 3. Qua Graeci proverbiali figura brevissimum tempus indicant Bene autem versum in puncto temporis quomodo loquuntur Cicero Caesar. Nam momenti significatio longius portigitur Grotius Calvin Chemnit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends all these Chemnit Mr. Thorndikes Discourse of the Right of the Church in a christian State ch 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est evolvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convolvere Nam Hebraeorum ut Latinorum libri erant volumina hinc evolvere librum apud Ciceronem atque alios Idem est revolvere Livio Martiali qua voce hic usus est rectè Latinus interpres Ejusmodi libros etiam nunc in Synagogis videre est Grotius Olim libri non ligabantur sed involvebantur sicut adhuc hodie liber Legis quem Iudaei Sepher Torah appellant Jnde liber Esther à velvendo megillah vocatur Elias Thisbites Eadem de causa librum volumen Latini à volvendo nuncupant Olim libri ex futilibus foliis non constabant ut hodie constant sed una erat continua perpetua pagina quam circa virgam oblongam ut bodie solemus tabulas Geographicas quasi circa transjectum axem volvebant ne à pulvere aut aliunde noceretur inde libri ab Hebraeis megilloth à Latinis volumina dicti sunt Hinc sumpta metaphora dicitur Esai 34.4 Et coeli volventur ut liber Apocalyp 6.14 Et coelum recessit sicut liber convolurus Ioma seu Codex Talmudicus à Roberto Sheringhamio Cantabrigiensi editus Vnxit me Vt Prophetam infra 7.46 12.3 Cur unxit an testandae reverentiae aut unxit ad funerationem Marc. 14.8 aut unxit ex consuetudine illius aevi nam vnctio post lotionem facit ad obstruenda corporis spiramenta Drusius Chemnit Vide Bezam Chemnit Verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt gratiosa vel gratia plena vel acceptabilia verba afficientia cor Chemnit Chemnit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videtur haec vox non quemvis concursum sed cum pressura significare unde irruere non malè vertit Latinus interpres Vide Act. 27.20 Grotius Dr Taylor the Life and death of Christ part 2. Finis miraculi fuit ut cognita Christi Divinitate se illi Petrus alij discipulos addicerent Generaliter tamen hoc exemplo docemur minimè timendum esse ne respondeat labori nostro benedictio Dei optabilis successus quoties jussu auspiciis Christi manus operi admovebimus Calv. in loc Simile est apud Latinos circuÌ„stetit horror Chemnit Ad verbum acceptioneÌ„ quòd passim in eo omnes accipiantur Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam ad suavitatem quam adutilitatem sive commodum valetudinis referri potest Etsi enim vina nova plerunque sint dulciora unde mustum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur adeoque gulosis gratiora prudentibus tamen magis arridet vetus quia defaecatius est generosius nec modo palatum magis afficit linguamque gratius vellicat sed stomachum benignius iuvat omnesque spiritus magis restaurat reficit de Dieu in loc Chemnit Calvin Par on the Rom. Chemnit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicuntur lascivientes pecudes translatitiè ijs tribuitur qui prae gaudij abundantia non possunt se continere quin varios gestus edant hinc inde subsilientes Beza Brugensis Calvin Chemnit Christ sheweth with what affection and disposition of heart men ought to lend viz. having respect only to the good of the party borrowing and not to the restitution of the thing lent Vide. Grotium Vide Bezam in loc Piscat Mr Perkins Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè congregationem significat hic autem locum ubi congregatio fiebat Piscat Mr Coleman on Ier. 8.20 Grotius Hinc collige Iudaeos sepulchra sua habuisse non in urbe sed extra urbem ideoque tum ob nitorem tum ob sanitaetem ne cadavera suo foetore putredine aerem inficerent Cornel. à Lapide Chemnit Loculum taugendo fortè ostendere voluit sibi minimè horrori fore mortem sepulchrum quo nobis vitam acquireret Calvin Chemnit Grotius Vulg Lat. pauperes Evangelizantur Vno verbo in regiis Ovid. 2. Meram Regia solis erat sublimibus alta Columnis veruntamen periphrasis illa magnificentius sonat Piscat Scultet de precatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis ut consilium Latinis significare potest aut id quod secum quis constituit facere aut quod faciendum Censet Potest utravis significatio hic locum habere Grotius Vide plura ibid. Chemnit Mr. Burgesse of Justification This was a present for a Prince an alabaster box of Nard Pistick was sent as a present from Cambyses to the King of Ethiopia Dr. Tailor of the life and death