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
onely sweares by himselfe because he hath not a greater to swear by CHAPT II. Vers. 15. A Sweet savour It is one word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneolentia The Apostle so calls himselfe and his fellow workmen causaliter as those which send out a sweet savour from themselves To them that are saved Indeed in them chiefely yet not onely in them but in them also that perish Vers. 16. Savour of death unto death viz. To seale up their condemnation while we preach Christ a Judge 2 Thess. 2.8 The savour of life unto life To assure their soules of eternall life whiles we preach Christ a most mercifull Saviour to all that shall beleeve 2 Thess. 1.10 And who is sufficient for these things That is what Minister of the Gospell is fit to performe these things which we speake of viz. to be the sweet odour of Christ every where Vers. 7. Corrupt the word of God That is such as by fraud and base arts play the hucksters to inhance the price and amplifie our own gaine See à Lapide and Vorstius CHAP. III. Vers. 2. YEe are our Epistle written in our hearts That is wherein we doe inwardly and heartily rejoyce Vers. 3. To be the Epistle of Christ Here is an Epanorthosis or correction of himselfe as 1 Cor. 15.10 For when he had said before that the Corinthians was his Epistle that he might mitigate the envy of the speech he saith that they are the Epistle of Christ because their faith was his worke but written with his Ministery Not in tables of Stone but in fleshly tables of the heart He alludes either to Ier. 31.31 Or to the law written in Tables of Stone which Tables shadowed out the great hardnesse of mans heart to which the fleshly Tables of the heart are opposed which by the force of the Spirit are made more tender that the grace of the Gospell may easily be ingraven in them Vers. 5. Are not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no aptnesse to a good thought the least part of a good work But our sufficiency Our fitnesse Vers. 6. Able Ministers of the New Testament not of the Letter but of the Spirit That is He hath made us Ministers rather of the Spirit then of the Letter or more of the Spirit then of the Letter because of the promise of the plentifull effusion of the Spirit after the ascension of Christ so J will have mercy and not sacrifice That is rather mercy then sacrifice and Ioel 2.13 that is rather rent your hearts then your garments Vers. 17. Where the Spirit of the Lord is there is liberty Liberty is opposed to three things 1. Necessity where the Spirit of God dwells in a man he frees him from all necessity of sinning 2. Coaction and constraint such a one doth nothing by force and from a principle without but from an inward instinct and impulse my soule followeth hard after thee life is a selfe-moving power 3. To restraint when Gods sets a man at liberty he in largeth his heart Psal. 119.32 Vers. 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory That is seeing by the appearing of grace the vaile is removed that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his Image that Image in which wee were created must be daily renewed and by degrees further restored in us that is the Apostles meaning from glory to glory As Adam was created in the Image of God so must every beleever be renewed unto that blessed condition By the Spirit of the Lord These words may also be rendred by the Lord of the Spirit or by the Lord the Spirit but our version is most plaine CHAP. IV. Vers. 2. COmmending our selves to every mans conscience in the fight of God That is he did so preach and live that every mans conscience could not choose but say certainly Paul preacheth the truth and liveth right and we must live as he speaketh and doth Vers. 3. Hid to them that perish That is said to be hid which although it be conspicuous of it selfe yet is not seene as the Sun by those that are blind See Luke 19.42 The God of this world Not in spect of dominion over things created but 1. In respect of corruption for he is the God of the evill in the world 2. In respect of seduction 3. In respect of opinion or estimation because the people of the world make the Devill their God The Marcionites and Manichees in times past abused this place to prove that there were two principles or Gods one which they called good the other evill Vers. 8. We are perplexed but not in despaire Staggering but not wholly sticking In the Greeke there is a sweet allusion of the simple and compound verbes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Having the same spirit of faith That is he and the rest of Gods Church and children had the same faith proceeding from the same spirit Vers. 16. Day by day Non est hoc loco dissimulandus insignis lapsus Cajetani viri alioquin egregiè docti qui ex annotationibus Erasmi male intellectis pro illa parte de die in diem credit ApostoluÌ„ scripsisse adverbiuÌ„ novè 〈◊〉 em exponit ac subtiliter in ea philosophatur quum Erasmus non aliud dicat quam novè scriptum à Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die die pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dies Quam facilè aberrat in Scripturis interpretandis qui linguae originalis ignarus tantum ex aâ—â—js authoribus venatur quid Graeca quid Hebraea habeant Estius in loc Vers. 17. For our light affliction which lasteth but for a moment worketh for us a far more exceeding and eternall weight of glory All that can be by man inflicted on man is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compressio a pressure and that of the body onely for which by way of recompence shall be conferred glory which here compriseth under it whatsoever may make to the happinesse of man and that both in body and soule 2. The kind of affliction is but some light thing easie to be born by him which is endued by a Divine Spirit but the recompence is a weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad Hebraeum Chaldaeum nomen gloriae Chabod Jakar Cameron such a weight as infinitely over-poyseth all afflictions 3. The continuance of afflictions is but for a while even for a moment but the weight of glory is eternall to shew that in this comparison all degrees of comparison are exceeded he addeth hyperbole upon hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emphaticall Graecisme because other Tongues cannot word by word expresse to the full they are forced to use words and phrases which exceed all comparison as Mirè
where they are Paul hath reference to the place Gen. 23.4 See 47. Gen. 9. On the earth Theophylact and Oecumenius following Chrysostome say that not onely Canaan or Palestina is understood but the whole earth Vers. 17. Offered up Isaac Either because he presented him unto God upon the Altar which was an offering of him up or rather because he had fully purposed to have perfected the offering by his sonnes death had not God himselfe interposed from heaven to restraine him Vers. 19. Accounting Or reasoning Ratiocinatus Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est ratione apud se subducta cùm secum perpendisset considerasset ratiocinatus esset suaque ratione conclusisset Estius The argument that prevailed with him was that which followes From whence also he received him in a figure That is say Erasmus and others in the type of the resurrection viz. Of Christ whose humane nature like a Ram was truly slaine and after raised again by the power of the Deity and freed from death as Isaac Pareus interprets it thus non secut atque si Deus eum ex mortuis suscitasset as if God had raised him up from the dead The neerenesse of death wherein Isaac was was a similitude of death Vers. 21. And worshipped leaning upon the top of his staffe Lifting up his body to do reverence unto God thereby testifying his humility faith and hope Vers. 25. Then to enjoy the pleasures of sin for a season Greek then to have the momentany fruition of sin so Chrysostom Theophylact and Oecumenius read it Honours pleasures delights are called the pleasures of sinne not because they are so in themselves but because they are occasions and instruments of sin and are seldome had or held without some sin or other Vers. 26. For he had respect unto The Greek word signifies to look up in admiration curiously which is translated in Latine suspicere The recompence of the reward That is to the blessing promised to Abraham Vers. 35. Others were tortured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympanizatì sunt Their bodies were racked out as a Drum What they suffered hath exercised all our Grammarians Philologers and Antiquaries that have enquired into the racks and tortures of those times we translate it roundly they were tortured Saint Pauls word implies a torture of that kind that their bodies were extended and rack't as upon a Drum and then beaten with staves what the torture intended in that word was we know not The Lxx use this word 1 Sam. 29.13 See my Greeke Gritica Not accepting deliverance From death viz. On persecutors termes and conditions cum nollent recipere conditionem oblatae redemptionis Estius See more there That they might obtaine a better resurrection It is usuall in Scripture sometimes to put a comparative for a positive or superlative that is a good or the best resurrection if we take it comparatively it is meant of a better resurrection then the persecutors offered them they were at their enemies disposall and as dead men but if they would have turned from the faith they should have beene restored to life therefore it is elegantly called a resurrection because they were as dead men being in their power yet they hoped to obtaine a better resurrection viz. From an inflicted death to eternall life Vers. 37. Were tempted Beza saith it is much this should come in after the recitall of most sharp Capitall punishments and which he mentions also after and the Syriack interpreter hath it not Beza therefore would rather have it read were burned But the word tempted may well be retained when they saw they could do no good with violence they made them great promises and tried whether they could prevaile that way as appeares in the Martyrologie Vers. 38. Of whom the world was not worthy They have that excellency as the world is not worthy to enjoy them they are not worthy of their presence that they should so much as live amongst them they are rather fit to be set as Stars in heaven and be before the Lord in his glory Vers. 39. They received not the promises viz. In their reall exhibition Vers. 40. That they without us should not be made perfect Not that they were not taken to heaven but before Christ they had not that perfect State in heaven which now we and they are presently possessed of For they expected in heaven their Redeemer even as soules now expect the resurrection of the body CHAP. XII Vers. 1. WHerefore seeing we also are compassed about with so great a cloud of witnesses The examples of godly men in the Old and New Testament are called a cloud of witnesses by allusion for as the cloud did guide the Israelites through the wildernesse to the Land of Canaan so the faithfull now are to be guided to the heavenly Canaan by the examples of good men Perkins In their life and conversation they witnessed by word and deed to Gods Church 2. In their death many of them witnessed by their bloud 3. Hereafter they shall witnesse for or against us Doctor Taylor Let us lay aside every weight That presseth down that is all earthly affections and what ever may hinder us in our spirituall course See Beza And the sin which doth so easily beset us The similitude saith Deodate seemes to be taken from such long and large garments as were wont to be laid off in races to be so much the freer The Greeke work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nomen composâ—ium signifying well that is easily besetting And let us run with Patience the race that is set before us This race is the course it selfe wherein we strive by running for in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strife-race whereby is signified all kind of strife in this manner whether it be by running wrestling hurling or any other way but here he speaks of running To run the race is to strive by running he meanes especially the false of our faith 1 Tim. 6.12 See 2 Tim. 4.7 Vide Grotium Vers. 2. Looking unto Iesus the Author and finisher of our faith Faith here is taken for all grace it is a compleat work at first as Christ is the author of it but he is the finisher also that is upholds and maintaines it Vers. 4. Striving against sinne That is as interpreters of good note observe either against the wickednesse of the enemies of the Gospell which by cruell and bloody courses strive to force men from the faith or against sinne that is against sinners v. 3. Or against sinne in your selves Vers. 5. My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him The Greeke word translated Despise Imports the littling or thinking of them little doe not little or slight the chastenings of God in thy thoughts nor doe not thinke thy afflictions so great that thou must
that intendeth a time yet to come and so the day of generall judgement is his 1 Thes. 5.2 but by consecration choice and institution And heard behind me a great voice as of a Trumpet That is full of Majesty and power which also God added unto it to further attention in Iohn Vers. 13. Cloathed with a garment down to the foot and girt about the paps with a golden girdle Christ is here described in his Priestly Robes Iohn wrote the Revelation long after his ascension His girding about the pappes and breasts signifieth that there is no defect or aberration in any motion or affection in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Esay 11.5 Or it may shew his readinesse to help his people Vers. 16. And be bad in his right hand seven stars 1. In regard of his disposition of Ministers here and there at his pleasure 2. Of his protection of them in their labours Vers. 18. And have the keyes of hell and of death The phrase seemes to be borrowed from great Commanders and Conquerours who having won and entred any City presently have the keyes delivered to them in token of that authority which of right belongeth to them it shews that Christ vanquished hell and death and obtained full power over them Dr Taylor Vers. 20. The seven stars are the angells of the seven Churches By the seven Angells to whom the seven Epistles are in generall directed Alcazar saith the Bishops are meant Pererius with some other Ancients thinke rather the people St. Ambrose Haymo and Beda joyne both together and this saith Dr Prideaux is the best approved of our reformed Interpreters Foxe Fulke Bullenger for though the Inscriptions be to the Angels only that is the Pastors of those Churches yet the Contents concerne their flocks as neere as themselves ch 1. vers 11. CHAP. II. Vers. 1. UNto the angell Exprest in the singular number to note the union and combination in a body and society He that boldeth That is Christ. The seven stars By stars are here meant the Ministers of the Word In his right hand That is strongly keeps them to shew 1. His affection 2. His care and protection The Stars 1. are heavenly bodies which shine with a borrowed light so Ministers should shine as lights but with a borrowed light 2. Stars are in continuall motion for the good of the world so should the Ministers be for the good of the Church 3. They differ from one another in glory 1 Cor. 15. There are Stars of the first second and third magnitude so Ministers differ from Apostles and among themselves Vers. 4. Because thou hast left thy first love Christ speakes not of the grace of Charity wholly but of that degree and measure wherewith hee had been formerly adorned he commends him for two notable fruits of faith and love which he did still exercise v. 2.3 patience and constancie Vers. 5. And doe the first workes That is use your former diligence And will remove thy candlesticke out of his place The Candlesticke is the Church 1. Rev. vlt. That is owne them no more for a visible Church It is spoken of those that are of the carnall seed and externally graffed in onely Vers. 10. Behold the Devill shall cast some of you into prison That ye may bee tryed and ye shall have tribulation ten dayes Though the Devill be malicious yet he is bounded by God 1. For persons hee shall cast onely some of you into prison he would all 2. For quality cast them into prison not take away their lives 3. For the end Satan wils the undoing of Gods people but God their triall onely 4. The time that is set downe ten dayes and no longer God reckons not onely the yeares but dayes of our sufferings 5. The event or wages Ten dayes That is a long time ten in Scripture is numerus plenitudinis thou hast changed my wages this ten times saith Iacob to Laban and they have provoked mee ten times that is often or propheticall dayes that is ten yeares so in Daniel others take it indefinitely as Pareus numerus certus pro incerto Be thou faithfull unto death and I will give thee a crowne of life The reward of life given to Saints in heaven when they have striven as they ought to doe and gotten the victorie is called a Crowne 2 Tim. 2.5 or a Garland by allusion to a custome that was among the Grecians For such as got the masterie in their games of wrastling or running or the like were crowned with a garland in token of victorie See 1 Cor. 9.25 1 Pet. 5.4 It is called the Crowne of life 1. to shew that the Saints who laid downe their life for Christ did not lose it but change it for a better 2. Because their glory and joy shall alwayes live 1 Pet. 1.4 1 Cor. 9.25 3. Because life includes delights glory wisdome and all good they come from this life Vers. 15. So hast thou also them that hold the doctrine of the Nicolaitans They thought 1. That wives ought to be common 2. That it is lawfull to eate of the sacrifices of the Gentiles 3. That whoredome is lawfull Vers. 17. To him that overcometh will I give to eate of the hidden manna Manna had dew under it and dew over it as we may conjecture by comparing Exod. 16.12 with Numb 11.9 Whereunto the Holy Ghost seemeth to allude though it may likewise referre unto the pot of Manna which was kept in the Tabernacle Exod. 16.32.33 Heb. 9.4 As our life is said to bee hid with Christ now he is in heaven Col. 3.3 And will give him a white stone White stones were in great use among the Romanes and served 1. To declare the victour or conquerer in proving masteries 2. To acquit the accused in courts of justice Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa 3. To deliver suffrages in the election of Magistrates Upon all these senses this allegory toucheth For this white stone is given in token of victory vincenti dabo 2. It is an evidence of our Iustification 3. An assurance of our election to the kingdome of heaven And in the stone a new name written which no man knoweth saving he that receiveth it Beza Bullenger Pererius and other Expositors generally concurre upon filius Dei which opinion they illustrate by other texts viz. Rom. 8.15.16 and 1 Iohn 3.1 The benefit of adoption is not known but by experience Vers. 24. And which have not knowne the depths of Satan That is the darke opinions and false doctrines of seducers These called their opinions depths or profundities and the Holy Ghost addeth an epithete depths of Satan As if he had said you call your opinions depths and so they are but they are such depths as Satan hath
from kissing or dogges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dogges by it is signified the gesture of low veneration when one casts himselfe at anothers feete as fawning dogges doe Lucas Brugensis Vers. 6. And thou Bethlehem in the land of Judah That is part of Iudah Art nor the least Object The Prophet Micah saith that Bethlehem is little that it should be accounted amongst the Governours in Judah Matthew on the other side extols its dignity as if it should be one of the chiefe not the least that is by a miosis the most excellent Answer The Prophet Christ being not yet borne called it least in respect of outward splendour and earthly riches yet he seemes to signifie that this towne otherwise but little obscure and base should be honoured and made famous by the birth of the Messias now Matthew looked to the event of the prophesie so it is not little in esteeme Vers. 10. They rejoyced with exceeding great joy There is a three fold emphasis 1. An Attick elegancie to rejoyce with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad ◠the Latines say servire servitutem 2. Great joy 3. Exceeding great joy Vers. 12. Being warned having beene warned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They departed another way Greeke They passed secretly by another way as v. 14. and departed Greeke passed secretly Vers. 18. In Rama was there a voyce heard Rama was farre from Bethlehem which made St. Ierome make Rama an Appellative In excelso vox audita est The voyce of the dying children and the crying parents was heard on high reacht round about throughout all Ephrata Lamentation weeping and great mourning If we observe this place we shall confesse with Ierome that Matthew in relating this testimony neither exactly followed the Hebrew nor the Septuagint Drus. not in parallel Sac. Rachel weeping for her children That is the mothers which inhabited those parts where the sepulcher of Rachel was Vers. 22. He turned aside Greeke he passed secretly 23. That it might be fulfilled which was spoken by the Prophets By which of the Prophets was this name given to Christ for we find no such testimony Chrysostom and Theophylact because they cannot undoe this knot cut it thus saying that many of the bookes of the Prophets are lost Bucer thinketh that that place Judges 13.5 is here noted Sampson was a most excellent figure of Christ as he was a Redeemer and did most notably represent him in his death wherein he killed more than in his life and the booke of Judges was composed by divers Prophets Calvin Beza and Mr. Perkins doe incline to this opinion Causabon in his exercitat Iunius in his paralells and analys in Num. Piscator Dr. Tailor Mr. Dod say that Matthew hath respect to those places Esay 11.1 and Zach. 6.12 a branch in Hebrew Netzer therefore Weemes in his Christian Synagogue saith these words in Matthew should bee interpreted he shall be called a flower or branch He shall be called a Nazarene The Papists are of opinion that our Saviour wore long haire and so picture him because we read here he was a Nazarite or rather a Nazarene as with Beza our best Translators read it by education not by profession and institution in regard of the place where he was educated and conversed not any vow whereunto hee was bound Numb 6.4 He dranke wine and touched the dead He observed not the rites and orders of the Nazarites but he was the truth and substance of that order for in him was fully accomplished that holinesse which was figured by that order he was perfectly severed from all sin and pollution CHAP. III. Verse 1. IOhn signifieth the grace of God for he did preach the grace of God in Christ then exhibited The Baptist so named to distinguish him from Iohn the Apostle and because He first administred baptisme the Sacrament of the new Testament In the wildernesse A place wherein wee find six Cities with their villages Iohn 15.61 but called a wildernesse because thinly inhabited Vers. 2. For the Kingdome of Heaven is at hand That is the Church of the Old Testament is now abolished and the Church of the New Testament is ready to take place by Christs coming and therefore repent and amend Vers. 3. The voyce of one crying or bellowing like an Oxe Rollock observeth that Iohn Baptist entred upon his calling in the yeare of Jubilee which used to bee proclamed by a Cryer with the sound of a trumpet and he is called the voyce of a cryer in allusion thereunto Vers. 4. Locusts have their name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of the eares of Corne which they fed upon as they fled The question needes not to bee whether these be mans meate or no it is certaine that the Jewes might eat them by the law of Moses Levit. 11.22 Plinie l. 1. c. 29. speakes of them Matthiolus upon Dioscorides saith this was the reason why John Baptist made use of them as a strict observer of the Law they are eaten in the East and else where Vers. 4. Wild honey Vers. 6. Confessing their sins The confession of the Converts was voluntary not constrained 2. In general not of every particular sin 3 Publike not into the eares of a Priest Vers. 7. When he saw many of the Pharisees and Sadduces come to his baptisme Two kinds of men which were of great authority among the Jewes with whom Christ had perpetuall enmity as also with the Scribes 5 Cha. 20. and 16.21 22.23 23.13 Generation of Vipers The whole body and corporation of them was full of deadly poison It is an allusion say some to Gen. 3.15 Where the wicked are called the seed of the Serpent Chemnit Others alleadge many properties of the Vipers 1. He hath his Teeth covered and buried in his gummes so that one would think it a harmlesse Beast and that it could not bite Viperae dentes gingivis conduntur Pliny l. 11. c. 37. So also have these deceitfull Hypocrites their conveiances wherein they so cunningly couch their wickednesse that one would take them of all others to be most innocent and to this appertaines the similitude of our Saviour Luke 11.44 Secondly The nature of Vipers is such that when they have bitten a man they presently run to the water but if they find not the water they die so Hee calls them Vipers who committing deadly sinnes did run to baptisme as Vipers to the water to avoyde the danger of death Thirdly it is the nature of Vipers to make themselves a passage through their mothers bowels though some denie this and therefore they are called Viperae quasi vi partae so the Jewes daily persecuting the Prophets did breake through their mother the Synagogue Cant. 1.6 Fourthly The Viper is very specious and beautifull without as it were painted
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
the Passeover as the 114 and those that follow but he seemes to be of another opinion Vers. 31. All ye shall be offended because of me See 11.6 To be offended here is to fall from the office of a Disciple and friend and to think lesse worthy of their Master Grotius Vers. 34. Mark 14.30 saith before the Cock shall crow twice thou shalt deny me thrice He being Peters Scholler sets down things more exactly not sparing his Master The Greeke word signifies utterly to deny See 16.24 and Grotius on this place Vers. 36. Gethsemane Some interprete it the valley of fat things Caninius saith it had that name from the plenty of butter Luke nameth only the mount of Olives Mark and Matthew do give a more speciall note of the place Luke saith He went thither as he was wont Iohn saith that the place was well known to him that should betray him Christ of purpose offered himself to death Sit you here Yet he enjoynes them a Prayer in regard of the danger of entring into temptation as it is in Luke which two seeme inconsistent for that gesture seemes not convenient for prayer Answer The word sit is taken Synecdochically for remaining in that place Cartwright Vers. 37. Took with him Peter and the two sons of Zebedee He did that for that purpose that having the same men witnesses of his afflicted condition which he had of his glory shewed in the Mount they might the lesse be sollicited by his miserable condition to a defection from him Cartwright in Harm Gerh. He chose three out of the number of eleven those which he did most confide in and to whom he was wont to communicate his greatest secrets to be witnesse of his Agony and the horrour of his death approaching Brugensis Vers. 38. My soule is exceeding sorrowfull Every word is emphaticall my soule his sorrow pierced that Psal. 68.1 and sorrowfull round about even to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is heavy round about Luk. 22.46 As the soule was the first agent in transgression so it is here the first patient in affliction To death That is this sorrow will never be finished or intermitted but by death Vers. 39. Father if it be possible let this cup pass Quid illa vex nisi sonus infirmitatis nostrae Aug. in Psal. 110. By the word Cup is noted the providence of God who dissposeth to all a measure of afflictions even as a housholder measures out a part to every Servant and divideth the portions among the Children He prayeth for freedome from the cup and houre that is the sense of those grievous torments that were upon his soule but withall he resigned himself to his Fathers will saying Neverthelesse not as I will but as thou wilt As if he should say but let me suffer yet still even so much as thou seest fit for me to suffer See Cameron Vers. 40. Could ye not watch with me one houre Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples Vers. 41. Watch and pray Even while we are praying had we need to be watching for even then Satan watches his time to tempt us Vers. 43. Heavy Sorrow encreasing their heaviness Luk. 22.45 Vers. 44. And prayed the third time saying the same words That he repeates againe and again the same Petition it is an amplification of the greatness and hainousnesse of the punishment Christ endured for us A threefold petition declares the most vehement desire either of obtaining or declining something Compare this with 2 Cor. 12.7 8. Cartw. Harm Vers. 48. Whomsoever I shall kisse The Hebrews not only when they tooke their leave and after a long absence as some think but at other times in token of love did kisse one another as we are taught Luk. 7.44 Tertullian saith the Christians received this Custome from the Jews This is the kisse of love and the holy kisse of which there is so often mention in Paul Tertullian calls it Osculum pacis which the orientall Churches now also use Vers. 50. Wherefore art thou come That is with what mind dost thou come to kisse me with that which Joab did Amasa So Grotius interprets it out of Luke 22.48 Vers. And smote off his eare The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine auricula a little eare or the tip of the eare which is soft whence the Proverb Auricula mollior Grotius would have this only to be cut off but because the LXX use it simply for an eare twice in the Kings and the Syriack useth it so it is better hold that Malchus his whole eare was cut off saith Gerb. Vers. 52. Put up againe thy sword into his place for all they that take the sword shall perish with the sword That is they who have no calling to take the sword if they take it they shall dye by it the other which our Lord addes those that take the sword shall perish with it either is a Proverbe taken from the use of the common people by which it is signified that bloud is drawn out by bloud and therefore that the use of armes is not without danger or which is the opinion of Origen Theophylact and Euthymius there is no reason why we should snatch revenge from God which he will sufficiently execute in his time as Rev. 13.10 and in these words there also seemes to be a Prophecie of the punishment which the sword of the Romanes would exact from the bloudy Jews Grotius de jure Belli This is wont to be commonly interpreted as if this commination belonged to Peter But this sentence hurts not those who defend the innocency of another from injury although perhaps they exceed measure in it as Peter did here for Peters fault was impatiency not a desire of shedding bloud to which these words properly aime Therefore this seemes to be the sense Do not O Peter Provoked by a consideration of that injury which is offered me prevent Gods revenge Grot in loc Vers. 57. And they that had laid hold on Iesus led him away to Caiphas the high Priest where the Scribes and Elders were assembled There was not at that time in any other place either a Temple of God or a lawfull worship or a face of a Church but at Ierusalem the high Priest was a figure of the only Mediatour between God and men they which were present with him in Councell represented the whole Church of God yet they all conspire together to extinguish the only hope of Salvation but it was prophesied of before Psal. 118.22 and Esa. 8.14 Calvin Vers. 59. False witnesse They are called false witnesses not which bring forth a lye made of nothing but which calumniate those things which are rightly spoken and wrest them to a crime Calvin Vers. 63. But Jesus held his peace When he was charged by false witnesses not only because they were unworthy to be refuted but because that he did not
rub hard to get of guilt with so weake a meanes It was not used say some among the Grecians and Romanes Pilate saith Casaubone against Baronius did it not in imitation of the Jews sed mos veterum fuit mentem suam significare non solum verbis sed etiam factis ut Act. 12.2 Vers. 25. His bloud be on us and our children That is the punishment of his bloud his death Iosh. 2.19 Vers. 26. And when he had scourged Iesus he delivered him to be crucified This shewes Pilates desire to content the people and he also feared Caesar Iohn 19.13 Vers. 28. Put on him a scarlet roabe Marke 15.20 and Iohn 19.2 have purple which yet are distinct colours but both of them belonging to Kings Rev. 19.4 The Evangelists by reason of the affinitie and almost promiscuous use of those colours speake more commonly and grossely of them Vers. 29. And when they had platted a crown of thornes they put it upon his head They would not onely mock him with the putting of such a Crowne on him but by the same also shew their cruelty fastning the thornes into his head as also the purple roabe put upon him when he was all bloudy with stripes did not a little paine him This part of our Lords passion was prefigured by the type of the Ramme Gen. 32.13 Vers. 32. They found a man of Cyrene Simon by name him they compelled to beare his Crosse 1. There was a type of this Gen. 22.6 2. Christ beares the curses of the law 3. God will provide help 4. There is a spirituall consociation between Christ and his members 5. A stranger not a Jew the Gentiles have part in Christ. 6. We are strangers to Christ till we suffer with him Simon signifieth obedient he that is obedient carrieth the Crosse of Christ. Theophylact Vers. 33. Golgotha that is to say a place of a scull They brought Christ to Golgotha a place of the dead because say some he was numbred among the dead rather because those who were dead afore had benefit by him Golgotha a Syriack word signifieth the place of a Head corrupted from the Hebrew Gulgoleth a skull Epiphanius and Origen say Christ suffered in the place where Adam was buried and that this place was so called from his skull but this is false for Adam as we read in Joshuah was buried neere Hebron It was so called because it was a place full of skulls of dead men that had been executed there Vers. 34. They gave him wine mingled with gall This Marke setteth down to have been myrrhe Mar. 15.23 Myrrh in Hebrew and Syriack hath its name from extreme bitternesse The Jews were accustomed to give to those who were punished by death a Cup of wine with which there was mixt myrrh or some other drug of that kind that they might bring them into a senslesse stupidity but Christ refused to drinke it Hence it commeth to passe as it seemeth that the Prophets in setting forth destructions so often use the Parable of the Cup as which was wont to be offered to them that were to dye according to the Custome of the Nation Vers. 35. They crucified him With his armes open with one hand calling the Jews with the other the Gentiles Aretius As the extension of the first hand brought death so the extension of the second hand brought life Jerome His Garments were taken from him that we might put him on in Baptisme Gal. 3.27 He was called King of the Jewes even by a Heathen Judge to reprove the infidelity of the Jews he was counted among sinners that we might be reckoned among the Sons of God his confidence to his Father is blamed that ours might be praised he wrestled with the temptation of desertion that God may never forsake us and that no man might doubt of his death and that he might sanctifie our graves he was honourably buried Grynaeus See Grotius Vers 39. And they that passed by reviled him wagging their heads All sorts of Persons reproach him 1. Those which passed by that is the promiscuous multitude consisting of men and women Jews and Gentiles 2. The chiefe Priests the Scribes and Pharisees ver 41. 3. The Souldiers 4. The Thieves ver 44. They accuse him for a Lyer Ah thou that dectroyest the Temple They would convince him of falshood in foretelling the destroying of the Temple when Christ spoke of his body 2. They object the Crosse If thou be the Son of God come down from the Crosse As if they should say if he were the Son of God he would not hang on the Crosse. 3. They carpe at his miracles descend from the Crosse that we may beleeve as if they should say now were a time for thee to exercise thy miraculous power in descending from the Crosse. 4. They carpe at his benefits bestowed on others He saved others and cannot save himself They calumniously accuse him as if his healing the sick freeing of those which were possessed with Devills and raising the dead had been but counterfeit and meere delusions 5. They except at his Doctrine and his profession that he is not the Christ the chosen of God nor the King of Israel but that he arrogated all these things falsely to himself they oppose his confidence in God he trusted in God let him deliver him if he will As if they should say he is forsaken of God these are the bitings of the Serpent foretold Gen. 3.15 Vers. 43. If he will have him The vulgar Latine si vult rather if he take delight in him These words are taken from the Lxx Interpreters Psal. 22.9 Vers. 44. The theeves which were also crucified with him Matthew and Mark by a Synecdoche attribute that to theeves which was proper only to one of them as appeares by Luke 23.39 So in Hebrews 11. They shut the mouths of Lyons and were sawed asunder when as the one belongs to Daniel the other to Esay alone Hillary Origen Chrysostome say that they did both first reproach him but afterwards one was converted 45. From the sixth houre That is from high noon Vnto the ninth houre That is till three in the afternoone The darkness and Eclipse were not naturall for at the Jewes Passeover the Moon was in the full Ver. 46. Eli Eli lammasabachthani gnazabhtani so it is Psa. 22.2 But Christ used the Syriack idiome say Caninius others Our Lord spake all in Syriack save the Revelation Grotius saith it may be collected hence and else where that Christ neither used the old speech of the Hebrews nor the Syriack but a mixt dialect which then flourished in Iudaea My God my God why hast thou forsaken me Therefore truth and faith may be without feeling Forsaken 1. By denying of protection 2. By withdrawing of solace Non solvit unionem sed subtraxit visionem Leo. The union was not dissolved but the beames the influence was restrained Christ spoke
therefore he speakes of laughter not as a naturall but as a sinfull act For ye shall mourne and weepe You shall have nothing but mourning hereafter Vers. 26. Woe unto you when all men shall speake well of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to all those things which are spoken of persecution hatred accusations reproaches separation ejection and persecution Vers. 35. Lend looking for nothing againe Our own due and right must be parted with when it is not the parties sin but externall calamity that hinders him thou oughtest then to forgive it at least to beare it till he be able Vers. 38. Good measure The good is generall of just measure Pressed down Levia light things because they are porous we use to presse down to make good measure Shaken together Some things go together more straightly by shaking as corne Running over Agrees to liquid things The Lords meaning is that God will most largely reward our beneficence Into their bosome That is he will so reward them that they shall perceive that they are rewarded An Hebrew phrase applied to the custome of the Nation for the orientall Nations among which were the Jewes wore long garments so it was convenient for them to receive in their bosome those things which were plentifully given Psal. 80.12 Esay 55.6 Jer. 32.18 Vers. 48. He is like a man which built an house and digged deepe and laid the foundation on a rock And whâ—n the floud arose the streame beat vehemently upon that house and could not shake it for it was founded upon a rock The builder is the professour of the name of Christ. Three parts of professours of wisdom are propounded 1. To dig deepe that is come to a deepe search and examination of his own corrupt heart that he may know the iniquity thereof 2. To make choice of a rock for a foundation that is Christ. Ephes. 2.20 21. Acts 4.12 1 Cor. 3.11 3. To build thereon we are built on Christ by our faith in him Ephes. 3.17 Psal. 125.1 CHAP. VII Vers. 5. FOR he loveth our nation It is no doubt but the Jews commend him for his piety neither could the love of the Nation every where hated elsewhere proceed which he evidently witnessed that he favoured the Doctrine of the Law by the study of the Law and the worship of God building them a Synagogue It is wonderfull stupour in the meane while that by their suffrage they acknowledge a Gentile to receive the grace of God which they contemptuously refused A Synagogue The Synagogue was 1. For instruction there as in a Schoole they were instructed in Gods Law 2. Petition there was an Oratory whether at times they went to pray 3. Correction there were offenders punished as severall passages in the Gospell shew Vers. 12. The gate of the City For the Jews had their Sepulchres out of the City as we may see Mat. 27.59 and other people also whence he is said to be carried out And so the cause of publike health requires which is much impaired by the evill aire of graves The more may we wonder why Christians should have their sacred meetings in those places in which those carkasses are which was first brought in for the memory of the Martyrs but not so well continued Vers. 13. And when the Lord saw her he had Compassion on her and said unto her weepe not He really shewed the efficacy of comfort restoring the raised Son to his mother He useth two instruments as it were in the raising up of this dead person for he touched the Biere and spake to the dead 1. That he might shew that the destruction of death and restitution of life is the power and work of his person not in the divine nature only but in that also which he assuming from us enriched with the fulness of the divinity 2. That he might teach that the meane or instrument by which those benefits of Christ are communicated to us are his word by which he will destroy death and restore life in us This is the first raising of the dead made by Christ in the New Testament Vers. 14. Young man I say unto thee arise or be raised from the dead Jesus when those that carryed the young man stood still cried to the dead man not in words of praying as Elijah and Elisha did but in the word of commanding For so is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of the dead Mat. 11.5 and 14.2 and 16.21 Vers. 16. And there came a feare on all The common people amongst them which beleeved not in Christ could not so lightly neglect or calumniate this miracle as the rest for the unusuall greatnesse of it for in nine hundred yeares almost after Elisha we read of no such thing to have happened in Israel And they glorified God Because they declared that this miracle was a testimony and warning that God either sent some famous Prophet or the Messias himself A great Prophet is risen up All those which were sent by God were called Prophets They call him a great Prophet because he restored the dead to life not by prayers nor by the spreading of his body upon him but by a bare command without all example Vers. 22. To the poore the Gospell is preached Some translations as the Geneva have it The poore receive the Gospell Which is more proper The poore are Evangelized or Gospellized so is the Greeke as we say one is Frenchified or Italianated when his Garbe and carriage are such as if he were a naturall Frenchman or Italian so their speeches or Iudgements actions and affections are transformed into the Gospell Christ speakes this in a twofold reference 1. To the freeness of his love he hath no respect of persons 2. In reference to the effect the poore receive the Gospell have received a tincture or impression of the Gospell are transformed into it Poore These words are absolutely true of the spiritually poore or humble 1. Because he was made so by the Gospell 2. Was bred by it therefore is nourished by it yet 2ly they are intended by Christ of the outwardly poore because he bids them tell what they had heard and seene they could not see the spiritually poore 2ly All the rest of the things which they were to tell Iohn of were temporall bodily blindnesse lamenesse death therefore this 3. Christ speakes of miracles for a gracious man to receive the Gospell is no miracle 4. This exposition agrees with other places Ioh. 6.26 and 7.98 3ly This is not true of them universally nor exclusively not all the outwardly poore nor only they receive the Gospell but fourthly probably and for the most part the poore rather than the rich embrace it and more eminently receive it 1. Into their understandings to know it 2. Into their judgements to allow of it as true 3. Into their wills to consent unto the goodnesse of it 4.
hath not power over a vile Swine Secondly as soon as he enters into the Swine he presently carries them headlong into the Sea why did he not so to the man possessed not for any love he bare to him more than to the Swine but because he was limited by God Thirdly his name was Legion there was a whole Legion of Devills in him though such an army of them was in one poore man yet they were not able to destroy and drown him as the Swine Vers. 38. Now the man out of whom the Devills were departed besought him that he might be with him but Iesus sent him away It is uncertaine why Christ refused to have this man his companion unlesse that he expected a greater fruit of it if he should be witnesse of so excellent and singular a benefit among the Gentiles which Marke and Luke witnesse to be done Vers. 39. Shew how great things God hath done unto thee That Christ commands him to report it as the worke of God not his he did it to this end that he might be accounted a true Minister and Prophet of God and might obtain an authority of teaching for so it behoved the rude people to be instructed by degrees to whom his divinity was not yet known Vers. 43. Spent all her living Consumpsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole life that is the goods which maintained her life so Prov. 27.27 Vers. 52. Bewailed her The word signifies to beat and strike and is transferred to the mournings and lamentations that are at burials at which time men use such kind of behaviour CHAP. IX Verse 3. TAke nothing for your journey neither staves nor scrip neither bread He commands them not to be sollicitous for food that they might give themselves wholly to preaching and commit themselves to the divine providence A scrip is a little sack in which they did put and heape their meate by bread all food is here signified as it is usuall in Scripture Vers. 23. If any man will come after me let him deny himselfe and take up his Crosse daily and follow me The meaning is this every one that will become a scholar in the school of Christ and learne obedience unto God must deny himself that is he must in the first place exalt and magnifie the grace of God and become nothing in himselfe renouncing his own reason will and affections and subjecting them to the wisdome and will of God in all things Secondly take up his Crosse that is he ought alwayes to make a forehand-reckoning even of private Crosses and particular afflictions and when they come to bear them with cheerefulnesse for there is that emphasis in the word take up This done he must follow Christ by practising the vertues of meeknesse patience love and obedience and by being conformable to his death in crucifying the body of sinne in himselfe Mr. Perkins Vers. 24. For whosoever will save his life shall lose it That is that will not take up his Crosse to follow Christ shall never be saved Vers. 31. Decease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think he alludes to the Exodus or going of the Israelites out of Egypt for as their going out of Egypt was to them the beginning of their liberty so also death to Christ was a way to glory and after his example also to us whence also the ancient Christians loved to call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.15 As we may see in Irenaeus Clement and others Vers. 41. Oh faithlesse and perverse generation 1. Faithlesse which neither by doctrine nor miracles can be overcome or reformed so as to beleeve 2. Perverse which by no Lawes will be brought into order This is taken out of 32. Deut. 20. where Moses gives these Epithets to the Israelites who for fourty whole yeares could not be brought neither by the Law of God nor by stupendious miracles to order their lives according to the will of God Vers. 51. He setled himselfe Or as it is in the originall he hardened his face to go to Ierusalem as Ezek. 4.3 Christ by his whole outward habite and gesture declared that it was determined for him to go to Jerusalem For he did not now go from one town to another as he was wont to preach the Gospell neither staid he any where but presently went in that way which leades directly to Jerusalem till he was past Samaria Vers. 54. And when his Disciples Iames and Iohn saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did Here they shew themselves to be Boanerges that is sonnes of thunder quid mirum filios tonitrus fulgurare Ambrose Ragash is to make a great tumult as a furious multitude gathered together that maketh a noise as the noise of a troubled sea Psal. 2.1 Therefore some not without reason say the sons of Zebedeus are called Benai regesci Sons of Thunder Rutherfords Tryall and Triumph of faith 55. Yee know not what manner of spirit yee are of Some interpret it you know not what spirit becomes you rather you know not what Spirit acts you The name Spirit is of large extent in its originall it signifies the wind it is trasferred to other things God good and evill Angels and the soule of man are so called It is taken also for the affections of the mind Rom. 11.8 Ezek. 13.3 The meaning is you thinke you are acted by such a Spirit as Elias of old but you erre you have a zeale but not according to knowledge and which is therefore a humane affection not a divine motion as the following reason proves Vers. 62. No man having put his hand to the plough and looking back is fit for the kingdome of God As though he had said He that starteth from the plough is not fit for the field no more is he that shifteth from his calling fit for Gods service CHAP X. Vers. 1. APpointed The Greeke word signifies to designe to a publicke office The seventy also As there were twelve in the old Testament from which the twelve Tribes were propagated and which the whole nation of the Jews acknowledged for their Progenitors so Christ also would have twelve Apostles which should regenerate both the Jews and Gentiles by the word and which the whole Christian Nation should acknowledge for their Patriarkes and as Iacob descended with seventy soules into Aegypt Gen. 46. v. 27. So Christ would have seventy Disciples but who these seventy Disciples were it is no where expressed in Scripture And sent them two and two before his face into every City This sending of two together commends brotherly conjunction makes for consolation in adversitie and for the greater confirmation of the truth thereby is also signified that this businesse is such to which one sufficeth not but two eyes alwayes see more than one Moses and Aaron were sent
Luke this is the better Vers. 40. But the other answering rebuked him saying Doest not thou feare God seeing thou art in the same condemnation It shewes First a true Convert cannot abide sinne Secondly will reprove it in others yea his companions Thirdly want of the feare of God is the cause of all disorder Fourthly mockers have great cause to feare Fiftly It is fearfull not to repent when there is a great Judgement on one It makes not for late penitents First it is an example without a promise 2. A miracle and rare we may as well looke for another crucifying of Christ. 3. He did not wittingly refuse before 4. He had no meanes before 5. He expressed more than our late penitents doe at last Vers. 41. But this man hath done nothing amisse Or that is absurd or out of place as the originall word doth import Vers. 42. Lord remember me when thou commest into thy kingdome First Christ is King Secondly not of this world Thirdly hath the keyes of heaven Fourthly we must flie only to Christ for salvation Fifthly must believe in Christ though all be against it Vers. 43. This day thou shalt be with me in Paradise Christ promiseth more than the other asked This to day is emphaticall and is wont to be added to the mention of benefits as Ier. 1.10 Vers. 44. There was a darknesse over all the earth untill the ninth houre This darknesse was not a naturall Eclipse of the Sun For first it cannot be so totall 2. Not so long for the interposed Moone goeth swiftly away It was dark first to shew the sin of the people in crucifying of Christ. 2. That darknesse of ignorance should come on the people Bellarm. This darknesse was spoken of by St. Dennis the Areopagite Vers. 46. Into thy hands I commend my Spirit That is to thy safe custody and blessed tuition I commend my soule as 1 Cor. 6.20 Acts 7.59 Gal. 6.18 2 Tim. 4.22 1 Pet. 3.19 as a speciall treasure or Jewell most charily and tenderly to be preserved and kept Mr. Ball. CHAP. XXIIII Vers. 4. BEhold two men stood by them in shining garments Matthew and Marke say that one Angel descended It is usuall with the Evangelists to put one for many and many for one It may be that Matthew makes mention but of one Angell because but one did speak unto the women but Luke testifieth of two and ascribes the speech to both of them because he that spake not did give consent to all that was spoken The two described by Luke have shining garments but that one Angel which Marke remembred was cloathed with a white robe The two Angels in Luke appear in a mans shape but the Angel in Marke appeares in the forme of a young man Therefore we must determine that these women came to the sepulchre of Christ two severall times after the resurrection and at both times saw and heard the Angels the Messengers of the Lords resurrection Luke describes their first comming to the Sepulchre and the appearing of the Angels made in it Matthew and Marke their running out to the Sepulchre and the apparition of the Angel seen in it Their garments are said to be shining either because they sent forth a splendour and brightnesse or because they were white like lightning the proper signification of the Greek word confirmes the first interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shine as lightning and also the nature of Angels Psal. 104.4 The Syriack hath a word which is used of lightning shining out Matth. 24.27 Luke 17.24 Acts 15.13 Vers. 5. All they were afraid and bowed their faces to the earth The brightnesse of the Angells garments did smite their eyes an unwonted species and appearance struck their mindes therefore they bow their faces being turned away from the Angells toward the earth which also is an argument of their humility and modesty Rev. 5.14 and 7.11 and 11.16 Why seek ye the living among the dead A friendly chiding as if he should say since there is life in Christ whom you seek in the grave why do you yet seek him among the dead that is in the grave which is the house of the dead Vers. 6. But is risen Viz. as a Conquerer and triumpher When he was yet in Galilee The Angels warne the women of the Sermons of Christ had in Galilee which are described Matth. 17.22 Marke 9.31 Luke 9.44 because both the women were Galileans and when Christ first of all manifested himself in Galilee to be Christ he also added this expressely that he was to suffer and by his suffering to enter into his glory Vers. 10. It was Mary Magdalene and Ioanna and Mary the Mother of Iames and other women that were with them which told these things unto the Apostles Therefore God chose these women to which the resurrection of Christ should be first manifested First that he might observe his ancient Custome by which he is wont to choose things contemned ignoble and base in this world 1 Cor. 1.27 28 29. These women were not only contemned for the infirmity of their sex but also for their Country being of Galilee Iohn 1.46 but God exalted them by manifesting to them the resurrection of his Son which is a principall article of our faith and afterwards he sends them to the Apostles that they might be Apostolorum Apostolae as the Ancients speak 2. The women more weak by nature were struck with most vehement griefe of mind for the ignominy and torments of Christ which they standing under Christs Crosse saw in the day before the passeover therefore to them first of all the most joyfull resurrection of Christ is told as also Christ afterward appeared severally to Peter because as he offended more hainously than the rest of the Disciples so he was more grievously troubled whence it appeares that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts 3. God would by this meanes prevent the calumnies of the Jews the Priests lied and said that the Disciples stole away the body of Christ from the grave that therefore the impudencie and absurdity of this lie might be reproved it came to passe by the wonderfull providence of God that the women should come to the grave before the Apostles Now it is no wayes probable that women and those few should steale his body out of a sepulchre kept with armed men and shut up with a great stone 4. The death of all rose by Eve a woman therefore Christ would that his resurrection by which righteousnesse and life is restored to us should be told by women 5. These women went with a great deale of courage early in the morning to Christs Sepulchre the Apostles in the meane while being shut up for fear therefore Christ would have this pious study of theirs rewarded with the most joyfull tidings of the resurrection Vers. 11. Seemed to them as idle
tales They doe not believe their words they hear them as a pleasant fable they think that these foolish women dreame the sense is that they said that a false vision was offered to the women as those that doate imagine many things to themselves Vers. 12. Stouping downe Iohn useth the same Greek word both of himself and of Mary Magdalene in this historie Vers. 13. And behold two of them went to a village called Emmaus c. Although Marke doth only briefly touch this history and Matthew and Iohn mention it not yet because it was very profitable to be knowne and worthy to be remembred Luke doth not in vaine prosecute it so exactly so many visions which Iohn mentions the other three Evangelists speak not of Calvin Vers. 16. But their eyes were held that they should not know him The Evangelist expressely witnesseth this lest any should think that the figure of Christs body was changed Therefore although Christ remained like himself he was not acknowledged because the eyes of the seers were taken by which the suspicion of a Ghost or false imagination is taken away Vers. 19. A Prophet mighty in deed and word He excelled as well in the gift of teaching as in holinesse of life and excellent gifts Vers. 25. Oh fooles So also Paul stiles the Galatians 3.1 therefore 5. Matth. 22. such words are not forbidden but anger casting out such a word imprudently is forbidden saith Grotius Sometimes it is for the profit of the hearers that they should be sharply dealt with Crudelem medicum intemperans aeger facit Vers. 28. And he made as though he would have gone farther Equivocaters abuse this place he did not pretend one thing and intend another but as he made an offer to depart so without question he would have gone further if the importunity of the Disciples had not staid him See ver 29. Vers. 36. Peace be unto you This was the ordinary way and manner of salutation as if he should say thus much unto them that they should find him every way as curteous and loving towards them now being risen as he was before he dyed Vers. 44. In the Law of Moses the Prophets and in the Psalmes concerning me By the name of which he comprehends all the Scriptures as it appeares from this verse compared with the 27. where Christ is said to interpret concerning himself the things written in all the Scriptures and that which he first called all the Scriptures that here he sheweth is to be understood of Moses the Psalmes and Prophets Rainold de lib. Apoc. Praelect 160. Vers. 47. Beginning at Ierusalem Peter sheweth that Christs preaching began in Galilee Acts 10.37 Therefore not at Ierusalem 1. This place here is meant of the preaching of Christs Apostles and not of his own as that in the Acts is 2. This is meant of their preaching of him after his death and resurrection that in the Acts of his own and in his life time 3. This was a ministeriall publishing of Christ that in the Acts speaketh only of a voice fame and good report in the mouths of the common people Dr. Tailor Vers. 49. The promise of my Father Our Saviour cals the gifts of the Holy Ghost the promise of the Father either because it was promised of the Father by the Prophets Esay 44.3 Ezek. 36.24 25 26. Ioel 2.18 Or else because it was the Spirit of the Father promised by Christ but to be obtained of the Father Iohn 14.26 and 15.26 and 16.7 Vers. 53. Continually in the Temple Not that they spent daies and nights there but because they frequented all the meetings and at set and solemne houres were present to give thanks unto God This cheerefulnesse is opposed to the feare which first held them shut up and lurking at home ANNOTATIONS UPON S. IOHN CHAP. I. IOhn in the Hebrew signifieth the grace of God he wrote the last of all the Foure Jerome When he returned from the Isle of Patmos Eusebius Therefore there is something more in every Chapter of Iohn than any other of the Evangelists John in his Epistles was an Apostle in his Apocalypse a Prophet in his Gospell an Evangelist Jerome In this Gospell is declared 1. Christs Person chap. 1. 2. His Office chap. 2. to the 12. 3. His Death chap. 12. to the end He begins not with words but wonders yea thunders saith Ardens Iunius was converted by reading this Chapter He begins his history with Christs eternall generation Christs Divinity is described to the 14. verse His humanity verse 14. Many in his time questioning Christs Deity he writes this Gospell to prove the Divinity of Christ and because he begins with that is therefore say some called Iohn the Divine Vers. 1. In the beginning was the word Not because he is the internall word of the Father but because he is the subject of the word 1 Iohn 45. 1. The substantiall word whereby God created all things 2. As a word is begot of the mind so is he of God 3. God spake to us by him See Brugensis Before creation in the beginning of the world Christ is in the beginning Creatures from the beginning Here is a distinction of the Persons in the Trinity Christ is God and equall with God Word Or speech rather Estey Not Son lest we should look for a carnall generation Theophylact. Was Fuit imports a thing that once was and is not now Erat was and is Chrysost. Cyril Theophylact. Rev. 1.4 With God Not a locall but personall distinction The word was with God there word is taken personally And the word was God there it is taken essentially Vers. 2. The same was in the beginning with God A repetition of the former to imprint it in our minds proves he was not only from eternity but God from eternity Vers. 3. All things were made by him and without him was not any thing made that was made This verse proves Christ to be God Here we have the creation of Angels with other things Beza Sin is nothing but a privation of good therefore not made by him for an Idoll is nothing Not of him but of the Father by him Heb. 1.2 This shews the distinction and order between the Father and the Son Without him Not by him alone all works ad extra are equall in the Trinity Here is the being of things verse 3. Life and reason verse 4. Vers. 4. In him was life As in the fountaine Act. 17.28 not as an accident in the subject Exemplariter intellectualiter Light Lux rationis ver 9. All men may see Christ if they be not wilfully blind Vers. 5. And the light shined in darknesse c. Minds are made ignorant by mans fall Calvin understands by light reliques of conscience left in man and by darkenesse mans corruption and the light reformes not corruption Others say that the word was little respected before Christs comming Ephes. 5.8 Rom. 1.21 John
the high Priest arrogated this power to himselfe but ex concilio totius Synedrii with whom was jurisdiction he appointed an assembly that even by that the pride of the Pope of Rome may be reproved who when he would seeme to resemble the Priest-hood of Aaron in other things yet saith he onely hath a power of calling a Councill from Peter Vers. 43. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation After forty two yeares the Romans came and overthrew both place and nation destroyed the City of Jerusalem and the Temple and brought the Jews into miserable captivity Vers. 49. And one of them named Caiaphas His name signifieth vomiting with his mouth which Etymologie well agrees to him who vomited out a cruell sentence against Christ. Vers. 50. Nor consider that it is expedient for us that one man should dye for the people and the whole Nation perish not Not that he had any intent to prophesie but because the Lord used him as an instrument to publish his truth Perkins Vide Cameronem CHAP XII Verse 3. ANd annointed the feet of Iesus Matthew and Marke say that Christs head was annointed John his feet but the three agree among themselves that Christ was not sparingly annointed by Mary but that a large plenty of ointment was powred upon him Because therefore John speakes of his feet it is all one as if he had said that the whole Body of Christ even to the feet was annointed And wiped his feet with her haire Hysteron proteron for the first wiped his feet from dust and durt and then annointed them Vers. 6. This he said not that he cared for the poore but because he was a thiefe and had the bag The rest of the Apostles not out of an ill disposition but inconsiderately condemn Mary but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care Vers. 7. Hath she kept this He meanes it was not unseasonably but according to the occasion That is said to be kept which is in safe custody and opportunely brought forth The annointing of the bodies was not a vaine ceremony but rather a spirituall symbole because it did put the hope of resurrection before their eyes He was annointed as one that was to be laid in the grave Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of Vers. 9. Might see Lazarus That they might behold a wonderfull signe of the power of Christ in Lazarus Vers. 13. Tooke branches of palme trees and went forth to meet him The palme trees among all people were alwaies signs of victory by which is signified that the people acknowledged Christ a Conquerour who by his Passion and Resurrection should gloriously overcome death and the Devill as also the Elect are said to carry palmes in their hands Rev. 1.9 Hosanna By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers and from whom Redemption and Salvation was to be hoped For the 118 Psalme whence that acclamation was taken was composed of the Messiah to this end that all the Saints in their daily prayers might ardently desire his comming and receive him with greatest reverence when he was given He comes in the name of God who doth not rashly intrude himself nor falsely usurpes honour but beeing rightly called hath God the guide and author of his actions See Mr Lightfoots Temple-Service c. 16. Sect. 2. Vers. 15. Sitting on an Asses Colt It is true that Christ rode upon an Asse which was led together with his Dam and the words of the Prophet agree it being a frequent repetition among the Hebrews which expresse the same thing twice in divers words upon an Asse and the Fole of an Asse Our Evangelist which studies brevity omitting the former member only reherseth the latter Mat. 21.5 saith Christ sat upon an Asse and a Colt the other two Evangelists Mark 11.7 Luk. 19.35 and John here make mention only of the Colt brought and sate on He rode upon them both successively and by turns say Tolet and others which opinion they think Zac. 9.9 and Mat. 21.5 doth favour Verse 19. The world is gone after him That is men of all kinds promiscuously Vers. 22. Philip and told Andrew Jesus Two together Vers. 23. The houre is come that the Son of man should be glorified Many expound this of death because by that Christs glory was illustrated therefore Christ according to them saith that now the time of his death draws neere But I rather refer it to the publishing of the Gospell as if he had said that the knowledge of him will be shortly spread through all the coasts of the world Ver. 25. He that loveth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love he that so loves his life that out of a desire to save it he denieth mee and my Gospell so this Greeke word is used Mat. 10.37 The Syriack hath a word here that signifieth to love vehemently Vers. 27. My soule troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a vehement commotion and perturbation as Herods mind was troubled when he heard that a new King was borne Mat. 2.3 And the Disciples when they thought a Spirit was present so that they cried out for feare Mat. 14.26 And Zachary at the sudden sight of the Angell Luk. 1.12 and it is a metaphor drawn from the commotion of the water Vers. 29. Said that it thundred Because as Jansenius well commenteth upon the place some were so amazed that though they heard a sound yet they understood not what it was and therefore they said that it thundred but others heard it more distinctly and understood it and therefore they said that an Angell had spoken Vers. 32. And I if I be lifted up from the earth will draw all men unto me There is a double lifting up of Christ 1 Ignominious on the Crosse Quistorpius interprets it of this out of the 33. verse then men fled from him 2. Glorious in the Gospell preacht then he draws men to him therefore others expound it of that lifting up I assent to Chrysostome who saith that Christ used an universall particle because the Church was to be gathered both of Jews and Gentiles John 16.16 Vers. 36. While ye have light beleeve in the light that ye may be the Children of the light The Gospell is a light 2 Pet. 1.19 2 Cor. 4.4.6 It resembleth it First in its properties It is 1. Pure and remaines uncorrupt though it shine on dunghills 2. Very necessary 3 Profitable and usefull to worke and walk by 4. Pleasant brings glad tidings Secondly In the effects 1. Expells darknesse so this ignorance errour
life These words have each their article in the Greeke the way wherein the truth whereby the life whereunto we walke or the only true way leading unto life the way without errour the truth without falshod and the life without death Bernard This word way notes the meanes unto a thing and when he saies I am the way it is as if he should say Looke what ever meanes you do use in order to heaven all those meanes have their vertue power and efficacy from me Truth lies between way and life as if the way to life were through truth The life I even I am he which gives life unto all your motions and actions for heaven all grace is from Christ. Vers. 10. I am in the Father Vt in origine principio as in the originall and principle and the Father in mee Vt in charactere imagine as in the character and image Vers. 12. Hee that beleeveth on mee the works that I doe shall he do also and greater workes then these shall he doe It was a promise made unto the whole Church neither peculiar to the Apostles nor common to every Christian. Greater workes then these he should doe for matter as Peter Act. 2. converted 3000. not for manner because he did them not in his own name It is meant of the conversion of the world by the Apostles 2. Of other miracles Act. 5.15 Vers. 16. Comforter Or Advocate one that pleadeth the cause of another and him a guilty person Vers. 18. Not leave you comfortlesse Or as Orphanes and Fatherlesse children Vers. 19. Because I live ye shall live also Some expound this of the life of nature but he speakes of a life peculiar to his Disciples purchased by his death accompanied with vision which depends on the life of Christ therefore it is meant of a Spirituall life he gives it continues it augments it manifests it Vers. 20. At that day ye shall know that I am in the Father They knew it before hee speaks of a more glorious and spirituall discovery You in mee and I in you We are said to be in him because being ingraffed into his body we are made partakers of his righteousnesse and all his goodnesse he is said to be in us because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us Vers. 21. He that hath my commandements To have the commandements signifies to be rightly instructed in them to keepe himselfe and frame his life according to their rule Vers. 26. In my name That is the Father sendeth the Spirit through the Son both as Mediatour and as an Intercessour All things that are necessary unto salvation for you to know and to be perswaded of These words were spoken to the Apostles onely but not of them onely Esay 54.13 And our Saviour citing this place Iohn 16.45 delivereth the promise in generall termes Vers. 27. Peace I leave with you As bonum haereditarium my peace The peace which I have purchased and paid deere for or mine for kind the same tranquility from righteousnesse imputed which I have it is his also to give men wish the peace of God or Christ he gives it Not as the world giveth Plainely distinguishing his peace from the worlds both in the gift and manner of giving Vers. 28. My Father is greater than I The Arrians objected this place to prove Christ a secondary God The Orthodox Fathers said this ought to be referred to his humane nature but Calvin dislikes this answer Hic inquit ille nec de humana Christi natura neque de aeterna ejus divinitate sermo habetur sed pro infirmitatiâ— nostrae captu se medium inter nos Deum constituit Calv. Vers. 30. The Prince of this world The Devill is called the Prince of the world not simply but as it is corrupted the Prince of this world saith the Text that is which now lies in malice and hostility against the Son of God See 2 Cor. 4.4 Hath nothing in mee That is either nihil sui no sin in mee or nihil juris no authority over mee CHAP. XV. Vers. 1. I Am the true vine Greeke that Vine that true one Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City for he was wont to take occasions from earthly objects to teach them spirituall things Piscat Vers. 2. Every branch in mee that beareth not fruit He speakes of a withered branch that hath no life they are called the branches and members of Christ in a generall or equivocall sence because they professe the faith of Christ and are numbred among the members of the Church Vers. 5. The same bringeth forth much fruit Both the Syriacke and Greeke take speciall notice of this it is added emphatically Christ points at such a one as abides in him as John Baptist at Christ. Psal. 52.7 Such a one will bee fruitfull in unfruitfull times 2. Comprehensively it comprehends all true Christians as well as the Apostles he changeth the second person into the third See v. 4. 3. Exclusively the same and onely hee Bringeth forth much fruit viz. By that life and sap of grace which he receiveth of mee fruits of many kindes groweth is universall 2 Pet. 1.5 2. For degrees and quantity 1 Phil. 11. Without mee Or separate from mee See Cameron Piscat Yee can do nothing It is more emphaticall in the originall two negatives cannot doe nothing not no great thing but nothing at all August against Pelagius Neither facere nor perficere as some of the Latines Vers. 6. He is cast forth as a branch There are two chiefe ejections Ab interiori sanctorum communÃone per separationem spiritualem 2. Ab exteriori communione per publicam Apostasiam First from the internall communion of the Saints by a Spirituall separation Secondly from an externall communion by apostasie Vers. 7. Ye shall aske what ye will Meaning with a will ruled by the word of God and ordered according to Gods will All things that I have heard of my Father I have made knowne unto you As if he had said I will communicate and impart my secrets unto you as one friend doth unto another as farre as shall be fit for you to know Vers. 20. If they have kept my saying they will keepe yours also Vers. 22. They had not had sinne The sin of contempt of mee and my doctrine their sin had been nothing in comparison of that now it is or they had had some cloake and colour for their sinne as in the next words Vide Piscat But now they have no cloake for their sin That is no colour of plea nothing to pretend by way of excuse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used 1 Thes. 2.5 signifieth a faire shew pretence or colour which we use to call a cloake Thereby intimating
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 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
to the immortall God 3. Not basely associated in this our inheritance but are coheires annexed to Jesus Christ. Vers. 18. I reckon The Greek word signifies I conclude upon an argument Are not worthy The words in the originall are not worthy to the glory or not worthy to be compared to it The Greek work signifies they are not to be put in the balâ—ance with the glory of heaven a word taken from a ballance These sufferings which the godly sustaine are not worthy of or not worthy to be compared or comparable or equall in worth to the glory which shall be revealed in us or upon us Vers 19. For the earnest expectation of the Creature waiteth The expectation of the Creature expecteth an Hebrew Pleonasme to expresse the continuall desires and expectation of the Creature That is as some expound it the godly waiteth for the manifestation of the sonnes of God that is of themselves as the Lord reigned Brimstone from the Lord that is himselfe it being an Hebraisme to put the Antecedent sometime in place of the relative Vers. 20. Vanity Of service was constrained by God to serve unregenerate men Vers. 21. The bondage of corruption Some say of dissolution others of subjection they are made serviceable to the lusts of unregenerate men Vers. 22. Groaneth As one pressed with a burden desireth to be eased Travelleth in paine As a woman in travell to be delivered Vers. 23. Which have the first fruits of the Spirit Which are but as a handfull of Corne in respect of the whole Corne-field Vers. 24. We are saved by hope That is We are so assured of our salvation as if we possessed it already Vers. 26. Also helpeth our infirmities Helpeth together The word signifies such a kind of helping as when a man takes a thing as Timber or the like at the other end or the other side one man standing the one way and the other the other way or one taking up one end and the other the other end that is the meaning of it Vers. 28. We know That is Not onely I and you but all the faithfull people of God have great proofe of it by daily experience that all afflictions for of them specially he speaketh how many or great so ever they be shall by Gods blessing procure and further our chiefest good that is the happinesse of our soules Vers. 29. Whom he did foreknow By prescience here we understand not simply the foreknowledge of God but his fore-acknowledging which is a knowledge with approbation Vers. 30. Moreover whom he did predestinate them he also called and whom he called them he also justified c. The Apostle compares the causes of salvation to a chaine of many Links whereof every one is so coupled to the other that he which takes hold of the highest must needs draw the rest with him Vers. 31. What shall we then say to these things The Apostle having set forth the great mystery of the love of God to us in Christ concludeth as some conceive like an oratour As if he had said Here is a subject about which much might be said but we had need bee very carefull how and what we say about it No man no not the tongue of an Angel is sufficient to deliver and unfold these secrets such love such goodnesse are beyond words Mr. Caryll on 11. of Iob. 2. Who can he against us He meanes not in their affection to oppose or work our annoyance but to hurt us 1 Pet. 3.13 Vers. 32. Delivered him up for us all That is for us who have all things given with him all such as are chosen justified and shall never be condemned as in the next vers Vers. 33. Who shall lay any thing to the charge of Gods Elect Or put in any accusation against them the Greek word signifies in jus vocare to call into the Law It is a law-custome to clear men by Proclamation if one have been indicted at the Assizes and no Bill brought in against him there is an O yes made If any have any thing to say against the prisoner at Barre he should come forth since he stands upon his freedome Vers. 34. Who is even at the right hand of God who also maketh intercession for us By appearing in heaven for us and by willing that that his merits should be effectuall unto us Vers. 35. Who shall separate us from the love of Christ By this interrogation the Apostle doth more emphatically deny that any thing whatsoever shall be able to separaâ—e us from Christ then if in plaine termes he had said as after he doth nothing whatsoever is able to separate Shall tribulation The word signifies any thing that presseth or pincheth us Distâ—esse The word is translated from the straightnesse of the place to the estate of the mind 2 Sam. 24.14 persecution when we are pursued from one place to another and banished famine and nakednesse which follow the banished Vers. 37. We are more then Conquerers We doe over overcome Super superamus That is triumph or overcome before we fight or are more then conquerers in them because we are Conquerers by them Vers. 39. For I am perswaded that neither death nor life c. Whereby he meaneth all the faithfull and Elect and by the love of God not our love towards God but Gods love towards us the Apostle speakes before of Christs love to his chosen and himselfe expounds it of Gods love to us in Christ vers 37. The ground on which the Apostle builds this assurance is not any speciall revelation but such a foundation as is common to all the faithfull as appeares v. 32 33 34 the faith of every Christian is in nature all one with Pauls though not in measure and degree and as effectuall to save him as Pauls was The Apostle proves that neither life that is the pleasures of life nor death that is the paines and terrours before as well as the stroke of death it selfe nor things present that is evils of sense nor things to come that is evils in expectation nor height of prosperity nor depth of adversity nor any thing else can separate us from the love of God That is the love wherewith he loveth us in Christ. CHAP. IX Vrs. 1. I Say the truth in Christ J lye not This duplication of contraries is used for the more force and to shew his sincerity My conscience also bearing me witnesse in the holy Ghost That is the Holy Ghost who is privy to my conscience bearing me witnesse or my conscience which the Holy Ghost is privy to Vers. 3. My brethren my kinsmen according to the flesh That is the Israelites meanning for the advancement of Gods glory in their calling and salvation Vers. 4. Who are Israelites to whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises There are
onely is the authour and worker of it Vers. 20. Srived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies an high ambition to Preach the Gospell Vers. 30. Strive together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul contendere The word signifies to strive to the shedding of bloud see Luke 22.44 Vers. 31. Them that doe not beleeve The word signifies both unbeleevers and disobedient CHAP. XVI Vers. 3. GReet Priscilla and Aquila Aquila and Priscilla his wife were Jewes and of the same Trade with Paul Tent-makers for the Souldiers Priscilla is here named first as she is Act. 18.18 2 Tim. 4.18 whence it appeares that she was a very vertuous woman and perhaps to be preferred before her husband for piety Vers. 5. Greet the Church that is in their house Sometimes it may be the whole Church was met together in some eminent mans family yet withall it includes that the Family it selfe was a Church of God Vers. 7. Who are of note among the Apostles The sence may be they were well known to the Apostles but it is more probable the word Apostles is to be taken in a large signification for such as were messengers of the Church Mr. Ball. Vers. 16. Salute one another with a holy kisse That is with such a kisse as becometh Saints as it is the fashion among us for men meeting with their friends to shake hands so was it among the Jewes as appeares by the many places in both Testaments for men to kisse men at meeting and parting In the Primitive times Christians before the receiving of the Communion kissed each other which fashion for some abuse was prudently layd down instead whereof is the superstitious kissing of the Pax in the Church of Rome Vers. 17. Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as a Watchman useth that standeth on a Towre to descry enemies he marketh diligently all commers and giveth notice accordingly for the saving of the City whence Episcopacy say some And avoyd them viz. After admonition and good means used for their reclaiming Titus 3 10. Vers. 19. Wise unto that which is good and simple or harmlesse concerning evill wise to procure good to your selves innocent in bringing evill on any Vers. 20 Bruise the Greek word signifies to break or crush a thing to pieces being applied to the feet it noteth that breaking or crushing which is by stamping upon a thing Vers. 25. Establish you Paul often attributes this Greek word to God as 1 Thess. 3.13 2 Thess. 2.17 3.3 1 Pet. 5.10 elswhere he useth the same word concerning men viz. in their degree and order which men do by word and example Kept secret say some from Jewes rather thus comparatively hidden being never so clearly made known to the sons of men Ephes. 3.5 ANNOTATIONS UPON THE First Epistle of PAUL the Apostle to the CORINTHIANS CHAP. I. THe City of Corinth was a famous metropolis in Achaia notable for wisdom Periander one of the seven wise men is celebrated for a Corinthian and Tulle calleth it lumen Graeciae the light or eye of Greece The Corinthians were notedly infamous for lust and wantonnesse hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari Non cuivis homini contingit adire Corinthum Therefore Paul in his first Epistle writes much against it 1 Cor 5.1 9. 10.8 11.6 9. 18.7 Both these Epistles to the Corinthians saith à Lapide were written before that to the Romans This first Epistle to the Corinthians in weight of argument is far inferiour to the precedent Epistle to the Romans but in variety of things it ought to be judged equall and in order of time before the other Morton Vers. 10. Be perfectly joyned together The Greek word signifies such a joyning as when a bone out of joynt is perfectly set right again As Gal. 5.1 Restore set him in joynt Vers. 12. I am of Paul and I of Apollo and I of Cephas and I of Christ That is I am Pauls Disciple follower and so in the rest Chrysostome interprets the place so that the last words should be the Apostles own crossing the Corinthians shewing them in his own example who they must be called by Vers. 17. Christ sent me not to baptize but to preach the Gospell Paul doth not simply deny that he was sent to baptize for it was enjoyned to all the Apostles Matth. 20.19 to preach and baptize but comparatively q. d. he rather enjoyned me preaching then baptizing See Iohn 9.41 Vers. 18. The preaching of the Crosse That is the Gospell not onely because the crosse followed it but also in that it is the doctrine of Christ crucified Vers. 20. The Disputer Or Inquirer such as will receive no more in religion then they can see reason for See Beza Fullers Miscel. lib. 3. cap. 7. The Jewish Doctors that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not Thorndike Vers. 21. The foolishnesse of preaching an Hebraisme for foolish preaching that is preaching which the most men and wisest men in the world esteem contemptibly of 1 Cor. 1.23 for so he expounds himselfe vers 18. carnall men and those which shall perish account it so 2 The preaching of such men as have no shew with them in the world such as the Apostles were Acts 4 13. 3 Such a kinde of preaching as is plain without all ostentation and shew of humane gifts 1 Cor. 2.1 4. M. Hildersâ—m Vers. 23. Christ crucified That is we teach that life and salvation is come to the world by the crosse and death of Christ. Pareus He was crucified naked so he must be preached Vnto the Jewes a stumbling-block and unto the Greeks foolishnesse The one expected a glorious estate of the Messiah in the world the other deemed it a foolish and absurd thing to expect life out of death glory to issue out of such extream contempt The Jewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospell aven gilion that is a revelation of vanity and the Greeks traduce it for a doctrine of novelty yea for a doctrine of devils Acts 17.18 Vers. 26. Are called Is not the Word preacht to these as well as to the poore There is a twofold call 1 Externall by the word this the rich and mighty have more then the poore 2 Internall so few of them are called the word is not effectuall upon them Vers. 30. Wisdome that relates principally to the understanding all saving knowledge by which we are converted and all the wisdome and prudence we have in our practicall understanding which we receive at beginning in progresse and perfection hereafter we have from Christ. Secondly mark the phrase It is not said who by Gods appointment makes us wise but is made unto us wisdom in the abstract to shew that out of Christ we have nothing but folly Rom. 1.22 â— To let us know that in him we have an
to be understood in Pauls writings which men ougâ—t not to pervert unto their own destruction and freely confesseth that in this matter hee would rather heare more intelligent and more learned then himselfe yet this hee delivereth for his opinion that by Wood Hay and Stubble is understood that over great love which the faithfull beare to the things of this life and by fire that temporary tribulation which causeth griefe unto them by the losse of those things upon which they had too much placed their affections Either sound and profitable doctrines which he compareth to Gold and Silver or unsound and unprofitable compared to Hay and Stubble He makes the judgement that trieth all to be fire whether it be the last judgement or fiery afflictions it is no great matter but good doctrine will bide the triall of fire and not be consumed and the man rewarded for his so building and bad doctrine will be burnt and not abide the Lords fire when it is tryed for it will vanish in the day of triall and yeeld the sower of such doctrine no comfort yet he himselfe keeping the foundation Christ shall be saved but hee shall be sadly afflicted for his fruitlesse building Vers. 18. Let him become a foole that he may be wise That is let him be willing to learne even of his inferiours Vers. 19. Catcheth And keepeth as beasts in a grin so the word signifies Craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have done their utmost as the word imports to bring about their devilish devices Vers. 20. The Lord knoweth the thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the simple thoughts but the most prudent discourses and councells of the world Of the wise That is of such as excell in naturall gifts that are the choicest and most picked men Vers. 22. Paul Apollo or Cephas Variety of gifts He illustrates the universall by an enumeration highest and lowest Ministers are yours All things are yours the whole world all conditions are then yours life and death all events are yours present in this and future in another life Things present things to come the comforts of grace in this life and the assurance of glory hereafter All are yours That is all things tend to your good and help forward your happinesse and salvation Doctor Gouge Vers. 23. Ye are Christs 1. By gift 2. Purchase 3. Conquest 4. Covenant 5. Communion CHAP. IV. Vers. 3. OF mans judgement Or day that is I expect another day besides mans day q. d. Man carries all before him now he hath all the doings now at this day and he may judge and censure as he pleaseth it is but his day and I passe not for mans day Vers. 4. I know nothing by my self yet I am not hereby justified That is I have walked so in my calling since I was an Apostle and Minister of the Gospell as I am not privy nor guilty to my selfe of any negligence therein So Calvin Pareus à Lapide and Mr. Perkins q. d. Though I should discerne no defect in my own righteousnesse as for the main bent of my heart and course of my life I doe not yet dare I not plead it before God nor hope to be justified by it for God can espie much more in me then I can in my selfe so one expounds it Vers. 5. Iudge nothing before the time He speakes of rash judging of hidden things as Calvin P. Martyr Bullinger Marlorat Pareus Beza Estius interpret it Vntill the Lord come That is to judgement Estius and others Who will both bring to light the hidden things of darkenesse Whether good or bad and will make manifest the counsells of the hearts whether just or unjust And then shall every man who is praise worthy have praise of God Vers. 6. Transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to change the habite as we may see 1 Sam. 28.8 thence it is translated to speech which seemes to say one thing and meane another Hoc est Schemate quodam sermonis in nos transtuli Vorstius Vers. 7. For who maketh thee to differ from another Episcupius a great Arminian saith ego meipsum diserevi I made my selfe to differ viz. by the improvement of nature Vers. 8. You are full now ye are rich ye have raigned as Kings withâ—ut us That is you exalt your selves above us here as much as a King is above his own subjects you are supreame He speakes this ironically as the next words shew And I would to God ye did reign that we also might reign with you I would be glad to share in those gallant Gospell notions you so much bragge of but I feare your portion is but small in true spirituall Gospell-knowledge except in your own conceits and there you abound sufficiently Vers. 9. God hath set forth us the Apostles last Paul calls himselfe and Barnabas the last Apostles because they were last taken into the number We are made a spectacle God hath set us upon a theater or stage upon whom all the eyes of the spectatours gaze spectaculo proposuit Beza That word which Paul useth here is borrowed from the manner of the Romans who brought the gladiatores on the arena to make sport to the people Vers. 13. As the filth of the world and are the off-scowring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the dirt scraped of mens shooes or from the pavement of the ground rejectamentum so Erasmus He hath reference to that Lament 3.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filth gathered by sweepings up and downe and cast upon the common dung cart in the street Budaeus thinkes those words have reference to the custome of the heathens who in times of infectious diseases or publike calamity sacrificed certain men to their Gods for the removing those evills which were upon them and upon these men they did lay all the execrations of the people as if they had been the causes of all their misery CHAP. V. Vers. 1. SVch fornication as is not so much as named among the Gentiles It is not meant that the Gentiles never were infected with this sinne but that even such as were but onely Gentiles have out of the light of reason detested and forbidden it The Apostles phrase is remarkable that which was not so much as named among the Gentiles was done by a Christian whereas the rule of piety is that those sinnes should not be so much as named amongst Christians which are done by the Gentiles Vers. 2. Mouâ—ned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the stile of mourners and denotes the solemnity usuall among the Jewes of putting on mourning habite and wailing over them that were excommunicate Taken away This precept is directed to the Church whose weapons are spirituall speakes nothing of the Magistrates duty Vers. 4. In the name of our Lord Jesus Christ when ye are gathered together The authority of excommunication pertaineth to the whole Church although
place of the unlearned that is one of that rank and so is expounded by the Greeke Fathers Vers. 17. For thou verily givest thankes well but the other is not edified That is because he understandeth not what thou sayest he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language See vers 3. and 8.10 of this Epistle Vers 18. I thanke my God The pronoune is the voice of faith applying the promise of grace common to all beleevers to himselfe as Rom. 1.8 That is the God whose I am and whom I serve Acts 27. Vers. 22. Wherefore tongues are for a signe Even judgement and punishment sent of God to them that beleeve not See Beza à Lapide and Estius Contumaci populo Deus linguas exoticas in signum irae minabatur Pareus Vers. 24. But if all prophesie and there come in one that beleeveth not c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles That they were excluded saith learned Mr. Thorndike at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it 29. Let the Prophets speake two or three and let the other judge It was not then the custome as it is now for one onely to preach in the congregation but that two or three chosen out of every assembly should speake in order Let the other judge viz. Prophets and others indued with the gift of understanding and discretion Vers 30. If anything he revealed to another that sitteth by let the first hold his peace That is he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time Mr. Thorndike See Morton It was the custome for the hearers to sit and the speakers to stand Estius Vers 31. For ye may all prophesie one by one that all may teach viz. all the Prophets and Teachers See Ch. 12.19 and Calvin in loc Some hold that those meetings were of Christians together and that there was a mutuall improving of their Talents in an ordinary way which did serve much for edification and they that hold this are different from Anabaptists for they hold this as distinct from the Ministry to which they hold a call necessary Others say that this interpreting and preaching did not belong to all but onely to the Prophets there and also that it was extraordinary by reason of the peculiar gifts bestowed upon men Vers 32. The spirits of the Prophets That is the doctrine which the Prophets bring being inspired by the Holy Ghost Perkins Are subject to the Prophets Hoc est Prophetarum censurae Pareus That is the doctrine or interpretation of divine Scripture propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors Glass Rhet. Sac. Tract 1. cap. 1. Vers. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak A woman may sing in the Church but she is not permitted to speake there in two cases 1 By way of preaching 2 By way of propounding questions v. 35. Vers. 35. And if they will learn any thing let them aske their husbands at home for it is a shame for women to speak in the Church The Apostle there forbiddeth open and publique speech in the congregation where if in the excercise of prophefying they had any doubts rising concerning the things handled they were not permitted to stand up as the men were either to teach or aske questions but keep silence for the time and consult with their husbands at home for the resolution of their doubts Vers. 40. Decently and orderly Decorum is opposed to vanity and filthinesse order to confusion Order is used metaphorically it is used properly of souldiers to which certain stations are assigned That is let there be a care had of a decorum in all your publique actions diligently to consider what the estate sexe age dignity gift and office of every one require Morton CHAP. XV. Vers. 5. SEen of Cephas of Peter first among men and Mary Magdalen among women Then of the twelve For the rotundity of the number Iudas had made one long letter of himselfe Vers. 8. As of one born out of due time Paul having humble thoughts of himselfe useth an humble expression which reason he seems to give in the next words vers 9. Even as an untimely birth is not fit to be called a birth or because children that are so born are very imperfect they are lesser and weaker then those of full growth so saith he I am as a poore abortive as a childe born out of due time I am the least of the Apostles and I am lesse then the least of all Saints Ephes 3.8 I am not come to the stature and growth of a timely birth Secondly he cals himselfe an untimely birth or one born out of due time probably from this reason because of the suddennesse or violence of his conversion For every abortion or untimely birth comes from some suddain danger into which the mother falleth some strain or violence causeth abortion Paul in this sense was an untimely birth his conversion was a wonderfull violent conversion See Acts 9. Lyra gives three fit reasons for this Metaphor as a child is said to be abortive which is born either out of due time or that is violently drawn out of the wombe or that comes not to its due quantity so Paul compares himselfe to an Abortive both because he was called after all the other Apostles and after Christs death as out of due time and because he was violently by Christs threatnings converted to the faith and because lesse then another in respect of his life past being a persecutor of the Church Vers. 10. Yet not I but the grace of God which was with me That is not by any thing in me but Gods grace enabling my will to do the good I doe Vers. 20. Christ is become the first fruits of them that sleep Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest and offered the same to God signifying thereby that they acknowledged him to be the Authour and giver of all increase and this offering was also an assurance to the owner of the blessing of God upon the rest and this being but one handfull did sanctifie the crop so Christ to the dead is as the First-fruits of the rest of the Corn because his resurrection is a pledge of theirs Of them that sleep That is of all that die for Christ entered into Heaven both in body and soul first of all then but Henoch never died Hâ—b 11.5 therefore he might be in Heaven in his body before Christs humane flesh ascended thither Ob. Three dead men were raised in the
Old Testament and as many in the New Testament before Christ himselfe rose how then is he the first fruits of them that slept Sol. Christ rose first in an incorruptible and spirituall body v. 44. they in their naturall and corruptible bodies Iohn 11.39 He was the first of all those which rose from death to life to die no more but to live for ever others were raised from death to life not to live for ever but to die again He was first not in order of time but is the worthiest of all they were raised by the vertue and merits of his resurrection Vers. 22. For as in Adam all die even so in Christ shall all be made alive In the first part all simply in the latter all with limitation sc. that be in Christ must be understood shall be raised by him at the resurrection There are two roots out of which life and death spring as all that die receive their deaths wounds by the disobedience of Adam so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation so all live which are the sonnes of Christ through spirituall regeneration Non moriuntur omnes in Adamo sed ii tantum qui in Adamo permâ—nserunt neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt Cam. de Eccl. tomo 10. Estius gives two expositions of this place first as all which die die by Adam so all which shall be made alive shall be made alive by Christ. Or thus as by Adam all die which are Adams that is all men so by Christ shall all be made alive which are Christs that is all the elect Vers. 24. When he shall have delivered up the Kingdom to God even to the Father By Kingdom here two things are meant 1. The Church which Christ shall present to his Father without spot the Church is called a Kingdom also Matth. 13.4 So Chrysostome interprets it 2. The manner of administration of it the substance of the Kingdom is everlasting Heb. 1.8 The present manner of administration shall cease Christ shall govern no more by Magistrates Ministers Ordinances supplies of the Spirit This is meant by delivering up the Kingdom to the Father When he shall have put down all rule and all authority and power That is lawfull powers and ordained of God Tum in caelo principatus Angelici tum in Ecclesia cessabunt ministeria praefecture ut solus Deus per seipsum non per hominum vel angelorum manus potestatem suam principatumque exerceat Calvinus Vers. 28. Then shall the Sonne also himselfe be subject to him Can Christ be more subject then he hath been Things are said to be when they are publiquely manifested as Psal. 2.7 Saints and Angels shall be subject to Christ and he shall there professe that all the glory which he hath obtained he hath it as his Fathers servant That God may be all Wickerius and other Familists say that the union which the soul hath with Christ is not onely reall and Spirituall but transmutativa conversiva and that not in respect of qualities onely but the essence turns us into Christ the very essence of the body shall be turned into God say they se Christum esse Deum esse dicere non est veritus some such expressions there are in Plato and Photinus that we shall be swallowed up into God as a drop in the Sea but the humane nature of Christ was not turned into the essence of God but the meaning is He shall be all in all immediately now he conveighes himselfe to us by means and infinitely in full degrees Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are then they baptized for the dead Baptizing some living man in the behalfe of his dead friend Cerinthus held that Christ did not rise from the dead and so went about to weaken the doctrine of the resurrection yet it was their fashion that followed his heresie if one died unbaptized they baptized a living man for him Secondly others take it for washing away of sinne the effect of baptisme Calv. Beza It is in vaine to be outwardly baptized if there be no resurrection See Grotius If men desire baptisme when they are as good as halfe dead esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes men did ordinarily or very often deferre their baptism till their death-bed that so they might have their passage out of this world in the purity which Baptism restored them to without contracting any more sins after Baptism Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily That was an obtestation and not an oath for it is all one as if he had said Thus my sorrows and afflictions which I endure for Christ would testifie if they could speak that as certainly as I rejoyce in Christ so certainly I die daily Estius makes it an oath Vide Bezam Alardi Pathol. Die daily That is daily expose my selfe to the dangers of death for the Gospell and conversion of the Gentiles à Lapide Vers. 32. I have fought with the beasts at Ephesus See Burrh on Hos. 2.12 p. 472. Grotius in loc Because the men of Ephesus fought with him after the manner of beasts Mr. Cotton Savage men of beastly quality Baines vide Scult orat de conjung Philol. cum Theol. The Epicures of Ephesus Demetrius and his fellows Acts 19.9 So after Tertullian and Theophylact Beza expounds it Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1 Titus 1. Let us eat and drink for tomorrow we die This was a proverb familiar with Epicures as that of Sardinapalus shewes Ede bibe Iude post mortem nulla voluptas Paul took it out of Esay 22.13 Vers. 33. Evill communications corrupt good manners This is an Iambick verse out of Menanders Comedy Paul Acts 17 and Titus 1. brings testimonies from Heathen writers Some render it evill speaking or evill communication some evill conversings we may understand the word thus conversing with others in their evill speakings sayings or writings Verses 41 42. There is one glory of the Sunne another of the Moon and another glory of the Stars for one Star differeth from another in glory So also is the resurrection of the dead it is sown in corruption it is raised in incorruption The circumstances of the disputation which the Apostle handleth proveth that the comparison is of the difference between the bodies as they shall be in Heaven from those which are now upon earth and not of the difference of glorified bodies one with another for he addeth It is sown in corruption it is raised in incorruption Vers. 44. Raised a Spirituall body Spirituall is
as in other Epistles Paul cals himselfe an Apostle so here he cals himselfe a servant A servant of Christ therefore is the same with an Apostle of Christ. à Lapide All the Saints All those which were called out of the world to Christ and have given their names to Christ and were sealed by baptisme and have not by a manifest apostasie fallen from Christ and his Church are comprehended by the Apostle under the name of Saints With the Bishops and Deacons By those the word Sacraments and Discipline by these Almes were administred Calvin hence notes that Bishop and Pastor are Synonima and that the name of Bishop is common to all the Ministers of the Word when here are many Bishops belonging to one Church Postea saith he invaluit usus ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri Episcopus vocaretur salus id tamen ex hominum consuetudine natum est scripturae authoritate minime nititur Dr. Airay speaks almost to the same purpose Estius seems to oppose this opinion of Calvins See him and à Lapide Vers 6. That he which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which hath in began a good work in you for the work is wholly inward and spirituall Vers 7. I have you in my heart That is you are most deare and precious to me Q Mary said Calice was in her heart and there they should finde it if they opened her Vers. 8. In the bowels of Iesus Christ This phrase hath according to Interpreters two meanings First in the bowels of Christ is taken causally as if he meant to shew that those bowels of compassions were infused into him from Christ and so he longed after them with such kind of bowels as Christ had wrought in him Or else secondly in the bowels is put for instar like the bowels or after the bowels according to the analogy of the Hebrew phrase and then the meaning is this Like as the bowels of Jesus Christ doe yearn after you so doe mine Bowels are a metaphor to signifie tender and motherly affection and mercy Luke 1.78 Vers. 9. Abound The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare redundare to overflow a bubling fountaine keeps not the water in it selfe but sending it forth it flows out to others that every one may partake of its water so charity is said to abound or overflow when it is so kindled in the heare both toward God and our neighbour especially toward the Saints and toward all other men even enemies that it abundantly communicates it selfe both in friendly offices and benefits to all both absent and present The Apostle wished three things from God to the Philippians increase of charity increase of knowledge of Divine things and of Spirituall sense that is of experimentall knowledge of Christian matters Yet more and more More and more notes the quantity yet the perseverance of it in knowledge that is in knowing all truths say some a full and solid knowledge but not of all things Calvin And in all judgement That is in particular for judgement is taken first for particular acts of the same and for the working of those things upon themselves which they do know and secondly for the sense and taste in their hearts of what they know for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. The things which hapned unto me that is the troubles he had in carrying on his Apostleship Vers. 13. So that my bonds in Christ are manifest in all the Palace Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace Vers. 14. And many of the brethren in the Lord waxing confident by my bonds c. Many Christians that were not so bold before were encouraged by his sufferings See Estius Vers. 19. The supply of the Spirit of Jesus Christ We have the Spirit of God by continuall supplies Adam received it all at once Vers. 20. My earnest expectation and hope to signifie the strongenesse and surenesse of his hope both expressing thus much that his hope was sure that he expected the thing he hoped for as they that earnestly looking for a thing stretch out the head to look for it Whether it be by life or by death If I live by preaching if I die by suffering Vers. 23. In a strait The sense is I am drawn divers waies this way with the desire of Christ that way with the love of the brethren for whom my life in the flesh is yet necessary Estius à Lapide A metaphor taken from the straitnesse of places where we are intercepted by an enemy or otherwise shut up so that we cannot finde an issue Having a desire This is somewhat more then simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till we have our desire accomplished whereas to desire simply may be used for any motion To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return Luke 12.36 and properly agrees to Mariners steering their course thither whence they loose Anchor and what is our whole life but a most dangerous Navigation Vide Dilh. Eclog. Sac. Dictum quintum 13. à Lapide in loc And to be with Christ These two are to be read together for death of it selfe should not be desired because this desire crosseth nature but for another end it may viz. for conjunction with Christ. This place may confute the errour of those who dreame that the soules separated from the bodies doe sleep Vide Estium Which is farre better It is very significant in the originall far much better or much more better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 27. Let your conversation be c. The word used in the originall implieth that they were Citizens of a City which is above and enforceth this construction onely ye as Citizens of an heavenly Ierusalem carry your selves as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession The word signifies worthy of the Gospell but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell it is as much as beseeming the Gospell meet for the Gospell bring forth fruits worthy of repentance meet for repentance such fruit as may manifest your repentance This word is translated in another place convenient and meet That ye continue in one spirit Or stand fast for so the word signifieth like unto good souldiers which yeeld no ground but keep their standing CHAP. II. Vers. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies This is a very patheticall exhortation in which he intreats the Philippians by all means to be
make a great spoile among the flockes where they are let loose Ezech. 22.25 Acts 20.29 Secondly they are fawning crouching creatures they come in a specious way pretending much humility and in offensivenesse 2 Tim. 3 4.5 Rom. 16.18 Thirdly in respect of their indefatigable industry the dogge will compasse much ground in the prosecution of his prey so these Sea and Land to make a Proselyte The Apostle termes such Jewes here dogges which revolted from Christianity to Circumcision Beware of the circumcision By this word beware thrice repeated the Apostle signifies that he would have the Philippians diligently know and distinguish false teachers from true and to take heed of the one and highly esteeme the others Zanchie Concision By an allusion to the circumcision of which they boasted when they did nothing else but rend the Church Calvin Vers. 3. We are the circumcision That is truly circumcision viz. in heart not those which yet continue in the externall circumcision now abolisht See Rom. 2.19 Rejoyce in Christ Jesus That is Place the whole confidence of Salvation in Christ and confesse this openly when there is need Vers 5. An Hebrew of the Hebrewes That is excellent or famous among the Hebrewes Vide Drusn observat l. 4. c. 20. Of those first most laudable and ancienâ— Hebrewes Abraham Jsaac and Iacob à Lapide See Zanchius Verses 8. and 9. Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus our Lord for whom J have suffered the losse of all things and doe account them but dung that J may win Christ And be found in him not having c. That is not barely to know these things or to beleeve them by faith but to have the experience of the vertue of his resurrection in raising him from the death of sinne to holinesse and newnesse of life giving him a full conquest over his corruptions and spirituall life and strength to serve God in some perfection The Apostle speaketh of two kindes of righteousnesse the one which is a mans own not having mine own righteousnesse the other which is anothers and that is Gods or Christs The former he calleth the righteousnesse of the Law viz. Whereby a man through observation of the Law is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be judged by them they being in comparison of the Lawes purity and perfection a stained Clout the latter in which Paul would be found that he might find acceptation in the sight of God is not his own but anothers 2 Not obtained by any even the best workes but apprehended by faith which cannot be said to lay hold on any thing within us but something without us 3. It is of God through faith that is such a one as God freely through his Christ giveth us and maketh ours not by putting it into us as other graces but by imputing it into us and by this meanes acquitting us and secondly of such a person that is God as well as man Vers. 10. That I may know him Two things are comprized in it 1. Have the experience within himselfe of the things he knew 2. A further degree of knowledge both Theoreticall and Practicall And the power of his resurrection That is that he might feele in himselfe that power whereby Christ was raised from death to life to raise him also from the bondage of his sinnes to a new life Perkins Being made conformable Or as Beza reads it whiles I am made conformable Vnto his death that is unto Christ being dead Vers. 11. Vnto the resurrection of the dead That is by a Metonymie of the subject for the adjunct that perfection of holinesse which accompanieth the Estate of the resurrection Vers. 13. Forgetting those things which are behind viz. The former part of his care in the way of godlinesse as Caesar in warlike matters proceeding still forward Nilque putans factum dum quid superesset agendum And reaching forth Greek bending or stretching forward as if he threw himselfe forward like a dart v. 13. After that Christian perfection unto which he had not yet attained See Doctor Airay in loc Vers. 14. I follow hard or presse wieh an eager pursuite for so doth the word emphatically import after the mark as by levelling at the mark for or unto that is to attaine unto The price of the high calling That is to the heavenly glory to which God calls all his Elect in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies praemium certantibus propositum V. 16. Let us walke by the sâ—me rule Or as some not unfitly translate it let us proceed by one rule for the word properly signifies to goe on in order it is a Military word borrowed from the marching of Souldiers unto the Battell whose manner it is to keep their rancke and without any outraying to march along after the prescript rule of their Generall or Leader Incedamus quasi milities in acie ordine gradu nostro Gal. 5.25 6.16 à Lapide Let us minde the same thing The phrase of speech here used signifies to be of one minde of one judgement of one affection one toward another so that nothing be done through contention amongst us See 2. Chap. 2. v. and 4. Chap. 2. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sapere id est sapiamus as the words before in the Greek are to walke in the same rule The Infinitives are put for the Imperative after the manner of the Hebrewes à Lapide Unlesse it be an Elliptick phrase in which some word is to be understood See Vorstius Vers. 20. For our conversation is in Heaven Our City conversation our trading and trafficking The Greeke word comprehends two things 1. The State of a corporation City or body Politique and the Lawes whereby they that are so embodied are regulated 2. The wayes indeavours and aimes of such in relation to such a State In the first sense the meaning is we are free of the City of God naturalized in the second sense the meaning is we live as those of the City of God our actions and wayes savour of heaven Vers 21. Who shall change our vile body An allusion to those who changing old and broken vessels desire to have them wrought in the best and newest fashion CHAP. IV. Vers. 1. MY brethren dearly beloved and longed for with fair compellations he insinuates into their affections which yet come not from flattery but sincere love Vers. 2 Of the same mind in the Lord That is of one mind and one judgement in the things of the Lord betwixt themselves and with the Church Vers. 3. True yoak-fellow some speciall man that preached the Gospell purely and sincerely there with him at Philippi Calvin will not determine whether he speaks to a man or a woman See Beza Which laboured with me That
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
partners in the annoyting he was Christ as they Christians That word in Psal. 45.7 translated above may signifie more then thy fellowes prae consortibus tuis so Tremellius that is saith Mr. Perkins Christs manhood was filled with the gifts and graces of God both in measure number and degree above all men and Angels Or for his fellowes pro consortibus suis so some read it Christ received not the spirit for himselfe but for his people John 1.16 Vers. 14. Are they not all ministring Spirit c He doth not so much aske as plainly affirme for the Hebrewes use an interrogation when they would the more confirme a thing CHAP. II. Vers. 1. LEast at any time we should let thâ—m slip That is coldly translatâ—d least we slow Saint Paul had been a Babe saith Broughton if hee had thought that all Jerusalems Rabbins could forget upon what principles he disputed or thought that if the Rabbins had imbraced the rules and principles they could soone forget them Here Arabiques translate elegantly Naâ—kitu we fall the Syriaque Nabed we perish Saint Pauls Metaphore was taken from Jeremie Lam. 4.9 They that are slaine with the Sword are better then they that are slaine with hunger which flowed as peirced by wanting the fruit of the field Least we leake it out like water put into a Colander or riven dish some thinke it to be a Metaphore from paper that doth not beare Inke well à Charta Bibula quae scripturam bene nos continet See Pareus Vers. 2. If the word spoken by Angels was stedfast c. The meaning is briefely this if every transgression of the Law was severely punished how shall we escape if wee doe but neglect the Gospell See Estius Vers 3. If we neglect Greeke disregard not care for it So great Salvation That is the meanes of it So he calls the doctrine of the Gospell Metaleptically from the effect saith Pareus because faith in the Gospell brings to us eternall Salvation For the Gospell is the power of God to salvation to every beleever Vers. 9. Should taste death for every man Or every thing or creature who all these be the context sheweth 1 Sonnes that must be led unto glory v. 10. 2. Christs brethren v. 11. 3. Such Children as are given of God unto Christ. v. 13. See Pareus Some Protestant Divines urge this Scripture to shew that Christ dyed for all though not equally for Iudas as for Peter Some distinguish thus they say Christ is sufficiens remedium there is vertue enough in Christ but not sufficiens medium because besides the work of Christ there is required faith to apply it Mark 16.16 By tasting death he meanes dye see Matth. 6.28 John 8.52 Whencesoever the Metaphore is taken whether from those which drinke poyson or rather from the taste of those things which are bitter and unpleasing Vers. 14. Destroy him that had the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might make Satan unprofitable idle and fruitlesse as the word is used Luke 13.7 Rom. 3.3 The Devill hath the power of death in a double respect 1. As he hath the power over sinne 2 Tim. 2. ult 2. As an executioner Luke 12.20 Iob. 33.23 Vers. 15. And deliver them who through feare of death were all their life time subject to bandage Every unregenerate man is subject to the fear of death 1. Because all the comforts of this life forsake him then 2. All his parts and accomplishments shall be taken away 3. His hopes dye 4. His conscience shall then be awake this is the worm 5. Must goe to God to give an account whom he hath no interest in 6. All offers of grace shall be at an end Vide Grotium Vers. 16. For verily be tooke not on him the nature of Angels The word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to take a man with thy hand either to lead him some whether or to uphold him thereby to help him See Matth. 14.13 Mark 8.23 and Luke 9.47 and 14.4 Hence figuratively it is translated to signifie succouring or helping For when we would help one from falling or sinking under some burden or would raise him being fallen then we put our hand to him and take hold of him CHAP. III. Vers. 1. PArtakers of the heavenly calling It is so called not so much for that the Authour meanes and manner are heavenly but because the State whereto we are brought is heavenly and glorious Doctor Sclater Consider the Apostle and High Priest of our profession Christ Iesus The Greeke word signifies magno studio mentem in rem intendere To shew that Christ hath the eminency of the chiefe offices in the Old and New Testament these words are used The High Priest was the highest office in the Old Testament and Apostle in the New He cals him here the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the chiefe of the Apostles Our profession That is of the Gospell which we professe because he is the Authour and Doctor of the same Vers. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house Not in giving as full and exact directions for all particulars concerning the worship of God and government of the Church of the New Testament as Moses did in his time for the Church of the Old Testament for there is not such a particular and exact forme of worship or Church government drawne as we see in the Law but herein stands Christs faithfulnesse that he hath as fully revealed unto us the doctrine of the Gospell as Moses did that of the Law and that he hath faithfully performed and fulfilled all the types of himselfe and all the things signified by Moses ceremonies as Moses hath faithfully and distinctly set them downe See Pareus Vers. 6. The rejoycing of the hope That is the doctrine of the Gospell whereby these are dispensed and confirmed Vers. 12. Take heed brethren least there be in any of you an evill heart of unbeliefe in departing from the living God He shews five degrees of Apostacy the first is consenting unto sinne being deceived with the temptation of it The second is hardnesse of heart upon many practices of sinne Thirdly the heart being hardned becomes unbelieving and calls the truth of the Gospell into question Fourthly by unbeliefe it becomes evill having a base conceit of the Gospell Fifthly this evill heart brings a man to Apostacy and falling from God which is the extinguishing of the light of the Gospell An evill heart is a great evill First from the nature of it 1. it is an inward evill a seizes on the most principall part of man the soule 3. an inveterate evill we brought it with us into the world 4. an insensible evill Secondly in the effects 1. It indisposeth us to all good 2. It is the root of other evils Matth. 15.19 3. maketh a man unfit
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
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
notable part of that Warre which in the spring of the Evangelicall Church Satan raised to the overthrow of the salvation of it Michael and his Angels fought against the Dragon and the Dragon fought and his angells This Michael is Christ it is so expounded v. 10. 2. This place is an allusion to Dan. 10.13 and 21.3 3. The composition of the word of three Hebrew particles Mi-ca-el who is like or equall to the Lord that is onely Christ Phil. 2.6 4. We read no where in Scripture of this name but Christ himselfe must be understood Iude 9. Which place alludes to Zach. 3.2 His angels are not onely those which are Angels by nature and office but also such persons and instruments as stand with them in the defence of Christian Religion and in warre with the Dragon both in ecclesiasticall and politicall states godly Princes and Rulers and also godly Pastors holy Martyrs zealous professors all to whom sometimes the name of Angell is ascribed in Scripture 1. Because they are all sent from him on his errand 2. They are called his Angels by speciall propriety 3. Their whole service is due to him their Lord. The Dragon the Generall is the chiefe of Devils and head of wicked Angels Bâ—elzebub his Angels are wicked spirits wicked men they sight by open force secret fraud Vers. 8. But they prevailed not neither was their place found any more in heaven By heaven here the Church of God is meant in which the Dragon sate and exercised his Tyranny The phrase not to have his place is taken out of Dan. 2.35 The Dragons had no more place in the Church to domineer and tyrannize against the Saints as they had done but they are now conquered and expelled out of heaven A generall overthrow is not here properly meant but a speciall victory of some speciall Dragons that rose up to waste the Church because this is a prophecie after St Iohns time Vers. 9. And the great Dragon was cast out that old serpent called the Devill and Satan which deceiveth the whole world The Devill is a Serpent 1. Because he hid and covered himselfe in the serpent in his first stratageme against our first Parents Gen. 3.1 2. Because of his serpentive disposition in his poyson and malice against Christ and all Christians and in his winding by his slie flattery and subtilty and in his accursed condition 2. An old Serpent 1. Because he is as old as the World and at the beginning deprived our first Parents of their happinesse 2. His malice is inveterate as ancient as the world 3. Is growne wonderfull cunning by experience The Devill So called for his crimination accusation and calumination Hee is that egregious caluminiator whose incessant delight and practice is in accusing and calumniating 1. God to man of envy injustice Gen. 3.3 2. Man to God Ioh. 1. Satan So called for his hostility he is an adversary 1. To God 2. Good men 3. Good actions Hee seduceth or deceiveth the whole world To seduce is to draw a man aside from the right way into some by-way a metaphore taken from travellers the Devill drawes men from the true worship of God to Idolatry and false worship of Idols and heathen Gods He incessantly labours in this as the participle of the present tense noteth even a perpetuall action of drawing men from the way of truth to errour and false Religion The persons that are seduced are the whole world alluding to his generall seduction of all men in our first Parents and also the generall corrupting of true Religion in the dayes of Noah But by the whole world or earth are meant the reprobates or earthly minded men who mind earthly things with contempt of heavenly He was cast out By the members of Christ. 1. By casting out and resisting Paganisme Idolatry Blasphemy Impiety and all Injustice 2. By the preaching and promulgation of the Gospel which is like lightning quick piercing and irresistable 3. By open profession and maintenance of the faith and truth of the Gospell Into the earth 1. To manifest and cleare the certainty of his overthrow and the Churches victory as Goliah was seene to bee overthrowne when David threw him down to the ground 2. More specially to shew who they bee whom the Devill now tyrannizeth over among reprobates carnally and earthly minded men And his angels were cast out with him That is the power of al wicked persons by whom the Devill putteth forth his power against the Church was so broken as they could never prevaile against the salvation of any member of the Church nor against the happy proceedings of the Christian Religion in the infancy of the Church Vers. 10. And I heard a loud voyce The cherefull noise of innumerable Citizens of the Church militant provoking themselves to sound forth the Majesty and praise of God for his great mercy to his Church and his great judgements against the Dragon and his Angels In heaven That is the Church militant Now is come salvation That is safety and externall security of Gods people by their deliverance from cruell tyrants Ex. 14.13 Strength That is the mighty arme of God which beares up all things and subdues all contrary things to his will and power And the kingdome of our God The kingdome of grace which the Dragon specially opposeth And the power of his Christ His Christ 1. For distinction other Kings were annointed and set up by men 2. For eminence 3. For neare relation For the accuser of our brethren is cast down which accused them before our God day and night This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not any kind of accuser but such an accuser who accuseth before a King here before the Lord. Night and day Incessantly See Zach. 3.3 Vers. 11. And they loved not their lives unto the death That is they slighted contemned yea despised their lives and rather exposed them to hazard and losse than to be removed from their holy profession Thus are they said not to love their lives that love Christ and his truth more Vers. 14. A time times and halfe a time A finite number for an indefinite So Dr. Taylor Mede and Brightman say by time is meant a yeare by times two yeares by halfe a time halfe a yeare a yeare two yeares and a halfe Vers. 15. And the Serpent cast out of his mouth water as a floud Multitudes of people which he stirreth up to persecute the Church Vers. 17. With the remnant of her seed This phrase is a metaphor taken from Tradesmen who having cut out a whole peece of cloath leave some small remnant or remainder even so the true professors of the Gospell are but a small remainder of the whole peece and people of the world Beside it is but the remnant of her seed As a little seed-corne is reserved out of a great heape for store which is nothing to the
equivalent to the Hebrew word Chemah which one while signifieth anger another while poyson Vers. 10. The same shall drinke of the wine of the wrath of God which is powred out without mixture That notes summam poenae severitatem a punishment next to hell there is utter darknesse Philosophers say here non dantur purae tenebrae Vers. 13. Blessed are the dead which dye in the Lord Beza renders it who dye for the Lord or for his sake They die in the Lord which either suffer death for Christ or end their life in firme faith in him that suffer Martyrdome or dye any way in the state of grace Ribera a great Jesuite though he confesse that the common current of Expositors runs with the latter sense yet is more earnest for the former that Martyrs be meant specially that In is put for Propter as oft in the old Testament and sometimes in the New he strives the more for that sence because the other puts out Purgatory fire for if all Beleevers dye in Christ and are blessed and that henceforth then none are to be purged Martyres potissimum intelligi concedimus solos verò intelligi negamus saith Gerhard in loc From henceforth That is say some that constantly hold out in these times of persecution presently say others from the very time of their death So Dr Rainolds and Gerhard That they may rest from their labours That is 1. Of a toilesome particular calling Jer. 16.29 2. Under afflictions from God and persecutions from men 3. Under sin their spirituall warfare 4. Under temptation 5. Desertion And their workes do follow them Go with them the words well weighed sound so workes are put metonymically for the wages and reward of their works as 2 Cor. 5.10 That every one may receive the things in his body That is the rewards of those things he hath done agreeably to that which he hath done whether good or evill Their workes here are their eternall rewards and that in foure things 1. In a consummation of grace 2. In a perfect communion with the Lord Christ. 3. In a perfect fruition of God 4. In the glorious imployment that the soule shall have in heaven CHAP. XV. IN this and the next Chapter is prophesied and declared the last ruine of the enemies of the Church this Chapter is the preparation to it and the next the execution of it Vers. 2. And I saw as it were a Sea of glasse mingled with fire Some say this is a lively embleme of this world whose glory is but glasse bright yet brittle and it is mingled with fire which signifieth the consumption of the world which as glasse is melted with fire 2 Pet. 3.12 Rather saith Brightman Gospell-ordinances and the fire signifieth contention Luke 22.45 Having the harpes of God That is divine most excellent and sweet after the manner of the Hebrewes who say all those things are of God which are chiefe and most excellent in their kind as Gen. 23.6 Psal. 36.7 Or because God sendeth the joy of his Spirit into their hearts wherewith they may be able to give God his due praises for this his notable kindnesse and goodnesse unto them Vers. 3. And they sing the song of Moses the Servant of God and the song of the Lambe saying Great and marvellous are thy workes c. Which expressions are taken out of Exod. 15. and Psal. 111.2 3. 7. verses Vers. 6. Clothed in pure and white linnen and having their breasts girded with golden girdles The Angels are described to be cloathed with pure and white linnen and to have their breasts girded with golden girdles that is all of them were cloathed with the righteousnesse of Christ which is pure linnen both justifying and sanctifying them the one imputed the other inherent and all of them were sincere professors of the truth of Christ their breasts girded with the golden girdles of truth CHAP. XVI Vers. 1. ANd I heard a great voyce out of the temple Great That is vehement terrible such a one as he heard ch 1. v. 10. 6.1 11.12 Without doubt of the Lambe or of God sitting in the throne as the chiefe disposer of these punishments Pareus There is a two fold voice mentioned in this booke 1. From the throne ch 19. v. 5. that is from God immediately 2. From the Temple as here that is obtained by the prayers of the Saints Go your wayes and poure out the vials of the wrath of God upon the earth The vials are vessels of large content but of narrow mouths they poure out slowly but drench deeply and distill effectually the wrath of God they are vessels of full and just measure as all these judgments are dispensed in weight and measure Of the wrath of God That argueth that upon what subject soever these vials fell the wrath of God fell together with them upon the same therefore that is a dangerous interpretation v. 8. to expound the Sun to be the Scriptures Vpon the earth That is the common sort of Catholiques Vers. 2. Them which worshipped his image They which worshipped the Image of the Beast are such as are devoted to the Canons of Popish Churches and receive them as articles of their faith these are all afflicted with a noysome and grievous sore by the powring out of this first viall For those who did powre it out were such as did convince them of the damnable estate of a Catholicke this was the common practice of the Martyrs of Jesus Christ in Q. M. Edw. the sixths and H. the eights time who discovered unto them that all their Religion was but the worship of God after the devices of men even will-worship such as they were led unto by the man of sinne upon this discovery there fell a noysome and grievous sore upon their Catholicke Priests it is an allusion to Exod. 9.11 Vers. 3. And the second Angell poured out his viall upon the sea and it became as the blood of a dead man and every living soule died in the sea This verse describes the powring out of the viall of the second Angell He poures it on the sea and it became as the bloud of a dead man The allusion is to a like plague upon Egypt Exod 7.20.21 The Sea of the Antichristian world is here meant a distinct world from that heavenly State wherin other reformed Churches stand The confluence of all their ordinances as they doe administer the worship of God The Sea is become blood That is this Religion of theirs is convinced and discovered to be such as holds forth a dead Christ and dead ordinances to any spirituall life And every thing living in that Sea dyed that is every soul that had no other life but what was bred and fed in that Religon had no other Christian life but what he sucked and derived from that Religion they all perished everlastingly The Angell who powred out this viall
That is one generation shall not passe untill the destruction of Jerusalem be accomplished which was effected about forty yeares after so it is likely that after all the signs aforesaid before one age shall pass the day of Judgment shall come Cartw. See my Greeke Critica The scope and drift of this Parable is effectually to stirre us up to prepare our selves for the coming of Christ and to shew it is not enough once to be prepared for our duty unlesse we continue to the end Calvin Certè sine veteris Historiae luce Simile de decem virginibus nemo satis probè intellexerit Nuptiarum solemne celebrabatur noctu quod persuadent verba Plutarchi in Problematibus ille ait Romanos noctu nupsisse Et verba Lucae Evangelistae c. 12. v. 35. Adhibebantur lucernae faces Virgines cantaturae epithalamium domi per multas horas exspectabant lampadibus accensis Accidit autem ut dum ita exspectarent dormitarent nonnunquam Cum jam sponsus cum sponsa veniens limen domus tetigit sese cum sponso in cubiculo repentè abdit Scultet observat in Matth. Virgines quae in thalamum ingressae clauserunt ostium ita ut paucissimi non nisi advigilantes possint ingredi cubiculum Vide plura ibid. Hoc loco per lampades non intelliguntur faces seu funalia quae apud Graecos lampadum nomine intelliguntur sed ejusmodi lucernae quae vasculis imposito ellichnio foventur in hac significatione vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari videtur Iohn 18. 3. Act. 20.8 Gerh. Harm Vide Bezam in v. 1. Traditio Judaeorum Christum media nocte venturum in similitudinem Aegyptij temporis quando pascha celebratum est unde reor traditionem Apostolicam permansisse ut in die vigiliarum paschae ante noctis dimidium populos dimittere non liceat expectantes adventum Christi Hieron in loc See Ezek. 34.17 Dextra symbolum est faelicitatis gloriae regni victoriae triumphi sinistra verò infaelicitatis opprobrij servitutis miseriae à Lapidè Vide Grotium Cartwright Praeter l. 1. in v. 41. See Weemes his Christian Synagogue Electos comparat ovibus ob innocentiam humilitatem simplicitatem modestiam obedientiam reprobos haedis quia hoc animal faetet est asperum immundum petulcum lascivum rixosum à Lapide See 34. of Ezek. Olevian Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his libris non est qui mendicando victum quaerit ut multis alijs in locis tum praecipuè 1 Cor. 8.9 Videre est sed qui de suo vix habet unde vivat egentem rectius quam pauperem verteris Grotius * Travels of the Patriarkes p. 391. Vide Daven Animad p. 100. and Dr. Twiss vind l. 1. part 2. Sect. 4. Grot. Buxtorf in Lex Talmud Gomarus Bux in Lex Talmud New That is excellent as Psa. 33.3 Rev. 3.9 Pollio ipse amat nova carmina Vide Pisc. in loc Laetitia immortalis quae per vinum adumbrata intelligebatur Grot. Drus. observat Sac. l. 7. c. 15. Vide Cornel. à Lap. in loc Dilher Elect. l. 2. c. 20. Buxt in Lex Talm. Sed sicut ad veterem gratiarum actionem Christus novam addidit suo instituto congruentem ita de hymno fecisse credibile est Grotius Graece significantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abnegabis à Lap. Gethsemani à torcularibus vini atque olei sic dicitur cum enim in vicino monte Oliveti magna copia creverint oleae atque in vicinia illa cultissimae fuerunt vineae ideo in praedijs illis habebant torcularia in quibus uvas oleas exprimebant Geth Vide Capell Spicileg de Dieu à Lap. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here and Mark. 14.32 signifies not only to sit but also to remaine and expect as it is used Luke 2.49 Act. 18.11 The LXX use it for Iashab to dwell and remaine Judges 9.41 and 11.16 Alardi pathologia N.T. Tristitia undique obsessa non tristis tantum ut vertit latinus interpres nimis molliter sed undique tristis ut rectè Beza vim expressit compositi vocabuli Chamierus He desired not to shun death as satisfactory for sin but as it destroyed life Ideo vigiliaris praecipuè meminit quod nox esset tempus quiescendi Cart. in Harm Grotius In primitiva ecclesia preces potissimum orationem Dominicam osculo Christiani claudebant Diâ—h Elect. l. 2. c. 4. Vide plura ibid. Quod Petro dictum est continet quidem prohibitionem utendi gladio sed non in defensionis causa neque enim se opus habebat defendere jam enim dixerat Christus de discipulis Sinite hos abire c. Joan. 18.8 9. Neque Christum nam defendi nolebat Ver. 54. Vlciscendi ergo animo Petrus ut erat fervidus non defendendi ferebatur adde quod arma sumebat in eos qui nomine publicarum potestatum adventabant Grotius de jure Belli ac Pacis l. 1. c. 3. Vox est assentientis atque vel modestè respondentis Beza See Esa. 50.6 He alluded ad alapas servorum manumittendorum Casaubone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est devovere detestari maledicere dirissima pessima quaeque imprecari praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addita augere significationem videtur Significatur igitur Petrus extremis diris seipsum devovisse Dei maledictionem sibi ipsi imprecatus esse Beza Lucas Brugensis comment in 401 Evangelia Corpus animam suam exitio devovet sibi enim maledictionem Dei imprecatur si Christum noverit atque perinde hoc valet ac si dixisset male peream si quid mihi commune est cum salute Dei. Calvinus comment in Harmon Evang. Cornel à Lap. Dr. Hals Paraphrase of all the hard Texts of Scripture Vide Iansen concord Evang. Omnes tres paenitentiae partes attigit Iansenins * Vide de Dieu Heinsium Grotium Pricaeum in loc See my Treatise of Divinity Booke 1. ch 6. Clarum est Testimonium hoc in Ieremia nusquam extare Quin Interpretes quos secutus sum ex Zacharia illud depromunt utrum igitur memoria fefellit cum haec scriberet evangelistam Quidam ita censent quod neque confirmare argumentis neque refellere animo est Sed erit fortasse qui culpam eom in librarios conferet Quod mihi non improbatur ut quemadmodum Theodorus notat error sit ex compendio scribendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scire autem licet legi apud interpretem Matthaei Syrum simpliciter quod dictum est per prophetam Drus. in Paralel Sac. Vide Grotium in loc Brugens notat in Biblia Mr. Bayly on Zeph. 3.1 Vide Grotium Dr. Taylor of the life and death of Christ who quotes Elias Levita in Tisbi Arias Montanus in diction Syro-Chaldaic * Crucem Christo optant quia id ignominiosissimumerat supplicium
nostrum audita juvenis jactantia qui se universam legem observasse gloriaretur noluisse eum apertè mendacij arguere severisque verbis objurgare sed adblanditus est ei laudavit eum ac studium quod legi servandae impenderat amicisque eum super hac re verbis compel lavit de Dieu in Marc. 10. â—1 Mr. Perkins Videtur mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vultum magis quam ad animum pertinere quasi dicas fronte nubila Vide Mat. 16.3 Grotius Perridiculus erat Iulianus ille Apostata quum hunc locum exagitans quaereret num centum etiam uxores habituri ossent Christiani Beza in loc Polyc. Lyser Polyc. Lyser * QuoruÌ„ salvabat animas sanabat corpora Bernard Vide Grotium Quis dubitat quin ubi Dominus tum fuit maturas fuisse ficus Evangelista dicat istam autem ficum ideo damnatam quod dissimilis tum coeteris spem dubitantis ac esurientis secundum oeconomiam Domini eluderet aut frustraretur Quem sensum sine ulla vocum vel levissima mutatione invenies si legas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi enim erat tempus erat ficuum vel tempestivae acmaâ—â—rae erant ficus Accentus enim spiritusque quos ut distinctiones omittebant veteres plerique quod antiqua docent exemplaria aut negligebant saepius mutatos non est cur miretur quispiam minimè autem qui antiquos codices vel obiter inspexit Heinsius Drusius In a Parable aliud dicitur aliud intelligitur * Gerh. in Harm Evang. In Parabolis tria sunt primo radix scopus viz. in quem tendit parabola 2. Cortex similitudo sensibilis quae adhibetur 3. Medulla seu fructus sensus parabolae mysticus Glassius in Philol. Sac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iucundè latè suaviter cum voluptate Haec omnia adverbium istuc significat Novarinus Totum victum suum Drusâ—us i. e. Totas suat facultates è quibus victitabat Piscat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id quo vita sustentatur Laxius etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur omnia quae in usus nostros possidemus ut Luc. 8.43 15.2.30 Sic Hebraei usurpant Chaiah Bene autem hoc loco arbitror à viro rarae eruditionis Aria Montano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipi tantum quantum quoque die homini alendo sufficit Nam pauperrimorum hominum diurnus victus quadrante admodum parabatur Grotius Piscat Vide Bezam Mr. Gataker Cameron myr Evang. 1. Epiph. Chry. Bern. Non sciebat practicè ut pater 2. Greg. He knew it not in persona ecclesiae sed sua persona 3. Oâ—ig Naz. Cyrill Not as man humana scientia sed divina revelatione 4. Jerome Aug. Basil Theoph. He did not know to tell them Bellarmine urgeth this place for equivocation the Fathers drew not hence mentall reservation Joh. 12.5 Mr Hildersam Trecenti denarij faciunt 30. aureos Romanos à Lapide * Non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est quocunque modo ungere sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est unguentis odoramentis ungere Novarinus Brugensis in loc Novarinus * Est Testamentum Modestino definiente voluntatis justa sententia de eo quod quis post morteÌ„ suam fieri velit Heb. 9.17 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat attonitum esse pavere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò significationem auget ita ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit animo corpore perhorrescere attonito stupore percelli sicut in subitâ consternatione aut febrium accessu fieri solet A medicis vocatur horripilatio Alardi Pathologia N. T. Ita Paulus Rom. 8.15 Gal. 4.6 Videntur Hebraei Graeco utentes sermone retinuisse hanc vocem quia naturaliter pueri eo sono patres salutant Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed Latini ab eo sono dixerunt pappare Duplex autem vox posita est affectus testandi causa Grotius Vide Capelli Spicilegium Casaub. Exercitat 16. Mr. Perkins Vide Quistorpium in Ezek. 12.6 See Act. 12.3 See Joh. 19.13 Gerh. See Mat. 27.34 Matth. 27.46 Vide Piscat in vers 33. One Evangelist saith the third houre the other the sixth in ancient copies both are the same Tertia non inchoans sed finiens ac desinens in sextam Sexta enim hora crucifixum esse Christum putà in meridie patet ex vers 33. à Lapide Cornel. à Lap. in Ioh. 19.14 It is thought he repeated the whole 22. Psalme which is an admirable narration of the passion These first words were spoken in a language of it self or else by reason of distance not understood for they thought he had called for Elias to take him down from the Crosse. D. Taylor of the life and death of Christ. The vinegar and the spunge were in execution of condemned persons set to stop the too violent issues of bloud and to prolong the death but were exhibited to him in scorne mingled with gall to make the mixture more horride and ungentle Dr. Taylor of the life and death of Christ. Calvin Gerhard Librum autem hunc qui est de Actibus Apostolocis scriptum arbitror non multo post quam Paulus Roma abijt in Hispaniam Nam in id tempus desinit Actorum liber qui si serius scriptus esset in ulteriora etiam tempora narrationem protenderet Puto autem Roma ijsse Lucam in Achaiam atque ibi ab eo conscriptos quos habemus libros quod Hieronymus prodidit sunt qui decimo quinto post Christi ascensum anno sunt qui secundo vicefimo id factum narrant Grotius Jerome on Esay 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat vanuÌ„ conatum sed ad verbum significat manum operi admovere vel aliquid aggredi Vide Grot. Scultet Exercitat Evang. l. 1. c. 1. Certe Matthaeum Marcum à Luca fuisse reprehensos concedi nullo modo potest Nam dubium utrum Lucas ante Matthaeum Marcum an Matthaeus Marcus ante Lucam scripserint vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non duos sed plures designat quemadmodum velex Epiphanio notum est plures in describenda Historia Evangelica fuisse occupatos Lucas scriptores alios nec mendacij nec erroris nec incertitudinis nec imperfectionis arguit proaemio suo sed causas tantum scriptionis suae exponit Exemplum aliorum notitiam exactae Historiae confirmationem fidei sacrae Historiae Scultet Exercit. Evang. l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuÌ„tur ea quae certo explorata firmis testimoniis quod ita se habebant comprobata sunt ut nullus sit dubitationi locus sed animus certa fide plena assensione merito tutò assentiatur Chemnit Eye witnesses Plus est oculatus testis unus quam auriti decem Calvin Harâ—â— Vide Bezam Capelli Sâ—cileg Vide Scultet exercit Evang. l. 1. c. 1. *