died and cancelled the bond on the Crosse. But in his resurrection he received an acquittance as it were a discharge was given then 53 Esay 8. CHAPTER V. Vers. 1. BEeing justified by faith That is Christs righteousnesse made ours by faith Vers. 2. In hope of the glory God That is that we shall partake one day of his glory Vers. 5. The love of God That is the sense and feeling of Gods love to us See 8. verse shed abroad in our hearts the Greek word signifies powred out a speech borrowed from one licour infused into another as hot water powred into Beere changeth not onely the colour but nature of it It notes the abundant manifestation of Gods love toward us Vers. 7. For scarcely for a righteous man will one dye That is an innocent godly man Peradventure for a good man some would even dare to dye Would and peradventure and even dare he speakes warily A good man That is a usefull serviceable man a man whose life and labour benefits many or one that hath shewed a great deale of goodnesse to us Vers. 8. Commendeth That is maketh known Vers. 12. By one man That is Adam sinne entred into the world and death by sinne Sinne brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the Law to conferre life passed upon all men as the murraine infects the whole flock sinne and the curse seizeth upon all the whole world as well as Adam and Eve For that all have sinned Or in whom as Beza viz. That one man as the stock of mankind the sense comes all to one in Adam legally as they stood under his Covenant in him naturally as they bear his Image Vers. 13. Sinne is not imputed where there is no Law Sinne was imputed before the Law of Moses was given all were not righteous before but either it was not imputed by God eomparativè because men sin'd against a lower light or rather man did not impute sinne to himselfe till the Law came Vers. 14. Neverthelesse death raigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression There is a twofold interpretation of this place 1 Some understand it of Infants which never committed actuall sinne as Adam did Others say it is spoken of the Heathens which had not a clear knowledge of Gods law and will as Adam had But this proves not the Apostles intent which is to shew that the guilt of the first sinne was imputed to the world The former exposition is the better As the second Adam conveys not onely grace by regeneration but righteousnesse by imputation so the first Adam sinne not onely by propagation but imputation Who is the figure of him that was to come That is the first Adam of Christ the second Adam Vers. 15. But not as the offence so also is the free gift In this verse and 16 17 18 verses Christ is called the gift of God and the free gift of God five times See Esay 9.6 He is called the gift of God by an excellency John 4 10. Hath abounded unto many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit was plentifully powred out a metaphor from waters over-flowing Vers. 18 As by the offence of one judgement came upon all Judgement reatus Beza Pareus Calvin but the judgement of God supposeth a guilt Vers. 20. Where sinne aboundeth that is the knowledge and feeling of sinne Grace the free imputation of Christs righteousnesse CHAP. VI. Vers. 4. BVried with him by baptisme into death Baptisme is an instrument not onely of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding under that death He alludes to the manner in which baptisme was then administred which was to strip them naked whom they baptized and plunge them in the water after which they put on new garments Whence those manners of speaking used in Scripture to put on Christ to put off the old man and put on the new Vers. 6. Might be destroyed or weakned and the strength of it broken made fruitlesse and uneffectuall for so the word signifieth Vers. 11. Reckon ye make account conclude thus so the same word is used Rom. 3.28 Vers. 12. Raigne It is the observation of Chrysostome and Theodoret upon the words the Apostle did not say Let not sin tyrannize for that is sinnes own work and not ours Rom. 7.20 All the service which is done to a tyrant is out of violence and not out of obedience But he saies Let it not Reigne in you for when a King reignes the Subjects do actively obey and embrace his command whereas they are rather patients then agents in a tyranny In the lusts thereof By lusts here are meant the flames and motions of lust springing from the fountain of originall sin Verse 13. But yeild your selves unto God The Greek signifies properly to present our selves unto God or to tender our service and duty unto him In which words he alludes to the manner of the Old Testament when a man offered any Sacrifice for himselfe he brought the beast into the Temple or the Tabernacle and set it before the Altar in token that he did resigne it unto God Vers. 14. For ye are not under the law As a Covenant whether we understand it of its condemning or irritating power Ye are not under the law irritating corruption and compelling to duty but under the law subduing sinne and sweetly leading you on in all the waies of God Vers. 17. That form of doctrine which was delivered you or into which ye were delivered so the Greek imports The phrase expresseth the efficacy of Divine doctrine in the hearts of Gods children as if they were cast into it as into a mould and came forth bearing the stampe and figure of it Vers. 19. I speak after the manner of men So Beza and we I speak some humane thing Humanum quiddam dico Erasmus And to iniquity unto iniquity By the former iniquity is meant originall and habituall sinne by the latter actuall sinne as the fruit of the former Vers 20 The servants of sinne A servant hath two properties 1 He is subject the master is above him orders him appoints him his work 2 He dwels in the house with him Vers. 21. For the end of those things is death That is the reward because it is the end of the work And in this sense this word is used 2 Cor. 11.15 Phil. 3.19 1 Pet. 1.9 Vers. 22. I delight in the law of God after the inward man That is so far as I am regenerate and have a new principle of grace within me Vers. 23. For the wages of sinne is death The word in the originall signifieth properly victuals because victuals was that which the Roman Emperours gave their Souldiers
of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we lâ—ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Esâ—y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not
and commandeth it to nourish us the word of command and benediction Vers. 5. The Devill saith Chemnitius appeared in some visible and corporall shape to Christ as the words of the Evangelists intimate The tempter comming to him tooke him with him and get thee away Satan Calvin Scultetus think rather it was in a vision but first then Satans perswasion to Christ to cast himselfe downe could have beene no temptation Secondly Christ might bee led of the Devill the ordinary way from the wildernesse to Jerusalem so much the words will beare Thirdly the Devill might carry Christs body really through the aire Piscator Perkins Dike Tailour In the fifth verse the words following confirme the reall transportation for it is said the Devill set him on a pinacle of the temple therefore having power to set him there hee might carry him thither besides the word signifieth hee set him downe who had formerly taken him up Vers. 7. It is written againe Not that another Scripture opposeth the true meaning of the Psalme but he opposeth it against the corruption of the Devill which hee made by mutilating the words of the Psalmist or rather by depraving them saith Scultetus Thou shalt not tempt the Lord thy God Hee is said to tempt God who not ordinarily but presumptuously without necessity seekes an experiment of the power wisedome goodnesse and truth of God Vers. 10. Get thee hence Satan Signifying thereby not onely his abhorring of that sinne but also the danger of the assault by the world For it is written All the Scriptures which Christ as yet cited he brings out of Deuteronomie After the manner of the Iewes who were especially versed in that as an epitome of the whole law Lucas Brugensis Thou shalt worship the Lord thy God and him onely shalt thou serve By worship is properly signified bodily worship in a bodily gesture the meaning then is thou shalt with thy body adore the Lord for so it is suitable to Satans demand The word serve Signifieth all worship due to God both inward and outward onely This word appertaines to both the members and so to the whole sentence for else there should be no direct deniall of Satans temptation requiring onely the former and not the latter Out of the words of Moses that we must serve God Deut. 6.13 Christ maketh collection that we must serve God alone teaching us to conclude in like case that if the Scripture doe shew that there is not any other power of conversion besides the Spirit of God then where it is said the Lord converteth or allureth Japheth it is there meant that the Lord onely converteth and allureth and none other Vers. 11. Angels ministred unto him Non tanquam misericordes indigenti sed tanquam subjecti omnipotenti Augustin Hom. 8. Vers. 18. As he walked by the Sea of Galilee It was not properly a Sea but according to the phrase of the Hebrewes who call all great meetings of waters by that one name The River Iordan falling into this flat makes sixteene miles long and some six in breadth which was famous for fish though of ordinary kinds yet of an extraordinary tast and relish Vers. 19. Follow me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and follow mee V. 23. Teaching in their Synagogues The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usuall with the Septuagint Interpreters in the old Testament In its first originall it is a generall word signifying the very act of gathering together Gen. 1.9 and 28.3 Esay 19.16 Ier. 44.15 and 50.9 Ezeck 38.4 But in speciall it is used of the Church of Israel Exod. 16.3 Levit. 14.3 In the same manner it is used by the Evangelists and Apostles in the new Testament for the gathering together viz. of the Jewish people as in this place and metonymically for the place in which the Iewes met every Sabbath to heare the Law and the Prophets read Luke 7.5 Acts 15.21 and 18.7 Gerh. loc commun de ecclesia c. 1. The Gospel of the kingdome Because it declares both the nature of this kingdome and the way leading to it Heron. Vers. 24. And his fame went throughout all Syria And the fame of him went into all Syria Possessed with Devills Greek vexed with Devills Lunatickes They are called Lunatickes in whom the force of the disease increaseth or decreaseth after the inclination of the Moone as those that have the falling sicknesse CHAP. V. LInacer reading these fifth sixth and seventh Chapters of Matthew burst out into this protestation Either these sayings are not Christs or wee are not Christians In this Chapter and the two next is contained Christs Sermon in the Mount preached to his Disciples and others that were converted unto him among the multitude This Sermon may be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Christ quotes and repeates whole sentences out of it else where Luke 11.2 and 12.22.13 ch 14.14 ch 34.16 ch 18. This Sermon is the same with that which is set downe by Luke 6.20 For they have one beginning and one matter the same order of preaching and the same conclusion Luke relates things more briefly Matthew more fully Chemnitius Calvin Perkins though Piscator and others bee of another opinion Our Saviour sheweth here that the happinesse which by him they were to expect did consist in spirituall grace and eternall glory the one being beatitudo viae our happinesse in this life the other beatitudo gloriae our happinesse in the life to come Vers. 1. The Mountaine By the highnesse of the place declaring that Hee would deliver nothing common or low Eras. And when he was set It belongs to the Teacher to sit in a chaire or higher place that he may be heard from far Session also notes the tranquility of Christ for the body sitting the Spirit is quieted and is apt to meditate in teach divine things Corn. à Lapide Vers. 2. And he opened his mouth and taught them Theophylacts note is witty He makes a question whether the first word be not superfluous or no for how could Christ teach but he must open his mouth He answers that these words were not idle for Christ did sometimes teach and opened not his mouth viz. By his life and miracles but now he opened his mouth and taught them by doctrine It is a pleonasme Calvin as we use to say I have heard it with mine eares An Hebraisme i.e. He bagan to speak Some interpret it thus he spake before by the mouth of his Prophets now with his owne mouth This phrase is emphaticall and signifieth that He delivered to them deepe matters of weight and importance Ephes. 6.19 Iob. 32.23 And this may appeare by the conclusion of the Sermon ch 7. v. 29. Yet this is not perpetually true of this phrase saith Beza These words imply two things First the excellency of the Speaker Psal. 78.1 Secondly the Majestie and authority of the
entertained him but this is spoken by way of caution lest the Scrib should expect an ample and rich reward from him as a rich Lord since he himselfe lived precariò in others houses Calvin Ver. 22. As if he should say if thou wilt be my follower thou must totally addict thy self to me Ver. 24. He was in a fast and dead sleep for so much the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo Verê soporatus aut demersus somno profundo his senses were well and fast bound as if he had had no operation of life and therefore the Disciples are said to raise him as it were from the dead suscitaverunt the same Greek word is used in many places where mention is made of the resurrection Joh. 2.19 Mat. 27.52 1 Cor. 15.12 Stulte quid est somnus c. Ver. 25. The three Evangelists use three severall titles to our Saviour in this compendious forme of prayer all which though the Latine and our English express not are significant and emphatical in their original proprieties That here importeth power or might answerable to Jehova Markes title signifies a teacher of letters or any art Lukes is englished Defender a present helper and he to express the Disciples zealous devotion ingeminates the title with a double appellation They stucke too much to the carnall presence of their Master for as it appeareth by Marke they doe not simply intreat him but they expostulate the matter with him Master carest thou not that we perish Luke also noteth an amazed trembling Master Master Vers. 26. Rebuked Restrained and stopped Vers. 28. The unclean Spirit kept this miserable man among the graves that he might torment him with continuall terrour from the sad sight of death as if being exempted from the number of men hee now conversed with the dead Calvin Vers. 29. Torment The word in the originall is very significant to cast us into the torments of hell so the same word is expresly used by Luke 16.23 and 28. verses Before the time Either before we expected or before the last day of judgement So Gotius See Aug. de civitate Dei l. 8. c. 23. They who scorne the day of judgement are worse than the Devils those who deny the Deity of Christ are worse than the devils are Piscat Vers. 31. The Devils desire to goe into the Swine being the most uncleane of all Beasts and having his name porcus quasi spurcus delighting in filthinesse as the Devill with sin given to devouring as he himselfe is 2. That doing so much hurt they might stirre up the inhabitants against Christ and cause them to curse him for the losse of their Swine CHAP. IX Verse 1. AND came into his own City viz. Capernaum Mark 2.1 There are three Cityes of Christ rehearsed The first was Bethlehem in which he was borne Micha 5.7 Secondly Nazareth in which he was educated whence hee was called a Nazarene Thirdly Capernaum in which he sometimes dwelt Matth. 4.13 Hence Theophylact. Bethlehem genuit Nazareth educavit Capernaum incolam habuit Vers. 2. To him viz. Sitting and teaching Luke 5.17 and that at his House Marke 2.1 The glory of this Miracle was wonderfull that a man taken in all the parts of his body whom they had let downe in a Bed by cordes Mark 2. Luke 5. Sodainely arose both sound nimble Although they neither said nor askt any thing God saw and knew their faith lurking in their hearts Psal. 37.10 Rom. 8.27 by the painfull endeavour of those that carried him the patience of him that was sicke of the palsie Yet he saith not hee seeing the patience of him that was sicke of the Palsie the desire of charity in them that carried him but seeing their faith when yet it is certaine that they also were acceptable to Christ. Two things are to be noted in that 1. That faith alone although other vertues also be present is that instrument by which the benefits of Christ especially remission of sinnes is received 2. That other workes are approved of God and accepted of him if they proceede from and bee done in faith Vers. 3. The other two Evangelists adde who can forgive sinnes but God alone The Scribes accused him of blasphemie the Pharisees of eating with Publicans and sinners 11. v. the Scribes accusation was a breach of the Law the Pharisees a breach of traditions Vers. 5. This interrogation hath the force of a negation that is neither is more easie than the other but both equally difficult and to God alone possible He applieth his speech to their capacity who being unregenerate were more moved with outward signes than all the spirituall power of Christ. Ver. 6. The Son of man hath power to forgive sins but Luk. 23.34 saith Father forgive them Answ. Though all the persons in the Trinnity forgive sinnes yet not in the same manner the Father bestowes the Sonne merits the Holy Ghost sealeth up and applieth remission of sinnes This clause in earth meaneth that Christ for this cause came downe to the earth that he might offer to men the present grace of God Take up thy bed That that which was a witnesse of thy infirmity may now be a witnesse of thy health restored Brugensis Vers. 9. A man named Matthew The Evangelist speakes of himselfe in the third person He is called of Marke and Luke Levi therefore he had two names He was at first called Levi after his calling Matthew and so he is stiled after though Grotius seeme to differ from this opinion Luke saith He made him a feast Our Saviour invites him to a Discipleship Matthew invites him to a feast Vers. 10. At Jesus sate at meate in the House viz. of Matthew as it is plaine in Marke and Luke especially for Matthew in modestie conceales his owne name Many publicans and sinners Publicans and sinners will flocke together the one hatefull for their trade the other for their vitious life These two publicans and sinners are often joyned together Luke 7.34 and 15.7 Vers. 11. The squint-eyed Pharisees looke a trosse at all the actions of Christ where they should have admired his mercy they cavill at his holinesse when these Censurers thought the Disciples had offended they spake not to them but to their Master Why doe thy Disciples that which is not lawfull Now when they thought Christ offended they spake not to him but to the Disciples Vers. 13. I will have mercy and not sacrifice That is rather than sacrifice By sacrifice all externall worship of God is understood Call the righteous but sinners Those who acknowledge themselves to be sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnesse Vers. 16 17. No man putteth new wine into old bottles That is exacteth rigid and heavy
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
partly in the Syrian Language There is between Christ and God 1. An eternall union naturall of the Person 2. Of the Godhead and Manhood 3. Of grace and protection in this last sense he meanes forsaken according to his feeling hence he said not my Father but my God They are not words of complaining but expressing his griefe Athanasius de incarnatione Christi saith He spake this in our person Non enim ipse adeo desertus fuit sed nos vox corporis sui hoc est Ecclesiae Aug. Epist. 120. It shews that 1. God left him in great distresse 2. That he withdrew from the humane nature 3. That God powred his wrath upon him as our surety 4. He suffered in soule 5. Will comfort us in distresse 6. God forsakes the wicked 7. Feare and hope are in his words Vers. 50. Jesus when he had cryed again with a loud voice gave up the Ghost He yeelded up or gave up the Ghost therefore he could have kept it that shewes he died freely and so do the other words to be able to cry with a loud voice was a sign of strength not of one dying Vers. 51. The veile of the Temple was rent in twaine Thomas thinketh the outward veile which divided the Court from the Sanctuary rather the inward which was put before the Holy of holiest Christ opened the way to the Holiest Heb. 8.9 The veile rent 1. That there might be an entrance made into heaven by his death 2. To shew that the ceremoniall Law was abrogated by his death 3. To shew that he had cancelled the veile of our sins 4. To shew that the veile of ignorance was taken away in the Law 2 Cor. 3.13 Vers. 52. And the graves were opened and many bodies of Saints which slept arose The whole earth was shaken it was an universall earthquake as the Eclipse à Lapide The Earth was troubled with a palsie and with its violent shaking awakened the Saints out of their dead sleep This earthquake was a sign of Gods wrath for mans sins Psal. 18.8 Ioel 3.16 Vers. 53. Went into the holy City A periphrasis of Jerusalem so called chiefly in respect of Gods sanctification and dedication of it from the begining unto himself and because it was the seat of the divine worship Esay 48.2 Nehem. 11.1 CHAP. XXVIII Verse 1. IN the end of the Sabbath as it began to dawn towards the first day of the day of the weeke c. Christ rose earely to shew unto us 1. The power of his Godhead 2. The impotency of his enemies who could no more stay him than they could the Sun from rising 3. The benefit which Beleevers obtaine by his rising againe Luk. 1.78 79. Mary Magdalene John names her as the Captaine of the Company and she was at the principall charge saith Grotius Shee seemes to be more noble than the rest because her name is wont to be set before others 27. Chap. 56. and 61. verses here and Mark. 15.40 and 16.1 Luk. 8.2 3. and 24.30 Vers. 2. And behold there was a great earthquake c. The Lord by many signs shews the presence of his glory that he might the better frame the mind of the holy women to reverence Rolled back the stone That Christ might come forth therefore the body of Christ went not through the grave stone as Papists say Perkins In Matthew and Marke there is mention made of one Angell only when Iohn 20.13 and Luke speake of two but this shew of repugnance is easily taken away because we know how frequent Synecdoches every where occurre in Scripture Therefore two Angells were first seene to Mary then to her other Companions but because the other who spake especially turned their minds to him it was sufficient to Matthew and Marke to relate his Embassage See Grotius Vers. 3. His rayment white as snow See Act. 1.10 The greatest whitenesse is compared to Snow as with the Greekes and Latines so also with the Hebrews Numb 12.10 Lam. 4.7 Whitenesse is a sign of purity and holinesse Dan. 7.9 Rev. 3.4 5 18. and 4.4 and 6.11 and 7.9 13. Vers. 6. He is not here for he is risen In Matthew it is Dominus non est hic surrexit The Lord is not here he is risen In Marke it is Dominus surrexit non est hic The Lord is risen he is not here Matthew proves the Cause by the Effect Mark the Effect by the Cause Vers. 19. Go therefore and teach all nations make them disciples baptizing them in the name of the Father and of the Son and of the holy Ghost As if he had said first teach before you do administer the Sacrament unto them These words were spoken to the Apostles only and not to the Catholicke Church now their teaching was infallible 2. The Pastours of the Church in all ages have Commission to teach likewise but that proves not all their teaching to be alway infallible He shews that as long as there are nations Baptisme should be administred Vers. 20. I am with you always even unto the end of the world This was a personall promise made only to the Apostles and so cannot be extended to all the Church according to their immediate sence 2. To whomsoever it belongeth the meaning is that howsoever his bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection Jansen 3. If it priviledge the whole Church from errour because it is made to it then consequently the particular Churches Pastors and Beleevers therein because it is made to them likewise but experience sheweth these latter may erre 4. the Papists say the Pope may erre which could not be if these words of Christ meant the Church of Rome The Disciples lived not till the end of the world therefore I am with you and your Successors the lawfull Ministers of the Gospell for ever Chrysostome bids us take notice that Christ mentioneth the end of the world that he may therein hearten his Disciples in bearing of the Cross since it must have an end and preserve them from being besotted with any worldly hopes seeing they are transitory and must have an end ANNOTATIONS UPON S. MARKE CHAP. I. ALthough Marke as Ierome saith made an Epitome of the Gospell written by Matthew yet in the manner of handling he is unlike and followes another order partly by relating Histories more largely and partly by inserting of new things He was the Disciple of Peter 1 Pet. 5.13 Every Evangelist hath his proper exordium Matthew and Iohn begin with Christ Matthew with his humane generation Iohn with the divine generation Marke and Luke begin with Iohn Luke with Iohns nativity Marke with his preaching Vers. 2. As it is written A testimonie is an inartificiall argument
able to abstain from revenge so oft but if thou wilt increase our faith we shall be able to conquer even this sin Mr. Hildersam The more faith the more mercy for if you believe your owne ten thousands forgiven you will forgive others tens Vers. 6. If ye had faith as a graine of Mustard-seed yee might say unto this Sycamine tree c. He shewes that he doth not require a great quantity of faith but is content with a little faith which is like a grain of Mustard-seed lively sharp fervent Proverbiale de re minima Drusius Our Saviour Christ useth this and the like expression of removing a Sycamine tree and the Mountaines upon three severall occasions 1. Upon occasion that the Disciples could not cast out the Devill Matth. 17.19 20. There he speakes of the faith of Miracles 2. Upon an occasion of the drying up of the fig-tree Matth. 11.20 Both justifying faith and the faith of Miracles are there intended one primarily the other secondarily Se Luke 17.3 Where a saving justifying faith is intended Vers. 7. But which of you having a servant plowing c. As if he had said if a servant that hath been toyling all the day long in following the plow or the like labour at the night when he comes home weary and hungry be commanded by his Master a further service he is not to refuse to do it he is still to do what his Master commands him Vers. 8. Gird thy selfe It was the fashion in those Easterne parts for men to go in long garments downe to their feet And therefore when men were to go about any worke they used to gird and take up their garments that they might not trouble them in their worke by hanging loose about their heeles Vers. 10. All that yee can To the utmost extent of naturall or gracious abilityes We are unprofitable servants Christ speakes here with the Apostles now justified and renewed Vers. 14. Go shew your selves unto the Priests The Papists fondly hence build their aucicular confession The leprous men are I confesse sent by Christ to the Priest but not to whisper into his eares their sinnes but rather that they might offer sacrifice according to the prescript of the Law neither were they sent to cleanse themselves as with the Papists confession makes men cleane but that they might shew themselves to the Priests they were cleane before Vers. 15. With a loud voyce glorified God Which is a signe of a very cheerfull and thankfull mind Vers. 17. Were there not teâ— cleansed but where are the nine He askes not because hee was ignorant but that by this meanes he might reprove their ingratitude and make it known to others he meanes it is certaine that all the ten received the same benefit of cleansing and yet onely one acknowledgeth that with a thankfull mind Vers. 19. Thy faith hath made thee whole It is an excellent sentence which Christ often useth in the Gospell Matth. 9.22 Luke 17.29 vlt. and in many other places For Christ observed this custome when he had a doctrine in which there was much contained which he would commend to his hearers and deeply imprint on their hearts then he included it in some famous sentence which he afterward often repeated Faith is the meanes and instrument by which Salvation is received from God Vers. 20. The kingdom of God commeth not with observation That is not with a worldly splendour which the Pharisees lookt for with observation with a splendour obvious to mens eyes and which might be observed Vers. 2â— The kingdome of God is within you That is it was brought unto them by the ministery of Iohn Baptist of himselfe and of his Disciples although indeed it was without profit to many of them Vers. 22. The dayes of the Son of man By this he understands that outward conversation which he used in the time of his ministrie familiarly with his Apostles by admonishing comforting nourishing and defending them Vers. 23. See here or see there Is the Messias for about those times Josephus witnesseth that there was great store of seducers some of which called them out into the desert others into the Mountaine of Olives and professed that they would be their deliverers amonst whom also was that Egyptian Act. 21.38 Vers. 24. So shall also the Son of man be in his day He shall come to judgement with great light and in the majestie of the Father Vers. 32. Remember Lots wife She was turned into a Pillar of Salt ut te suo exemplo condiret Augustine Remember 1. Her going out of Sodome a type of hell or the world to Zoar heaven or the Church 2. How in the way she lookt backe 3. Her punishment Vers. 37. Wheresoever the body is thither will the Eagles be gathered together Gregory and Austen by bâ—dy understand heaven by Saints Eagles lift up your hearts thither Origen by body understands the Church by Eagles Doctors gathering that is consent Ierome Theophylact. Body Christs sufferings Eagles Saints Chrysost. Stella Maldonate By body others understand last judgement by Eagles Saints gathering together brought generally to judgement The Saints are Eagles 1. They molter off old feathers 2. Renew Psal. 103.5 3. Looke on the Sun 4. Are heavenly Ioh. 39.27 Wheresoever shewes Christs body is not every where he saith not ubique corpus but ubicunque CHAP. XVIII Verse 1. THat men ought alwayes to pray and not to faint Most firm Arguments are drawn from the scope of a Parable although not from the parts of it For which very cause in all the Parables of Christ we see the scope is signified either in the precedent or subsequent words as in this Parable in the precedent words in Luke 16.9 In the following words Rainold de lib. Apoc. praelect 163. Christ propounds this Parable to tâ—ach us to be constant and earnest in Prayer saith Mr. Perkins see v. 5. To pray alwayes here is not to faint in prayer see Grotius Vers. 3. Avenge me of mine adversary Or free and defend me from mine adversary which either hath taken away mine iâ—heritance or some of my goods or otherwise injured mee The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not properly signifie saith Novarinus to revenge but to free and deliver from evill which may be done without any revenge Vers. 4.5 He beares the widdow not from feare of God nor out of commiseration toward her afflicted nor because she had a just cause which a just Judge ought to regard But there are other reasons 1. Because she is troublesome to mee as if he should say I would be freed from the clamours of that importunate woman 2ly Lest by her continuall comming she weary him weary mee word for word beate me down with her blowes and it is a metaphore taken from Wrestlers who beate their adversaries with their fists or clubs so do they that are importunate beate the Judges eares with their
is no such place to be found See Dr. Hals Paraphrase There is no Scripture that saith this in terminis but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius yet he and Rollock say Esay 58. is especially meant Ioel 2.28 saith Brugensis Christ interprets what he meanes by the next verse By Waters is meant the indwelling vertue of the Spirit See Ver. 39. By Rivers of water the abundant and various operations and gifts of the Spirit Calv. By living water or water of life some say is meant the reality of these they have reall graces and comforts others say it is so called from the effect because the nature of this water is to give and preserve life this phrase is rather an Hebraisme amongst the Jews a spring that never failes is called living water See John 4.10 11 12 13. That is in his inward man shall be those inward graces that never faile Flow out He shall not only have enough for himself but wherewith to refresh others Vers. 39. The Holy Ghost was not yet given That is in comparison he was given before but so sparingly as in respect of this powring out Tit. 3.6 He might seeme not to be given at all Because that Iesus was not yet glorified He had not yet ascended into heaven That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1 was fulfilled when the Father said to Christ triumphantly ascending above all heavens Sit at my right hand Brugensis Comment in 4 or Evangelia vide plura ibid. Ver. 48. Of the Rulers or of the Pharisees Yet Nicodemus was a Ruler and a Pharisee John 3.1 CHAP. VIII Vers. 1. IEsus went unto the mount of Olives He sought this solitarinesse partly that he might refresh with necessary rest his body wearied with the daily labour of teaching partly that he might be more for prayer About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives so called from the multitude of Olives See Travels of the Patriarks p. 483. Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery c. The Graecians read not this history Chrysostome and Theophylact wrote whole Commentaries upon this Evangelist but explained not this history Jerome also witnesseth that this history is not extant in any of the Latine Books and it is not found in the Syriack Edition of the New testament Polyc. Lyser We know that the history of the adulterous woman was in times past expunged by many and is not found in the Syriack Edition or in the Paraphrase of Nonnus but yet we deny that it is not found in the Greek fountaine yea Theodorus Beza witnesseth that of seventeene of his ancient Copies only one wanted it none of the printed books which are extant this day leave it out Austen affirmes that it was perversly rejected by some Hereticks because it seemed to promise to men an impunity of sinning But this is nothing to us to whom it sufficeth that the fountaines are cleare Chamierus tomo 10. l. 12. c. 7. It is found in a Syriack book of speciall note therefore Ludovicus de Dieu who wrote it out thence mentions it in his Animadversions Tatianus who lived within threescore yeares after John expresly mentions it also in his harmony of the Gospels as Mr Selden shews in his Vxor Ebraica A woman taken in adultery In the very act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the theft perhaps to intimate the great theft which is in adultery Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ipso furto Piscat Some say they brought the Adulteresse and not the Adulterer that they might try Christs chastity but rather because she was easier to be taken than the man saith Maldonate Ver. 4. Master They call him Master whose Disciples yet they would not be and whom in the former Chap. ver 47. they called a Seducer But they flatter him shamefully hoping by that the more easily to deceive him They propound both the greatness and certainty of the crime Vers. 6. But Iesus stouped down and with his finger wrote on the ground as though he heard them not The Syrians write not to the left hand as the Hebrews not to the right hand as the Greekes and Latines but downward as Masius shews in his Syriack Grammer which custome of writing it is probable was then observed by Christ because at that time the Jews used the Syriack tongue Piscat By this gesture Christ would shew that he was offended with the accusation of these men and that he judged them unworthy of answer because they carried all maliciously and fraudulently and would be swift in punishing when they were slow in doing rightly What Christ wrote and wherefore it is not exprest yet the Fathers diligently inquire after both Aug. l. 4. de Consens Evang. gives these reasons why Christ wrote First that he might signifie that those were to be written on earth not in heaven as he had said to his Disciples Luk. 10.20 Secondly That he might shew that he works miracles on earth for miracles are certaine signs which are done one earth Ambrose saith that he wrote that Ier. 22.29 And in another place he saith he wrote Thou seest the moâ—e that is in thy brothers eye but dost not see the beame which is in thine own eye Sunt hae Patrum meditationes Certi tamen nihil statui potest saith Dilher These are the meditations of the Fathers but nothing certaine can be determined That he wrote with his finger significant letters and made some words which might reprove the sins of most fraudulent men it is probable but what they were it is beyond our capacity to understand saith the same Dilher Vers. 7. He that is without sin among you He condemnes their Hypocrisie not the fact simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly one that is impeccable and not subject to sin But Tolet thinkes it is here rather taken for one that is now without sin Calvin thinks that he spake this according to the Law Deut. 17.7 by which the witnesses were with their own hands to kill the guilty person But there God warned they should not condemn that person with their tongue which they would not kill with their hands here Christ requires perfect innocency in witnesses that none should undertake to punish a crime in another unlesse he be innocent and free from all fault himself See more in Calvin Vers. 9. Being convicted Or reproved the Greeke word signifies conviction by argument Went out one by one Vnus deinde unus One and then one we have the same expression Mark 14.19 Beginning at the eldest Either because the younger for honours sake offered the first place of going out to the Elder or because the elder were conscious to themselves of more and greater
that usually man hath a cloake for his sinnes Vers. 26. Which proceedeth from the Father Which very word Iohn useth of the two edged sword proceeding out of the mouth of Christ Rev. 1.15 CHAP. XVI Vers. 2. THey shall put you out of the Synagogues Of the manifold significations of Synagogues their use originall and antiquity see Tolet on this place and my Annotations on Matth. 4.23 and 6.2 and on Luke 7.5 Vers. 7. It is expedient for you that I go away Expedient to seale and secure our full and finall redemption unto us and expedient to prepare a place for us Vers. 16. The comforter will not come John 14.16 This Greek word is attributed to Christ 1 Iohn 2.1 Vers. 8. Reprove the world Or convince Austin takes the word pro reprehendere Chrysostome and Cyrill pro convincere the last is the better reprove by preaching Act. 2. The Greek word more properly signifieth to convince than reprove to reprove is onely to discover a fault to convince is to take away all reasons that can bee alleged for it The Spirits convictions are never single Satans voyce is to cry sin sin the voice of the Spirit is to cry grace and the righteousnesse of Christ onely Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule when one shews a thing to be impossibly otherwise than he represents it There is a twofold conviction of sin 1. Rationall when a mans reason is non-plust and he cannot deny the truth of it 2. Spirituall when a mans heart stoopes under it and he takes the shame to himselfe Of sinne It discovers 1. the nature and filthinesse of sin shews the contrariety of it to the holy will and pure nature of God 2. the danger of it that thou art under the undoing power of sin as long as thou art short of faith in Christ. John 3. ult Vers. 10. Of righteousnesse That is 1. Of the sufficiency of Christs righteousnesse 1 Iohn 1.7 2. Of the possibility of it that his righteousnesse shall be effectuall to all purposes for us because he goes to the Father and we shall see him no more therefore God is fully satisfied 1 Tim. 1.16 Vers. 11. Of judgment That Christ hath erected a judicatory in the conscience Oracles are ceased Satan in part is cast down 2. Makes men submit to his judgement Matth. 12.20 Observe the method of this conviction 1. Of sin to cure the presumption which is in men and bring us to a selfe-despaire 2. Of righteousnesse to prevent despaire in the mercies of God when our presumption is cured 3. Of judgement and sanctification to prevent that loosenesse we should else fall into we are convinced of sin by the Law of righteousnesse by the promises of the Gospell of judgement by the Evangelicall commands Vers. 13. He shall guide you into all truth Guide By inward motions moving and perswading 2. Changing the mind and will 3. Kindling the affections Guide you As a man is led by the hand into a place for we are not onely blind but lame too shall lead you into the practise of them That promise was directly and primarily made to the Apostles All truth Not simply all but all necessary and saving truths to be led into all truths is to know and beleeve them Leade them into all truth That is reveale Gods will unto them and assure their hearts that the same is true He shall not speake of himselfe Hence the Arrians blasphemously inferred as Jerome witnesseth that the Holy Ghost was inferiour to the Father and Son they said the Father onely was true God our Saviour a creature and the Holy Ghost a servant of both Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fidelity is seen in saying nothing himselfe but onely in relating that he hath in charge Vers. 16. Shall not see mee When he lyes in the grave Theoph. Caiet Rupertus Shall see mee In heaven Aug. not see him at his ascention but at judgement Beda Vers. 20. Weepe and lament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you would be inwardly dejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and outwardly declare it These words are not onely meant of his Disciples but of all beleevers who upon consideration of the sins and their spirituall want of Christ do mourne and lament But your sorrow shall be turned into joy If Christ had onely promised that their sorrow should he mitigated or shortly ended it had been a great comfort but this ministreth abundant consolation Vers. 23. Whatsoever ye shall aske Non quaecunque whatsoever onely but quotcunque too how many things soever The Greeke word is pregnant may meane both doth meane both Vers. 33. Be of good cheere The word signifies boldnesse implying that our confidence in God causeth holdnesse and courage CHAP. XVII THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people for though the prayer here was in the time of his humiliation yet the matter of it belongs to his State of glory Vers. 3. This is life eternall By eternall life understand grace by a metonymie of the effect quia vitam efficit Piscat It workes life quia radix origo vitae because it is the roote and originall of our life Cyrill Gustus vitae aeternae the tast of eternall life Brentius That they might know That is beleeve in Thee the onely true God Hence the Arrians inferred that the Son was not true God and the Macedonians that the Holy Ghost was not true God The exclusive word only here doth not exclude the Son and the Holy Ghost but Idoles and false Gods See Rom. 9.5 Vers. 9. I pray for them I pray not for the world but for them which thou hast given mee Our Saviour prayed for those onely that his Father had given him and for those whom hereafter he should give unto him v. 20. And that with exclusion from the world as here and for their sakes he sanctified himselfe v. 19. Which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Marlorate had read as himselfe professeth in his commentaries on that passage in Iohn And he had seen very many as there he signifieth viz. Chrysostome Cyrill Augustine Leontius Beda Theophylact Euthymius Rupertus Vers. 10. All mine All that I make intercession for and am to redeeme that are to have benefit by mee are thine Thine elect and chosen people and thine are mine All thine elect shall have benefit by mee and I am glorified in them The glory and honour that I have in the world is in and by them and them onely Vers. 11. That they may be one as we are The unity of the will is common to all v. 20.21 Vers. 13. These things I speake in the
Counsell of God Not his secret decrees and purposes but his revealed will specially his Counsell and purpose touching the way and meanes of salvation by Christ and Christ alone Vers. 28. This verse may be stiled Saint Paul his Trumpet not that where of hee speaketh 1 Cor. 14.8 which sendeth out an uncertaine sound but like the Trumpet of Sinay wherein there is both Clangor and horror Ezod 19.16 so vehemently it ratleth out this Episcopall this Paschall Cantell First intrinsecally Take heed to your selves For qui sibi nequam cui bonus Secondly extrinsecally take heed to the flock yea to the whole flock As Ezech. 31.39 to strengthen the weake to heale the infected to splint the sprained to reduce the wandring to seek the lost to cherish the strong this is the Clangor of the Trumpet Sed sonitus buccinae adhuc crescit in majus prolixius intendiiur Exod. 19.19 And still Saint Paul raiseth his blast by a threefold inforcement 1. Expressing the burden ad pascendum 2. The authour Spirit 3. The quality of the flock populum acquisitionis 2 Pet. 1.9 Purchased with bloud with Gods bloud with Gods own bloud this is the horror of the Trumpet Now then let him that hath an eare heare what the Spirit speaketh unto the Churches Or rather soundeth out to Churchmen for there is no Clergy man unlesse he hath drunk the Cup of slumber to the very dregs Esay 51.17 but the voyce of this Trumpet will be unto him as Samuels Message 1 Sam. 3.8 making his two eares to tingle and his heart strings to tremble Vers. 30. Also of your own selves shall men arise Nicolaitanes Rev. 2.6 speaking perverse things Teaching those things which swerve from that which is right so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Luk 23.2 and Acts 13.8.10 The Nicolaitanes held that marriage was a meer humane institution and such a one as did not bind mens consciences that it was lawfull to eat of the sacrifices of the Gentiles to draw away disciples after them Therefore they teach things pleasing to the flesh that so they may draw them whom the discipline of the Church offends to their party CHAP. XXI Vers. 1. AFter we were gotten from them The Greek word signifies that they were as it were by force pulled away it significantly expresseth their mutuall affections Vers 3 Now when we had discovered Cyprus A Mariners terme they use this expression still when they would shew that they see a place which before was hid from them Vers. 13. For I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my selfe in readinesse Vers. 20. Thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand Not all of the Church of Ierusalem but come up thither from forraigne parts and far countries at this feast of Pentecost Chap. 20.16 according to the Law CHAP. XXII Vers. 3. BRought up in this City at the feet of Gamaliel The master sate in a higher place the disciple did lye upon the ground at the feet of the master Was zealous towards God The zeale which the Israelites had was of the Law the knowledge which they wanted was of the true meaning of it Vers. 16. Wash away thy sinnes That is Sacramentally The Text joyneth with the Sacrament invocation of the name of the Lord whereunto salvation is promised Rom. 10.13 Ioel. 2.22 To wash away his sins Therefore this place maketh nothing for the Popish Heresie that the Sacraments give grace ex opere operato of the work wrought Vers. 25. A man that is a Romane They had a law that a Citizen might not bee tortured any way but by the decree of the people Vers. 28. With a great summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because this sum was gathered head by head CHAPT XXIII Vers. 3. THou whited Wall A fit similitude to expresse wicked men who for honour or profit sake pretend to be Godly Intrâ—rsum turpes speciosi pelle decora Sanctius thinkes it is a proverb among the Hebrewes as whited Sepulchre Vers. 5. I wist not brethren that he was the high Priest Some say he doth as much as confesse his fault by excusing it with the plea of ignorance alleaging that place of Scripture which might give them to understand that he was better seen in the Law then that he would have so spoken if he had known the quality of the person to whom he spake Others say his meaning was that he did not regard or consider him as the high Priest others that he did not account him worthy to be the high Priest others that he plainely meant he did not know him to be the high Priest for it was possible hee might mistake He acknowledged him not but knew him rather to be an usurper which made him use that boldnesse Mr. Perkins His meaning was saith Grotius that he is not the High Priest or chiefe of the Senate who purchased such a dignity for Paul saith he had learned this of Gamaliel that a Judge who shall give money for obtaining of a place of honour is neither indeed a Judge nor to be honoured but to be esteemed an asse Calvin saith it is an ironicall speech and that the meaning is ego fratres in hoc homine nihil agnoseo Sacerdotale Brethren I acknowledge nothing belonging to a High Priest in this man See Doctor Prideaux on this Text p. 5. to 9. And Doctor Willet on 22. of Exodus Quest. 52. and Rivet on 23. of Exod. 28. Jun. Paralel 1. Paralel 98. Bezam in loc Vers. 6. But when Paul perceived that the one part were Saduces and the other Pharisees Paul wanted not humane prudence and therefore makes use of the differences of his enemies Of the hope and resurrection of the dead The sense is concerning the hope of the reward which the just shall receive in another world which therefore of the Hebrews is called seculum mercedis For then shall every one receive a reward worthy of his deeds The Sadducees denyed that and they denyed also the punishment of all sinne and wickednesse Drusius de tribus sectis Judaeorum l. 3. De praemio ac poena Vers. 8. Angell nor Spirit Lukes true meaning is saith Calvin that the Angels yea all Spirits were denyed by the Sadducees some interpret Spirit the immortall soul of man Others the Holy Ghost which the 9 verse of this Chapter confirmes saith Drusius De Tribus Sectis Judaeorum l. 3. Vers. 26. Vnto the most excellent CHAP. XXIV Vers. 2. SEeing that by thee wee enjoy great quietnesse It is one of the rhetoricall precepts by praising the Judge to make him benevolous to a mans selfe which Paul was not ignorant of as appeares vers 10. and 26.2.3 Vers. 5. A pestilent fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pestilence foolish Tertullus that mistooke the antidote for the poyson the remedy for the disease Doctor Hall A ring-leader The word signifies the first man in his ranke
as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but
opposed not to visible but to naturall They shall be still visible as the body of Christ which yet the Papists make invisible and say it is in the Sacrament really present and yet not to bee seen Spirituall that is subject to the spirit it shall not then need meat and drink and subtill Vers. 45. A quickning spirit Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection Vers. 47. The first man viz. In respect of his substance Is of the earth earthly In respect of his quality c. The second man The Lord in respect of his quality The Apostle speakes here as if there were but two men in the word millions of men came between Adam and our Saviour there are two mediators Adam in the covenant of nature Christ in the new covenant as Adam conveighs his guilt to all his Children so Christ his righteousnesse to all his he was caput cum faedere as well as the first Adam Vers. 50. Flesh and blood cannot inherit the Kingdom of God Not the sinfull nature of man as flesh and blood often signifie in Scripture being opposed to Spirit but the constitution of nature or the estate wherein we stand as men flesh and blood qua nunc conditione sunt inherite That is beare that majesty glory and excellency of Heaven Neither doth corruption Nature subject to corruption Vers. 51. We shall not all sleep To sleep here is to rest in the grave to continue in the state of the dead and so we shall not all sleep not continue in the state of the dead But we shall be changed the soule and body shall be separated and in a moment reunited Vers. 56. The sting of death is sinne That is the destroying power he compares sinne to a Serpent The strength of sin is the Law That is 1. In regard of discovery of it the Law entred that sinne might abound 2. For condemnation 3. For irritation it is stirred up and strengthened by this that the Law forbids it Nitimur in vetitum c. Vers. 58. Stedfast A metaphore taken from a foundation on which a thing stands firme or a Seate or Chaire wherein one sits firme Vnmovable Signifies one that will not easily move his place or opinion Abounding Or excelling In the work of the Lord Because of Gods institution as the Lords Supper or day or because done by his strength or for him Labour Unto wearinesse as the Greek word signifies is not in vaine Not shall be the worke is the wages the Lord Or with the Lord. CHAP. XVI Vers. 2. THe first day of the weeke That is the Lords day which institution seemes to be derived from the Commandement of God in the Law twice repeated Exod. 23.15 Deut. 16.16 As God hath prospered him That is according to the ability wherewith God hath blessed him Vers. 13. Stand The meaning is continue be constant and persevere in the faith shrinke not start not aside nor slide from it so stand is taken Col. 4.12 Vers 19. The Churches of Asia salute you Where the Apostle meaneth not that they did by word of mouth send greetings unto them but that all the Churches did approve of them which he saith for their great comfort Rom. 16.16 Act. 16.2.3 Vers. 22 If any man That is That lives in the light of the Gospell love not That is Hate Luke 11.23 Ephes. 6. ult those who make shew of love to Christ with their mouthes Anathema Accursed or execrable Rom. 9.3 Gal. 18. 1 Cor. 12.3 Maranatha it consists of two Syriacke words Maran Lord and Atha he commeth pronounced accursed to everlasting destruction as if hé had said let him be accursed even unto the comming of Christ to judgement It is as much as he is accursed untill our Lord come It was the most fearfull and dreadfull sentence of the Church which it used against those which having beene o◠it did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost Reduplication in Scripture signifies two things vehemency of Spirit in him that speakes and the certainty of the thing spoken Rom. 8.15 Abba Father in two Languages the Spirit of God is a Spirit of supplication in Jew and Gentile so here cursed in two languages to shew that both Jewes and Gentiles which love not Christ are cursed ANNOTATIONS UPON THE Second Epistle of PAUL the Apostle to the CORINTHIANS VERS III. CHAP. I. THe God of all comfort Of all sorts and degrees of comfort who hath all comfort at his dispose It intimates 1. That no comfort can be found any where else he hath the sole gift of it 2. Not onely some but all comfort no imaginable comfort is wanting in him nor to be found out of him 3. All degrees of comfort are to be found in him See 4. vers Vers. 4. Who comforteth us in all our tribulation that we may be able to comfort them c. Plainely noting that he is not fit to comfort others who hath not experience of the comforts of God himselfe Vers. 12. For our rejoycing or boasting is this the testimony of our conscience Here we may see the quiet and tranquillity of a good conscience See 1 Tim. 1.5 The meaning is that of which I boast and in which I trust before God is the testimony of my conscience Vers. 13. For we write none other things unto you then what you read or acknowledge That which you read written is indeed written as well in our hearts as in this paper Vers. 14. We are your rejoycing Or rather boasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the matter and object of your boasting as you are of ours or if we follow our translation the Corinthians shall rejoyce at the last day that ever they saw Paul and Paul in them Vers. 20. All the promises of God in him are yea and in him Amen Yea True in the event and reall performance Amen That is Stable and firme as the Hebrew word signifieth that is they are both made and performed in and for him Vers. 22. Given us the earnest of the Spirit But if God having once given this earnest should not also give the rest of the inheritance he should undergoe the losse of his earnest as Chrysostome most elegantly and soundly argueth See Ephes. 1 13.14 Vers. 23. I call God for a record upon my soule Or against my soule it is all one The Apostle the better to perswade men to beleeve what he was about to speake useth an oath and that not a simple one but with an execration added As if he should say saith Estius Perdat me Deus nisi vera dixero Let God destroy me if I speake not truth Onely God in Scripture is said to sweare by his soule as 51. Ier. and 6. Amos since he
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
confirmation in goodnesse and that they might againe be knit together with the Elect under one and the same head Christ Jesus Ephes. 1.10 Vers. 23. Grounded The word in the originall signifies except you be so built as a house is built upon a sure foundation as a tree that is soundly rooted and setled A metaphore from the sitting of the body which is then most firme The hope of the Gospell viz. Those sweet promises of life which are the very matter of the Gospell And which was Preached to every creature which is under heaven That is so and in such sort as every man living might have heard and knowne had not the fault been in their own carelesnesse Vers. 24. Fill up that which is behind of the afflictions of Christ in my flesh He meaneth not the passion of Christ but the sufferings of the body of Christ that is the Church whereof Christ is the head For his bodies sake which is the Church Because they confirme the faith of the Church Vers. 26. The mystery which hath been hid from ages That is of the Gospell But now is made manifest to his Saints The Gospell was revealed to all the world they might have a literall knowledge of it but the Saints onely a spirituall knowledge The common truths which others see with a rationall eye they see with a siduciall eye CHAPT II. Vers. 5. BEholding your order That is your outward beauty And the stedfastnesse of your faith in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of your faith so the vulgar renders it it is as firme as the firmament it selfe See 1 Pet. 5.9 Vers. 7. Rooted and built up in him He alludeth to a tree well rooted in the ground and to an house well set upon a good foundation Calvin and others He signifies that Christ is the root in which he would have them firmely rooted and the foundation upon which he would have them built Vers. 8. Spoile you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is make a prey of you The Speech is taken from theeves who come secretly to carry away a sheep out of the fold to whom the Apostle compareth vaine teachers Doctor Taylor Through Philosophy The Apostle speakes not absolutely of Philosophy but of vaine deceiving by Philosophy as the Text implies Omnes adulterinae doctrinae quae nascuntur ex humano capite qualemcunque habeant rationis colorem Calvinus Some say vaine deceit is here added interpretatively Vers. 10. And ye are compleat in him which is the head of all principality and power As though he had said because in himselfe he hath the wel-head of glory and Majesty the which becommeth ours in that he is also the head of his Church Vers. 11. In whom That is Christ of whom vers 8 9 10. Yee That is all you Colossians and others that have truly beleeved in Christ. Are circumcised with the circumcision That is made partakers of the spirituall good whereof circumcision was anciently to the Jewes a signe and seale Made without bands That is not performed by any externall act of any man upon the body but spiritually upon the soule by a spirituall and inward act of Gods Spirit In putting off the body of the sinnes of the flesh That is which inward circumcision consists in this that a man is inabled to cast aside mortifie and overcome those manifold corruptions and disorders of the soule which come unto us by our fleshly generation and doe shew themselves in our flesh our outward man By the circumcision of Christ By merit and vertue of all those things which Christ hath done and suffered in his humane nature among which this of his circumcision was one Vers. 13. Having forgiven you all trespasses The word imports that he hath freely forgiven us all our sinnes Rom. 3.4 The word rendred trespasses usually is understood of actuall sinnes either it is a Synecdoche and so one sort of sinnes is named instead of all or else he speakes according to the feeling of many of the godly who even after forgivenesse are troubled with a wicked pronenesse to daily sinnes Vers. 14. Blotting out the hand writing of Ordinances Beza and Calvin understand it of the ceremoniall Law it is meant not onely of that but of the morall Law as a Covenant of workes say Chrysostome Oecumenius Ierome this is spoken saith Zanchie to comfort the Colossians who were never under the ceremoniall Law Vers. 17. Which are a shadow of things to come Ceremonies are called shadowes because that as the shadow carries though a dark yet some resemblance of the body whose shadow it is so Ceremonies of Christ. Vers. 18. Beguile you of your reward It referres to prizes in the Olympick games as that in 8. v. to spoiles in warre He meanes their salvation In a voluntary humility and worshipping of Angels The worshipping of Angels which Paul condemnes arose from a pretence of humility For such making a shew of humility that they could not goe directly to God neither were they worthy to goe by Christ therefore they taught that they must use the mediation of Angels so Chrysostome Theodoret Theophylact and the Greeke Scholiast in loc Vers. 21. Touch not A woman 1 Cor. 7.1 Taste not Meat handle not Money meddle not with secular contracts Doctor Sclater Some observe that the rest of the words without copulatives notes their eagernesse in pressing these things and perswading men to the care of them Vers. 22. Which all are to perish with the using The words signifie are to corruption in the use That is they come to no such use or end as is aimed at in them those were such observances as Zanchie sheweth as men devised or used with an estimation of worshipping God in them ex se as of themselves CHAP. III. Vers. 1 SEeke those things which are above It implies 1. An act of the understanding minde and contemplate on the things that are above 2. Of the will long for favour and affect them Set your affections on things which are above and not on things which are on earth He repeates what he had said in the former verse to shew our dulnesse of capacity in conceiving and backwardnesse in practise and the necessity and excellency of the duty Vers. 3. Your life is hid with Christ in God A happy and glorious life hid chiefely in respect of security and also in respect of obscurity that your selves sometimes can not find it not onely hid from the eyes of the world but also from our owne eyes in respect of the fulnesse and perfection of it Vers. 5. Mortifie or put to death He alludeth unto the ancient sacrifices whereof so many as consisted of things having life were appointed to be slaine by the Priest afore they were offered upon the Altar as a type of our killing the old man before we can become an acceptable sacrifie unto God Your Members which are
you which you have been taught whether by word By lively voyce in the ministery of the word preached which you heare or by our Epistle Or by the holy Scripture which ye reade CHAP. III. Vers. 1. MAy have a free course That is a speedy and uninterrupted passage and be glorified That is purely and powerfully preached Vers. 2. Vnreasonable Absurd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And evill men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men desirous of trouble Vers. 3. Who shall stablish you and keep you from evill Stablish you in the faith lest you fall from it and keep you from evill viz. the divell lest he subvert your faith by evill men as the instruments of his art Estius Or it may be taken more generally here for any evill à Lapidè Vers. 5. And the Lord direct your hearts The word signifies by a right line to direct one to somewhat Into the love of God we cannot waite on the Lord Jesus Christ except we first love him Vnto the patient waiting for Christ That is to endure in waiting for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinentia patiens expectatio rei desideratae Vers. 6. That walketh disorderly Either without a calling or idly and negligently in his calling He explicates this in the subsequent words And not after the tradition which he received of us What the Tradition was is expressed by and by after Vers. 10. He which will not labour must not eate This doctrine was written before when God commandeth every man to labour in his vocation Vers. 9. Not that we have not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right title lawfull authority to take maintenance from his Auditors But that we might make our selves an example c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Tim. 4.12 when applied to denote what tends to exemplary it signifies the liveliest expression and as I may term it effigiation of that vertue or vertuous practice which we desire to exemplifie Dr. Sclater Vers. 10. If any would not worke viz. in some speciall and warrantable calling Vers. 11. That there are some He chargeth not the crime upon the whole Church he saith not at all or most of you but some loquitur quam fieri potest parcissime 2. He speakes indefinitely Which walk among you disorderly Not labouring but being busie bodies living without a calling or neglecting their calling and going trifling up and down here and there twatling and talking of what pertaines not to them The word being military signifies one out of his ranke one that is not in file to fight against his enemy Working not at all but are busie-bodies There is an elegant Paranomasia in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which other languages cannot expresse not working but over working not working at home but overworking abroad Idlenesse and curiositity goe together Vers. 12. And eat their own bread That is the bread which is procured and deserved by his own just and honourable labour As if he had said He that doth nothing hath right to nothing he hath no bread of his own to eat Vers. 13. Be not weary in wel-doing Giving over and fainting because he findeth not such successe and encouragement from men as he should Vers. 14. Note the man judicially that all may avoyd him that is excommunicate him vide Bezam Some rather render notice or signifie him the word signifies both Note him with a brand of infamy or notice him as infamous to the Church that all may avoyd him See Dr. Sclater in loc And have no company with him Greeke be not mingled with him in intimate familiarity See 1 Cor. 5.9 11. ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to TIMOTHY CHAP. I. THe Epistles of the Apostles were directed either to Churches in generall as the Romans Corinthians Galatians Philippians or persons in particular either publicke as Timothy Titus or private as Philemon Pauls two Epistles to Timothy and to Titus are alike in their argument for they instruct a Minister and shew the speciall parts of his Office although it be done more fully in this first Epistle Timothy signifies the honour of God or precious to God he honoured God and was precious to him Paul wrote this Epistle to Timothy to shew him how to carry himselfe in the house of God Vers. 2. Grace Mercy and Peace See 2 Tim. 1.2 These three are joyned together only in the Epistles to Timothy and Titus as Theophylact hath observed out of Chrysostome Grace signifies the free good will and favour of God towards us Mercy the free pardon of our sinnes and restoring of the Image of God Peace tranquillity of conscience and joy from the sense of Gods favour Vers. 3. Teach no other doctrine The word may be extended both to matter as some to teach no other thing or to manner as others to teach no other way not to teach nova no nor yet novè Vers. 5. Charity That is love both to God for himselfe and man for God Intellige charitatem erga Deum simul proximum Vorstius From a pure heart That is a sincere heart 1 John 3.18 Vers. 6. From which some having swerved or missed the marke A metaphore taken from bad shooters say Chrysostome Theophylact and Oecumenius See Gal. 6.16 Vers. 8. But we know that the Law is good 1. In respect of the matter of it therein contained 2. In respect of the authority stamped upon it by God whereby it becomes a rule unto us 3. Instrumentally as used by Gods Spirit for good 4. In respect of its sanction for it is accompanied with promises temporall Command fifth and Spirituall Command second 5 In respect of the Acts of it 6. In respect of the end of it Rom. 16.7 In respect of the Adjuncts of it 8. In respect of the use of it Mr. Burgesse in loc Jf a man use it lawfully There is an allusion in the words the law lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To discover his sins that he may be kept low in his own eyes Vt â—estia ista justitiae propriae occidatur 2. When by the precepts and curses of the Law one is brought to set a higher price on Christ. 3. When one delights in it Rom. 7.22 The Law is good in it selfe but it shall not be good to thee if thou use it not lawfully Vers 9. Knowing this That the Law is not made for a righteous man This place seemes to make for the Antinomists There is no law to the righteous man to condemne him being a person justified no law to compell him because he is a voluntier and doth willingly yeeld obedience to the law without constraint but a law to command guide and direct him Doctor Taylor Some interpret it thus the law viz. in the threatenings of it is not made for a righteous man The law was not set to bring any of the punishments which are here threatned upon the righteous and holy
friend His private piety saith Scultetus is especially worthy of praise that he had as it were a certaine Church in his house Philemon which signifieth à lover is a fit name for a Master and Onesimus which signifieth profitable V. 11. is a fit title for a servant Vers. 3. Grace to you and peace from God our Father and the Lord Jesus Christ The salutation is set down by the matter of it which he wisheth to them whereof the parts are grace that is full favour of God peace that is by a Synecdoche of the speciall for the generall all prosperity both of soule and body 2. By the form from God the Father and from Christ. Vers. 7. The Bowels This word is thrice used in this Epistle that is by an excessive Metaphore the inward affections of the Saints Are refreshed A Metaphore drawne from the rest of the body wearied with travell or tyred and over pressed with some burthen and sweetly applied to the rest of the affections toyled and turmoyled with griefe and ready to sinck under the burden of some grievous affliction Vers. 17. If thou count me therefore a partner The words in the originall are if thou have me a fellow or partaker that is one in common with thee as we are wont to say if you love me doe such a thing yea it hath a shew of an obtestation q.d. Per amicitiam nostram te oro ut illum sucipias Estius ANNOTATIONS UPON THE Epistle to the HEBREWES CHAP. I. THe diversity of the stile and inscription of this Epistle and manner of reasoning makes some doubt of the writer thereof and also some thing in the Epistle shewes it was not written by Paul as in the beginning of the second Chapter The doctrine of salvation was confirmed to us by them that heard it after it was first spoken by the Lord himselfe which seemes to agree with the profession of Luke in the beginning of his Gospell An ancient Greek Copy whereof Beza speakes leaves out the name of Paul in the Title and also divers Printed Bookes Hierome in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle saith he which is called unto the Hebrewes is not thought to be his for the difference of stile and speech but either writen by Barnabas as Tertullian saith or Luke as some thinke or Clement But I have in my Treatise of Divinity proved this Epistle to be canonicall written in Greek and probably to be Pauls also This Epistle is as it were the Harmony both of the Old and New Testament it shewes how Christ was prefigured in the one and exhibited in the other It is the onely key to the types of the ceremoniall Law which hold forth the Priest-hood of Christ. The Apostle writes to the Hebrews not to fall away from Christianity to Judaisme for the persecutions which the Jewes their natives brought upon them which is the full scope of this Epistle The Apostles maine scope in this Epistle to the Hebrewes is to set forth the nature and exalt the excellency of Christs Priest-hood Vers. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets c. The excellency of the Gospell above the Law is set down in these three points 1. God spake unto the faithfull under the Old Testament by Moses and the Prophets worthy servants yet servanâ—s now the Son is much better then a servant vers 4. 2. Whereas the body of the Old Testament was long in compiling much about a 1000 yeares from Moses to Malachie and God spake unto the Fathers by starts and fits one while raising up one Prophet another while another now sending them one parcell of Prophesie or story then another when Christ came all was brought to perfection in one age the Apostles and Evangelists were alive some of them when every part of the New Testament was fully finished 3. The Old Testament was delivered by God in divers manners of utterance and manifestation but the delivering of the Gospell was in a more simple manner either by the tongues or pennes of them that held an uniforme kind of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times So we translate it or by sundry parts by piece-meale the word will bear both and both are consonant to the circumstances of the Text. It signifies Multipartiâ—è saith Ribera By many parts now a part of his will and then a part further Dickson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in divers manners Or in divers formes or similitudes but the former is the better in divers manners of utterance and manifestation sometimes in darke words sometimes plainly and familiarly or sometimes by lively voyce sometime by vision or dreame or inspiration or Vrim and Thummim by signes from heaven Vers 2. By whom also he made the worlds There is another world besides this see 12. Matth. 32.11 Heb. 3. Or else it is so called for the variety of times and ages and sorts of the creatures one succeeding another Vers. 3. The brightnesse of his glory and the expresse image of his person The latter words are an exposition of the former Image expounding brightnesse and person or substance glory The Greek word signifies somewhat more than brightnesse even such a brightnesse as hath a lustre cast upon it from some other thing a fit word to expresse the everlasting generation of Christ. The similitude is borrowed from the Sunne-beames The expresse Jmage A comparison from the seale of a Ring the forme of which is imprinted in the Wax Purged our sinnes Some make it a Physicke Metaphore but rather be alludes to the law of purging sinne by sacrifice Vers. 9. Therefore God even thy God baâ—h annointed thee with the Oyle of gladnesse above thy fellows This is taken out of 45. Psal. 7. the Chaldee Paraphrast and many Rabbines interprete it of the Messiah who as mediatour had a fulnesse of all graces According to his divine nature he had an infinite fulnesse of grace in his person according to his humane nature he had a fulnesse of habituall grace Mary had a fulnesse of grace and Barnabas was full of the Holy Ghost The fulnesse of grace in Christ is pâ—enitudo generum graduum a fulnesse of kinds and degrees the Saints have fundamentall graces as faith repentance and the like yet they may want joy pâ—ace assurance but Christ had a fulnesse of all kinds of graces Esay 11.2.2 They have but their measure of grace Christ had a fulnesse of grace for degrees Iohn 3.34 He had all graces in the most eminent degree the spirit of God rested upon him Esay 11.2 See Esay 42.1 The oyle wherewith Christ was annointed is called the oyle of gladnesse because the sweet savour of it gladdeth the hearts of all his Members that is all true Christians which are his fellowes and
a suitable disposition into the heart to what the Law requireth 3. In Conversion the Lord puts the whole Law into the heart there is a conformity to the Law in all things 4. The Lord so puts it there that he writes it by which expression he signifies that it shall for ever ever abide there It is an allusion saith Estius unto the two Tables of the Law They were first written by the finger of God and then put into the Arke so God first writes the Law in our hearts and then puts it in our minds Vers. 11. And they shall not teach every man his neighbour The teaching of men shall not be laid aside but they must not depend on it the teaching of God shall make it effectuall to them See Estius All Gods people little and great weake and strong shall know him by knowing is not meant a bare apprehension and notion of his being and nature but a knowledge of acquaintance a knowing him to be ones God reconciled to him in Christ so Hos. 2.20 Vers. 12. For J will be mercifull to their unrighteousnesse and their sinnes and their iniquities will I remember no more Here are two things 1. There conciliation of God with his people I will be mercifull to their unrighteousnesse He will be mercifull or propitious appeased and pacified toward them which hath respect to the ransome and satisfaction of Christ. 2. He will pardon them completely here are three words unrighteousnesse sinnes and iniquities to shew that he will forgive all kinds and degrees of their sinnes 1. The number of words implies the number of sinnes 2. Some of these words are of a higher nature God will pardon the most haynous sinnes God himselfe undertakes all in the Covenant of Grace as we may see in the 10 11. and this 12. v. He will put his Law into our mind he will be to us a God he will teach us and pardon our sinnes Christ is the Mediatour and surety of this Covenant he undertakes with God that we shall be his people and with us that God shall be our God He had three Offices to make good this all implyed in these three verses Vers. 12. I will be mercifull Or pacified by that propitiation the High Priest shall make there is his Priestly office v. 11. He teacheth his Church outwardly by his word inwardly by his spirit there is his propheticall office v. 10. He saith he will put his Lawes in their minds there is his Kingly office he is as King to see that we shall be obedient to God CHAP. IX Vers. 4. WHerein or in which was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant He saith that there were three things laid up in the Arke the Pot of Manna Aarons Rod and the Tables of the Covenant They conceit it well that say the Arke is the Church the Tables the word the Manna the Sacraments and the Rod the discipline Ob. 1 Kings 8 9. and 2 Chron. 5.10 It is said there was nothing in the Arke save the two Tables of Stone Paul saith besides these there was Aarons Rod and the golden Pot having Manna Sol. 1. Which here hath relation say some to the remote antecedent which Tabernacle not Arke Pareus saith this is a forced construction 2. Others say that they were not included in the body of the Ark but conveniently placed about it this seemes most probable for may be interpreted not onely in but with neer about as Iudges 18.12 Luke 9.31 and 13.33 and so it may be rendred with or about which Pareus gives this answer God Commanded the two Tables to be placed in the Arke Exodus 25.21 Deut. 10.5 He commanded the Pot of Manna to be kept before the Arke of the Testimony and there Aaron is said to have put it v. 34. Also he commanded Aarons greene Rod to be laid before the Arke for a Signe to the Rebels Numb 17.10 And it is unquestionable that these three were kept in or neer the Ark as long as the Tabernacle continued But the Temple being built by Salomon onely the Tables are said to have been kept in the Ark the other things being fitly disposed in the holy place â—he Apostle therefore having respect to the first disposition which was in the Tabernacle before the Temple was built relates nothing strange from the History Vers. 7. But into the second went the High Priest alone once every yeer not without bloud which be offered for himselfe and the errours of the people The High Priest onely once a yeare viz. on the day of expiation might enter into the Sanctum Sanctorum and that not without incense and pretious sacrifices See Levit. 16.2.29.33 That by this meanes both the High Priest and people might be struck with a reverence of the place and God dwelling there saith Menochius This bloud here mentioned was a type of the bloud of Christ wherewith the Church is to be cleansed as the High Priest himself was a type of Christ saith Eslius Vers. 10. And carnall Ordinances Such as carnall men might easily performe and as were very suitable to the disposition of a carnall heart Mr. Hildersam Vntill the time of reformation Greek the time of correction that is the time of Christs revealing who was the body of all those shadowes Vers. 14. Through the eternall Spirit That is the divine power of his Godhead Purge your conscience That is free you 1. from the guilt and punishment of sinnes the guilt of sinne lies heavy on the conscience 2. the dominion of sinne to serve it in the lusts thereof From dead works Sinnes are called dead works 1. Workes because the soule is busie about sinne as a man about his work So Eph 5.11 1 Iohn 3.8 2 Dead partly to make the comparison more compleat they were ceremonially dead by touching dead carcasses so inwardly by sinne and as a dead carcasse is loathsome and odious so sinne Ezek. 36.31.2 In respect of the effects they bring forth death Rom. 6.21 they leave a sentence of death upon the conscience till the vertue of Christs blood be applied To serve the living God Here is the end of their purging we are not washed by Christ that we should defile our selves again but our purity must serve to Gods glory and nothing can come from us which will be acceptable to God untill we be purged with the blood of Christ and it is an elegant between dead works and the living God Vers. 23. With better Sacrifices then these Then those of the old Testament not in substance but in manner of exhibiting Christ was then slain onely in types and figures in the new Testament there is a reall and personall offering up of Christ himselfe Bulkley on the Covenant Vers. 24. Now to appeare in the presence of God Verbum forense an expression borrowed from the custome of humane courts for
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose
Because as the syence of a good fruit that is grafted into a Crab-tree stock will change the naâ—ure of the juyce and sap of it so the Word is able to change our natures quite Vers. 22. Deceiving your own selves Putting paralogismes fallacies and tricks on themselves Hearers of the word shall be blessed we are hearers of the Word therefore we shall be blessed Vers. 23. For if any be a hearer of the Word and not a doer he is like unto a man beholding his naturall face in a Glasse The Law is speculum peccati a man may see his spots there speculum justitiae it declares to a man 1. his primitive righteousnesse 2. the perfect holinesse and perfection of Christs active obedience Rom. 8.2 3. The duty he ought to performe and the rule he should walke by 4. Our perfection in the life to come Vers. 25. Whose looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to look upon a thing by bending the neck and body See Luke 24.12 Iohn 20.5 1 Pet. 1.12 By this one word therefore is commended to us both singular humility and intent study in contemplating of Christ propounded in the Gospell See Cornelius à Lapide The perfect Law of liberty The morall Law is called the law of liberty in opposition to the Ceremoniall law and the bondage thereof Vers. 27. Pure Religion and undefiled before God and the Father This is the way and means to declare pure Religion Is this to visit the fatherlesse and widdows in their affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here visit is an emphaticall word for it includes both a benevolous affection and benefits which proceed from thence Luke 7.16 Heb. 2.6 in Herodian it is used of Physitians which visit the sick and take diligent care of them The fatherlesse and widdows That is all that are miserable but these are named as being forsaken of all and more miserable then other afflicted persons And to keep themselves unspotted of the world That is forbeares the practice of those sinnes which all the world runnes after Therefore in baptisme heretofore they renounced all the pomp of the world and were cloathed with a white garment and warned to keep it white and to present it before Christ the Judge in the last day CHAP. II. Vers. 1. MY brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons We are not forbidden to honour rich men but the Apostles meaning is to reprove those who preferre riches before piety when rich men are honoured being ungodly and godly men are despised and rejected because they are poore Vers. 2 3. For if there come unto your assembly a man with a Gold Ring in goodly apparrell and there come in also a poor man in vile rayment And ye have respect to him that weareth the gay clothing c. Rich and mighty men were wont in times past saith à Lapide to weare a Gold Ring both to seale their Letters for ornament and to cheere their hearts whence they wore it on the next to the little finger of the left hand because there goes an artery from that finger to the heart saith Gellius With the Romans heretofore onely Senators and Knights did weare Rings White apparell as well as Gold rings saith à Lapide was in times past an Ensigne of dignity at Rome it was the garment of those that did ambire magistratus who were thence called candidati Yet it is not necessary as Menochius de Repub. Heb. l. 6. c. 7. shews against Baronius to interpret it white apparrell for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly fulgentem or splendentem gorgeous shining there is an article in the Greek that shining garment we translate it gorgeous Luke 23.11 The white colour indeed hath more splendour and light then other colours Here it is taken for precious or excellent and is opposed to vile He means in their thoughts they scorned a godly man because poore in comparison of a wicked man that was rich for such are otherwise in a civill way to be preferred Vers. 4. And are become Iudges of evill thoughts That is judges ill affected carrying in them perverse and crooked thoughts and judging in respect of persons Vers. 5. Hath not God chosen the poore of this world God usually elects the poore that is the lower sort of men he speaks it not exclusively to the rich but most of those that are chosen are poore or of an inferiour ranke See 1 Cor. 1.26 Vers. 6. Dâ—e not rich men oppresse you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wickedly to abuse ones power tyrannically to oppresse others in which sense it is used in Xenophon and Acts 10.38 Vers. 8. If ye fulfill the Royal Law That is a commanding Soveraigne Law à Lapide gives divers expositions It is interpreted three waies Lyra expounds it the Law given by God the King of Kings so the Syriack reads it the Law of God 2. Others expound it that which excells in its kind so the ordinary and interlineall Glosse 3. Others say it is to be taken as the Kings way that which is plaine and without any turning or which is common to all Vers. 10. For whosoever shall keep the whole Law outwardly and in shew and yet offend in one point wittingly and giving himselfe liberty to break any one Commandement Is guilty of all That is 1. either he breakes the chaine of duties and so breaks all the Law being copulative or 2. with the same disposition of heart is qualified to break them all every one sinne containes virtually all sinne in it Vers. 12. By the Law of liberty The law is so called because it freely accuseth without respect of persons Rom. 3.20 11.30 and is not a bondage or burden to the regenerate but kept of them freely willingly and of indulgence Vers. 13. And mercy rejoyceth against judgement The Greek word rendred rejoyceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall Paul useth it Rom. 11.18 and James here 3.14 It signifies to glory against one to insult over one and to lift up the neck and head as if a thing were well done Vers. 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him The Apostle speakes not of a true justifying faith but of faith professed onely or of the profession of faith If a man say he hath faith If a man professeth himselfe to believe and have not works That is a conversation answerable in some measure to his profession can that faith of his which is in profession onely save him or justifie him No by no means This affirmative Interrogation is a most emphaticall Negation Vers. 19. Thou believest that there is one God the Divels also believe and tremble The Devils believe the generall Articles of the faith but the Apostle instanceth in that either because it is the
recover his favour Cleanse your hands ye sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in generall any sinner in opposition to a righteous man Rom. 5.19 In speciall it signifies a wicked man one of a flagitious life a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 7.37 See Matth. 9.10 11. 26.45 Cleanse and purifie An allusion to legall uncleannesse and the purifying of them Before an unclean person might draw neere to God he must be purified from his uncleannesse Hands and heart The outward and inward man being filthy and unclean must be purified from corruption of heart and life Ye double-minded As chap. 1.8 such as have a double divided heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse A man must so seriously consider of his wretchednesse till he be made sad by it and till it doe even presse sighs and tears from him and if his heart refuse to be broken at first he must give himselfe to this sadnesse and put from him all matter of laughter and mirth and make it his onely businesse to mourne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here afflicted is he which is troubled with the burden of calamities as the etymology of the word shews Heavinesse Such a heavinesse as may be seen by the casting down of the countenance as the word importeth See Beza and Grotius Vers. 10. Humble your selves in the sight of the Lord That is present your humble supplications unto God for pardon of your sinfulnesse and for help against it by his Spirit and the blood of his Sonne He humbleth himselfe in Gods sight that doth from his heart confesse his own wickednesse and acknowledging himselfe to be base and vile and to deserve all punishment yet takes boldnesse to supplicate for pardon and help in Christs name and for Gods mercy sake in him And he shall lift you up That is help you out of sinne and misery Vers. 12. There is one Law giver This shews 1. That Christ is he which gives Laws to his people 2. That he alone gives Laws to them Vers. 17. To him it is sinne That is sinne with a witnesse by an excellency sinne not to be excused by any plea or colour CHAP. V. Vers. 1. WEepe and houle Or weep bowling flete ejulantes The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated houle some say is proper to Wolves Plutarch and Aristotle say it is proper to Frogs In Homer and Demosthenes it signifies horrendum clamare to cry horribly or to cry with a certain howling The Scripture useth this word to declare great sorrow as we may see Micah 1.8 Ier. 4.8 Ioel. 1.10 13. This threatning seems to be taken out of Luke 6.24 Vers. 2. Your riches are corrupted The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX Interpreters Ier. 22.19 of stinke exhaling from a carcasse Vers. 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth There are foure enormous crimes which in Scripture are said to cry to Heaven 1. Voluntary murder Gen. 4.10 2. The sinne of Sodome Gen. 18.20 3. The defrauding of the labourers wages as here 4. The oppression of the poore Exod. 1.23 Clamitat in coelum vox sanguinis Sodomorum Vox oppressorum merces detenta laborum The Lord of Sabaoth Of Hosts not Sabbath so Rom. 9.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox corrupta ex Hebraeo Zebaoth quod exercitus significat in plurali Vorstius Vers. 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in the day of slaughter The Apostle useth two very emphaticall words and one elegant expression to set out the ryot of those rich men The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to live delicately and luxuriously The Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Gen. 2. by the Septuagint interpreters to note those delights which Adam enjoyed in Paradise The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to passe one life luxuriously in pleasures It is used also 1 Tim. 5 6. The third expression is Ye have nourished your hearts as in the day of slaughter or Sacrifice The Apostle points his finger saith Piscator to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain and when they fared daintily Prov. 7.14 Esay 2.14 Vorstius hath almost the same Vers. 11. Behold we count them happy which endure either till God come in judgement or for your deliverance The Lord is very pitifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum viscerum of many bowels of tender compassion Vers. 12. But above all things my brethren swear not Why above all things Idolatry and superstition are as hainous but 1 This is a sin of that slippery member the tongue 2. grown now through generall use familiar custome hath made it habituall the propension thereto was greater therefore is this emphaticall caution given He had spoken of patience before in adversity and now he wisheth them above all things not to sweare meaning if they be crossed they should above all things take heed they doe not break forth to unadvised oathes But let your yea be yea and nay nay Whatsoever we affirme in common speech we should truely averre with a simple affirmation and what we deny deny it with a simple negation Pareus Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalmes He doth not leave it as arbitrary he may pray or choose he must there is the necessity of a precept laid upon him As he hath reason to pray then because of his own need so he hath encouragement to pray then because he may have stronger hopes to speed The Greek words are more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred afflicted is to be greatly afflicted and vexed with evils The word translated merry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his right mind noting that all true mirth must come from the right frame of the mind Let him sing Psalms viz. of thanksgiving as the opposition shews Vers 14. And let them pray over him This phrase is emphaticall for being present with the sick man it moves us the more in our prayers so Christ did over Lazarus and Elishah over the widdows son Annointing him with Oyle in the Name of the Lord That annointing of the body was a ceremony used by the Apostles and others when they put in practice the miraculous gift of healing which gift is now ceased 2. That anoynting had a promise that the party annointed should recover his health but the persons thus annointed die without recovery Mr. Perkins This was an extraordinary thing communicated to those which had gifts of miracles used by them as an outward symbole and signe of the Spirituall healing and so we deny not but it was an extraordinary temporary Sacrament but
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
grievous The Holy Ghost setteth down 2. notes whereby we may know that we love God 1. That we keepe his Commandements Exod. 20.6 John 14.15 2. That his Commandements are not grievous for nihil difficile amanti nothing is difficult to him that loveth Gen. 29.20 a miosis That is pleasing delightsome The Rhemists quarrell with this Translation they translate it And his Commandements are not heavy Our English word grievous commeth of the Latine word grave which is not only weighty but also troublesome it better answers the Greeke and Latine than the word heavy which is properly that which is of great weight Vers. 4. And this is the victory that overcommeth the world even our faith Faith overcommeth the world two waies 1. It discerneth a vacuity and emptinesse in all terrene objects 2. Because it uniteth to Christ making the subject in which it is a member of him and so a conquerour with him John 16. ult 1. The world frowning with the troubles feares and dangers of it he that beleeves is above the worlds frowning 2. Fawning faith overcomes the world that it shall do us no hurt that way Heb. 11.26 Vers. 6. This is he that came by water and bloud The Apostle alludes to the ancient Jewish rites wherein there was a purification by water which was to take away the filth of sin and an expiation by bloud which was to take away the guilt Christ came not only to justifie but to sanctifie See Calvin Vers. 7. For there are three that beare record in heaven the Father the Word and the Holy Ghost Three 1. In the true and reall distinction of their Persons 2. In their inward proprieties as to beget to be begotten and to proceed 3. In their severall Offices one to another as to send and to be sent In heaven That is è Coelo from heaven say some as God the Father and the Holy Ghost by cloven tongues and Christ is the faithfull and true witnesse rather because their testimony is to witnesse the things done in heaven there is the work of God upon us as Election 2. A work of God in us as Conversion Sanctification 1 Phil. 6. The Father witnesseth by the Spirit Matth. 16.17 compared with Rom. 8.17 1 Cor. 12.3 The Son by bloud Justification the doctrine of free grace in the Gospell 1 Thes. 15. The Holy Ghost by water sanctification Hee that doth righteousnesse is righteous hence we know that we are translated from death to life and these three are one In nature and essence one in power and will and one in the act of producing all such actions as without themselves any of them is said to performe Vers. 8. And there are three that beare witnesse in earth the spirit and the water and the bloud Baptisme the Lords Supper and the Ministrie The Spirit is mentioned in both the end of a witnesse is to decide a controversie vers 10. The spirit is said to be a witnesse in heaven and earth in regard of the things that are witnessed that our names are written in heaven and that grace is wrought in our hearts The Lord alludes to the manner of purging sin under the Law by bloud and water their sacrifices and washings must bee bloud for satisfaction as well as water for sanctification There was a double use of bloud under the law for effusion and aspersion it assures our interest in Christs bloud Vers. 10. Hee that beleeveth not God hath made him a lier Not by transmutation of God he esteemes his word and promises as false Vers. 11. And this is the record Or testimony and this life is in his Son there is a life of righteousnesse holinesse and comfort laid up in Christ. Vers. 12. And he that hath the Son hath life Of justification of Sanctification of glory Vers. 13. That ye may know that yee have eternall life If a man could not know both that he were in the state of grace and that he should be maintained and kept in that estate for ever he could not know that he had eternall life Therefore a multitude of markes signes or discoveries of a beleevers Spirituall estate are plainely laid downe in this Epistle more than in any other so short a piece of Scripture in the whole Bible Vers. 14. If we aske any thing according to his will he heareth us God heareth an enemy but to heare with favour is here meant and so wee ordinarily say of a Favourite that he hath the Kings eare and if a man be obstinate to a mans counsell wee say hee would not heare though he gave the hearing Vers. 15. And if we know that he heare us whatsoever we aske we know that we have the petitions that we desired of him That is if we can perceive and discerne that God listeneth to our prayers hereby wee may assure our selves that hee grants our requests Vers. 16. If any man see his brother sinne a sinne which is not unto death hee shall aske That is which undoubtedly bringeth death the sinne against the Holy Ghost for every other sinne we may pray for forgivenesse of it to others There is a sinne unto death By which he meaneth not that there is a sinne that deserveth death for so every sin doth but a sin which whosoever falleth into and committeth he must needes dye and perish everlastingly Vers. 18. We know that whosoever is borne of God sinneth not That is he sins not unto death v. 16. And that wicked one toucheth him not That is tactu qualitativo Cajetan So as to leave an impression of his owne devilish Spirit as the needle is touched by the Loadstone Vers. 21. Little children keepe your selves from idols He biddeth them take heed not onely of Idolatrie as from the service but of Idoles themselves that is the very images or shewes of them For it is unworthy that the image of the living God should bee made the image of an idoll and that being dead At that time in which St. Iohn wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an image generally therefore it may be translated an image generally and seeing he speaketh of the unlawfull use of images it may also bee translated an idoll as the word is now taken to signifie ANNOTATIONS Upon the second Epistle generall of JOHN CHAP. I. Verse 10. IF there come any unto you and bring not this doctrine viz. Of Christ bring By an ordinary hebraisme opposeth it Qui hanc Christi doctrinam aversatur impugnat Estius Receive him not into your house neither bid him God speed viz. After admonition and good meanes used for his reclaiming Titus 3.10 It is to be understood of giving an outward approbation to false teachers of speciall familiarity Vers. 21. No lie That is no doctrinall lie either about matters to be beleeved or to be done either concerning the misteries of faith or the rules of a holy
Genealogy of Christ is drawn to Joseph and not rather to Mary ib. 6. From David untill the carrying away into Babylon are 14 Generations ib. According to Luke Concerning Cainan 13 Generation of vipers 102 This Generation shall not passe 66 The Father of Glory why 279 Gnashing of teeth 22 God onely good 88 131 The God of our Lord Jesus Christ why 279 Gog and Magog 613 628 Golgotha what it signifies 75 The word translated Gospel what it signifies 1 The Gospel of the Kingdom why 10 79 Grace for grace 142 Grace and truth ib. Induing with Grace called anoynting why 105 Grecians Matth 15.22 who 41 Grasse a threefold acception thereof 55 He shall be called Great 97 Greeks and Barbarians 206 In whom is no guile 143 H HAllowed what 15 Hand of the Lord what 99 Hardnesse of heart threefold 220 Hateth not Father Mother c. cannot be my disciple 123 Father mother wife must be hated how ib. Three things in hatred 207 Christ the head of every man 242 God the Head of Christ ib. Covering the head a sign of subjection 243 Seven heads what 609 The eighth head which is also one of the seven what 609 â—ad hearers compared to stony ground why 35 Two things necessary in Godly hearers 115 VVith all the heart with all thy soul with all thy mind 58 114 An Heathen what 49 Which art in Heaven what it signifies 15 Heavenly things 51 Heavy laden what 30 Herelie what There must be Heresies 244 Herodians who 80 Herods 3. and their acts 4 Why Elizabeth after conception hid herselfe 97 Higher powers 225 I wisâ— not that he was the High Priest expounded 202 Holy things what 19 The God of hope why 228 Lively hope why so called 553 An horn of salvation 99 Horns of the beast crowned why 590 The white red black pale Horse what 58 How threefold 98 The first sixth ninth eleventh houres 53 Hungry who 99 Never to hunger and thirst what 145 147 An hypocrite described 60 Hypocrites are as graves 117 I IDle words what 33 An Idol is nothing 241 Then was fulfilled that which was spoken by Jeremiah the Prophet cleared 73 Jesus a Saviour why so called 2 3 Jesuits compared to Frogs 606 I knew him not Iohn 1.31 cleared 142 In whom I am well pleased 8 Christ would not meddle with dividing the Inheritance why 118. marg John what it signifies why called the Baptist and when enterd on his calling 6 John by Domitian banished to Pathmos where he wrote the Revelation 578 why he wrote to the Churches of Asia ib. why onely to those seven ib. why to the Angels of those Churches ib. when he wrote his Gospel and wherefore 141 Joseph being a just man was minded to put her away privately expounded 3 One jot or tittle what 12 Joys of Heaven great and many 68 Judging what 19 Judging twofold ib. Judge not that ye be not judged ib. The Father judgeth no man 147 The Saints shall judge the world how 237 Judgement day how hastned unto 565 That day and houre not known of the Son 91 How we are justified 210 Julians scoff 11 K THe Kingdom of Heaven is at hand 6 The Gospel of the Kingdom 10 79 Children of the Kingdome 22 Keys of the Kingdome of heaven what 44 not given to all ib. yet to all the Apostles ib. By Kingdom of heaven is meant the Church 12 and why 47 Kingdom of heaven taken diversly 67 The Disciples dreamt of a temporall Kingdom 185 No end of Christ's Kingdom Objection Answered 97 Seven Kings who 609 Ten Kings or Kingdoms which 610 why compared to horns ib. Knowledge in Angels threefold 282 Christ Knows not the Day or Hower of Judgement how 91 L CHrist the Lamb of God 142 takes away the sins of the world ib. Christ like a Lamb 555 Law what 20.154 Christ came not to abrogate the Law 11 12 Christ the end of the Law 221 We are not under the Law 213 Sin takes occasion from a threefold power in the Law 214 Love fulfills the Law 226 Vnder the Law threefold 272 Law of the Spirit of sin of Death what 216 What going to Law forbidden 237 Leaven of the Pharises what 86 Corrupt Doctrine why compared to leaven ib. Sin compared to Leaven why 236 A Legion how many 82.111 Where the spirit is there is Liberty 258 The Liberty wherewith Christ hath made us free 270 In him was Life 142 Life of God what 285 Grace why so called ib. Christ to be Lifted up what 158 A twofold Lifting up ib. The Light shined in darknesse 142 God compared to Light 567 The Gospell compared to Light why 158 Christ compared to a Lion why Marg. 586 Little ones who 48 Little flock how 119 Locusts 6.591 Gird the Loins of your mind what 554 A fourfold girding of the Loins ib. The Lord's day how 580 Love no cause but sign of justification 571 Christ's Love great why 282 God's Love unto the world 144 A twofold Love in God 220 Love one another as I have loved you 160 why stiled a new Commandement ib. Luke a companion of Paul 95 when he wrote his Gospell ib. savors of secular eloquence ib. Lunaticks who 10.47 Lying wonders 316 M A Malefactor delivered at the Feast why 137 Mammon what 126 Mans day what 234 Mark Saint Peters Disciple 78 To receive the mark of the Beast 601.628 Marks of the Lord Iesus what 276 Christ appeared first to Mary Magdalen why 94 Matthew the first of the Evangelists 1 his Method ib. Matthew and Luke agree and in what 1 they differ and in what ib. Christ our Mediator how 283 Michael a Created Angel proved 576 contended with the Devill about the Body of Moses ib. As new Born Babes desire the sincere Milk of the word that ye may grow thereby 556 Ministers duty 200 Let your Moderation be known to all men 299 three degrees thereof toward our neighbor ibid. Morning Star why Christ so called 582 To Morrow what 18 Mortifie your earthly members what 35 Mote what 19 To sit in Moses chaire what 60.61 And he opened his Mouth and taught them explaned 10 11 Multiplication of the Loaves and Fishes where made 39.147 The Mystery of Gods will why the Gospell so called 278 N PArtakers of the divine Nature what 562 That it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene cleared 6 Thou shalt love thy Neighbor as thy selfe 114 Nicodemus commeth to Christ by night 144 Nicolaitans their errors 581 Number of the Beasts name 602 O ALL Oaths not forbidden 13 Old men 1 John 2.13 who 568 The Church compar'd to an Olive-tree why 222 Humane Ordinances why so called 556 must be submitted unto and why ibid. The Holy Ghost compar'd to Oyl his work in teaching us to anointing why 569 P GIrt about the Paps with a Golden girdle what 627 A Parable what 32.82 Why Christ speaks so oft in Parables 82 Parable of the Sower expounded 33 of
the Marriage 57 of the Prodigall 124 of the Rich man and his Steward 125 of Dives and Lazarus 127 of the Pharise and the Publican 128 of the Virgins 67 Why Christ offered on the Day of the Passeover 69 To possesse our â—ouls in Patience what 134 Christ's Patience 580 Vnto all Patience 302 To pay the utmost farthing what 13 Peace of God why so called 299 it passeth all understanding ibid. The God of Peace 313 Christ our Peace 281 Pearl what 19 The Gospell compared to a Pearl and why 20 Three Persons of the Trinity set forth Rev. 1 579 Which is which was which is to come notes the Father And from the Spirits The Holy Ghost And from Iâ—sus Christ Who is a faithfull witnesse intimates his Propheticall Office The first begotten of the Dead his Priesthood Prince of the Kings of the earth his Kingly Office ibid. Peter to whom he wrote his Epistle viz. To Strangers dispersed 553 who these were ibid. The scope of Peter in his first Epistle 553 In his second 561 1 Pet. 3.19 20. expounded 559 It proves not Limbus Patrum nor Christ's Descent into Hell ibid. Peter Mat. 10. First placed why 26 what Primacy he had ib. Peter not the Rock 43 Tell my Disciples and Peter c. Why Peter specially named 94 Philippi where seated and why so named 291 Phylacteries what 61 Poor in spirit who 11 The woman ought to have Power on her head 243 Prayer taken for the whole worship of God 221 Two things requisite in Prayer 89 Prayers called odours why 586 Three parts of Prayer 299 The Lords Prayer expounded 15 Concerning the conclusion of the Lords Prayer 16 To Pray alwayes what Marg. 128. Pray without ceasing 312 Praying in the Holy ghost denotes four things Marg. 577 To Pray with the spirit and understanding what 250 Publick Prayer should be in a known tongue ibid. J Pray not for the world 164 The Preaching of the Crosse why 230 Christ sent me not to Baptize but to Preach the Gospell ib. Foolishnesse of Preaching 232 To the Poor the Gospell is Preached cleared 208 to what Poor 209 Why the cleansed Leper must shew himselfe to the Priest 21 Private interpretation of Scripture how forbidden 563 Prophesie what 224.243 Women Prophesying with their heads uncovered 242 To Prophesie in Christ's name what 20 Prophets what 20 False Prophets who 564 A Prophets reward what 28 To receive in the name of a Prophet what ib. A Prophet yea more than a Prophet how verified of John 29 Proselytes who 62 two sorts thereof ib Psalms Hymns spirituall Songs 306 Publicans who 106.131 Pure in heart who 11 Purgatory rejected 128 Not proved by 1 Cor. 3.11 233 Q QUench not the spirit 312 R RAbbi what it signifies 61.163 Racha what 12 In Rama was a voyce heard c. explaned 5 Ravens Gods feeding them 119 Reasonable service what 223 To Redeem those under the Law why 271 Redemption twofold 286 Render to all their dues 225 Repentance what it is 203 Reprove the world of sin of Righteousnesse of Iudgement 163 All sorts of persons Reviled Christ 75 Revelation what it signifieth 578 Two parts of the Revelation 627 Thunder joyned to all the Revelations why 578 All Judgements in the Revelations on Rome Pagan Christian ib. Reward implies not merit of works preceding heaven said to be a Reward how 11 Rich towards God 119 Rich man who 51 52. Riches how deceitfull 37 Riches how called unrighteous 126 Attributes given to Riches 115 Right eye Right hand what 13 why mentioned ib. pull it out cut it off ib. Righteousnesse of God what 206 Why so called 210 Righteousnesse twofold of the Law of Christ 197 Vpon this Rock c. expounded 43 Christ the Rock of the Church 243 Rome Papal Babylon 593. why 609 Christ said to be crucified at Rome how 609 S THe Sabbath made for man two wayes 80 A Sabbath dayes Iourney how much 185 One of the Sabbaths what 93.200 Why God called the Lord of Sabaoth 220 Sacrament not treated of Joh. 6. and why 147.148 We may receive the Sacrament with unsanctfied persons 141 Sacraments confer not Grace ex opere operato 212 Sacrifice what 24 Sadducees why so called 59. their opinions ib. Whether they rejected all Scripture save the Bookes of Moses ib. Saints compared to Eagles why 128 S t s in Life eternall shall mutually know each other 46 Salted with fire what 88 The Disciples called the Salt of the earth why 11 Gods word compared to Salt Marg. 123 The Angels Salutation expounded and cleared from Popish depravation 97 Sanctified throughout when 313 We cannot satisfie for our own debts 49 To Save from sin what it is 3 4 There should no flesh be saved what 64 Our Saviour stands to read sits down to Preach 104 God Saves all whom he purposeth to save of his mercy 222 Schism what 244 Scriptures hard to be understood wherein and to whom 566 Scripture divided into Law Prophets Psalms 140 Sea of Glasse what 584 604 Sealed with the spirit what it denotes 279 Search the Scriptures examples thereof 147 To See God what 11 His seed remaineth in him 570 571 To Seek our own what 296 To Seek the things that are Christs ib. To be seen of men 15 Sell all thou hast expounded 51 Sermon on the Mount 10. the Key of the Whole Bible ib. Gods Commandements improved therein 11 12 This Sermon set down Mat. 5 6 7. and Luke 6.20.10 Why Christ went into a Mountaine to Preach 10 Serpent and its nature 27 The Devill called the old Serpent why 598 Our Service to God after what manner 99 Seven stars 580. why Minist we called Stars 580 58 Why said to be held in Christs right hand 580 Seven Signes of godly sorrow 262 Seven Churches what their names signifie 579 Seven Spirits ib. Christ the true Shepheard 153 marks of a true Shepheard ib. his followers compared to Sheep ib. Feed my Sheep no ground for Peter's supremacy 171 Sheep and their nature 27 Saints resemble sheep 69 Whose Shooes J am not worthy to bear 7 Sicut in Scripture taken three severall wayes 16 Sign of the Sonne of man what 65.66 Signes before the destruction of Ierusalem 134 A Sign which should be spoken against what 102 Sin brought death how 212 Sin not imputed where no Law ib. Sin to reign in us what 213 Sin takes occasion from a threefold power in the Law 214 How a Sin of infirmity may be known 215 He that is born of God sinneth not 570 Sin unto Death what 553 How each Person in the Trinity forgives Sins 24 God heareth not Sinners how 152 To Sit signifies to reign 94.316 To Sit in the Temple of God what 316 Son of Abraham who 132 Christ called the Son of man why 22.87 Sons of God we are through Christ 141 Then shall the Son himself also be subject 253 Spirits of the Prophets what 251 Fruits of the Spirit 274 The Spirit lusteth against the Flesh
quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are payd in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur tum pecuniae tum annonae Cibaria quae militibus dantur 1 Cor. 9.7 Luc. 3.14 Respicit igitur Apostolus ad id quod Vers. 19. dixerat Vers. 13. Deinde loquitur in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eò quod uno mortis vocabulo innuantur multae poenae ac varii cruciatus impiorum Gerh. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a gift flowing from grace or free favour not rendered as due to the merit of the receiver but vouchsafed freely out of the free bounty and undeserved favour of the giver Non erit Dei gratia ullo modo nisi gratuita fuerit omni modo Aug. contra Pelag. Sin may command far in the hearts of Gods people but it is not a husband there is not onely authority in a husband but a principle of love By the life of sin the strength of it is understood 1 To condemne 2 operate or worke in a man obedience to it selfe Hilders on Psal. 51.7 Lect. 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est assentior etiam Sophocli Euripidi Tum vero Hebraeis dicere est cogitare Mr. Perkins Quae memoras scio vera esse nutrix sed furor cogit sequi pejora Sencea Hippol. Act. 1. Scen. 11. Genus hoc loquendi in Scholâ Platonis usitatum fuit l. 9. de Repub. vide Dieteric Antiquit Bibl. See Rom. 16.17 * As if hee should say there is not one condemnation there is none in Heaven God doth not condemne them there is none on Earth their own heart and conscience doth not condemne them no word no commandement no threatning condemnes him Mr. Fenner on Lam. 3.57 a Walking in Scripture usually signifies to hold on a course of life as Gen. 5.22 17.1 b By the Law of the Spirit of life we understand the vertue and power of holinesse not in us but in Christ Jesus who by his righteousnesse and merits hath delivered us from the power of sinne and death B. Down on Justif. l. 7. c. 7. Law of death i. The power of death both of body and soule both temporall and eternall due to that blot and staine Phil. 2.7 And for sinne that he might take away the sinne of the World Condemned sin in the flesh that is exacted the due punishment of sinne in his humane nature Par. in loc See Act. 8.23 Chrysost. 2 Thes. 16. Mr. Peâ—kins He is not in us tanquam hospes but indigena persetuus as John 14.16 Gal. 5.18 The spirit of God 1. Alwayes leades a man according to the rules of the word the Child of God hath a twofold guide the word without and the Spirit within Prov. 6.22 2 Pet. 1.10 2. Inclines his heart readily to worke in that way Esay 30.21 (a) Pauls meaning is to signifie that the Holy Ghost causeth us to make requests and stirreth up on hearts to groane and sigh to God 2 Kings 2.12 Mark 14.36 See John 5. 6. Yet doth the spirit work this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes Hilders on 51. Psal. 7. Lect. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies when a man hath cast his accounts well weighed the matter he concludeth resolveth and determineth as Rom. 3.28 and 6.11 Bishop Dow. vide Bezam Auget emphasim quod apostolus non simpliciter dicit creatura expectat sed expectatio creaturae expectat q.d. Creaturae tam anxiè anque avidè gloriam illam expectant ut videantur esse ipsa expectatio Gerh. Aliqui (b) restringunt verba Apostoli ad novam creaturam id est fideles expectantes beatam illam spem non dicitur absolutè nam creatura sed intenta expectatio creaturae additur autem intentam illam expectationem expectare Quae verba non malè meo judicio sic resomebat Thomas creatura intentè expectans filiorum Dei revelationem expectat quibus verbis creaturae nomen circumscribitur ut non intelligatur de quavis creatura sed de ea quae est capax talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rivetus It is a Prosopopeia whereby a Person is feigned to the creature as though it had will desire sorrow groaning Mr. Fenner in loc In this life we are not saved re but spe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un à sublevat Beza vide Bezam All things their prosperity adversitâ—e yea their tentations and sinnes should in the end work for their good The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knew before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognovit he acknowledged before 2 Tim. 2.19 Rom. 11.2 Magnificentissima conclusio totius superioris de Iustificatione gratuita disputationis Beza a Qualis est ista intercessio non oralis sed realis ex merasui ipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere coram Deo pro nobis Heb. 9.24 D. Twiss vind l. 1. parte secunda Sect. 23. Est autem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significanter positum solet enim de Iudaïcis divortijs usurpari Matth. 19.6 Marc. 10.9 Grotius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supervincimus 2 Pet. 1.1 Mede on Acts. 5.3.4 5. Perkins Aliqui existimant eum quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat morti destinabat itae Paulum cùm ad Romanos scriberet ad illum morem adlusisse optasse ut Christus ipsum pro populo Iudaico tanquam hominem sacrum reijci occidi juberet Dilher Eclog. Sac. Dictum septimum (a) The Ark of the Covenants a speciall token of Gods glorious presence 1 Sam. 4.22 Nihil aliud est quam proposituÌ„ electivum adeoque liberum Non obdurat Deus impertiendo malitiam sed non impertiendo miserecordiam Aug. Epist. 2 Rom. See 11.33 Quia praecipua ejus laus est in benefactis Calvinus Iund 2 Paralel 15. Shall not be confounded Some doe refer it to the day of judgement when the faithfull shall not be confounded or ashamed cum venerit in suturo Glosse Interlin Haymo But it is more generall shewing that the faithfull neither in the time present nor to come shall be ashamed nor to be confounded signifies non frustrari not to be disappointed of their hope P. Martyr and more is understood then said â—hat is shall be confirmed comforted established Fajus Finis perficiens non interficiens Aug. The abrogater of the Ceremoniall and fulfiller of the Morall Law not for himselfe but for us therefore Christ doing it for believers they fulfill the Law in Christ and so Christ by doing and they by believing in him that doth it doe fulfill the Law Perkins Notanter appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo significat semel finem seu complementum alicujus rei Matth. 10.22 24.6 Luc. 1.33 Joh. 13 1. Hoc sensu denotat obedientiam Domini activam
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